无为福胜分第十一
THE SUPREMACY OF UNCONDITIONED BLESSINGS, ELEVEN
“Subhuti, if there were as many rivers like the Ganges as there are grains of sand in the Ganges,
须菩提！如恒河中所有沙数，如是沙等恒河，
“would the total of grains of sand in all these rivers be very great?”
于意云何？是诸恒河沙宁为多不？
Subhuti replied: “Very great, World Honored One!”
须菩提言：甚多，世尊！
“These rivers would be innumerable; how much more so would be their sand-grains.
但诸恒河尚多无数，何况其沙！
“Subhuti, I now tell you truly.
须菩提！我今实言告汝：
“If a virtuous man or woman filled a number of universes, as great as the number of sand-grains in all these rivers, with the seven treasures, and gave them all away in alms (dana),
若有善男子、善女人，以七宝满尔所恒河沙数三千大千世界，以用布施，
“would his or her merit be great?”
得福多不？
Subhuti replied: “Very great, World Honoured One!”
须菩提言：甚多，世尊！
The Buddha said to Subhuti:
佛告须菩提：
“If a virtuous man or woman receives and holds (in mind) even a four-line stanza of this sutra and expounds it to others, his or her merit will surpass that of the almsgiver.
若善男子、善女人，于此经中，乃至受持四句偈等，为他人说，而此福德胜前福德。
尊重正教分第十二
REVERING THE PROPER TEACHING, TWELVE
“Furthermore, Subhuti,
复次，须菩提！
“wheresoever this sutra or even one of its four-line stanzas is expounded,
随说是经，乃至四句偈等，
“you should know that all devas, men and asuras should make their offerings there as if the place was a Buddha stupa or a Buddha temple.
当知此处，一切世间、天、人、阿修罗，皆应供养，如佛塔庙，
“How much more so if someone is able to receive, hold (in mind), read and recite the whole sutra!
何况有人尽能受持读诵。
“Subhuti, you should know that such a person will achieve the highest and rarest Dharma.
须菩提！当知是人成就最上第一希有之法，
“Wheresoever this sutra may be found the Buddha and His respected disciples will be there also.”
若是经典所在之处，则为有佛，若尊重弟子。
如法受持分第十三
ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEEN
Subhuti then asked the Buddha:
尔时，须菩提白佛言：
“World Honoured One, what name should be given to this sutra and how should we receive and hold it (in mind)?”
世尊！当何名此经？我等云何奉持？
The Buddha said:
佛告须菩提：
“This sutra should be called ‘The Diamond prajna-paramita’ under which name you should receive and hold it.
是经名为《金刚般若波罗蜜》，以是名字，汝当奉持。
“Why? Because, Subhuti,
所以者何？须菩提！
“the Prajna- paramita as expounded by the Buddha, is not Prajna- paramita but is (merely) so called.
佛说般若波罗蜜，则非般若波罗蜜。是名般若波罗蜜。
“Subhuti, what do you think Does the Tathagata expound the Dharma?”
须菩提！于意云何？如来有所说法不？
Subhuti said: “World Honoured One, the Tathagata does not expound anything.”
须菩提白佛言：世尊！如来无所说。
“Subhuti, what do you think? Are there many particles of dust in the universe?”
须菩提！于意云何？三千大千世界所有微尘是为多不？
Subhuti replied: “Many, World Honoured One!”
须菩提言：甚多，世尊！
“Subhuti, the Tathagata says these particles of dust are not (real), (but) are (merely) called particles of dust.
须菩提！诸微尘，如来说非微尘，是名微尘。
“The Tathagata says the universe is not (real), but it is (merely) called the universe.
如来说：世界，非世界，是名世界。
“Subhuti, what do you think? Can the Tathagata be perceived by means of His thirty-two physical characteristics ( laksanas )?”
须菩提！于意云何？可以三十二相见如来不？
“'No, World Honoured One. The Tathagata cannot be perceived by them.
不也，世尊！不可以三十二相得见如来。
“Why? Because the Tathagata says they are not real but are (merely) called the thirty-two physical characteristics.”
何以故？如来说：三十二相，即是非相，是名三十二相。
“Subhuti, if on the one hand, a virtuous man or woman, in giving alms (dana), sacrifices as many lives as there are sand-grains in the Ganges, and on the other hand,
须菩提！若有善男子、善女人，以恒河沙等身命布施；
“someone receives and holds (in mind) even a four-line stanza of this sutra, and expounds it to other, the merit resulting from the latter will be greater.”
若复有人，于此经中，乃至受持四句偈等，为他人说，其福甚多！
离相寂灭分第十四
LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN
At that time, after listening to this sutra, Subhuti had understood its profound meaning and was moved to tears.
尔时，须菩提闻说是经，深解义趣，涕泪悲泣，
He said to the Buddha: “How rare, O World Honored One!
而白佛言：希有，世尊！
“The Buddha has expounded such a very profound sutra.
佛说如是甚深经典，
“Since I have acquired the wisdom eye, I have not heard of such a sutra.
我从昔来所得慧眼，未曾得闻如是之经。
“World Honored One, if someone after listening to this sutra believes that
his mind is clean and pure, he will realise reality.
世尊！若复有人得闻是经，信心清净，则生实相，
“We should know that such a person will achieve the highest and rarest merit.
当知是人，成就第一希有功德。
“World Honored One, this Reality is not Reality but the Tathagata calls it
Reality.
世尊！是实相者，则是非相，是故如来说名实相。
“World Honored One, as I now listen to this sutra I have no difficulty in believing, understanding, receiving and holding it,
世尊！我今得闻如是经典，信解受持不足为难，
“but in the last epoch, the last five hundred year period if there be a man who (happens to) listen to this sutra, believes, understands receives and holds it, he will be most rare.
若当来世，后五百岁，其有众生，得闻是经，信解受持，是人则为第一希有。
“Why? Because he will no longer (think in terms of) an ego, a personality, a being and a life.
何以故？此人无我相、人相、众生相、寿者相。
“Why? Because the forms of an ego, a personality, a being and a life are not forms.
所以者何？我相即是非相，人相、众生相、寿者相即是非相。
“Why? Because when he has rejected all forms he is called a Buddha.”
何以故？离一切诸相，则（即）名诸佛。
The Buddha said: “Just so! Subhuti, just so!
佛告须菩提：如是！如是！
“If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread,
若复有人，得闻是经，不惊、不怖、不畏，
“you should know that such a person is most rare.
当知是人甚为希有。
“Why? Because, Subhuti,
何以故？须菩提！
“as the Tathagata says,
如来说：
“the first perfection ( paramita) is not so (but) is (merely) called the first perfection (paramita.)
第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。
“Subhuti, the Tathagata speaks of the Perfection of Patience (ksanti paramita) which is not but is called the Perfection of Patience.
须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜。是名忍辱波罗蜜。
“Why? Because, Subhuti,
何以故？须菩提！
“in (a) past (life) when my body was mutilated by Kaliraja,
如我昔为歌利王割截身体，
“I had at that time no notion of an ego, a personality, a being and a life.
我于尔时，无我相、无人相、无众生相、无寿者相。
“Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, a being and a life,
何以故？我于往昔节节支解时，若有我相、人相、众生相、寿者相，
“I would have been stirred by feelings of anger and hatred.
应生嗔恨。
“Subhuti, I also remember that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conception of an ego, a personality, a being and a life.
须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无人相、无众生相、无寿者相。
“Therefore, Subhuti, Bodhisattvas should forsake all conceptions of form and resolve to develop the Supreme Enlightenment Mind (Anuttara-samyaksam-bodhi).
是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，
“Their minds should not abide in form, sound, smell, taste, touch and dharma. Their minds should abide nowhere.
不应住色生心，不应住声香味触法生心，应生无所住心。
“If minds abide somewhere, it will be in falsehood.
若心有住，则为非住。
“This is why the Buddha says that Bodhisattvas' minds should not abide in form when practising charity (dana).
是故佛说：菩萨心不应住色布施。
“Subhuti, all Bodhisattvas should thus make offerings for the welfare of all living beings.
须菩提！菩萨为利益一切众生故，应如是布施。
“The Tathagata speaks of forms which are not forms and of living beings who are not living beings.
如来说：一切诸相，即是非相。又说：一切众生，则非众生。
“Subhuti, the Tathagatas' words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox.
须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。
“Subhuti, the Dharma the Tathagata has obtained is neither real nor unreal.
须菩提！如来所得法，此法无实无虚。
“Subhuti, if a Bodhisattva practises charity ( dana ) with a mind abiding in things (dharma), he is like a man entering the darkness where he cannot see anything;
须菩提！若菩萨心住于法而行布施，如人入暗，则（即）无所见；
“(but) if a Bodhisattva practises dana with a mind not abiding in dharma, he is like a man with open eyes, who can see everything in the sunshine.
若菩萨心不住法而行布施，如人有目，日光明照，见种种色。
“Subhuti, in future ages,
须菩提！当来之世，
“if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra,
若有善男子、善女人，能于此经受持读诵，
“the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and unlimitable merits.
则（即）为如来以佛智慧，悉知是人，悉见是人，皆得成就无量无边功德。
持经功德分第十五
THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA, FIFTEEN
“Subhuti, if (on the one hand) a virtuous man or woman sacrifices in the practice of charity (dana), as many lives as the sand-grains of the Ganges in the morning, at midday and again in the evening, and continues so doing throughout numberless aeons;
须菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分复以恒河沙等身布施，后日分亦以恒河沙等身布施，如是无量百千万亿劫以身布施；
“and if (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, the latter's merit will surpass that of the former.
若复有人，闻此经典，信心不逆，其福胜彼，
“How much more so if this sutra is written, received, held, read, recited and expounded to others!
何况书写、受持、读诵、为人解说。
“Subhuti, to sum up, the merits resulting from this sutra are inconceivable, inestimable and without limit.
须菩提！以要言之，是经有不可思议、不可称量、无边功德。
“The Tathagata expounds it to those initiated into the Mahayana and the Supreme Yana.
如来为发大乘者说，为发最上乘者说。
“If they are able to receive, hold (in mind), read and recite it and expound it widely to others,
若有人能受持读诵，广为人说，
“the Tathagata will know and will see that they will achieve inexpressible and inconceivable merits that are without measure or limit.
如来悉知是人悉见是人，皆得成就不可量、不可称、无有边、不可思议功德，
“They will bear (responsibility for) the Tathagata's Supreme Enlightenment (Anuttara-samyak-sambodhi.)
如是人等，则（即）为荷担如来阿耨多罗三藐三菩提。
“Why? Because, Subhuti,
何以故？须菩提！
“those who take delight in the Hinayana and hold the view of an ego, a personality, a being and a life,
若乐小法者，著我见、人见、众生见、寿者见，
“cannot listen to, receive, hold (in mind), read and recite this sutra and explain it to others.
则（即）于此经，不能听受读诵、为人解说。
“Subhuti, wheresoever this sutra may be found,
须菩提！在在处处，若有此经，
“all worlds of devas, men and asuras should make offerings,
一切世间、天、人、阿修罗，所应供养；
“for you should know that such a place is just a stupa which should be revered, worshipped and circumambulated, with offerings of flowers and incense.
当知此处，则为是塔，皆应恭敬，作礼围绕，以诸华香而散其处。
能净业障分第十六
KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN
“Furthermore, Subhuti,
复次 ，须菩提！
“if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others,
若善男子、善女人，受持读诵此经，
“this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic Sins are now eradicated by the others' contempt, will attain Supreme Enlightenment (Anuttarasamyak-sambodhi).
若为人轻贱，是人先世罪业，应堕恶道，以今世人轻贱故，先世罪业则（即）为消灭，当得阿耨多罗三藐三菩提。
“Subhuti,
须菩提！
“I remember that in the past countless aeons before the advent of Dipamkara Buddha,
我念过去无量阿僧祇劫，于燃灯佛前，
“I met 84,000 milliards of Buddhas to whom I made offerings and whom I served faultlessly.
得值八百四千万亿那由他诸佛，悉皆供养承事，无空过者；
“Now if in the last period (of 500 years) in the Buddha kalpa someone is able to receive, hold (in mind), read and recite this sutra,
若复有人，于后末世，能受持读诵此经，
“his merits will far exceed mine which resulted from my offerings made to Buddhas,
所得功德，于我所供养诸佛功德，
“for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible.
百分不及一，千万亿分、乃至算数譬喻所不能及。
“Subhuti,
须菩提！
“in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra,
若善男子、善女人，于后末世，有受持读诵此经，
“my full statement of this person's merits will create derangement, doubt and disbelief in the minds of all listeners.
所得功德，我若具说者，或有人闻，心则狂乱，狐疑不信。
“Subhuti,
须菩提！
“you should know that as the meaning of this sutra is inconceivable, so is the fruit of its reward.”
当知是经义不可思议，果报亦不可思议。
究竟无我分第十七
ULTIMATELY THERE IS NO SELF, SEVENTEEN
At the time, Subhuti asked the Buddha:
尔时，须菩提白佛言：
“World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind,
世尊！善男子、善女人，发阿耨多罗三藐三菩提心，
“how should his or her mind abide and how should it be subdued?”
云何应住？云何降伏其心？
The Buddha said to Subhuti:
佛告须菩提：
“A virtuous man or woman who is determined to develop the Supreme Enlightened Mind,
善男子、善女人，发阿耨多罗三藐三菩提心者，
“should thus develop it:
当生如是心，
“I have to lead all living beings to put a stop to (reincarnation) and escape (suffering),
我应灭度一切众生。
“and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering.
灭度一切众生已，而无有一众生实灭度者。
“Why?
何以故？
“Because, Subhuti, if a Bodhisattva clings to the notion of an ego, a personality, a being and a life, he is not a (true) Bodhisattva.
须菩提， 若菩萨有我相、人相、众生相、寿者相，则（即）非菩萨。
“Why?
所以者何？
“Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind.
须菩提！实无有法。发阿耨多罗三藐三菩提心者。
“Subhuti, what do you think?
须菩提！于意云何？
“When the Tathagata was with Dipamkara Buddha, did He have any Dharma by means of which He attained Supreme Enlightenment (Anuttara-samyak-sambodhi)?”
如来于燃灯佛所，有法得阿耨多罗三藐三菩提不？
“No, World Honoured One.
不也，世尊！
“As I understand the meaning of the Buddha's teaching,
如我解佛所说义，
“when He was with Dipamkara Buddha,
佛于燃灯佛所，
“He had no Dharma by means of which He attained ‘Supreme Enlightenment’”.
无有法得阿耨多罗三藐三菩提。
The Buddha said: “Just so! Subhuti, just so!
佛言：如是，如是。须菩提！
“There was really no Dharma by means of which the Tathagata attained Supreme
Enlightenment.
实无有法如来得阿耨多罗三藐三菩提。
“Subhuti, if there had been,
须菩提！若有法如来得阿耨多罗三藐三菩提，
“Dipamkara Buddha would not have predicted:
燃灯佛则（即）不与我授记：
“In your next life, you will be a Buddha named Sakyamuni".
汝于来世，当得作佛，号释迦牟尼。以实无有法得阿耨多罗三藐三菩提，是故燃灯佛与我授记，作是言：“汝于来世，当得作佛，号释迦牟尼。”
“Why is it? Because ‘Tathagata’ means the suchness of all Dharmas.
何以故？如来者，即诸法如义。
“If someone still says: ‘The Tathagata obtained Supreme Enlightenment,’
若有人言：如来得阿耨多罗三藐三菩提。
“(I tell you,) Subhuti, there is no Dharma by means of which the Buddha did so,
须菩提！实无有法，佛得阿耨多罗三藐三菩提。
“(because), Subhuti, that Enlightenment was by itself neither real nor unreal.
须菩提！如来所得阿耨多罗三藐三菩提，于是中无实无虚。
“This is why the Tathagata says that all Dharmas are Buddha's Dharmas.
是故如来说：一切法皆是佛法。
“Subhuti, these so-called Dharmas are not, but are (expediently), called all Dharmas.
须菩提！所言一切法者，即非一切法，是故名一切法。
“Subhuti, supposing there is a man whose body is great.”
须菩提！譬如人身长大。
Subhuti said: “World Honoured One, the great body of which the Tathagata speaks is not great, but is (expediently) called a great body.”
须菩提言：世尊！如来说：人身长大，则为非大身，是名大身。
“Subhuti, in like manner, if a Bodhisattva says: ‘I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)’, he cannot be called a Bodhisattva.
须菩提！菩萨亦如是。若作是言：“我当灭度无量众生”，则不名菩萨。
“Why?
何以故？
“Because there is really no dharma called the Bodhisattva (stage).
须菩提！实无有法名为菩萨。
“Therefore, the Buddha says:
是故佛说：
“Of all dharmas, there is not a single one which possesses an ego, a personality, a being and a life.
一切法无我、无人、无众生、无寿者。
“Subhuti, if a Bodhisattva says: ‘I should adorn Buddha lands’, he cannot be called a Bodhisattva.
须菩提！若菩萨作是言：“我当庄严佛土”，是不名菩萨。
“Why?
何以故？
“Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment.
如来说：庄严佛土者，即非庄严，是名庄严。
“Subhuti,
须菩提！
“if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisattva.
若菩萨通达无我、法者，如来说名真是菩萨。
一体同观分第十八
CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN
“Subhuti, what do you think.? Does the Tathagata possess human eyes?”
须菩提！于意云何？如来有肉眼不？
“Yes, World Honoured One, the Tathagata possesses human eyes.”
如是，世尊！如来有肉眼。
“'Subhuti, what do you think? Does the Tathagata possess deva eye?”
须菩提！于意云何？如来有天眼不？
“'Yes, World Honoured One, the Tathagata possesses deva eyes.”
如是，世尊！如来有天眼。
“Subhuti, what do you think? Does the Tathagata possess wisdom eyes?”
须菩提！于意云何？如来有慧眼不？
“Yes, World Honoured One, the Tathagata possesses wisdom eyes.”
如是，世尊！如来有慧眼。
“Subhuti, what do you think? Does the Tathagata possess Dharma eyes?”
须菩提！于意云何？如来有法眼不？
“Yes, World Honoured One. The Tathagata possess Dharma eyes.”
如是，世尊！如来有法眼。
“Subhuti, What do you think? Does the Tathagata possess Buddha eyes?”
须菩提！于意云何？如来有佛眼不？
“Yes, World Honoured One, the Tathagata possesses Buddha eyes.”
如是，世尊！如来有佛眼。
“Subhuti, what do you think? Does the Tathagata say that the sand-grains in the Ganges are sand-grains?”
须菩提！于意云何？恒河中所有沙，佛说是沙不？
“Yes, World Honoured One, the Tathagata says they are sand-grains.”
如是，世尊！如来说是沙。
“Subhuti, what do you think? If there were as many Ganges rivers as sand-grains in the Ganges, and if there were as many Buddha realms as sandgrains of all these Ganges rivers, would there be many world systems?”
须菩提！于意云何？如一恒河中所有沙，有如是沙等恒河，是诸恒河所有沙数，佛世界如是，宁为多不？
“Many, World Honoured One!”
甚多，世尊！
“The Buddha said the living beings in all these world systems have many different minds which are all known to the Tathagata.
佛告须菩提：尔所国土中，所有众生，若干种心，如来悉知。
“Why?
何以故
“Because the minds the Tathagata speaks of are not minds, but are (expediently) called minds.
如来说：诸心皆为非心，是名为心。
“And why?
所以者何？
“Because, Subhuti, neither the past, the present nor the future mind can be found
须菩提！过去心不可得，现在心不可得，未来心不可得。
法界通化分第十九
UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN
“Subhuti, what do you think.?
须菩提！于意云何？
“If someone filled the universe with the seven treasures and gave all away in his practice of dana,
若有人满三千大千世界七宝以用布施，
“would this (good) cause enable the giver to gain a great merit?”
是人以是因缘，得福多不？
“Yes, World Honoured One, because of this (good) cause the giver would gain a great merit.”
如是，世尊！此人以是因缘，得福甚多。
“'Subhuti, if the merit was real, the Tathagata would not say it was great.
须菩提，若福德有实，如来不说得福德多；
“He says so because there is no merit.
以福德无故，如来说得福德多。
离色离相分第二十
LEAVING BOTH FORM AND APPEARANCES, TWENTY
“Subhuti, what do you think? Can the Buddha be perceived by His completely perfect physical body (rupa-kaya)?”
须菩提！于意云何？佛可以具足色身见不？
“'No, World Honoured One,
不也，世尊！
“the Tathagata should not be so perceived.
如来不应以具足色身见。
“Why?
何以故？
“Because the Buddha says the completely perfect rupa-kaya is not, but is called the completely perfect rupakaya.”
如来说：具足色身，即非具足色身，是名具足色身。
“Subhuti, what do you think?
须菩提！于意云何？
“Can the Tathagata be perceived by His completely perfect forms?”
如来可以具足诸相见不？
“No, World Honoured One,
不也，世尊！
“the Tathagata should not be so perceived,
如来不应以具足诸相见。
“because the Tathagata says the completely perfect forms are not, but are
called completely perfect forms.”
何以故？如来说：诸相具足，即非具足，是名诸相具足。 |
发表于 2011-5-21 14:31:30
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