慧命須菩提問品第五
Chapter 5: Subhuti Questions the Wise
爾時，世尊依一切處一味等味第一義諦，告慧命須菩提言：「須菩提！汝知一切眾生界中，幾所眾生依我依慢說我所得？須菩提！汝知一切眾生界中，幾所眾生離我離慢說我所得？」
At that time, the World-Honored One, in accordance with the ultimate truth of oneness—the single flavor pervading all things—addressed the Venerable Subhuti: “Subhuti, do you know how many beings in the entire realm of sentient beings, clinging to self and to pride, speak of attaining something through ‘me’? Subhuti, do you know how many beings in the entire realm of sentient beings, free from self and free from pride, speak of attaining something through ‘me’?”
須菩提白佛言：「世尊！我於眾生界中，實少見眾生離我我慢說我所得。世尊！而我實見無量阿僧祇不可說眾生，於眾生界中依我我慢說我所得。
Subhuti said to the Buddha, "World-Honored One, among all beings, I truly see very few who have let go of the self and self-importance and then speak of having attained enlightenment. Yet, World-Honored One, I also truly see countless, immeasurable, and indescribable beings who, still relying on the self and self-importance, claim to have attained enlightenment."
「世尊！如我憶念過去世時住於一處阿蘭若園，爾時多有諸比丘等依於我所四面而住。世尊！我於爾時見彼比丘於日西下一處聚集，取種種法相說所證諦法。世尊！有諸比丘取於陰相說為證法、有諸比丘見陰生相說為證法、有諸比丘見陰滅相說為證法、有諸比丘說陰滅法、有諸比丘說陰滅現證法、有諸比丘見於入相說為證法、有諸比丘取十二因緣相說為證法、有諸比丘取起行相說為證法、有諸比丘取於諦相說為證法、有諸比丘取諦因相說為證法、有諸比丘取知諦相說為證法、有諸比丘取離諦相說為證法、有諸比丘取證諦相說為證法、有諸比丘取修行諦相說為證法、有諸比丘取界法相說為證法、有諸比丘取於界相說為證法、有諸比丘取種種界相說為證法、有諸比丘取無量界相說為證法、有諸比丘取滅界相說為證法、有諸比丘取滅界證相說為證法。
"World-Honored One, as I recall a past time when I was staying in a forest hermitage, many monks were living around me in all directions. World-Honored One, at that time I saw those monks gathering together in one place after sunset, taking up various aspects of phenomena and discussing their realization of ultimate truths.
World-Honored One, some monks took up the characteristics of the aggregates and described them as realization; some monks observed the arising of aggregates and described that as realization; some monks observed the ceasing of aggregates and described that as realization; some monks spoke of the cessation of aggregates as realization; some monks spoke of directly experiencing the cessation of aggregates as realization; some monks observed sense-base characteristics and described them as realization; some monks took up the twelve links of dependent origination and described them as realization; some monks took up the characteristics of karmic formations and described them as realization; some monks took up the characteristics of truths and described them as realization; some monks took up the causes of truths and described them as realization; some monks took up knowing truths and described them as realization; some monks took up relinquishing truths and described them as realization; some monks took up realizing truths and described them as realization; some monks took up cultivating the path of truths and described them as realization; some monks took up the characteristics of elements as realization; some monks took up the characteristics of individual elements as realization; some monks took up the characteristics of various elements as realization; some monks took up the characteristics of boundless elements as realization; some monks took up the characteristics of ceasing elements as realization; some monks took up the characteristics of realizing the cessation of elements as realization."
「如是，諸比丘取四念處相說為證法、有諸比丘取四念相說為證法、有諸比丘取四念處對對治相說為證法、有諸比丘取四念處修行相說為證法、有諸比丘取未生四念處為生四念處修行相故說為證法、有諸比丘取已生四念處為不失修行相故說為證法、有諸比丘取已生四念處為增廣修行相故說為證法。
Thus, monks, some teach the Four Foundations of Mindfulness as the Dharma of realization by focusing on their characteristics. Some teach them as the Dharma of realization by focusing on both the characteristic and its opposite. Some teach them as the Dharma of realization by focusing on the practice itself. Some teach them as the Dharma of realization by focusing on the practice of bringing forth the Four Foundations of Mindfulness that have not yet arisen. Some teach them as the Dharma of realization by focusing on the practice of not losing the Four Foundations of Mindfulness that have already arisen. And some teach them as the Dharma of realization by focusing on the practice of further developing the Four Foundations of Mindfulness that have already arisen.
「如是，諸比丘取正勤、如意、根、力、覺、道，未生、為生、為住、為不忘失、為增廣，取相說為證法。
「世尊！我見彼諸比丘生如是念：『是諸比丘以著我相、取我慢相如是說證。何以故？以不能知第一義諦一味等味相。』是故，世尊！我作是念：『世尊出世，希有希有，善說勝法——一切處第一義一味等味——微妙甚深，難覺難知，何況外道而能得解？』」
佛告須菩提：「如是，如是。如汝所說，我所證法細微、極微，深、甚深、極甚深，難覺、極難覺。一切處一味等味相第一義諦是我所證，證已為人開示、演說示、極示、開示、現示。何以故？須菩提！所謂陰界入、因緣起行、實諦境界、念處、正勤、如意、根、力、覺、道等，須菩提！我說五陰中清淨觀三十七品是第一義相，一切陰界入、念處、正勤、如意、根、力、覺、道一味等味相。須菩提！依於此義，汝今應知一切處一味等味第一義相。
「復次，須菩提！如實修行比丘，如實知一陰如第一義諦法無我，於餘界入、因緣起行界、念處、正勤、如意、根、力、覺、道等，更不別觀真如第一義法無我，惟依隨順真如、依止不二法，證一切處一味等味第一義相。須菩提！汝依此義，應如是知所謂一味等味第一義相。
「復次，須菩提！如彼陰界入、因緣起行界、念處、正勤、如意、根、力、覺、道等彼差別，若真如第一義諦法無我有差別相者，真如證法第一義諦亦應有因；若有因者，應從因生；若從因生，應是有為；若是有為，不應得名第一義諦；若非第一義諦者，應更推求第一義諦。須菩提！是故，真如第一義諦法無我，非從因生，亦非有為法，亦非不第一義諦，亦非為彼第一義諦更求第一義諦；惟是常常時、恒恒時，如來出世、若不出世，法性常住、法體常住、法界常住。須菩提！汝依此義，應知此諸一切法相一味等味第一義諦。
「須菩提！譬如無量種種差別，色相無相、無有分別、無有差異，一切處虛空等味一體、一相。須菩提！一切諸法自相差別，一切處一味等味第一義相。」
爾時，世尊而說偈言：
「如來應說法， 一切一味相，
不離第一義， 見別是憍慢。」