解諸法品第四(此品名丹本無下二十四幅爾時下方為歎功德品第五)
Chapter 4: Understanding All Dharmas
佛復告思益梵天：「如來出過世間，亦說世間苦、世間集、世間滅、世間滅道。梵天！五陰名為世間苦，貪著五陰名為世間集，五陰盡名為世間滅，以無二法求五陰名為世間滅道。又，梵天！所言五陰但有言說，於中取相分別生見，而說是名世間苦；不捨是見是名世間集；是見自相是名世間滅；隨以何道不取是見是名世間滅道。梵天！以是因緣故，我為外道仙人說言：『仙人！於汝身中即說世間苦、世間集、世間滅、世間滅道。』」
The Buddha further addressed the Heavenly Being Siyi: "The Tathagata transcends the world, yet also speaks of the world's suffering, the world's origin, the world's cessation, and the path to the world's cessation. Heavenly Being, the five aggregates are called the world's suffering. Clinging to the five aggregates is called the world's origin. The exhaustion of the five aggregates is called the world's cessation. Seeking the five aggregates through non-dual methods is called the path to the world's cessation.
Furthermore, Heavenly Being, what we call the five aggregates are merely conventional speech. Within them, grasping at appearances, making distinctions, and giving rise to views—this is called the world's suffering. Not abandoning this view is called the world's origin. The inherent nature of this view is called the world's cessation. Following any path that does not grasp this view is called the path to the world's cessation.
Heavenly Being, for this reason, I say to the ascetics and sages: 'Sages, within your own being is spoken the world's suffering, the world's origin, the world's cessation, and the path to the world's cessation.'"
爾時思益梵天白佛言：「世尊！所說四聖諦，何等是真聖諦？」
At that time, the Brahmin Sīha asked the Buddha: "World-Honored One, you speak of the Four Noble Truths. Which among them is the true noble truth?"
「梵天！苦不名為聖諦，苦集不名為聖諦，苦滅不名為聖諦，苦滅道不名為聖諦。所以者何？若苦是聖諦者，一切牛、驢畜生等，皆應有苦聖諦。若集是聖諦者，一切在所生處眾生，皆應有集聖諦。所以者何？以集故生諸趣中。若苦滅是聖諦者，觀滅者、說斷滅者，皆應有滅聖諦。若道是聖諦者，緣一切有為道者皆應有道聖諦。梵天！以是因緣故，當知聖諦非苦、非集、非滅、非道。聖諦者，知苦無生是名苦聖諦；知集無和合是名集聖諦；於畢竟滅法中，知無生無滅是名滅聖諦；於一切法平等，以不二法得道是名道聖諦。
Brahma! Suffering itself is not called a Noble Truth; the cause of suffering is not called a Noble Truth; the cessation of suffering is not called a Noble Truth; the path leading to the cessation of suffering is not called a Noble Truth. Why is this so? If suffering were a Noble Truth, then all oxen, donkeys, and other animals would possess the Noble Truth of Suffering. If the cause of suffering were a Noble Truth, then all beings born in any realm would possess the Noble Truth of the Cause. Why? Because it is due to the cause that beings are born into various destinies. If the cessation of suffering were a Noble Truth, then those who contemplate cessation or speak of annihilation would possess the Noble Truth of Cessation. If the path were a Noble Truth, then all who follow any conditioned path would possess the Noble Truth of the Path.
Brahma! For these reasons, you should understand that the Noble Truths are not suffering, not its cause, not its cessation, and not the path. What, then, are the Noble Truths? To know that suffering has no arising—this is called the Noble Truth of Suffering. To know that the cause has no coming together—this is called the Noble Truth of the Cause. Within the ultimately extinguished Dharma, to know that there is no arising and no ceasing—this is called the Noble Truth of Cessation. To realize the equality of all phenomena and attain the Way through the non-dual Dharma—this is called the Noble Truth of the Path.
「梵天！真聖諦者無有虛妄。虛妄者，所謂：著我、著眾生、著人、著壽命者、著養育者、著有著無、著生著滅、著生死、著涅槃。梵天！若行者言：『我知見苦。』是虛妄，『我斷集。』是虛妄，『我證滅。』是虛妄，『我修道。』是虛妄。所以者何？是人違失佛所護念，是故說為虛妄。何等是佛所護念？謂不憶念一切諸法。若行者住是念中，則不住一切相；若不住一切相，則住實際；若住實際，是名不住心；若不住心，是人名為實語者、非妄語者。梵天！是故當知，若非實、非虛妄者，是名聖諦。梵天！實者終不作不實，若有佛、若無佛，法性常住，所謂生死性、涅槃性常實。所以者何？非離生死得涅槃，名為聖諦。若人證如是四諦，是名世間實語者。
Brahma! The true sacred truth is free from falsehood. Falsehood is what we call: clinging to a self, clinging to sentient beings, clinging to a person, clinging to a lifespan, clinging to a sustainer, clinging to existence or non-existence, clinging to birth or extinction, clinging to birth and death, clinging to nirvana.
Brahma! If a practitioner says, 'I know and see Suffering,' that is falsehood. 'I eradicate the Origin,' that is falsehood. 'I realize Cessation,' that is falsehood. 'I cultivate the Path,' that is falsehood. Why is this so? Because such a person deviates from what the Buddha protects and upholds. Therefore, it is called falsehood.
What is it that the Buddha protects and upholds? It is not recollecting any phenomena whatsoever. If a practitioner abides in this recollection, they do not abide in any characteristics. If they do not abide in any characteristics, they abide in ultimate reality. If they abide in ultimate reality, this is called not abiding in mind. If they do not abide in mind, such a person is called a speaker of truth, not a speaker of falsehood.
Brahma! Therefore, you should know that what is neither real nor false is called the sacred truth. Brahma! What is real never becomes unreal. Whether a Buddha appears or not, the nature of reality abides eternally. The nature of birth and death, the nature of nirvana, is eternally real. Why is this so? Because it is not by departing from birth and death that one attains nirvana. This is called the sacred truth.
If a person realizes such Four Truths, they are called a speaker of truth in the world.
「梵天！當來有比丘不修身、不修戒、不修心、不修慧，是人說生死相是苦諦、眾緣和合是集諦、滅法故是滅諦、以二法求相是道諦。」
"Brahma, in the future there will be monks who do not train their bodies, do not uphold moral discipline, do not develop their minds, and do not cultivate wisdom. Such a person will claim that the mark of birth and death is the truth of suffering, that the gathering of conditions is the truth of origin, that the cessation of phenomena is the truth of cessation, and that seeking through dualistic approaches is the truth of the path."
佛言：「我說此愚人是外道徒黨，我非彼人師，彼非我弟子，是人墮於邪道，破失法故，說言有諦。梵天！汝且觀我坐道場時不得一法，是實是虛妄？若我不得法，是法寧可於眾中有言說、有論議、有教化耶？」
The Buddha said: “I declare that such a fool belongs to the company of externalists. I am not their teacher, nor are they my disciples. Such a person has fallen into wrong views and has destroyed the Dharma by claiming there is an ultimate truth. Brahma, just look at me as I sat at the seat of awakening—I did not obtain a single thing as real or unreal. If I did not obtain anything, how could it be possible to preach, debate, or teach about such a thing in the midst of the assembly?”
梵天言：「不也。世尊！」
Brahma said: "No, World-Honored One!"
「梵天！以諸法無所得故，諸法離自性故，我菩提是無貪愛相。」
Brahma, because all phenomena cannot be grasped and are without inherent nature, my enlightenment is free from any trace of craving or attachment.
爾時思益梵天白佛言：「世尊！若如來於法無所得者，有何利益說：『如來得菩提名為佛。』？」
Then the Brahma king Sīyì said to the Buddha: “World-Honored One, if the Tathāgata has no attainment in any dharma, what benefit is there in saying that the Tathāgata attained enlightenment and is called a Buddha?”
佛言：「梵天！於汝意云何？我所說法，若有為、若無為，是法為實？為虛妄耶？」
梵天言：「是法虛妄，非實。」
「於汝意云何？若法虛妄非實，是法為有？為無？」
梵天言：「世尊！若法虛妄，是法不應說有、不應說無。」
「於汝意云何？若法非有、非無，是法有得者不？」
梵天言：「無有得者。」
「梵天！如來坐道場時，惟得虛妄顛倒所起煩惱畢竟空性。以無所得故得，以無所知故知。所以者何？我所得法，不可見不可聞、不可覺不可識、不可取不可著、不可說不可難；出過一切法相，無語、無說、無有文字，無言說道。梵天！此法如是，猶如虛空。汝欲於如是法中得利益耶？」
梵天言：「不也。世尊！諸佛、如來甚為希有，成就未曾有法，深入大慈大悲，得如是寂滅相法，而以文字言說教人令得。世尊！其有聞是能信解者，當知是人不從小功德來。世尊！是法一切世間之所難信。所以者何？世間貪著實，而是法無實、無虛妄；世間貪著法，而是法無法、無非法；世間貪著涅槃，而是法無生死、無涅槃；世間貪著善法，而是法無善、無非善；世間貪著樂，而是法無苦、無樂；世間貪著佛出世，而是法無佛出世亦無涅槃；雖有說法，而是法非可說相；雖讚說僧，而僧即是無為。是故此法一切世間之所難信。譬如水中出火、火中出水，難可得信；如是煩惱中有菩提，菩提中有煩惱，是亦難信。所以者何？如來得是虛妄煩惱之性，而無法不得，有所說法亦無有形，雖有所知亦無分別，雖證涅槃亦無滅者。
「世尊！若有善男子、善女人能信解如是法義者；當知是人得脫諸見；當知是人已親近無量諸佛；當知是人已供養無量諸佛；當知是人為善知識所護；當知是人志意曠大；當知是人善根深厚；當知是人守護諸佛法藏；當知是人能善思量，起於善業；當知是人種姓尊貴，生如來家；當知是人能行大捨，捨諸煩惱；當知是人得持戒力，非煩惱力；當知是人得忍辱力，非瞋恚力；當知是人得精進力，無有疲懈；當知是人得禪定力，滅諸惡心；當知是人得智慧力，離惡邪見；當知是人一切惡魔不能得便；當知是人一切怨賊所不能破；當知是人不誑世間；當知是人是真語者，善說法相故；當知是人是實語者，說第一義故；當知是人善為諸佛之所護念；當知是人柔和軟善，同止安樂；當知是人名為大富，有聖財故；當知是人常能知足，行聖種故；當知是人易滿易養，離貪著故；當知是人得安隱心，到彼岸故；當知是人度未度者；當知是人解未解者；當知是人安未安者；當知是人滅未滅者；當知是人能示正道；當知是人能說解脫；當知是人為大醫王，善知諸藥；當知是人猶如良藥，善療眾病；當知是人智慧勇健；當知是人為有大力，堅固究竟；當知是人有精進力，不隨他語；當知是人為如師子，無所怖畏；當知是人為如象王，其心調柔；當知是人為如老象，其心隨順；當知是人為如牛王，能導大眾；當知是人為大勇健，能破魔怨；當知是人為大丈夫，處眾無畏；當知是人無所忌難，得無畏法故；當知是人無所畏難，說真諦法故；當知是人具清白法，如月盛滿；當知是人智慧光照，猶如日明；當知是人除諸闇冥，猶如執炬；當知是人樂行捨心，離諸憎愛；當知是人載育眾生，猶如地；當知是人洗諸塵垢，猶如水；當知是人燒諸動念，猶如火；當知是人於法無障，猶如風；當知是人其心不動，如須彌；當知是人其心堅固，如金剛山；當知是人一切外道競勝論者所不能動；當知是人一切聲聞、辟支佛所不能測；當知是人多饒法寶，猶如大海；當知是人煩惱不現，如波陀羅；當知是人求法無厭；當知是人以智慧知足；當知是人能轉法輪，如轉輪王；當知是人身色殊妙，如天帝釋；當知是人心得自在，如梵天王；當知是人說法音聲猶如雷震；當知是人降法甘露，猶如時雨；當知是人能增長無漏根、力、覺分；當知是人已度生死污泥；當知是人入佛智慧；當知是人近佛菩提；當知是人能多學問無與等者；當知是人無有量已過量；當知是人智慧辯才，無有障礙；當知是人得憶念堅固，得陀羅尼；當知是人知諸眾生深心所行；當知是人得智慧力，正觀諸法解達義趣；當知是人勤行精進，利安世間；當知是人超出於世；當知是人不可污染，猶如蓮華；當知是人不為世法所覆；當知是人利根者所愛；當知是人多聞者所敬；當知是人智者所念；當知是人人天供養；當知是人為坐禪者之所敬禮；當知是人善人所貴；當知是人聲聞、辟支佛之所貪慕；當知是人不貪小行；當知是人不覆藏罪、不顯功德；當知是人威儀備具，生他淨心；當知是人身色端正，見者悅樂；當知是人有大威德，眾所宗仰；當知是人以三十二相莊嚴其身；當知是人能繼佛種；當知是人能護法寶；當知是人能供養僧；當知是人諸佛所見；當知是人為得法眼；當知是人以佛智慧而得受記；當知是人具足三忍；當知是人安住道場；當知是人破壞魔軍；當知是人得一切種智；當知是人轉於法輪；當知是人作無量佛事。
「若人信解如是法義，不驚疑怖畏者，得如是功德——是人於諸佛阿耨多羅三藐三菩提甚深難解、難知、難信、難入，而能信受、讀誦、通利、奉持，為人廣說，如說修行，亦教他人如說修行。如是之人，我以一劫若減一劫，說其功德猶不能盡。」
思益梵天所問經卷第一