English
English version: Those who observe the cessation of things and preach annihilation should all possess the Truth of Cessation (Nirodha Satya). If the path is considered a Noble Truth, then all who take conditioned existence (bhava) as their path should possess the Truth of the Path (Marga Satya). Brahma! For this reason, you should know that the Noble Truths are neither suffering, nor origination, nor cessation, nor the path. The Noble Truths are: knowing the non-arising of suffering is called the Truth of Suffering (Dukkha Satya); knowing the non-combination of origination is called the Truth of Origination (Samudaya Satya); in the ultimate cessation of phenomena, knowing no arising and no ceasing is called the Truth of Cessation; being equal to all phenomena, attaining the path through non-duality is called the Truth of the Path. Brahma! The true Noble Truths are without falsehood. Falsehood refers to: attachment to self (ātman), attachment to beings (sattva), attachment to person (pudgala), attachment to life (jīvita), attachment to nurturers, attachment to existence or non-existence, attachment to arising or ceasing, attachment to birth and death, attachment to Nirvana (nirvāṇa). Brahma! If a practitioner says, 'I know suffering,' it is false; 'I have eliminated origination,' it is false; 'I have realized cessation,' it is false; 'I have cultivated the path,' it is false. Why? Because this person has violated what the Buddha protects and cherishes, therefore it is said to be false. What is it that the Buddha protects and cherishes? It is not recollecting all phenomena. If a practitioner dwells in this thought, then he does not dwell in any characteristics; if he does not dwell in any characteristics, then he dwells in reality; if he dwells in reality, this is called non-dwelling mind; if he does not dwell in mind, this person is called a speaker of truth, not a speaker of falsehood. Brahma! Therefore, you should know that if it is neither real nor false, this is called the Noble Truth. Brahma! The real never becomes unreal. Whether there is a Buddha or no Buddha, the nature of phenomena (dharma-dhātu) is constant, the so-called nature of birth and death, the nature of Nirvana, are always real. Why? Not apart from birth and death is Nirvana attained, this is called the Noble Truth. If someone realizes these Four Noble Truths (catvāri-ārya-satyāni), this person is called a speaker of truth in the world. Brahma! In the future, there will be monks who do not cultivate the body, do not cultivate precepts, do not cultivate the mind, do not cultivate wisdom. These people will say that the characteristics of birth and death are the Truth of Suffering, the combination of various causes is the Truth of Origination, the cessation of phenomena is the Truth of Cessation, seeking characteristics through duality is the Truth of the Path. The Buddha said, 'I speak of these foolish people.' --------------------------------------------------------------------------------
Chinese
是外道徒党，我非彼人师，彼非我弟子，是人堕于邪道，破失法故，说言有谛。梵天！汝且观我坐道场时不得一法，是实是虚妄？若我不得法，是法宁可于众中有言说、有论议、有教化耶？” 梵天言：“不也。世尊！” “梵天！以诸法无所得故，诸法离自性故，我菩提是无贪爱相。”◎ ◎尔时思益梵天白佛言：“世尊！若如来于法无所得者，有何利益说：‘如来得菩提名为佛。’？” 佛言：“梵天！于汝意云何？我所说法，若有为、若无为，是法为实？为虚妄耶？” 梵天言：“是法虚妄，非实。” “于汝意云何？若法虚妄非实，是法为有？为无？” 梵天言：“世尊！若法虚妄，是法不应说有、不应说无。” “于汝意云何？若法非有、非无，是法有得者不？” 梵天言：“无有得者。” “梵天！如来坐道场时，惟得虚妄颠倒所起烦恼毕竟空性。以无所得故得，以无所知故知。所以者何？我所得法，不可见不可闻、不可觉不可识、不可取不可着、不可说不可难；出过一切法相，无语、无说、无有文字，无言说道。梵天！此法如是，犹如虚空。汝欲于如是法中得利益耶？” 梵天言：“不也。世尊！诸佛、如来甚为希有，成就未曾 现代汉语译本：如果他们是外道徒党，我不是他们的老师，他们也不是我的弟子，这些人就会堕入邪道，因为丧失了正法，却说自己掌握了真谛。梵天（Brahmā，色界天之主）！你且看看我坐在菩提道场时，没有得到任何一个法，这是事实还是虚妄？如果我没有得到任何法，那么这个法怎么可能在众人之中被言说、被讨论、被教化呢？” 梵天（Brahmā）说：“不能。世尊（Śākyamuni，释迦牟尼佛）！” “梵天（Brahmā）！因为一切法都无所得，一切法都远离自性，所以我的菩提（bodhi，觉悟）是无贪爱之相。” 尔时，思益梵天（Sumati Brahmā，一位梵天）问佛说：“世尊（Śākyamuni）！如果如来（Tathāgata，佛的称号之一）对于法无所得，那么说‘如来（Tathāgata）得到菩提（bodhi）名为佛’，有什么利益呢？” 佛说：“梵天（Brahmā）！你认为如何？我所说的法，无论是‘有为法’还是‘无为法’，这个法是真实的，还是虚妄的呢？” 梵天（Brahmā）说：“这个法是虚妄的，不是真实的。” “你认为如何？如果法是虚妄的、不真实的，那么这个法是‘有’，还是‘无’呢？” 梵天（Brahmā）说：“世尊（Śākyamuni）！如果法是虚妄的，那么这个法不应该说是‘有’，也不应该说是‘无’。” “你认为如何？如果法非‘有’非‘无’，那么这个法有得到它的人吗？” 梵天（Brahmā）说：“没有得到它的人。” “梵天（Brahmā）！如来（Tathāgata）坐在菩提道场时，只是证得了虚妄颠倒所引起的烦恼的毕竟空性。因为无所得而得，因为无所知而知。为什么呢？我所得到的法，不可见、不可闻、不可觉、不可识，不可取、不可着，不可说、不可辩难；超越了一切法相，没有语言、没有述说、没有文字，没有言语道断。梵天（Brahmā）！此法就是这样，犹如虚空。你想要从这样的法中得到利益吗？” 梵天（Brahmā）说：“不能。世尊（Śākyamuni）！诸佛、如来（Tathāgata）真是非常稀有，成就了未曾有过的功德。
English
English version: 'If they are adherents of other paths, I am not their teacher, nor are they my disciples. Such people would fall into wrong paths, because they have lost the Dharma and yet claim to have grasped the truth. Brahmā (lord of the Form Realm)! Consider whether my attainment at the Bodhi (awakening) field, where I did not attain a single Dharma, is true or false. If I did not attain any Dharma, how could this Dharma be spoken, discussed, or taught among the assembly?' Brahmā said, 'No, World Honored One (Śākyamuni)!' 'Brahmā! Because all Dharmas are unattainable and all Dharmas are devoid of self-nature, my Bodhi (awakening) is without the characteristic of craving.' At that time, Sumati Brahmā (a Brahmā) said to the Buddha, 'World Honored One (Śākyamuni)! If the Tathāgata (one of the titles of the Buddha) has no attainment of Dharma, what benefit is there in saying, 'The Tathāgata (one of the titles of the Buddha) attains Bodhi (awakening) and is called Buddha'?' The Buddha said, 'Brahmā! What do you think? Is the Dharma that I speak, whether conditioned (有為) or unconditioned (無為), real or false?' Brahmā said, 'That Dharma is false, not real.' 'What do you think? If a Dharma is false and not real, is that Dharma existent or nonexistent?' Brahmā said, 'World Honored One (Śākyamuni)! If a Dharma is false, it should not be said to be existent, nor should it be said to be nonexistent.' 'What do you think? If a Dharma is neither existent nor nonexistent, is there anyone who attains that Dharma?' Brahmā said, 'There is no one who attains it.' 'Brahmā! When the Tathāgata (one of the titles of the Buddha) sat at the Bodhi (awakening) field, he only attained the ultimate emptiness of afflictions arising from false and inverted perceptions. He attains because of non-attainment, and knows because of non-knowing. Why? The Dharma that I have attained is invisible, inaudible, imperceptible, indiscernible, ungraspable, unattachable, unspeakable, and unarguable; it transcends all characteristics of Dharma, without language, without speech, without writing, beyond words and expression. Brahmā! This Dharma is like this, like empty space. Do you want to gain benefit from such a Dharma?' Brahmā said, 'No, World Honored One (Śākyamuni)! The Buddhas, the Tathāgatas (one of the titles of the Buddha), are extremely rare, accomplishing unprecedented merits.' --------------------------------------------------------------------------------
Chinese
有法，深入大慈大悲，得如是寂灭相法，而以文字言说教人令得。世尊！其有闻是能信解者，当知是人不从小功德来。世尊！是法一切世间之所难信。所以者何？世间贪着实，而是法无实、无虚妄；世间贪着法，而是法无法、无非法；世间贪着涅槃，而是法无生死、无涅槃；世间贪着善法，而是法无善、无非善；世间贪着乐，而是法无苦、无乐；世间贪着佛出世，而是法无佛出世亦无涅槃；虽有说法，而是法非可说相；虽赞说僧，而僧即是无为。是故此法一切世间之所难信。譬如水中出火、火中出水，难可得信；如是烦恼中有菩提，菩提中有烦恼，是亦难信。所以者何？如来得是虚妄烦恼之性，而无法不得，有所说法亦无有形，虽有所知亦无分别，虽证涅槃亦无灭者。 “世尊！若有善男子、善女人能信解如是法义者；当知是人得脱诸见；当知是人已亲近无量诸佛；当知是人已供养无量诸佛；当知是人为善知识所护；当知是人志意旷大；当知是人善根深厚；当知是人守护诸佛法藏；当知是人能善思量，起于善业；当知是人种姓尊贵，生如来家；当知是人能行大舍，舍诸烦恼；当知是人得持戒力，非烦恼力；当知是人得忍辱力，非瞋恚力；当知是人得精进力，无有疲懈；当知是人得禅定力，灭诸恶心；当知是人得 现代汉语译本： ‘有一种法，能够深入理解大慈大悲的含义，从而获得寂灭之相的法，并且用文字言语来教导他人，使他们也能获得。世尊！如果有人听闻此法能够相信并理解，应当知道这个人不是从小小的功德而来。世尊！这种法在一切世间都难以令人相信。为什么呢？因为世间之人贪恋实在之物，而这种法却无所谓实在，也无所谓虚妄；世间之人贪恋法，而这种法却无所谓有法，也无所谓非法；世间之人贪恋涅槃（Nirvana，寂灭），而这种法却无所谓生死，也无所谓涅槃；世间之人贪恋善法，而这种法却无所谓善，也无所谓非善；世间之人贪恋快乐，而这种法却无所谓苦，也无所谓乐；世间之人贪恋佛（Buddha，觉悟者）出世，而这种法却无所谓佛出世，也无所谓涅槃；虽然有说法，但这种法的相状却不是可以用言语表达的；虽然赞叹僧（Sangha，僧团），但僧的本质却是无为。因此，这种法在一切世间都难以令人相信。譬如水中出现火焰，火焰中出现水，难以令人相信；同样，烦恼（Kleshas，精神污染）中存在菩提（Bodhi，觉悟），菩提中存在烦恼，这也是难以令人相信的。为什么呢？因为如来（Tathagata，佛的称号）获得了虚妄烦恼的本性，从而没有什么法是不能获得的，所说的法也没有固定的形状，虽然有所知晓，却没有分别，虽然证得了涅槃，却没有灭度者。 ‘世尊！如果有善男子、善女人能够相信并理解这样的法义，应当知道这个人已经脱离了各种见解；应当知道这个人已经亲近了无量的诸佛；应当知道这个人已经供养了无量的诸佛；应当知道这个人受到了善知识的护佑；应当知道这个人志向远大；应当知道这个人善根深厚；应当知道这个人守护着诸佛的法藏；应当知道这个人能够很好地思考，从而发起善业；应当知道这个人种姓尊贵，出生在如来之家；应当知道这个人能够行大舍，舍弃各种烦恼；应当知道这个人获得了持戒的力量，而不是烦恼的力量；应当知道这个人获得了忍辱的力量，而不是嗔恚的力量；应当知道这个人获得了精进的力量，没有疲惫懈怠；应当知道这个人获得了禅定的力量，灭除了各种恶心；应当知道这个人获得了’
English
English version: ‘There is a Dharma that deeply penetrates great compassion and obtains the Dharma of such a tranquil and extinguished form, and uses words and speech to teach people to attain it. World-Honored One! If there are those who hear this and can believe and understand it, know that these people do not come from small merits. World-Honored One! This Dharma is difficult for all the world to believe. Why is that? The world is attached to reality, but this Dharma is neither real nor unreal; the world is attached to Dharma, but this Dharma is neither Dharma nor non-Dharma; the world is attached to Nirvana (Nirvana, extinction), but this Dharma is neither birth and death nor Nirvana; the world is attached to good Dharma, but this Dharma is neither good nor non-good; the world is attached to pleasure, but this Dharma is neither suffering nor pleasure; the world is attached to the Buddha (Buddha, the awakened one) appearing in the world, but this Dharma is neither the Buddha appearing in the world nor Nirvana; although there is speaking, this Dharma is not an expressible form; although the Sangha (Sangha, monastic community) is praised, the Sangha is non-action. Therefore, this Dharma is difficult for all the world to believe. It is hard to believe that fire comes out of water and water comes out of fire; likewise, it is also hard to believe that there is Bodhi (Bodhi, enlightenment) in afflictions (Kleshas, mental defilements) and afflictions in Bodhi. Why is that? The Tathagata (Tathagata, title of the Buddha) has obtained the nature of false afflictions, and there is no Dharma that cannot be obtained, and the Dharma that is spoken has no fixed form, and although there is knowledge, there is no discrimination, and although Nirvana is attained, there is no one who is extinguished.’ ‘World-Honored One! If there are good men and good women who can believe and understand such Dharma meanings, know that these people have escaped all views; know that these people have been close to immeasurable Buddhas; know that these people have made offerings to immeasurable Buddhas; know that these people are protected by good teachers; know that these people have great aspirations; know that these people have deep roots of goodness; know that these people are guarding the Dharma treasury of the Buddhas; know that these people can think well and initiate good deeds; know that these people are of noble lineage and are born into the family of the Tathagata; know that these people can practice great generosity and abandon all afflictions; know that these people have obtained the power of upholding precepts, not the power of afflictions; know that these people have obtained the power of patience, not the power of anger; know that these people have obtained the power of diligence, without fatigue or laziness; know that these people have obtained the power of meditation, extinguishing all evil thoughts; know that these people have obtained’ --------------------------------------------------------------------------------