English
English version To produce the mind without dwelling on anything. Dwelling on form gives rise to a mind attached to form. Dwelling on sound, smell, taste, touch, or dharma gives rise to a mind attached to sound, smell, taste, touch, or dharma. Not giving rise to a mind that dwells on anything, one naturally gives rise to a pure mind. If one can be free from all forms and thereby give rise to a pure mind, then subduing delusions goes without saying. A practitioner only needs to be mindful at the six sense-gates (eyes, ears, nose, tongue, body, and mind), responding to all situations without being swayed by them. Simply understanding one's own bright and spiritual nature, temporarily called 'mind,' but actually there is no such thing as a real mind, hence the saying 'to produce the mind'. 'Subhuti, suppose there was a person whose body was as large as Mount Sumeru (a mountain in Buddhist cosmology, considered the center of the world), what do you think? Would this body be considered large?' Subhuti replied, 'Very large, World Honored One.' 'Why is that? The Buddha said, 'Not-body' is what is called 'Great Body.' Here, the human body is used as another metaphor. Subhuti's answer of 'very large' actually refers to the human mind, not the physical body. Although the physical body may be large, if the capacity of the mind is small, it cannot be called a 'Great Body.' Only when the capacity of the mind is large, equal to the realm of empty space, can it be called a 'Great Body.' Even if the physical body is as large as Mount Sumeru, it is ultimately not considered great. 'Not-earth's earth' refers to the Pure Land of Eternal Tranquility (Changjiguang, the pure and tranquil realm attained by the Buddha); 'Not-body's body' refers to the Dharmakaya (the Buddha's true body, pervading everywhere). When both body and earth are empty, and both mind and environment are extinguished, this is the ultimate state of Prajna (wisdom), revealing the principle of the Dharmakaya's non-abiding nature. The so-called 'Not-body named body' does not refer to the physical body with outflows and conditioned existence, but to the pure body without outflows and unconditioned existence. ○ Section Eleven: The Superior Merit of Non-Action The Superior Merit of Non-Action is presented separately; All dharmas return to the source, ultimately one gate. The gate of great matters opens, incomparable; The spiritual platform rises, firmly established and majestic. This chapter compares the superior merit of upholding the sutra. It lists Sravakas (hearers), Buddhas, and Bodhisattvas, all manifesting many differences from the unconditioned dharma. Ultimately, they all return to non-action. Therefore, the Ganges River is used as a metaphor for the Dharmakaya, the sands in the Ganges River are used as a metaphor for the Buddhadharma born from the Dharmakaya, and the number of sands equal to the number of Ganges Rivers is used as a metaphor for the entirety of the Buddhadharma being non-Buddhadharma. ○ Those who receive and uphold Prajna, their minds do not arise anywhere, and they do not dwell on any dharma. This is called the superior merit of non-action. 'Subhuti, if there were as many sands as there are in the Ganges River, and as many Ganges Rivers as there are sands, what do you think? Would there be many sands in those Ganges Rivers?' Subhuti replied, 'Very many, World Honored One.' 'Even just those Ganges Rivers are countless, let alone the sands within them!' The Ganges River flows east and west from Anavatapta Lake (a mythical lake in the Himalayas), with a circumference of forty li. Silver sand flows mixed in the water, and the sand is as fine as flour, very... -------------------------------------------------------------------------------- 数无量。以一沙成一河。如是沙等恒河。其多尚可量耶。 恒河。即殑伽河。佛近此说法。故取为喻。福德前已喻较。顿说难信。故次第说来。为渐化众生。令信无上妙义。 须菩提。我今实言告汝。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。得福多不。须菩提言。甚多世尊。佛告须菩提。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。 布施七宝。得三界中富贵报。讲说大乘经典。令诸闻者。生大智慧。成无上道。当知受持福德。胜前七宝福德。约多福以显胜施。感生死竟趋菩提。 ○尊重正教分第十二 尊重正教在当人 辽天拄杖现全身 有时放下元无我 惟有娘生日逐新 此章是申明此经功德之所以胜。初明处可敬。二明人可尊。三明处有佛。 复次须菩提。随说是经。乃至四句偈等。当知此处。一切世间。天。人。阿修罗。皆应供养。如佛塔庙。 所在之处。如有人。说是经。念常无念。心无得心。顺众生心而为说。令诸听者。除迷妄心。悟得本来佛性。常行真实。感得天人阿修罗等。皆来供养。 大般若说。天帝不在。诸天若来。但见空座。尽皆作礼供养。 何况有人。尽能受持读诵。 须菩提。当知是人成就最上第一希有之法。 若是经典所在之处。即为有佛。若尊重弟子。 自心诵得此经。自心解得此经义。自心体得无著无相之理。所在之处。常修佛行。念念无有 ```json { "translations": [ "现代汉语译本", "数量是无法估量的。如果用每一粒沙子都变成一条恒河，像这样沙子数量的恒河，它们的数量还能够被衡量吗？（恒河，即殑伽河（Ganges River）。佛陀接近这条河说法，所以用它来做比喻。福德在前面已经用比喻比较过了，一下子说透难以让人相信，所以次第说来，为了逐渐教化众生，让他们相信无上妙义。", "‘须菩提（Subhuti），我现在实话告诉你，如果有善男子、善女人，用充满像恒河沙子数量的三千大千世界（three thousand great thousand worlds）的七宝来布施，得到的福德多不多？’须菩提（Subhuti）回答说：‘非常多，世尊（World-Honored One）。’佛陀告诉须菩提（Subhuti）：‘如果善男子、善女人，在这部经中，乃至受持四句偈等，为他人解说，那么这种福德，胜过前面的福德。’", "布施七宝，得到三界（Three Realms）中的富贵果报。讲说大乘经典，使听闻者生出大智慧，成就无上道（Anuttara-samyak-sambodhi）。应当知道受持经典的福德，胜过前面用七宝布施的福德。用多福来显示殊胜的布施，使人从生死轮回走向菩提（Bodhi）。", "○ 尊重正教分第十二", "尊重正教在于当人，辽天（指辽代的皇帝）拄着拐杖显现全身。\n有时放下，原本就没有‘我’，只有娘生日日更新。", "这一章是申明这部经功德之所以殊胜。首先说明处所值得尊敬，其次说明人值得尊重，第三说明处所有佛。", "‘再次，须菩提（Subhuti），无论在什么地方宣讲这部经，乃至四句偈等，应当知道这个地方，一切世间的天（Devas）、人（Humans）、阿修罗（Asuras），都应当像供养佛塔寺庙一样供养这个地方。’", "经书所在的地方，如果有人，宣讲这部经，念的时候常常没有念头，心里没有求得之心，顺应众生的心而为他们解说，使听的人，去除迷惑妄想的心，领悟到本来的佛性，常常行持真实，感动得天人（Devas）、阿修罗（Asuras）等，都来供养。", "《大般若经》说，天帝（Lord Indra）不在的时候，诸天（Devas）如果来了，只能看到空着的座位，全都对着座位作礼供养。", "更何况有人，能够完全地受持读诵这部经呢？", "‘须菩提（Subhuti），应当知道这个人成就了最上、第一、稀有的法。’", "如果是经典所在的地方，就是有佛存在。如果是尊重经典的弟子。", "自己心里能够背诵这部经，自己心里能够理解这部经的意义，自己心里能够体会到无著无相的道理，无论在什么地方，常常修持佛的行径，念念不忘。" ], "english_translations": [ "English version", "The number is immeasurable. If each grain of sand were to become a Ganges River, would the number of Ganges Rivers with as many sands as that still be measurable? (Ganges River, i.e., the Ganges River. The Buddha preached near this river, so it is used as a metaphor. The merit has already been compared using metaphors earlier, and it is difficult for people to believe if it is said all at once, so it is explained step by step in order to gradually enlighten sentient beings and make them believe in the supreme and wonderful meaning.)", "‘Subhuti, I now tell you truthfully, if there are good men and good women who use the seven treasures to fill as many three thousand great thousand worlds as there are sands in the Ganges River for almsgiving, would the merit they obtain be great?’ Subhuti replied, ‘Very great, World-Honored One.’ The Buddha told Subhuti, ‘If good men and good women, in this sutra, even uphold and recite four-line verses, etc., and explain them to others, then this merit surpasses the previous merit.’", "Giving away the seven treasures brings the reward of wealth and nobility in the Three Realms. Explaining the Mahayana sutras enables listeners to generate great wisdom and attain Anuttara-samyak-sambodhi. It should be known that the merit of upholding the sutras surpasses the merit of giving away the seven treasures. Using great merit to show the superiority of giving, leading people from the cycle of birth and death towards Bodhi.", "○ Section 12: Respecting the Correct Teaching", "Respecting the correct teaching lies within the individual; the Liao emperor (referring to the emperor of the Liao Dynasty) leans on his staff, revealing his whole being.\nSometimes letting go, there is originally no 'self'; only the mother's birthday is renewed daily.", "This chapter clarifies why the merit of this sutra is superior. First, it explains that the place is worthy of respect; second, it explains that the person is worthy of respect; and third, it explains that the place has the Buddha.", "‘Furthermore, Subhuti, wherever this sutra is preached, even four-line verses, etc., it should be known that this place, all the Devas, Humans, and Asuras in the world should make offerings to it as if it were a Buddha pagoda or temple.’", "Wherever the sutra is located, if someone preaches this sutra, constantly without thoughts when reciting, without a mind seeking to obtain, according with the minds of sentient beings to explain it to them, causing the listeners to remove their deluded and false minds, and awaken to their original Buddha-nature, constantly practicing truthfulness, moving the Devas, Asuras, etc., to come and make offerings.", "The Mahaprajnaparamita Sutra says that when Lord Indra is not present, if the Devas come, they can only see the empty seat, and they all bow and make offerings to the seat.", "How much more so if someone is able to fully uphold and recite this sutra?", "‘Subhuti, it should be known that this person has achieved the most supreme, first, and rare Dharma.’", "If the sutra is located in a place, then the Buddha is present. If it is a disciple who respects the sutra.", "If one can recite this sutra in one's own mind, understand the meaning of this sutra in one's own mind, and comprehend the principle of non-attachment and non-form in one's own mind, then wherever one is, one constantly cultivates the conduct of the Buddha, with every thought." ] } ``` -------------------------------------------------------------------------------- 间歇。即是心是佛。故言所在之处。即为有佛。 尊重弟子。即指文殊普贤诸大菩萨。道尊德重也。 何况二字。有二意。一是说经之处尚如此。而况说经之人。一是随说四句尚如此。而况受持全经之人。 洗心向此经典。于有相中悟无相。于有说中悟无说。自见凡相皆妄。离相即佛。 ○如法受持分第十三 如法受持不用寻 三皈三学在中心 超然独步须弥顶 大地山河一块金 此章。是如来特示经名。正是一部经点眼处。这般若。是上半部经的眼。下半部经的根源。 尔时须菩提。白佛言。世尊。当何名此经。我等云何奉持。佛告须菩提。是经名为金刚般若波罗蜜。以是名字。汝当奉持。 须菩提。已透脱四句妙旨。遂求直揭经名。得奉持之法。世尊但告之曰。是经名为金刚般若波罗蜜。意谓。此法即此心耳。奉持者。即以此心奉持此法。 亲证菩提。必须以无为法。要得无为法。须具离相离名的智慧眼。如是坚固。如是猛利。全是般若的力用。唤作金刚剑。亦唤作金刚眼。此眼一开。则纤尘不留。四相俱扫。在四果非四果。在菩萨非菩萨。在佛非佛。在法非法。还着得一毫修证么。还分得一毫渐次么。所以佛将般若二字。与此经安名。而又加以金刚二字。以见至坚至利。不与万法为侣。乃一切俱空。一切具足。到彼岸之般若也。 所以者何。须菩提。佛说般若波罗蜜。即非般若波罗蜜。是名般若波罗蜜。 佛既教人离相。却立出一个经名。殊不知般若即非 ```json { "translations": [ "现代汉语译本", "间歇，指的是心即是佛。所以说，所在之处，即为有佛。", "尊重弟子，指的是文殊（Manjusri，智慧的象征）普贤（Samantabhadra，大行愿的象征）等诸大菩萨。因为他们道尊德重。", "‘何况’二字，有两层意思。一是说讲经的地方尚且如此