大般涅槃經四諦品第十
Chapter 10: The Four Noble Truths
佛復告迦葉：「所言苦者，不名苦聖諦。何以故？若言：『苦是苦聖諦』者，一切畜生及地獄眾生應有聖諦。
The Buddha then said to Kāśyapa: "What is called 'suffering' is not itself the Noble Truth of Suffering. Why? If we were to say that suffering itself is the Noble Truth of Suffering, then all animals and beings in the hell realms would also possess this Noble Truth."
「善男子！若復有人不知如來甚深境界常住不變，微密法身謂是食身、非是法身，不知如來道德威力，是名為苦。何以故？以不知故，法見非法、非法見法，當知是人必墮惡趣、輪轉生死、增長諸結、多受苦惱。若有能知如來常住、無有變異，或聞常住二字音聲，若一經耳即生天上。後解脫時乃能證知如來常住，無有變易。既證知已，而作是言：『我於往昔曾聞是義，今得解脫方乃證知。我於本際以不知故輪轉生死，周迴無窮，始於今日乃得真智。』若如是知，真是修苦，多所利益；若不知者，雖復勤修，無所利益。是名知苦，名苦聖諦。若人不能如是修習，是名為苦，非苦聖諦。
"Good man! If there are those who do not understand the Tathāgata's profound state—that it is eternal and unchanging—and mistake his subtle, secret Dharma-body for a body of sustenance, not recognizing it as the true Dharma-body; if they are ignorant of the Tathāgata's virtuous power and majesty, this is called suffering. Why? Because of this ignorance, they see the Dharma as non-Dharma and non-Dharma as Dharma. Know that such a person will surely fall into evil realms, be reborn endlessly in the cycle of life and death, increase their afflictions, and suffer greatly.
If there are those who can know that the Tathāgata is eternal and without change, or who merely hear the sound of the words 'eternal' and 'unchanging'—even if it reaches their ears just once—they will be born in the heavenly realms. Later, when they attain liberation, they will then realize and understand the Tathāgata's eternal, unchanging nature. After realizing this, they will say: 'In the past, I heard this meaning, and now, having attained liberation, I truly understand it. In the beginning, due to ignorance, I was reborn endlessly in the cycle of life and death, without end. Only today have I gained true wisdom.' To know in this way is truly to cultivate suffering, and it brings great benefit. If one does not know this, even with diligent practice, there is no benefit. This is called 'knowing suffering' and is the Noble Truth of Suffering. If one cannot practice in this way, it is merely called 'suffering,' not the Noble Truth of Suffering."
「苦集諦者，於真法中不生真智，受不淨物，所謂奴婢，能以非法言是正法，斷滅正法不令久住。以是因緣，不知法性。以不知故，輪轉生死，多受苦惱，不得生天及正解脫。若有深智不壞正法，以是因緣得生天上及正解脫。若有不知苦集諦處，而言：『正法無有常住，悉是滅法。』以是因緣，於無量劫流轉生死，受諸苦惱。若能知法常住、不異，是名知集，名集聖諦。若人不能如是修習，是名為集，非集聖諦。
The truth of the origin of suffering means that one does not generate true wisdom regarding the true teaching, but instead accepts impure things—such as servants and slaves—and can claim what is not the Dharma to be the true Dharma, cutting off the true Dharma so it cannot endure. Because of this, one does not know the nature of the Dharma. Not knowing it, one spins through birth and death, experiencing much suffering, unable to be reborn in heaven or attain true liberation. If someone has profound wisdom and does not destroy the true Dharma, because of this they can be reborn in heaven and attain true liberation. If someone does not know the truth of the origin of suffering and says, "The true Dharma is not permanent; it is all subject to cessation," because of that, they will wander through countless eons in birth and death, experiencing various sufferings. If one can know that the Dharma is permanent and unchanging, this is called knowing the origin—it is called the noble truth of the origin. If a person cannot practice in this way, it is merely "origin," not the noble truth of the origin.
「苦滅諦者，若有多修習學空法，是為不善。何以故？滅一切法故、壞於如來真法藏故，作是修學是名修空。修苦滅者，逆於一切諸外道等。若言：『修空是滅諦』者，一切外道亦修空法，應有滅諦。若有說言：『有如來藏，雖不可見，若能滅除一切煩惱爾乃得入。』若發此心一念因緣，於諸法中而得自在。若有修習如來密藏無我、空寂，如是之人於無量世在生死中流轉受苦。若有不作如是修者，雖有煩惱疾能滅除。何以故？因知如來祕密藏故，是名苦滅聖諦。若能如是修習滅者，是我弟子；若有不能作如是修，是名修空，非滅聖諦。
Regarding the truth of the cessation of suffering: If someone frequently practices and studies the teaching of emptiness, that is not beneficial. Why? Because it extinguishes all phenomena and destroys the true Dharma treasury of the Tathagata. To practice in such a way is called "cultivating emptiness." To cultivate the cessation of suffering goes against all external paths. If someone says, "Cultivating emptiness is the truth of cessation," then practitioners of other paths also cultivate emptiness, so they should also attain the truth of cessation.
If someone says, "There is the Tathagata-garbha, which, though invisible, one can enter by extinguishing all afflictions," then for those who generate such a thought even for a single moment, they may achieve mastery over all phenomena. However, if someone practices what I have taught about the Tathagata's secret treasury—namely, no-self and emptiness—they will instead suffer and be reborn in samsara for countless lifetimes.
On the other hand, those who do not practice in this way, though they may have afflictions, can quickly eliminate them. Why? Because they know the Tathagata's secret treasury. This is called the noble truth of the cessation of suffering.
One who can practice cessation in this manner is truly my disciple. One who cannot practice in this way is merely cultivating emptiness—not the noble truth of cessation.
「道聖諦者，所謂佛、法、僧寶及正解脫。有諸眾生顛倒心，言：『無佛、法、僧及正解脫，生死流轉猶如幻化。』修習是見，以此因緣輪轉三有，久受大苦。若能發心，見於如來常住無變；法、僧解脫亦復如是。乘此一念，於無量世自在果報隨意而得。何以故？我於往昔以四倒故非法計法，受於無量惡業果報；我今已滅如是見故，成佛正覺。是名道聖諦。若有人言：『三寶無常。』修習是見是虛妄修，非道聖諦。若修是法為常住者，是我弟子。真見修習四聖諦法，是名四聖諦。」
The Noble Truth of the Path is the realization of the Three Jewels—the Buddha, the Dharma, and the Sangha—and true liberation. Some beings have minds turned upside down, saying: 'There is no Buddha, no Dharma, no Sangha, and no true liberation; birth, death, and the cycle of existence are like illusions.' By clinging to this view, they wander through the three realms of existence and long endure great suffering.
If someone can awaken their mind and see that the Tathagata is eternal and unchanging, and that the Dharma, the Sangha, and liberation are likewise so, then by this single thought they will freely obtain blessings and rewards for countless lifetimes. Why? In the past, due to the four inversions, I mistook what is not the Dharma for the Dharma and experienced the karmic results of countless bad deeds. Now, having eradicated such views, I have attained perfect enlightenment. This is called the Noble Truth of the Path.
If anyone says: 'The Three Jewels are impermanent,' and cultivates this as their view, this is a false cultivation and not the Noble Truth of the Path. If one cultivates the Dharma with the understanding that it is eternal, that person is my true disciple. Truly seeing and cultivating the Four Noble Truths in this way—this is the teaching of the Four Noble Truths.
迦葉菩薩白佛言：「世尊！我今始知修習甚深四聖諦法。」
Kāśyapa Bodhisattva said to the Buddha: "World-Honored One! Now I finally understand how to practice the profound teachings of the Four Noble Truths."