English
However, this Prajna (wisdom), has no fixed place to dwell, and no function to seek. To try to contemplate it is wrong, and a single thought deviates from it. Even if one exhausts the ten directions of the world, one cannot find a concrete form of Prajna. Even if one exhausts the ten directions of the world, one cannot find a place that is not an aspect of Prajna. Originally there is no second, so where does the first come from? This first is spoken in relation to the other five Paramitas (to the other shore), and generally says that the six perfections (generosity, discipline, patience, diligence, concentration, wisdom) all contain Prajna, in order to initiate the following patience and generosity, and the meaning of separating from all forms.", "Para means the other shore. Among them are ten names: first is generosity, second is discipline, third is patience, fourth is diligence, fifth is concentration, sixth is wisdom, seventh is loving-kindness, eighth is compassion, ninth is skillful means, and tenth is non-retrogression. These are called the ten Paramitas. Understanding the self-nature of emptiness is called the first Paramita.", "Subhuti! The Paramita of patience, as the Tathagata said, is not the Paramita of patience, therefore it is called the Paramita of patience.", "Among the six perfections, the most difficult to separate from forms is patience. To be slandered and harmed is called insult, and to be able to accept it peacefully is called patience. However, if one thinks there is an insult that can be endured, then it cannot be considered true patience. This patience originally arises from Prajna. The mind of the original source is still and unmoving, far from discrimination, and obliterates the able and the endured. It is because patience is not patience that it is called the Paramita of patience.", "Why? Subhuti! Just like when I was King Kali (Kali Raja) in the past, my body was cut apart. At that time, I had no self-image (Atma-samjna), no person-image (Pudgala-samjna), no being-image (Sattva-samjna), and no life-span-image (Ayusmat-samjna).", "Why? When I was dismembered joint by joint in the past, if I had the self-image, person-image, being-image, or life-span-image, I should have given rise to anger and hatred.", "Patience, there is indeed such a factual event. Why say it is not patience? Only because it can be separated from the four images. The Tathagata therefore cites his own deeds to clarify it. When the Tathagata was a Rishi of Patience in the past, he encountered the extremely evil King Kali traveling in the mountains. King Kali's concubines, taking advantage of King Kali's sleep, came to pay homage to the Rishi. King Kali was furious and asked if the Rishi had attained the four fruits? The Rishi replied that he had not attained them, but only constantly practiced the path of patience. King Kali then cut apart the Rishi, first cutting off both arms, then both feet, and finally the ears and nose. The Four Heavenly Kings were angry and rained down sand and gravel. King Kali was afraid and repented. The Rishi said that there was no anger in my heart, and the body immediately recovered. King Kali then took refuge and believed. At that time, the Tathagata's body was cut apart, but outwardly there was no one who could cut, and inwardly there was no self that was cut. Between the person and the self, there were no various different beings, in an instant." ] } ``` -------------------------------------------------------------------------------- 不见有前后相续之寿者。四相不生。分别不起。何曾见有辱可忍。 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。 追念歌利王时。越今五百世。仍入山修道。略不涉嗔恨。见忍辱非一世也。无四相。方不乱真性。因须菩提离相即佛之语。深契佛心。世尊遂将自己引证。申明相之断不可有。 是故须菩提。菩萨应离一切相。发阿耨多罗三藐三菩提心。不应住色生心。不应住声香味触法生心。应生无所住心。 菩萨欲证菩提果者。应离一切相发菩提心。离相。方能发第一心。而称无上。离相。方能发广大心。而称正等。离相。方能发常心。而称正觉。要离我人四相。先离六尘。我人四相。由住着六尘而起。前文止说布施应离六尘。此云发菩提。亦要离相。发菩提若不离相。即使一切色皆佛色。一切声是佛声。而佛见法见犹存。菩提亦成法相矣。所以离却六尘。生无住心。方是菩提。 若心有住。即为非住。是故佛说菩萨心。不应住色布施。 若心住涅槃。非是菩萨住处。不住涅槃。方是菩萨住处。即前说应无所住而生其心也。菩萨不为自身而行布施。但为内破悭贪心。外称一切众心。而行布施也。六尘中。色为第一。度生中。施为第一。 ○相见本空。智慧元显。本空。故人我众生寿者。全彰般若之光。元显。则寿者众生人我。总是金刚之体。 须菩提。菩萨为利益一切众生故。应如是布施。如来说。一切诸相。即是非相。 又说一 ```json { "translations": [ "现代汉语译本", "不见有前后相续的寿命存在。四相（我相、人相、众生相、寿者相）不产生，分别心也不生起。又何曾见过有什么侮辱是可以忍受的呢？", "须菩提（佛陀弟子名），我又想起过去在五百世中，作为忍辱仙人。在那许多世中，没有我相，没有人相，没有众生相，没有寿者相。", "追忆往昔被歌利王（Kāli，印度国王名）割截身体的时候（注：歌利王时期），那是距今五百世之前的事情。我仍然入山修道，一点也没有嗔恨之心。可见忍辱并非只在一世。没有四相，才能不扰乱真性。因为须菩提领悟了‘离相即佛’的说法，深深契合佛心。世尊于是将自己的经历作为例证，申明四相绝对不可有。", "所以，须菩提，菩萨应当远离一切相，发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）。不应该执着于色（rūpa，形色）而生心，不应该执着于声（śabda，声音）、香（gandha，气味）、味（rasa，味道）、触（sparśa，触觉）、法（dharma，事物）而生心。应当生起无所执着的心。", "菩萨想要证得菩提果（bodhi-phala，觉悟的果实），就应该远离一切相，发起菩提心。远离一切相，才能发起第一义心，才可称为无上。远离一切相，才能发起广大的心，才可称为正等。远离一切相，才能发起常住的心，才可称为正觉。要远离我、人、众生、寿者四相，首先要远离色、声、香、味、触、法六尘。我人四相，是因为执着于六尘而产生的。前文只说布施应该远离六尘，这里说发菩提心，也要远离一切相。如果发菩提心不离相，即使一切色都是佛色，一切声都是佛声，佛见、法见仍然存在，菩提也就成了法相了。所以，远离六尘，生起无所住的心，才是真正的菩提。", "如果心有所执着，那就是非真住。所以佛说菩萨的心，不应该执着于色而行布施。", "如果心执着于涅槃（nirvāṇa，寂灭），那就不是菩萨应该安住的地方。不执着于涅槃，才是菩萨应该安住的地方。也就是前面所说的‘应无所住而生其心’。菩萨不是为了自身而行布施，而是为了内破悭贪之心，外顺应一切众生的心，而行布施。在六尘中，色为第一；在度化众生中，布施为第一。", "相见本来是空，智慧原本就显现。因为本来是空，所以人、我、众生、寿者，完全彰显般若（prajñā，智慧）之光。因为原本就显现，那么寿者、众生、人、我，就都是金刚（vajra，坚固）之体。", "须菩提，菩萨为了利益一切众生，应当这样布施。如来（Tathāgata，佛陀的称号）说，一切诸相，即是非相。", "又说一" ], "english_translations": [ "English version", "No one is seen to have a continuous lifespan. The four characteristics (self, person, sentient being, and lifespan) do not arise, and discriminatory thoughts do not arise. How could one ever see any insult as tolerable?", "Furthermore, Subhuti (name of a Buddha's disciple), I recall that in the past, for five hundred lifetimes, I was a sage of forbearance. In those lifetimes, there was no perception of self, no perception of person, no perception of sentient being, and no perception of lifespan.", "Recalling the time when my body was cut apart by King Kali (Kāli, name of an Indian king), that was five hundred lifetimes ago. I still entered the mountains to cultivate the Way, without the slightest bit of anger or hatred. It can be seen that forbearance is not just for one lifetime. Without the four characteristics, one can avoid disturbing one's true nature. Because Subhuti understood the saying 'to be free from characteristics is to be a Buddha,' which deeply resonated with the Buddha's mind, the World-Honored One then used his own experience as an example to declare that the four characteristics must absolutely not exist.", "Therefore, Subhuti, a Bodhisattva should renounce all perceptions and arouse the mind of Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). One should not generate the mind dwelling in form (rūpa, shape and color), nor should one generate the mind dwelling in sound (śabda, sound), smell (gandha, odor), taste (rasa, flavor), touch (sparśa, tactile sensation), or dharma (dharma, phenomena). One should generate a mind that dwells nowhere.", "If a Bodhisattva wishes to attain the fruit of Bodhi (bodhi-phala, the fruit of enlightenment), they should renounce all perceptions and arouse the Bodhi mind. Only by renouncing all perceptions can one arouse the mind of ultimate meaning, which can be called unsurpassed. Only by renouncing all perceptions can one arouse the vast mind, which can be called complete and equal. Only by renouncing all perceptions can one arouse the constant mind, which can be called perfect enlightenment. To renounce the four characteristics of self, person, sentient being, and lifespan, one must first renounce the six sense objects: form, sound, smell, taste, touch, and dharma. The four characteristics of self and others arise from attachment to the six sense objects. The previous text only said that giving should be done without attachment to the six sense objects; here it says that arousing the Bodhi mind also requires renouncing all perceptions. If the Bodhi mind is aroused without renouncing perceptions, even if all forms are Buddha-forms and all sounds are Buddha-sounds, the perception of Buddha and the perception of Dharma will still remain, and Bodhi will become a Dharma-characteristic. Therefore, only by renouncing the six sense objects and generating a mind that dwells nowhere is true Bodhi attained.", "If the mind has a dwelling place, then it is not true dwelling. Therefore, the Buddha said that the mind of a Bodhisattva should not dwell in form when giving.", "If the mind dwells in Nirvana (nirvāṇa, extinction), then that is not the place where a Bodhisattva should dwell. Not dwelling in Nirvana is the place where a Bodhisattva should dwell. This is the same as what was said earlier: 'One should generate the mind without dwelling anywhere.' A Bodhisattva does not give for their own sake, but rather to internally break the mind of stinginess and externally accord with the minds of all beings when giving. Among the six sense objects, form is the first; among the means of liberating beings, giving is the first.", "The appearance of characteristics is fundamentally empty, and wisdom is originally manifest. Because it is fundamentally empty, the characteristics of person, self, sentient being, and lifespan fully reveal the light of Prajna (prajñā, wisdom). Because it is originally manifest, the characteristics of lifespan, sentient being, person, and self are all the essence of Vajra (vajra, diamond-like firmness).", "Subhuti, for the sake of benefiting all sentient beings, a Bodhisattva should give in this way. The Tathagata (Tathāgata, title of the Buddha) said that all characteristics are non-characteristics.