English
English version: ‘Subhuti, if there are those who offer to the Tathagata (another name for Buddha), Arhats (Sanskrit, those who have eradicated all afflictions and attained liberation), Pratyekabuddhas (Sanskrit, those who attain enlightenment on their own without a teacher), or if there are virtuous men and virtuous women of pure faith who make offerings throughout their lives, or build stupas (a dome-shaped structure erected as a Buddhist shrine) to make offerings after their passing. What do you think? Do these virtuous men and virtuous women gain much merit?’ ‘Very much, World Honored One! Very much, Sugata (Sanskrit, one of the ten titles of the Tathagata, meaning Well-Gone)!’ The Buddha told Ananda: ‘If there are virtuous men and virtuous women who, after the Nirvana (Sanskrit, the ultimate goal of Buddhism) of the Buddha, take relics as small as mustard seeds, build stupas as large as amalaka fruits, erect finials as large as needles, make dew basins as large as jujube leaves, and create Buddha images as large as wheat grains, the merit of this is less than one percent of the merit previously mentioned, less than one ten-millionth of a billionth, and cannot even be reached by arithmetic analogies. Ananda! If this merit is not dedicated to Anuttara-samyak-sambodhi (Sanskrit, unsurpassed perfect enlightenment), the blessings obtained from this accumulation of merit, even if as numerous as the dust particles in the entire Saha world (Sanskrit, the world we live in), would only lead to becoming the king of Paranirmitavasavartin Heaven, the king of Nirmanarati Heaven, the king of Tushita Heaven, the king of Yama Heaven, or the king of Trayastrimsa Heaven, let alone a Chakravartin (Sanskrit, a universal monarch).’ The Second Chapter, 'Tathagatagotra', of the Anuttaropadesa Sutra The Buddha told Ananda: ‘After the Parinirvana (Sanskrit, the complete Nirvana) of the Buddha Bhagavan (Sanskrit, World Honored One), the merit and blessings of erecting finials, building stupas, and creating images for offerings are immeasurable and cannot be known even by counting with dust particles. Why is this so? Ananda! The Tathagata is rare and inconceivable. The reason is that the realm and nature of the Tathagata are inconceivable, the Bodhi (Sanskrit, enlightenment) and attainment of the Tathagata are inconceivable, the merits and Dharma (Sanskrit, the teachings of the Buddha) of the Tathagata are inconceivable, and the benefits and actions of the Tathagata are inconceivable. Ananda! What is the realm of the Tathagata? Why is the realm of the Tathagata said to be inconceivable? Ananda! All sentient beings have skandhas (Sanskrit, aggregates), ayatanas (Sanskrit, sense bases), and dhatus (Sanskrit, elements), excellent forms and categories, manifested internally and externally, continuously flowing from beginningless time, naturally obtained, reaching the state of bright, subtle, and perfect goodness. In this place, if the mind, consciousness, and intellect cannot arise, perception and discrimination cannot arise, and incorrect thinking cannot arise. If one is separated from incorrect thinking, this Dharma will not give rise to ignorance; if ignorance does not arise, this Dharma is not the cause of the arising of the twelve nidanas (Sanskrit, the twelve links of dependent origination); if it is not the cause of the arising of the twelve nidanas, then’ -------------------------------------------------------------------------------- 法无相；若无相者，是法非所作、无生无灭、无减无尽、是常是恒、是寂是住，本性清净、无所染着、远离无垢，从烦恼㲉超出解脱，与如来法正顺相应，过恒沙数不相离、不舍智、不可思量。阿难！譬如无价如意宝珠，庄严莹治可爱明净，其体圆洁无有垢污，弃之秽泥经百千劫。过是已后有人拾取，取已洗净守护保持不令堕坠，是如意宝既被洗持，还得清净不舍宝种。如是，阿难！一切如来昔在因地，知众生界自性清净，客尘烦恼之所污浊。诸佛如来作是思惟：‘客尘烦恼不入众生清净界中，此烦恼垢为外障覆，虚妄思惟之所构起，我等能为一切众生，说深妙法除烦恼障，不应生下劣心，以大量故，于诸众生生尊重心、起大师敬、起般若、起阇那、起大悲，依此五法，菩萨得入阿鞞跋致位。’是诸菩萨复更思惟：‘此烦恼垢无力无能，不与根本相应，无真实本无依处本，最清净本，是故无本。虚妄思惟颠倒习起，如地水风依本得住，是本者无所依，烦恼亦如是，无真实依。若如实知正思惟观，是诸烦恼不起违逆。我今应观令诸烦恼不染着我，若有烦恼不能染着，是名善哉。若使我等着烦恼染，云何能为众生说法解烦恼缚？是故我今应舍烦恼，应说正法解众生缚。若有烦恼令生死相续，与善根相应，如此烦恼我应摄受 { "translations": [ "现代汉语译本", "法无相：如果法没有自相，那么这个法就不是造作出来的，没有生灭，没有减少也没有穷尽，是永恒不变的，是寂静安住的，其本性清净，没有任何染着，远离一切垢染，从烦恼的束缚中超出而得到解脱，与如来的法完全顺应相应，经过像恒河沙数一样多的时间也不会分离，不会舍弃智慧，是不可思议的。阿难（Ananda，佛陀的十大弟子之一）！譬如一颗无价的如意宝珠，经过庄严的装饰和莹治，显得可爱而明净，它的本体圆润洁白，没有任何污垢，即使被丢弃在污泥中经过成百上千劫的时间。在这之后，如果有人将它拾取起来，拾取之后清洗干净，小心守护保持，不让它再次掉落，那么这颗如意宝珠在经过清洗和保持之后，仍然能够恢复清净，不会失去它宝珠的本性。同样，阿难！一切如来在过去还在因地修行的时候，就知道众生界（Sattvaloka，众生所居住的世界）的自性是清净的，只是被客尘烦恼所污染。诸佛如来这样思惟：‘客尘烦恼不会进入众生清净的自性之中，这些烦恼的污垢只是外在的障碍和覆盖，是由虚妄的思惟所产生的，我们能够为一切众生宣说深奥微妙的佛法，去除烦恼的障碍，不应该产生低劣的心，因为有广大的愿力，所以对于一切众生生起尊重之心，生起对大师的敬意，生起般若（Prajna，智慧），生起禅那（Dhyana，禅定），生起大悲心，依靠这五种方法，菩萨（Bodhisattva，立志成佛的修行者）能够进入阿鞞跋致（Avaivartika，不退转）的果位。’这些菩萨进一步思惟：‘这些烦恼的污垢没有力量，没有作用，不与根本相应，没有真实的本体，没有依靠之处，最清净的本体，因此是没有本体的。它们是由虚妄的思惟和颠倒的习气产生的，就像地、水、风依靠根本才能存在一样，而这个根本本身是没有所依靠的，烦恼也是如此，没有真实的依靠。如果能够如实地了解，正确地思惟和观察，那么这些烦恼就不会生起违逆。我现在应该观察，使这些烦恼不能够染着我，如果有什么烦恼不能够染着我，这就是最好的。如果让我被烦恼所染着，又怎么能够为众生说法，解除众生的烦恼束缚呢？因此我现在应该舍弃烦恼，应该宣说正法，解除众生的束缚。如果有什么烦恼能够使生死相续，并且与善根相应，那么这样的烦恼我就应该摄受。" ], "english_translations": [ "English version", 'The Dharma is without characteristics; if it were without characteristics, then this Dharma would not be created, without birth or death, without decrease or exhaustion, it is constant and permanent, it is tranquil and abiding, its original nature is pure, without any defilement, far from impurity, transcending and liberated from the bonds of afflictions, perfectly in accordance with the Dharma of the Tathagata (Tathagata, \'Thus Gone One\', an epithet of the Buddha), inseparable for countless kalpas like the sands of the Ganges, not abandoning wisdom, immeasurable. Ananda (Ananda, one of the ten principal disciples of the Buddha)! It is like a priceless Mani jewel, adorned and polished, lovely and bright, its body round and flawless, without any dirt, even if discarded in filthy mud for hundreds of thousands of kalpas. After this, if someone picks it up, washes it clean, and carefully protects it from falling again, then this Mani jewel, having been washed and cared for, will regain its purity and not lose its precious nature. Likewise, Ananda! All Tathagatas, in their past lives while still on the path of practice, knew that the nature of the realm of sentient beings (Sattvaloka, the world inhabited by sentient beings) is pure, but it is defiled by the afflictions of adventitious dust. The Buddhas and Tathagatas thought thus: \'The afflictions of adventitious dust do not enter the pure nature of sentient beings; these defilements of afflictions are merely external obstacles and coverings, arising from false thoughts. We can expound the profound and subtle Dharma for all sentient beings, removing the obstacles of afflictions. We should not generate inferior thoughts, but with great aspiration, we should generate respect for all sentient beings, generate reverence for the great teacher, generate Prajna (Prajna, wisdom), generate Dhyana (Dhyana, meditation), generate great compassion. Relying on these five methods, Bodhisattvas (Bodhisattva, one who aspires to Buddhahood) can enter the stage of Avaivartika (Avaivartika, non-retrogression).\' These Bodhisattvas further thought: \'These defilements of afflictions have no power, no ability, they are not in accordance with the fundamental nature, they have no real substance, no place to rely on, the most pure substance, therefore they have no substance. They arise from false thoughts and inverted habits, just as earth, water, and wind rely on a basis to exist, but that basis itself has nothing to rely on. Afflictions are also like this, without a real basis. If one truly knows, correctly thinks, and observes, then these afflictions will not arise in opposition. I should now observe, so that these afflictions cannot defile me. If there are any afflictions that cannot defile me, that is excellent. If I allow myself to be defiled by afflictions, how can I expound the Dharma for sentient beings and liberate them from the bonds of afflictions? Therefore, I should now abandon afflictions, I should expound the true Dharma and liberate sentient beings from their bonds. If there are any afflictions that allow the cycle of birth and death to continue, and are in accordance with good roots, then I should embrace such afflictions.\'" ] } --------------------------------------------------------------------------------
Chinese
，为成熟众生成熟佛法。’如是，阿难！如来在因地中，依如实知、依如量修，达如来界无染无著，能入生死轮转生死，非烦恼缚证大方便，住无住处寂静涅槃，速得阿耨多罗三藐三菩提。 “阿难！是如来界无量无边，诸烦恼㲉之所隐蔽，随生死流漂没六道无始轮转，我说名众生界。阿难！是众生界，于生死苦而起厌离除六尘欲，依八万四千法门十波罗蜜所摄，修菩提道，我说名菩萨。阿难！是众生界已得出离诸烦恼㲉，过一切苦洗除垢秽，究竟淡然清净澄洁，为诸众生之所愿见，微妙上地一切智地一切无碍，入此中住至无比能，已得法王大自在力，我说名多陀阿伽度、阿罗诃、三藐三佛陀。 “阿难！是如来界于三位中一切处等，悉无挂碍本来寂静。譬如虚空，一切色种不能覆、不能满、不能塞，若土器、若银器、若金器，虚空处等。如来界者亦复如是，于三位中一切处等悉无挂碍。阿难！一切如来在因地时，依如实知、依如量修，观如来界五种功德，不可说无二相，过一异、过觉观境界，一切处一味。菩萨见已，除众生相、除法异相、除大结相，依无碍智，于众生相续中观如来界，兴奇异意：‘咄哉众生，如来即在众生身内，如理不见如来。’是故我说具分圣道，开解无始相结覆障，令诸众生因圣 现代汉语译本：为了成熟的众生而成熟佛法。’阿难！如来在因地中，依据如实的认知、依据如量的修行，通达如来界没有染污和执着，能够进入生死轮回并从中解脱，不是被烦恼束缚而是证得大方便，安住于无所住处的寂静涅槃，迅速证得阿耨多罗三藐三菩提（无上正等正觉）。 ‘阿难！这如来界是无量无边的，被各种烦恼覆盖隐藏，随着生死之流漂泊沉没于六道轮回之中，无始无终地轮转，我称之为众生界。阿难！这众生界，对于生死之苦生起厌离，去除六尘之欲，依靠八万四千法门和十波罗蜜（十种到彼岸的方法）所摄持，修习菩提道，我称之为菩萨。阿难！这众生界已经得出离各种烦恼的覆盖，超越一切痛苦，洗除污垢，达到究竟的淡泊宁静、清净澄澈，为所有众生所希望见到，是微妙的上地、一切智地、一切无碍，进入其中安住达到无比的能力，已经获得法王的大自在力，我称之为多陀阿伽度（如来）、阿罗诃（应供）、三藐三佛陀（正等觉者）。’ ‘阿难！这如来界在三种位次中一切处都是平等的，没有任何阻碍，本来就是寂静的。譬如虚空，一切色种都不能覆盖、不能充满、不能阻塞，无论是土器、银器还是金器，虚空都是平等的。如来界也是这样，在三种位次中一切处都是平等的，没有任何阻碍。阿难！一切如来在因地时，依据如实的认知、依据如量的修行，观察如来界的五种功德，是不可说、无二相的，超越了一和异、超越了觉和观的境界，一切处都是同一味道。菩萨见到后，去除众生相、去除法异相、去除大结相，依靠无碍的智慧，在众生相续中观察如来界，生起奇异的想法：‘咄哉！众生啊，如来就在众生身内，只是没有如理如实地见到如来。’因此我说具足圣道，开解无始以来的相互纠结的覆盖和障碍，使众生因为圣