English
Therefore, I make this statement.’ The Bodhisattva Universally Manifesting said: ‘Great Virtue Subhuti (Subhuti)! The Buddhas and Tathagatas truly know the Dharma, therefore the Buddha said: ‘You shall attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).’ How does the Tathagata truly know the Dharma? Subhuti (Subhuti)! If there are Bodhisattvas who seek Bodhi, the Buddhas do not give predictions to these people; if there are Bodhisattvas who do not seek Bodhi, the Buddhas and Tathagatas give predictions to them. The Buddhas and Tathagatas truly know the Dharma, which has no characteristic of prediction, but for the sake of planting good roots for sentient beings, they make this prediction that you shall become a Buddha. Subhuti (Subhuti)! What Dharma have you seen that you make this statement: ‘The great being will surely attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).’?’ Subhuti (Subhuti) said: ‘Good man! The Buddhas and Tathagatas rely on conventional language to give predictions, and we, the Shravakas, follow the Buddha, the World Honored One, and speak in this way.’ The Bodhisattva Universally Manifesting said: ‘Great Virtue Subhuti (Subhuti)! Language, when based on worldly conventions, is called language, but for sages, it is not language. Why? What sages say is all true, while worldly language is all false. Therefore, Great Virtue Subhuti (Subhuti)! One should not speak of this worldly, false language in the sacred Dharma. Great Virtue Subhuti (Subhuti)! If Bodhisattvas and others, for the sake of protecting sentient beings, hear the profound first principle and are frightened and do not believe, therefore sages, with great compassion, abandon the true Dharma and speak worldly, false words, in order to protect ignorant ordinary people, and never make such statements for sages. If it is for sages, then they speak the true Dharma, and this true Dharma is loved by sages. What is called the true Dharma of sages? Great Virtue Subhuti (Subhuti)! The true Dharma of sages is that the Dharma of Bodhi is inherently always tranquil, which is called true. Just as the characteristic of Bodhi is inherently pure, all Dharmas are also like this characteristic, and this is called the true Dharma of sages.’ Subhuti (Subhuti) said: ‘Good man! There are Four Noble Truths, which are called true truths. What are the four? The Truth of Suffering, the Truth of Accumulation, the Truth of Cessation, and the Truth of the Path.’ The Bodhisattva Universally Manifesting said: ‘Great Virtue Subhuti (Subhuti)! You do not -------------------------------------------------------------------------------- 说苦是有为耶？”
Chinese
须菩提言：“如是，善男子！我常说苦是有为法。” 无所发菩萨言：“大德须菩提！如来常说一切有为皆是虚妄。” 须菩提言：“如是，善男子！如来常说有为之法皆是虚妄。” 无所发菩萨言：“若如是者，汝云何言苦是实谛？大德须菩提！若言苦是有为法者，即是虚妄。” 须菩提言：“善男子！苦是有为，虚妄不实。我说知苦以为实谛。” 无所发菩萨言：“须菩提！若苦是有为，虚妄不实，知彼苦智亦应虚妄，非是真实。” 须菩提言：“善男子！如是如是，知苦智者亦是虚妄。” 无所发菩萨言：“大德须菩提！若如是者，云何知苦是圣谛智？” 须菩提言：“善男子！灭谛是无为法。若尔，何故非圣谛？” 无所发菩萨言：“大德须菩提！灭何等法名为灭谛？为即自灭故名为灭？更有所灭称为灭耶？” 须菩提言：“善男子！有为说者言灭尽诸苦名为灭谛。” 无所发菩萨言：“须菩提！汝不说苦是有为，虚妄不实耶？” 须菩提言：“如是，善男子！我向说言：‘苦是有为法，虚妄不实。’” 无所发菩萨言：“大德须菩提！若法虚妄不实，是法无灭。若如是者，云何而言灭尽诸苦名 现代汉语译本 ‘苦’是指有为法吗？ 须菩提（Subhuti）说：‘是的，善男子！我经常说苦是有为法。’ 无所发菩萨（Anupalabdhi Bodhisattva）说：‘大德须菩提！如来（Tathagata）经常说一切有为法都是虚妄的。’ 须菩提说：‘是的，善男子！如来经常说有为之法皆是虚妄的。’ 无所发菩萨说：‘如果这样，你为什么说苦是真实谛？大德须菩提！如果说苦是有为法，那就是虚妄的。’ 须菩提说：‘善男子！苦是有为，虚妄不实。我说认识苦是真实谛。’ 无所发菩萨说：‘须菩提！如果苦是有为，虚妄不实，那么认识苦的智慧也应该是虚妄的，不是真实的。’ 须菩提说：‘善男子！是的，是的，认识苦的智慧也是虚妄的。’ 无所发菩萨说：‘大德须菩提！如果这样，怎么能说认识苦是圣谛智呢？’ 须菩提说：‘善男子！灭谛是无为法。如果是这样，为什么不能是圣谛呢？’ 无所发菩萨说：‘大德须菩提！灭的是什么法才叫做灭谛？是自己灭亡所以叫做灭，还是有其他所灭的东西才叫做灭呢？’ 须菩提说：‘善男子！有为法说的是灭尽诸苦才叫做灭谛。’ 无所发菩萨说：‘须菩提！你不是说苦是有为，虚妄不实吗？’ 须菩提说：‘是的，善男子！我刚才说：‘苦是有为法，虚妄不实。’’ 无所发菩萨说：‘大德须菩提！如果法是虚妄不实的，那么这个法就没有灭。如果这样，怎么能说灭尽诸苦叫做灭谛呢？’
English
English version Is 'suffering' conditioned? Subhuti said, 'Yes, good man! I often say that suffering is conditioned.' Anupalabdhi Bodhisattva said, 'Venerable Subhuti! The Tathagata (如来) [One Thus Gone] often says that all conditioned things are false.' Subhuti said, 'Yes, good man! The Tathagata often says that all conditioned dharmas are false.' Anupalabdhi Bodhisattva said, 'If that is so, why do you say that suffering is a true truth? Venerable Subhuti! If you say that suffering is conditioned, then it is false.' Subhuti said, 'Good man! Suffering is conditioned, false, and unreal. I say that knowing suffering is a true truth.' Anupalabdhi Bodhisattva said, 'Subhuti! If suffering is conditioned, false, and unreal, then the wisdom that knows that suffering should also be false, not real.' Subhuti said, 'Good man! Yes, yes, the wisdom that knows suffering is also false.' Anupalabdhi Bodhisattva said, 'Venerable Subhuti! If that is so, how can knowing suffering be the wisdom of the noble truth?' Subhuti said, 'Good man! Cessation (灭谛) [Nirodha, the Truth of Cessation] is unconditioned. If so, why can't it be a noble truth?' Anupalabdhi Bodhisattva said, 'Venerable Subhuti! What dharma is extinguished that is called the Truth of Cessation? Is it extinguished by itself, or is there something else that is extinguished?' Subhuti said, 'Good man! Those who speak of the conditioned say that the complete cessation of all suffering is called the Truth of Cessation.' Anupalabdhi Bodhisattva said, 'Subhuti! Didn't you say that suffering is conditioned, false, and unreal?' Subhuti said, 'Yes, good man! I said earlier that suffering is conditioned, false, and unreal.' Anupalabdhi Bodhisattva said, 'Venerable Subhuti! If a dharma is false and unreal, then that dharma has no cessation. If that is so, how can you say that the complete cessation of all suffering is called the Truth of Cessation?' -------------------------------------------------------------------------------- 为灭谛？”
Chinese
尔时，慧命须菩提白无所发菩萨摩诃萨言：“善男子！我于大士如是无碍乐说辩才生随喜心。善男子！愿诸众生皆得是辩才。” 须菩提言：“善男子！何者是诸菩萨摩诃萨实谛证智？” 无所发菩萨言：“须菩提！一切诸法与实谛行不相违背，是故证一切法名证实谛。须菩提！一切诸法从因缘生，能如实知因缘生法名为实谛。一切法空如实知空名实谛，证空者名证实谛；一切诸法不生，证诸法不生名为证实谛。随何法证于实谛，于彼法中乃至无有一法可取、一法可舍。须菩提！是名诸菩萨摩诃萨证实智。须菩提！言实谛者，即是宣说无分别法。何以故？须菩提！所有分别者皆是邪法。须菩提！汝向所言：‘大士快得善利，授阿耨多罗三藐三菩提记必得成佛。’须菩提！若人自谓快得善利，佛则不与是人授记；若人远离快得善利，如是之人佛则授记。若人于得利养不生欢喜、若失利养亦不忧恼，是人授记；若人不离世间而得涅槃，是人授记；若人不舍凡法而证圣道，是人授记；若人闻得记不喜，是人授记。” 须菩提言：“善男子！所向所知，若如是知，其义甚深。” 无所发菩萨言：“须菩提！若人不见有去来，是人则知甚深。” 须菩提言：“此甚深法难可得 现代汉语译本 ‘什么是灭谛？’ 这时，慧命须菩提对无所发菩萨摩诃萨说：‘善男子！我对大士您如此无碍的乐说辩才生起随喜之心。善男子！愿一切众生都能得到这种辩才。’ 须菩提说：‘善男子！什么是诸位菩萨摩诃萨的实谛证智？’ 无所发菩萨说：‘须菩提！一切诸法与实谛的行持不相违背，因此证悟一切法就叫做证实谛。须菩提！一切诸法从因缘而生，能够如实地知晓因缘所生的法，就叫做实谛。一切法是空性的，如实地知晓空性就叫做实谛，证悟空性的人就叫做证实谛；一切诸法不生不灭，证悟诸法不生不灭就叫做证实谛。无论以什么法证悟实谛，对于那个法来说，乃至没有一法可以取，也没有一法可以舍。须菩提！这就叫做诸位菩萨摩诃萨的证实智。须菩提！所说的实谛，就是宣说无分别的法。为什么呢？须菩提！所有的分别都是邪法。须菩提！你刚才所说：‘大士您很快就能得到善利，得到阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的授记，必定能够成佛。’须菩提！如果有人自认为很快就能得到善利，佛陀就不会给这个人授记；如果有人远离这种快得善利的念头，这样的人佛陀才会授记。如果有人对于得到利益供养不生欢喜，对于失去利益供养也不忧愁烦恼，这样的人佛陀会授记；如果有人不离开世间而能证得涅槃（Nirvana，寂灭），这样的人佛陀会授记；如果有人不舍弃凡夫之法而能证得圣人之道，这样的人佛陀会授记；如果有人听到自己得到授记不欢喜，这样的人佛陀会授记。’ 须菩提说：‘善男子！您所指向的，您所知晓的，如果像这样去理解，其中的意义非常深奥。’ 无所发菩萨说：‘须菩提！如果有人不见有去来，这个人就知晓了甚深之义。’ 须菩提说：‘这种甚深之法难以获得。’
English
English version 'What is the Cessation of Suffering (Nirodha Satya)?' At that time, the Venerable Subhuti (Subhuti) said to the Bodhisattva-Mahasattva Asamudgata (Asamudgata): 'Good man! I rejoice in the unobstructed and delightful eloquence of the Great Being. Good man! May all beings attain this eloquence.' Subhuti said: 'Good man! What is the wisdom of the actual truth realized by the Bodhisattva-Mahasattvas?' The Bodhisattva Asamudgata said: 'Subhuti! All dharmas (dharmas) are not contrary to the practice of the actual truth, therefore, realizing all dharmas is called realizing the actual truth. Subhuti! All dharmas arise from causes and conditions, and to truly know the dharmas that arise from causes and conditions is called the actual truth. All dharmas are empty, and to truly know emptiness is called the actual truth; one who realizes emptiness is called one who realizes the actual truth; all dharmas are unborn, and to realize that all dharmas are unborn is called realizing the actual truth. Whatever dharma is used to realize the actual truth, with respect to that dharma, there is not even one dharma to be grasped or one dharma to be abandoned. Subhuti! This is called the wisdom of actual realization of the Bodhisattva-Mahasattvas. Subhuti! The actual truth is the declaration of the dharma of non-discrimination. Why? Subhuti! All discriminations are evil dharmas. Subhuti! What you said earlier: 'Great Being, you will quickly attain good benefits, receive the prediction of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and surely attain Buddhahood.' Subhuti! If someone thinks that they will quickly attain good benefits, the Buddha will not give that person a prediction; if someone is far from the thought of quickly attaining good benefits, the Buddha will give that person a prediction. If someone does not rejoice in gaining benefits and offerings, nor is distressed by losing benefits and offerings, that person will receive a prediction; if someone attains Nirvana (Nirvana, liberation) without leaving the world, that person will receive a prediction; if someone attains the path of the saints without abandoning the ways of ordinary beings, that person will receive a prediction; if someone does not rejoice upon hearing that they have received a prediction, that person will receive a prediction.' Subhuti said: 'Good man! What you point to, what you know, if understood in this way, its meaning is very profound.' The Bodhisattva Asamudgata said: 'Subhuti! If someone does not see coming and going, that person knows the profound meaning.' Subhuti said: 'This profound dharma is difficult to attain.' -------------------------------------------------------------------------------- 知。”
Chinese
无所发菩萨言：“须菩提！若人欲见是甚深，是人则不能见。” 须菩提言：“如是知者，难可了知。” 无所发菩萨言：“须菩提！无修行者亦难了知。” 须菩提言：“善男子！何等众生于甚深法能生信心？” 无所发菩萨言：“须菩提！若人已曾供养过去无量佛，是人能信。须菩提！若人不能种诸善根、亦不修行供养诸佛，如是之人终不能得闻此法门。” 须菩提言：“善男子！云何得为供养诸佛？” 无所发菩萨言：“若人能住如实修行，是人名为供养诸佛。” 须菩提言：“善男子！云何能住如实修行？” 无所发菩萨言：“若人能为诸众生发心修行。” 须菩提言：“云何为诸众生发心修行？” 无所发菩萨言：“若能不舍大慈、大悲。” 须菩提言：“何等名为菩萨大慈？” 无所发菩萨言：“若有菩萨能舍身命及诸善根，施与众生而不求报恩，是名大慈。” 须菩提言：“何等名为菩萨大悲？” 无所发菩萨言：“若菩萨先与众生无上菩提，然后自证，是名大悲。” 说此甚深法门时，七万六千众生发阿耨多罗三藐三菩提心，二百比丘远离诸漏心得解脱。 尔时，会中有一天子 现代汉语译本 无所发菩萨说：‘须菩提（Subhuti）！如果有人想见到这甚深之法，那他反而不能见到。’ 须菩提说：‘像这样认知的人，很难真正了解。’ 无所发菩萨说：‘须菩提！没有修行的人也难以了解。’ 须菩提说：‘善男子！什么样的众生对于这甚深之法能够生起信心呢？’ 无所发菩萨说：‘须菩提！如果有人曾经供养过过去无量的佛，这样的人才能相信。须菩提！如果有人不能种植各种善根，也不修行供养诸佛，这样的人终究不能听闻到此法门。’ 须菩提说：‘善男子！怎样才能算是供养诸佛呢？’ 无所发菩萨说：‘如果有人能够安住于如实修行，这样的人就叫做供养诸佛。’ 须菩提说：‘善男子！怎样才能安住于如实修行呢？’ 无所发菩萨说：‘如果有人能够为了所有众生发心修行。’ 须菩提说：‘怎样为所有众生发心修行呢？’ 无所发菩萨说：‘如果能够不舍弃大慈、大悲之心。’ 须菩提说：‘什么叫做菩萨的大慈之心呢？’ 无所发菩萨说：‘如果有菩萨能够舍弃身命以及各种善根，施与众生而不求回报，这就叫做大慈。’ 须菩提说：‘什么叫做菩萨的大悲之心呢？’ 无所发菩萨说：‘如果菩萨先将无上菩提给予众生，然后自己才证悟，这就叫做大悲。’ 在宣说这甚深法门的时候，七万六千众生发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），二百位比丘远离各种烦恼，获得了心得解脱。 当时，法会中有一位天子