English
It has never been thought of expanding it, nor has it ever been thought of holding onto it, it is still nothing to say.", "'Subhuti, what do you think? Can the Tathagata be seen through the thirty-two marks (Lakshana, the thirty-two auspicious marks of the Buddha)?'", "'No, World Honored One. The Tathagata cannot be seen through the thirty-two marks. Why? The Tathagata says the thirty-two marks are not marks, they are merely called thirty-two marks.'", "Therefore, extending the worldly principles that are difficult to express" ] } ``` -------------------------------------------------------------------------------- 理。以证佛说般若之法。微尘该尽宇内人物。世界该尽天地终始。 尽十方世界。是自己光明。如来说到这里。将如来非身的大身。一时邈出。然欲执之以见法身。何异执微尘以当世界。空生当下答个不可以相见如来。真是他自己见处。 三十二相。谓眼耳鼻舌身。五根中。修六波罗蜜。是三十。意根中。修无住无为。共三十二。观相元妄。无可指陈。不妨相即无相。故曰即非身相。观相元真。尘尘妙觉。不妨无相即相。故曰是名三十二相。 ○即非。扫迹也。是名。本具也。须菩提问云何奉持。故标名。不使其于受持处。生执着也。 须菩提。若有善男子。善女人。以恒河沙等身命布施。 世间最宝惜者身命。如尸毗王之救鸽舍身。萨埵之饲虎舍命。非施七宝之比。然而犹见有身可舍。是未知身相之即非身相也。犹见布施身命。有恒河沙之多。是未能布施不住于相也。 若复有人。于此经中。乃至受持四句偈等。为他人说。其福甚多。 复举持经功德之大。前说七宝。今说身命。布施更切矣。舍身命以救世。亦人所至难。毕竟无益于性分。世尊每说到法无其法。说无可说处。亟以持经功德示之。惟恐人玩易之也。已前领悟。以下陈情。 ○离相寂灭分第十四 离相寂灭是虚无 无中唱出众心孚 轻轻弹破虚无境 千古灵人几合符 空生顿悟如来的大身。即是非身。自家一向所悟的非身。即是如来的大身。无为法。一时遍满乾坤。自己报身。与山河大地。当下豁开。解 ```json { "translations": [ "现代汉语译本", "用以证明佛陀所说的般若之法，即使是微尘，也包含了整个宇宙的人物；即使是世界，也包含了天地的始终。", "穷尽十方世界，就是自己的光明。如来说到这里，将如来那非身的大身，一时显现出来。然而如果执着于它来见法身，那和执着微尘来当作世界有什么区别呢？须菩提当下回答‘不可以相见如来’，这真是他自己的见地。", "三十二相，指的是眼、耳、鼻、舌、身这五根中，修持六波罗蜜（Six Pāramitās，布施、持戒、忍辱、精进、禅定、般若）所得的三十种相，以及意根中修持无住无为所得的两种相，总共三十二种。观相的本源是虚妄的，无可指陈，不妨碍相即是无相，所以说‘即非身相’。观相的本源是真实的，每一微尘都包含着微妙的觉悟，不妨碍无相即是相，所以说‘是名三十二相’。", "‘即非’，是扫除痕迹；‘是名’，是本来就具备的。须菩提问应该如何奉持，所以标明名称，不让他在受持之处产生执着。", "须菩提，如果有善男子、善女人，以像恒河沙一样多的身命来布施。", "世间最珍贵、最舍不得的就是身命，就像尸毗王（Śibi，古印度国王，以慈悲著称）为了救鸽子而舍身，萨埵（Sattva，王子名，为救幼虎而舍身）为了喂老虎而舍命，这和布施七宝是不能相比的。然而，他们仍然认为有身体可以舍弃，这是因为他们不知道身相的‘即非身相’。他们仍然认为布施身命，有像恒河沙一样多，这是因为他们未能做到布施而不执着于相。", "如果有人，从这部经中，乃至受持四句偈等，为他人解说，他的福德非常多。", "再次举例说明持经功德之大。前面说的是七宝，现在说的是身命，布施更加彻底。舍弃身命来拯救世人，也是人们很难做到的，但毕竟对本性没有什么益处。世尊每次说到法而又说没有法，说到无可说之处，总是用持经的功德来开示，唯恐人们轻视它。前面已经领悟，下面是陈述心情。", "离相寂灭分第十四", "离相寂灭是虚无，无中唱出众心孚；轻轻弹破虚无境，千古灵人几合符。", "须菩提顿悟如来的大身，就是非身；自己一向所悟的非身，就是如来的大身。无为法，一时遍满乾坤。自己的报身，与山河大地，当下豁然洞开，理解了。", "English version", "To prove the Prajna (wisdom) Dharma spoken by the Buddha, even a mote of dust contains all the people and things in the universe; even the world contains the beginning and end of heaven and earth.", "Exhausting the ten directions of the world is one's own light. When the Tathagata (如来，another name for Buddha) speaks to this point, he manifests the great body of the Tathagata, which is not a body, all at once. However, if one clings to it to see the Dharmakaya (法身，Dharma body, the body of reality), what difference is there between clinging to a mote of dust as the world? Subhuti (须菩提，one of the principal disciples of the Buddha) immediately answered 'one cannot see the Tathagata by form', which is truly his own insight.", "The thirty-two marks refer to the thirty marks obtained by cultivating the Six Pāramitās (六波罗蜜, Six Perfections: Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā - Generosity, Discipline, Patience, Diligence, Concentration, Wisdom) in the five roots of eye, ear, nose, tongue, and body, and the two marks obtained by cultivating non-abiding and non-action in the mind-root, totaling thirty-two. The origin of observing forms is illusory and indescribable, but it does not hinder form being identical to non-form, so it is said 'not the bodily form'. The origin of observing forms is real, and every mote of dust contains subtle enlightenment, which does not hinder non-form being identical to form, so it is said 'is called the thirty-two marks'.", "'Not' is to sweep away traces; 'is called' is what is originally possessed. Subhuti asked how to uphold it, so the name is marked to prevent him from becoming attached to the place of upholding.", "Subhuti, if there are good men and good women who give away as many lives as there are sands in the Ganges River.", "The most precious and reluctant thing in the world is life, just like King Śibi (尸毗王, an ancient Indian king known for his compassion) sacrificing his body to save a dove, and Prince Sattva (萨埵, a prince who sacrificed himself to save tiger cubs) sacrificing his life to feed a tiger, which cannot be compared to giving away seven treasures. However, they still think that there is a body to be given away, because they do not know that the bodily form is 'not the bodily form'. They still think that giving away lives is as many as the sands of the Ganges River, because they have failed to give without being attached to form.", "If someone, from this sutra, even upholds four lines of verse, etc., and explains it to others, his merit will be very great.", "Again, the greatness of the merit of upholding the sutra is exemplified. The previous one was about the seven treasures, and now it is about life, and giving is even more thorough. Giving up one's life to save the world is also difficult for people to do, but after all, it is of no benefit to one's nature. Every time the World Honored One (世尊，another name for Buddha) speaks of the Dharma and then says there is no Dharma, and speaks of the unspeakable place, he always uses the merit of upholding the sutra to enlighten people, lest they despise it. The previous has been understood, and the following is to express feelings.", "Section 14: Detachment from Appearances and Quiescence", "Detachment from appearances and quiescence is emptiness; from emptiness, the hearts of all beings are in accord; gently break through the realm of emptiness; how many spiritual people throughout the ages have been in accord?", "Subhuti suddenly realized that the great body of the Tathagata is not the body; the non-body that he has always realized is the great body of the Tathagata. The unconditioned Dharma fills the universe all at once. His own reward body, together with the mountains and rivers and the earth, suddenly opened up, and he understood." ] } ``` -------------------------------------------------------------------------------- 到这里。不觉悲感自陈。发起下问。 尔时。须菩提。闻说是经。深解义趣。涕泪悲泣。而白佛言。 希有世尊。佛说如是甚深经典。我从昔来所得慧眼。未曾得闻如是之经。 世尊。若复有人。得闻是经。信心清净。即生实相。当知是人。成就第一希有功德。世尊。是实相者。即是非相。是故如来说名实相。 世尊。我今得闻如是经典。信解受持。不足为难。若当来世。后五百岁。其有众生。得闻是经。信解受持。是人即为第一希有。 何以故。此人无我相。无人相。无众生相。无寿者相。 所以者何。我相即是非相。人相众生相寿者相。即是非相。 何以故。离一切诸相。即名诸佛。 空生解后。既喜其闻。又悲其晚。所以喜极而悲。如忘忽忆。安能禁其涕泪悲泣而白佛言乎。叹个希有世尊。前赞希有。在度生上说。此叹希有。在说法处说。佛说如是甚深经典。不惟人空。而且法空。并般若智相亦空。闻如是人法俱空之经。而发信心。信得此外别无有法。此中亦无法相可得。便见真实性相。迥然独露。头头上明。物物上显。实相既生。法身中。具有恒沙性功德。自然触处圆成。皆是第一义谛。才见有一法可当情。便堕影响。故急转一语曰。是实相者。非有相。非无相。非非有相。非非无相。非有无俱相。如来前说。若见诸相非相。则见如来。正说此非相乃为实相耳。空生说到这里。愈见净信之难。恐末法人信不及。欲激劝将来。故曰我今得闻是经。当佛世而亲承佛诲。信而不疑。解 ```json { "translations": [ "现代汉语译本", "到这里，（须菩提）不禁悲从中来，主动发问：", "‘那时，须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）听闻这部经，深刻理解其中的义理和趣味，悲伤地流着眼泪，对佛陀说：’", "‘希有啊，世尊（Śākyamuni，释迦牟尼佛的尊称）！佛陀您所说的这部经典如此深奥。我自从得到慧眼以来，从未听闻过这样的经典。’", "‘世尊，如果有人听闻这部经，生起清净的信心，当下就能体悟到实相（tathātā，事物的真实面貌）。应当知道这个人成就了第一希有的功德。世尊，这实相，其实是非相（非固定不变的表象）。所以如来说它名为实相。’", "‘世尊，我现在听闻这样的经典，能够相信、理解并且受持，这并不算难。如果未来世，后五百岁（指佛灭度后的一段时间，佛教认为此时期佛法逐渐衰微），如果有众生听闻这部经，能够相信、理解并且受持，这个人就是第一希有。’", "‘为什么呢？因为这个人没有我相（ātma-saṃjñā，执着于自我的表象），没有人相（pudgala-saṃjñā，执着于人的表象），没有众生相（sattva-saṃjñā，执着于众生的表象），没有寿者相（jīva-saṃjñā，执着于寿命的表象）。’", "‘为什么这样说呢？因为我相即是非相，人相、众生相、寿者相，即是非相。’", "‘为什么呢？因为离开一切诸相（sarva-dharma，一切事物的表象），就叫做诸佛（Buddha，觉悟者）。’", "须菩提理解之后，既喜悦听闻佛法，又悲叹自己领悟得太晚。所以喜悦到了极点就转为悲伤，好像遗忘的事情忽然又想起来一样，怎么能抑制住悲伤的眼泪，向佛陀诉说呢？赞叹‘希有啊，世尊’。前面赞叹希有，是从度化众生方面说的；这里赞叹希有，是从佛陀说法方面说的。佛陀所说的这部甚深经典，不仅是人空（pudgala-śūnyatā，对“我”的空性认知），而且是法空（dharma-śūnyatā，对“法”的空性认知），甚至连般若智慧之相也是空的。听闻这样人法俱空的经典，而能发起信心，相信除了这个之外别无他法，这里面也没有法相可以执着，便能见到真实的自性，迥然独立，处处都光明，事物上都显现。实相一旦生起，在法身（dharmakāya，佛的法性之身）中，就具有恒河沙数般的自性功德，自然触处圆满成就，都是第一义谛（paramārtha-satya，最高的真理）。如果稍微有一点法可以执着，就会落入影响之中。所以急忙转了一个说法，说：‘这实相，不是有相，不是无相，不是非有相，不是非无相，不是有无俱相。’如来前面说，如果见到诸相非相，就见到了如来，正是说这非相才是实相啊。须菩提到这里，越发觉得清净的信心难以生起，恐怕末法时代的人难以相信，想要激励劝勉未来的人，所以说：‘我现在听闻这部经，在佛陀住世的时候，亲自承受佛陀的教诲，相信而不怀疑，理解……’" ], "english_translations": [ "English version", "At this point, (Subhuti) couldn't help but feel sorrow and proactively inquired:", "'Then, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) heard this sutra, deeply understanding its meaning and flavor. Tearfully, he said to the Buddha:'", "'Rare indeed, World Honored One (Śākyamuni, the respectful title for Shakyamuni Buddha)! The sutra spoken by the Buddha is so profound. Since I obtained the eye of wisdom, I have never heard such a sutra.'", "'World Honored One, if someone hears this sutra and generates pure faith, they will immediately realize the suchness (tathātā, the true nature of things). Know that this person has achieved the most rare and excellent merit. World Honored One, this suchness is actually non-form (not a fixed and unchanging appearance). Therefore, the Tathagata calls it suchness.'", "'World Honored One, it is not difficult for me to hear such a sutra now, to believe, understand, and uphold it. If in the future, in the last five hundred years (referring to a period after the Buddha's passing, when Buddhism is believed to gradually decline), there are beings who hear this sutra, and can believe, understand, and uphold it, that person will be the most rare and excellent.'", "'Why is that? Because this person has no self-image (ātma-saṃjñā, attachment to the appearance of self), no person-image (pudgala-saṃjñā, attachment to the appearance of a person), no sentient being-image (sattva-saṃjñā, attachment to the appearance of sentient beings), and no life-span-image (jīva-saṃjñā, attachment to the appearance of lifespan).'", "'Why is this so?