Chinese
无灭， 是人现行世， 而不依世间。 凡夫不知法， 于世起诤讼， 是实是不实， 住是二相中。 我常不与世， 起于诤讼事， 世间之实相， 悉已了知故。 诸佛所说法， 皆悉无诤讼， 知世平等故， 非实非虚妄。 若佛法决定， 有实有虚妄， 是即为贪着， 与外道无异。 而今实义中， 无实无虚妄， 是故我常说， 出世法无二。 若人知世间， 如是之实性， 于实于虚妄， 不取此恶见。 如是知世间， 清净如虚空， 是大名称人， 照世间如日。 若人见世间， 如我之所见， 如斯之人等， 能见十方佛。 诸法从缘生， 自无有定性， 若知此因缘， 则达法实相。 若知法实相， 是则知空相， 若能知空相， 则为见导师。 若有人得闻， 如是世间相， 虽行于世间， 而不住世间。 依止诸见人， 不能及此事， 云何行世间， 而不依世间。 若佛灭度后， 有乐是法者， 佛则于其人， 常现于法身。 若人解达此， 则守护我法， 亦为供养我， 亦是世导师。 若人须臾闻， 世间性如此， 是人终不为， 恶魔所得便。 现代汉语译本 无灭， 这样的人虽然生活在世间，却不执着于世间。 凡夫俗子不了解佛法，所以在世间产生争论， 执着于‘这是真实的’或‘这是不真实的’，停留在二元对立的观念中。 我从不与世人，发生争论的事情， 因为我已经完全了解世间的真实面貌。 诸佛所说的佛法，都是没有争论的， 因为他们知道世间是平等的，既不是真实的，也不是虚妄的。 如果佛法是绝对的，有真实和虚妄的区分， 那就是贪着，与外道没有区别。 而实际上，在究竟的意义上，没有真实，也没有虚妄， 所以我常说，出世间的佛法是无二的。 如果有人了解世间，像这样真实的性质， 对于真实和虚妄，就不会执取这种错误的见解。 像这样了解世间，清净得如同虚空， 这样伟大的人，照亮世间如同太阳。 如果有人看待世间，如同我所见到的那样， 像这样的人，能够见到十方诸佛。 一切法都是由因缘而生，自身没有固定的性质， 如果了解这个因缘，就能通达法的真实面貌。 如果了解法的真实面貌，那就是了解空性， 如果能够了解空性，那就是见到了导师（佛）。 如果有人能够听闻，像这样的世间真相， 虽然行走在世间，却不执着于世间。 执着于各种见解的人，不能达到这种境界， 怎样才能行走在世间，而不执着于世间呢？ 如果佛陀灭度后，有人喜欢这个法， 佛陀就会在那个人面前，常常显现法身。 如果有人理解通达这个道理，那就是守护我的佛法， 也是在供养我，也是世间的导师。 如果有人哪怕只是片刻听闻，世间的本性是如此， 这个人最终不会被，恶魔所乘。
English
English version No extinction, Such a person lives in the world, yet does not cling to the world. Ordinary people do not understand the Dharma (teachings of the Buddha), so they engage in disputes in the world, Clinging to 'this is real' or 'this is unreal,' dwelling in these two opposing views. I never engage in disputes with the world, Because I have fully understood the true nature of the world. The Dharma spoken by all the Buddhas (enlightened beings), is without disputes, Because they know the world is equal, neither real nor unreal. If the Dharma were absolute, with distinctions of real and unreal, That would be attachment, no different from external paths. But in the ultimate meaning, there is neither real nor unreal, Therefore, I often say that the Dharma beyond the world is non-dual. If someone understands the world, in this true nature, Regarding real and unreal, they will not grasp such evil views. Understanding the world in this way, pure like space, Such a great person, illuminates the world like the sun. If someone sees the world, as I have seen it, Such people are able to see the Buddhas of the ten directions. All dharmas (phenomena) arise from conditions, having no fixed nature of their own, If one understands these conditions, one will realize the true nature of Dharma. If one understands the true nature of Dharma, that is understanding emptiness (sunyata), If one can understand emptiness, that is seeing the Guide (the Buddha). If someone hears, such a truth about the world, Though walking in the world, they do not dwell in the world. Those who cling to views, cannot attain this, How can one walk in the world, without clinging to the world? If after the Buddha's Parinirvana (passing away), there are those who delight in this Dharma, The Buddha will always appear in their presence in the Dharmakaya (body of Dharma). If someone understands this, they are protecting my Dharma, They are also making offerings to me, and are also guides of the world. If someone hears even for a moment, that the nature of the world is such, That person will ultimately not be taken advantage of by evil demons. -------------------------------------------------------------------------------- 若能达此义， 则为大智慧， 法财之施主， 亦是具禁戒。 若知世如此， 忍辱力勇健， 具足诸禅定， 通达于智慧。 所在闻是法， 其方则有佛， 如是诸菩萨， 不久坐道场。 若有深爱乐， 如是世间法， 则能降众魔， 疾得无上道。”
Chinese
解诸法品第四(此品名丹本无下二十四幅尔时下方为叹功德品第五) 佛复告思益梵天：“如来出过世间，亦说世间苦、世间集、世间灭、世间灭道。梵天！五阴名为世间苦，贪着五阴名为世间集，五阴尽名为世间灭，以无二法求五阴名为世间灭道。又，梵天！所言五阴但有言说，于中取相分别生见，而说是名世间苦；不舍是见是名世间集；是见自相是名世间灭；随以何道不取是见是名世间灭道。梵天！以是因缘故，我为外道仙人说言：‘仙人！于汝身中即说世间苦、世间集、世间灭、世间灭道。’” 尔时思益梵天白佛言：“世尊！所说四圣谛，何等是真圣谛？” “梵天！苦不名为圣谛，苦集不名为圣谛，苦灭不名为圣谛，苦灭道不名为圣谛。所以者何？若苦是圣谛者，一切牛、驴畜生等，皆应有苦圣谛。若集是圣谛者，一切在所生处众生，皆应有集圣谛。所以者何？以集故生诸趣中。若苦灭是圣谛 现代汉语译本 若能通达这个道理，就是最大的智慧，既是布施法财的施主，也是持守戒律的人。 如果明白世间就是如此，就能有忍辱的力量和勇猛的精神，具备各种禅定，通达智慧。 无论在什么地方听到这个佛法，那个地方就有佛的存在，像这样的菩萨，不久就能坐在菩提树下证得佛果。 如果对这样的世间法有深深的喜爱和追求，就能降伏各种魔障，迅速证得无上正等正觉的佛道。 解诸法品第四（此品名称在丹本中没有，下面的第二十四幅画是叹功德品第五） 佛陀再次告诉思益梵天（Susthiti-brahman，一位梵天神祇）: '如来超越世间，也宣说了世间的苦、世间的集（苦的根源）、世间的灭（苦的止息）、世间的灭道（通往苦止息的道路）。思益梵天！五阴（panca-skandha，色、受、想、行、识五种构成要素）被称为世间的苦，贪恋执着五阴被称为世间的集，五阴的止息被称为世间的灭，以无二（不执着）的方法去理解五阴被称为世间的灭道。另外，思益梵天！所说的五阴只是言语上的表达，在其中取相分别产生见解，并宣说这些，这被称为世间的苦；不舍弃这些见解被称为世间的集；认识到这些见解的自性被称为世间的灭；遵循任何不执着这些见解的道路被称为世间的灭道。思益梵天！因为这个原因，我对外道仙人说：‘仙人！在你自身中就包含了世间的苦、世间的集、世间的灭、世间的灭道。’' 这时，思益梵天（Susthiti-brahman）对佛陀说：'世尊！您所说的四圣谛（catvāri āryasatyāni，苦、集、灭、道四条真理），哪一个是真正的圣谛？' ‘思益梵天！苦不能被称为圣谛，苦集不能被称为圣谛，苦灭不能被称为圣谛，苦灭道不能被称为圣谛。为什么呢？如果苦是圣谛，那么一切牛、驴等畜生，都应该有苦圣谛。如果集是圣谛，那么一切在各种地方出生的众生，都应该有集圣谛。为什么呢？因为由集而生于各种趣（gati，轮回的去处）之中。如果苦灭是圣谛
English
English version If one can understand this meaning, it is great wisdom, being both a donor of Dharma wealth and one who possesses precepts. If one understands the world as such, one will have the strength of patience and courageous spirit, possessing all kinds of samadhi (concentration), and penetrating wisdom. Wherever this Dharma is heard, that place has a Buddha. Such Bodhisattvas will soon sit at the Bodhi tree and attain Buddhahood. If there is deep love and delight in such worldly Dharmas, one can subdue all demons and quickly attain the unsurpassed path. Chapter 4: Understanding All Dharmas (This chapter title is not in the Dan version; the following twenty-fourth painting is Chapter 5: Praising Merits) The Buddha further told Susthiti-brahman (a Brahma deity): 'The Tathagata (如来，one of the titles of a Buddha) transcends the world and also speaks of the world's suffering, the world's accumulation (the origin of suffering), the world's cessation (the end of suffering), and the world's path to cessation (the way to end suffering). Susthiti-brahman! The five skandhas (panca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) are called the world's suffering; attachment to the five skandhas is called the world's accumulation; the cessation of the five skandhas is called the world's cessation; seeking the five skandhas with non-duality (non-attachment) is called the world's path to cessation. Furthermore, Susthiti-brahman! The so-called five skandhas are merely verbal expressions; taking characteristics and making distinctions within them, and then proclaiming these, is called the world's suffering; not abandoning these views is called the world's accumulation; recognizing the self-nature of these views is called the world's cessation; following any path that does not grasp these views is called the world's path to cessation. Susthiti-brahman! For this reason, I said to the non-Buddhist hermits: 'Hermits! Within your own bodies are contained the world's suffering, the world's accumulation, the world's cessation, and the world's path to cessation.'' At that time, Susthiti-brahman asked the Buddha: 'World Honored One! Of the Four Noble Truths (catvāri āryasatyāni, the four truths of suffering, its origin, its cessation, and the path to its cessation) that you speak of, which is the true Noble Truth?' 'Susthiti-brahman! Suffering cannot be called a Noble Truth, the accumulation of suffering cannot be called a Noble Truth, the cessation of suffering cannot be called a Noble Truth, the path to the cessation of suffering cannot be called a Noble Truth. Why? If suffering were a Noble Truth, then all cattle, donkeys, and other animals should have the Noble Truth of suffering. If accumulation were a Noble Truth, then all beings born in all places should have the Noble Truth of accumulation. Why? Because they are born in various destinies (gati, realms of rebirth) due to accumulation. If the cessation of suffering were a Noble Truth --------------------------------------------------------------------------------
Chinese
者，观灭者、说断灭者，皆应有灭圣谛。若道是圣谛者，缘一切有为道者皆应有道圣谛。梵天！以是因缘故，当知圣谛非苦、非集、非灭、非道。圣谛者，知苦无生是名苦圣谛；知集无和合是名集圣谛；于毕竟灭法中，知无生无灭是名灭圣谛；于一切法平等，以不二法得道是名道圣谛。 “梵天！真圣谛者无有虚妄。虚妄者，所谓：着我、着众生、着人、着寿命者、着养育者、著有着无、着生着灭、着生死、着涅槃。梵天！若行者言：‘我知见苦。’是虚妄，‘我断集。’是虚妄，‘我证灭。’是虚妄，‘我修道。’是虚妄。所以者何？是人违失佛所护念，是故说为虚妄。何等是佛所护念？谓不忆念一切诸法。若行者住是念中，则不住一切相；若不住一切相，则住实际；若住实际，是名不住心；若不住心，是人名为实语者、非妄语者。梵天！是故当知，若非实、非虚妄者，是名圣谛。梵天！实者终不作不实，若有佛、若无佛，法性常住，所谓生死性、涅槃性常实。所以者何？非离生死得涅槃，名为圣谛。若人证如是四谛，是名世间实语者。 “梵天！当来有比丘不修身、不修戒、不修心、不修慧，是人说生死相是苦谛、众缘和合是集谛、灭法故是灭谛、以二法求相是道谛。” 佛言：“我说此愚人 现代汉语译本： 那些观察事物消灭、宣扬断灭论的人，都应该有灭圣谛。如果说道是圣谛，那么所有以有为法为道的都应该有道圣谛。梵天！因为这个缘故，应当知道圣谛不是苦、不是集、不是灭、不是道。圣谛是：了知苦的无生，这叫做苦圣谛；了知集的无和合，这叫做集圣谛；在毕竟寂灭的法中，了知无生无灭，这叫做灭圣谛；对于一切法平等，以不二法得道，这叫做道圣谛。 梵天！真正的圣谛没有虚妄。虚妄是指：执着于我(ātman，灵魂、真我)、执着于众生(sattva，有情)、执着于人(pudgala，补特伽罗)、执着于寿命(jīvita，生命)、执着于养育者、执着于有或无、执着于生或灭、执着于生死、执着于涅槃(nirvāṇa，寂灭)。梵天！如果修行人说：‘我知道苦。’这是虚妄的，‘我断除了集。’这是虚妄的，‘我证得了灭。’这是虚妄的，‘我修习了道。’这是虚妄的。为什么呢？因为这个人违背了佛所护念的，所以说是虚妄的。什么是佛所护念的呢？就是不忆念一切诸法。如果修行人安住于这种念中，就不住于一切相；如果不执着于一切相，就安住于实际；如果安住于实际，这就叫做不住心；如果不执着于心，这个人就叫做实语者，不是妄语者。梵天！因此应当知道，如果既不是真实也不是虚妄的，这就叫做圣谛。梵天！真实的事物终究不会变成不真实，无论有佛还是没有佛，法性(dharma-dhātu，宇宙万法的本体)常住不变，所谓的生死性、涅槃性永远是真实的。为什么呢？不离开生死而证得涅槃，才叫做圣谛。如果有人证得了这样的四谛(catvāri-ārya-satyāni)，这个人就叫做世间的实语者。 梵天！未来会有比丘不修身、不修戒、不修心、不修慧，这些人会说生死相是苦谛、众缘和合是集谛、灭法故是灭谛、以二法求相是道谛。 佛说：‘我说这些愚人’