English
", "Also said one" ] } ``` -------------------------------------------------------------------------------- 切众生。即非众生。 欲使含灵尽被恩泽。岂可自隘其心。着我见。故见众生。 不住色等诸相布施。然后自性获清净无为功德。而众亦受清净无为之益。 须菩提。如来是真语者。实语者。如语者。不诳语者。不异语者。 凡小之人。一闻此经。有不惊之怖之畏之。以为是如来之异语诳语乎。不知离相发心。理原如是。如来是真语者。离相发心。事亦如然。如来是实语者。离相发心。如理如事。如来是如语者。离相发心。惟此是实。如来是不诳语者。离相发心。千圣不易。如来是不异语者。 真即不妄。实即不虚。顺理为如。不诳。不欺世也。不异。不怪诞也。无非破众生狐疑之见。 须菩提。如来所得法。此法无实。无虚。 须菩提。若菩萨心。住于法而行布施。如人入暗即无所见。若菩萨心。不住法而行布施。如人有目。日光明照。见种种色。 无实者。以法体空寂。无相可得。然中有恒沙性德。用之不匮。故言无虚。 于一切法。心有住着。即不了三轮体空。如盲处暗。若菩萨常行般若波罗蜜多。无著无相行。如人有目。处于皎日之中。何所不见。 一心既等虚空。六度俱生实相。所谓离一切相。则名诸佛也。 须菩提。当来之世。若有善男子。善女人。能于此经受持读诵。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。 人诚能离相发心。则是人成就第一。功德亦成就第一矣。当来之世。善男子善女人。能于此离相之 ```json { "translations": [ "现代汉语译本", "切众生，实际上就不是众生。（切：度化）", "想要使一切有情众生都能得到佛法的恩泽，怎么可以自己心胸狭隘，执着于‘我’的见解，因此才看到有众生需要度化呢？", "不住着于色等诸相而行布施，然后自性才能获得清净无为的功德，而众生也同样能得到清净无为的利益。", "须菩提（释迦摩尼佛的弟子名），如来说的是真话，说的是实话，说的是如如不动的话，不说欺骗的话，不说与真理相异的话。", "凡是心量狭小的人，一旦听到这部经，会有不惊恐、不害怕、不畏惧的吗？会认为这是如来说的怪异的、欺骗的话吗？他们不知道离开一切相而发菩提心，道理本来就是这样的。如来说的是真话，离开一切相而发菩提心，事情也是这样的。如来说的是实话，离开一切相而发菩提心，符合道理，也符合实际情况。如来说的是如如不动的话，离开一切相而发菩提心，只有这个才是真实的。如来说的是不欺骗的话，离开一切相而发菩提心，即使是千圣也无法改变。如来说的是不与真理相异的话。", "真，就是不虚妄。实，就是不虚假。顺应真理，就是‘如’。不诳，就是不欺骗世人。不异，就是不怪诞。无非是为了破除众生狐疑不定的见解。", "须菩提，如来所证得的法，这个法既不是实在的，也不是虚假的。", "须菩提，如果菩萨心中执着于法而行布施，就像人进入黑暗中就什么也看不见。如果菩萨心中不执着于法而行布施，就像人有眼睛，在阳光明媚的照耀下，能看见各种各样的颜色。", "说‘无实’，是因为法的本体是空寂的，没有相可以执着。然而其中有如恒河沙数般多的自性功德，用之不竭，所以说‘无虚’。", "对于一切法，心中有所住着，就是不明白三轮体空的道理，就像盲人在黑暗中一样。如果菩萨常常修习般若波罗蜜多，以无执着、无相的心去行事，就像人有眼睛，处于明亮的阳光之中，有什么看不见的呢？", "一旦一心等同于虚空，六度万行就都生于实相。所以说，离开一切相，就叫做诸佛。", "须菩提，在未来的时代，如果有人，无论是善男子还是善女人，能够受持、读诵这部经，那就是如来。", "以佛的智慧，完全知道这个人，完全看见这个人，都能成就无量无边的功德。", "人如果真能离开一切相而发菩提心，那么这个人就成就了第一，功德也成就了第一。在未来的时代，善男子善女人，能够对于这离相的..." ], "english_translations": [ "English version", "‘Cutting off’ sentient beings is, in reality, not ‘sentient beings’ at all. (Cutting off: to liberate)", "If you wish to bestow grace upon all living beings, how can you narrow your own mind and cling to the view of ‘self,’ thus seeing sentient beings as separate entities to be liberated?", "When giving without dwelling on forms such as color, one’s own nature attains pure, non-active merit, and sentient beings also receive the benefit of pure, non-active virtue.", "Subhuti (name of a disciple of Shakyamuni Buddha), the Tathagata (another name for Buddha) speaks truthfully, speaks factually, speaks accordingly, does not deceive, and does not speak differently.", "Among ordinary people, upon first hearing this sutra, is there anyone who is not startled, frightened, or fearful? Would they consider these to be strange or deceptive words from the Tathagata? They do not know that the principle of arousing the mind free from attachments is originally like this. The Tathagata speaks truthfully; arousing the mind free from attachments is also like this. The Tathagata speaks factually; arousing the mind free from attachments accords with both principle and reality. The Tathagata speaks accordingly; arousing the mind free from attachments, only this is real. The Tathagata does not deceive; arousing the mind free from attachments cannot be changed even by a thousand sages. The Tathagata does not speak differently.", "‘True’ means not false. ‘Factual’ means not unreal. Conforming to principle is ‘accordingly.’ ‘Not deceiving’ means not deceiving the world. ‘Not different’ means not bizarre. All of this is to dispel the doubtful views of sentient beings.", "Subhuti, the Dharma (Buddhist teachings) attained by the Tathagata is neither real nor unreal.", "Subhuti, if a Bodhisattva’s (one who seeks enlightenment) mind dwells on the Dharma while giving, it is like a person entering darkness and seeing nothing. If a Bodhisattva’s mind does not dwell on the Dharma while giving, it is like a person with eyes, seeing all kinds of colors in the bright sunlight.", "To say ‘not real’ is because the essence of the Dharma is empty and still, without any form to grasp. However, within it are countless inherent virtues, inexhaustible in their use, hence it is said to be ‘not unreal.’", "If the mind dwells on anything in all Dharmas, one does not understand the emptiness of the three wheels (the giver, the receiver, and the gift), like a blind person in the dark. If a Bodhisattva constantly practices Prajna Paramita (perfection of wisdom), acting without attachment or form, it is like a person with eyes, in the bright sun, what is there that they cannot see?", "Once the one mind is equal to space, the six perfections (generosity, discipline, patience, diligence, concentration, and wisdom) all arise from the true nature. Therefore, it is said that to be free from all forms is to be called all Buddhas.", "Subhuti, in the future, if there are good men or good women who can receive, uphold, read, and recite this sutra, they are the Tathagata.", "With the Buddha’s wisdom, they fully know this person, fully see this person, and all will achieve immeasurable and boundless merit.", "If a person can truly arouse the mind free from all forms, then this person has achieved the foremost, and their merit has also achieved the foremost. In the future, good men and good women who can, regarding this freedom from forms..." ] } ``` -------------------------------------------------------------------------------- 经。受持读诵。此人智慧弘开。不住于法。岂独二乘不能窥测。亦且菩萨不能尽之。惟有如来。以佛光明普照之真智慧。方能悉知其存心。悉见其行事。生心动念。忍辱布施。无不利益众生而为功。长养菩提而为德。由一行以推之万行。由一世以推之百世。众生无边。利益亦无边。菩提无量。长养亦无量。安有不成就最上第一希有之法者哉。 ○持经功德分第十五 持经功德养天真 化外风光别有因 顿悟门开归万法 一归何处本来人 在在处处。言经中有佛全身。人当在在尊敬也。 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。 若复有人。闻此经典。信心不逆。其福胜彼。 何况书写。受持。读诵。为人解说。 佛说末法之时。得闻此经。信心不逆。四相不生。即是佛之知见。此人功德。胜前多劫舍身功德。 初日分为早晨。中日分为日午。后日分为晚间。一日三时。布施功德。 菩萨一文一义。一句一偈。莫不从舍身命来。又曰观三千大千世界。乃至无有如芥子许。不是菩萨舍身命处。盖显信心难生。佛法难闻也。信力曰受。念力曰持。对文曰读。背文曰诵。书写受持读诵者。自行也。为人解说者。化他也。 须菩提。以要言之。是经有不可思议。不可称量。无边功德。 如来为发大乘者说。为发最上乘者说。 以要言之。是言经义殊胜 ```json { "translations": [ "现代汉语译本：\n\n受持、读诵此经的人，智慧会得到极大的开启，并且不会执着于任何法。不仅仅是声闻、缘觉二乘人无法窥测其境界，就连菩萨也无法完全了解。只有如来，以佛的光明普照一切的真实智慧，才能完全知晓他的存心，完全看见他的行事。他生起的每一个念头，所做的忍辱和布施，无不利益众生而成为功德，滋养菩提而成为德行。从一个行为可以推及到万行，从一生可以推及到百世。众生是无边的，利益也是无边的；菩提是无量的，滋养也是无量的。这样的人怎么可能不成就最上、第一、稀有的佛法呢？\n\n○ 持经功德分第十五\n\n持经的功德滋养纯真的本性，化外的风光自有其因缘。顿悟之门开启，归于万法，这一归处，就是本来的自己。\n\n无论在什么地方，都说经中蕴含着佛的全身，人们应当在任何地方都尊敬它。\n\n须菩提（释迦牟尼佛的弟子）。如果有善男子、善女人，在早晨（初日分）用像恒河沙一样多的身体来布施，中午（中日分）又用像恒河沙一样多的身体来布施，晚上（后日分）也用像恒河沙一样多的身体来布施，像这样经过无量百千万亿劫的时间，都用身体来布施。\n\n如果有人听闻这部经典，生起信心而不违逆，他的福德胜过前面那种布施。\n\n更何况是书写、受持、读诵、为他人解说呢？\n\n佛说在末法时代，能够听闻此经，生起信心而不违逆，不起四相（我相、人相、众生相、寿者相），就是佛的知见。这个人的功德，胜过前面用无数劫的时间舍弃身体的功德。\n\n初日分指的是早晨，中日分指的是中午，后日分指的是晚上。一天三个时辰都在布施，功德很大。\n\n菩萨的一字一句，一文一义，莫不是从舍弃身命而来。又说，观察三千大千世界，乃至没有像芥菜籽那么小的地方，不是菩萨舍弃身命的地方。这说明信心难以生起，佛法难以听闻。以信的力量来接受叫做‘受’，以念的力量来忆持叫做‘持’，对着经文念叫做‘读’，背诵经文叫做‘诵’。书写、受持、读诵，是自己修行；为他人解说，是教化他人。\n\n须菩提（释迦牟尼佛的弟子），总而言之，这部经有不可思议、不可称量、无边的功德。\n\n如来是为发大乘心的人说的，是为发最上乘心的人说的。\n\n总而言之，是说这部经的意义非常殊胜。", "English version:\n\nThe person who receives, upholds, reads, and recites this sutra will have their wisdom greatly opened and will not be attached to any dharma. Not only are the Shravakas and Pratyekabuddhas (the two vehicles) unable to fathom their state, but even Bodhisattvas cannot fully understand it. Only the Tathagata (another name for Buddha), with the true wisdom of the Buddha's light illuminating everything, can fully know their intentions and fully see their actions. Every thought that arises, every act of forbearance and generosity they perform, benefits all beings and becomes merit, nurturing Bodhi (enlightenment) and becoming virtue. From one action, one can infer ten thousand actions; from one lifetime, one can infer hundreds of lifetimes. Beings are boundless, and so is the benefit; Bodhi is immeasurable, and so is the nurturing. How can such a person not achieve the supreme, foremost, and rare Dharma?\n\n○ Section Fifteen: The Merit of Upholding the Sutra\n\nThe merit of upholding the sutra nourishes the pure nature; the scenery beyond transformation has its own causes. The gate of sudden enlightenment opens, returning to all dharmas; where does this one return lead, the original self.\n\nEverywhere, it is said that the entire body of the Buddha is contained within the sutra. People should respect it everywhere.\n\n'Subhuti (a disciple of Shakyamuni Buddha), if there are good men and good women who, in the early part of the day (first division of the day), give away as many bodies as there are sands in the Ganges River, and in the middle part of the day (middle division of the day) again give away as many bodies as there are sands in the Ganges River, and in the later part of the day (last division of the day) also give away as many bodies as there are sands in the Ganges River, and do so for countless hundreds of thousands of millions of kalpas (eons), giving away their bodies in charity,\n\nIf someone hears this sutra and has faith without opposition, their merit surpasses that of the previous giving.\n\nHow much more so if they write, receive, uphold, read, recite, and explain it to others?'\n\nThe Buddha said that in the Dharma-Ending Age, being able to hear this sutra and having faith without opposition, without the arising of the four marks (self, person, sentient being, and lifespan), is the knowledge and vision of the Buddha. The merit of this person surpasses the merit of giving away their body for countless kalpas.\n\nThe first division of the day refers to the morning, the middle division of the day refers to noon, and the last division of the day refers to the evening. Giving in charity during these three times of the day brings great merit.\n\nEvery word, every phrase, every verse of a Bodhisattva comes from sacrificing their life.