English
It is also said that observing the three thousand great thousand worlds, there is not even a place as small as a mustard seed where a Bodhisattva has not sacrificed their life. This shows how difficult it is to generate faith and how difficult it is to hear the Dharma. Accepting with the power of faith is called 'receiving'; remembering and upholding with the power of mindfulness is called 'upholding'; reading the text is called 'reading'; reciting the text from memory is called 'reciting'. Writing, receiving, upholding, reading, and reciting are self-cultivation; explaining it to others is teaching others.\n\n'Subhuti (a disciple of Shakyamuni Buddha), in short, this sutra has inconceivable, immeasurable, and boundless merit.\n\nThe Tathagata (another name for Buddha) speaks it for those who have awakened the Mahayana (Great Vehicle) mind, and for those who have awakened the supreme vehicle mind.'\n\nIn short, it is saying that the meaning of this sutra is extremely sublime." ] } ``` -------------------------------------------------------------------------------- 。大乘。最上乘。言人根殊胜。受持读诵。述成人殊胜。无著云。不可思议者。惟自觉故。不可称量者。无有等及胜故。 大乘说。最上说。如斩一握丝。一斩一切断。最上者。一佛乘也。 若有人。能受持读诵。广为人说。如来悉知是人。悉见是人。皆得成就。不可量。不可称。无有边。不可思议功德。 如是人等。即为荷担如来。阿耨多罗三藐三菩提。 大乘者。智慧广大。善能建立一切法。最上乘者。无垢法可厌。无净法可求。不见众生可度。不见涅槃可证。不作度众生心。亦不作不度众生心。是名最上乘。亦名一切智。亦名无生忍。亦名大般若。上根之人。闻此经典。深悟佛意。持自心经。见自本性。究竟复起利他之行。能为人解说。令诸学者。自悟无相之理。得见本性如来。成无上道。了悟经理。将如来无上正等正觉。以一身负任之。 ○背负曰荷。在肩曰担。荷担即前无余。直下担尽也。 何以故。须菩提。若乐小法者。着我见。人见。众生见。寿者见。即于此经。不能听受读诵。为人解说。 彼惟会得大乘最上乘之妙耳。若以小乘自限。虽不著相。犹未忘见。便于无相妙理。不能契合。自己未度。岂能化人。 须菩提。在在处处。若有此经。一切世间。天。人。阿修罗。所应供养。当知此处。即为是塔。皆应恭敬作礼围绕。以诸华香而散其处。 若人口诵般若。心行般若。在在处处。常行无为无相之行。此人所在之处。如有佛塔。感得天人供养。是人心中。自有世 ```json { "translations": [ "现代汉语译本：", "大乘（Mahayana，佛教宗派之一，意为“大运载”）。最上乘（Uttaratantra，至高无上的教义）。说的是人的根器有殊胜之处，能够受持读诵，阐述成就人的殊胜之处。无著（Asanga，印度佛教瑜伽行派创始人之一）说，‘不可思议’是因为只有自觉才能领悟；‘不可称量’是因为没有相等或更胜过的。", "大乘的说法，最上乘的说法，就像斩断一束丝，一斩就全部断了。最上乘，就是一佛乘（Ekayana，唯一成佛之道）。", "如果有人，能够受持读诵，广泛地为人解说，如来（Tathagata，佛的称号之一）完全知晓这个人，完全见到这个人，都能够成就不可量、不可称、无有边际、不可思议的功德。", "这样的人等，就是承担如来阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。", "大乘，智慧广大，善于建立一切法。最上乘，没有可厌恶的垢法，没有可追求的净法。不见有众生可度化，不见有涅槃（Nirvana，寂灭）可证得。不生起度化众生的心，也不生起不度化众生的心。这叫做最上乘，也叫做一切智（Sarvajnatva，对一切事物普遍而直接的认知），也叫做无生忍（Anutpattika-dharma-kshanti，对事物不生不灭真理的领悟），也叫做大般若（Maha-prajna，伟大的智慧）。上根器的人，听闻这部经典，深刻领悟佛的意旨，持守自己的心经，见到自己的本性，最终发起利益他人的行为。能够为人解说，使学习的人，自己领悟无相的道理，得见本性如来，成就无上道。了悟这部经典，将如来无上正等正觉，以自身承担起来。", "○背在背上叫做‘荷’，放在肩上叫做‘担’。荷担就是前面没有剩余，直接承担完毕。", "为什么呢？须菩提（Subhuti，佛陀的十大弟子之一），如果喜欢小法的人，执着于我见（Atma-drishti，认为有“我”的观点），人见（Pudgala-drishti，认为有“人”的观点），众生见（Sattva-drishti，认为有“众生”的观点），寿者见（Jiva-drishti，认为有寿命的观点），就不能听受读诵这部经，为人解说。", "他们只会懂得大乘最上乘的奥妙罢了。如果用小乘（Hinayana，佛教宗派之一，意为“小运载”）来限制自己，即使不执着于相，仍然没有忘记见解。因此对于无相的奥妙真理，不能契合。自己尚未得度，怎么能度化他人呢？", "须菩提，在任何地方，如果有这部经，一切世间的天（Deva，神），人，阿修罗（Asura，一种神道），都应当供养。应当知道这个地方，就是佛塔（Stupa，佛教建筑物），都应当恭敬作礼围绕，用各种鲜花香料来散布这个地方。", "如果有人口诵般若（Prajna，智慧），心行般若，在任何地方，常常实行无为无相的行为，这个人所在的地方，如同有佛塔，感得天人供养，这个人的心中，自有世间。" ], "english_translations": [ "English version:", "Mahayana (a major branch of Buddhism, meaning 'Great Vehicle'). Uttaratantra (the supreme doctrine). It speaks of the superior capacity of people who can uphold, recite, and expound, thus achieving superior accomplishments. Asanga (one of the founders of the Yogacara school of Indian Buddhism) said, 'Inconceivable' because only self-awareness can realize it; 'Immeasurable' because there is nothing equal or superior.", "The teaching of Mahayana, the teaching of Uttaratantra, is like cutting a bundle of silk; one cut severs all. The Uttaratantra is the Ekayana (the One Vehicle to Buddhahood).", "If there is someone who can uphold, recite, and widely explain it to others, the Tathagata (one of the titles of the Buddha) fully knows this person, fully sees this person, and all can achieve immeasurable, incalculable, boundless, and inconceivable merits.", "Such people are bearing the Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) of the Tathagata.", "Mahayana is vast in wisdom, skillful in establishing all dharmas (teachings). Uttaratantra is where there are no defiled dharmas to be厌恶(厌恶 should be avoided) and no pure dharmas to be sought. One does not see sentient beings to be liberated, nor does one see Nirvana (the state of enlightenment) to be attained. One does not generate the mind to liberate sentient beings, nor does one generate the mind not to liberate sentient beings. This is called Uttaratantra, also called Sarvajnatva (omniscience), also called Anutpattika-dharma-kshanti (acceptance of the non-arising of phenomena), also called Maha-prajna (great wisdom). People with superior faculties, upon hearing this sutra, deeply understand the Buddha's intention, uphold their own mind sutra, see their own nature, and ultimately initiate actions to benefit others. They can explain it to others, enabling learners to realize the principle of non-form, see the Tathagata of their own nature, and achieve the unsurpassed path. Understanding this sutra, they take upon themselves the responsibility of the Tathagata's Unsurpassed Perfect Enlightenment.", "○ Carrying on the back is called '荷' (he), placing on the shoulder is called '担' (dan). 荷担 (he dan) means there is nothing left in front, bearing it all directly.", "Why is this? Subhuti (one of the Buddha's ten great disciples), if those who delight in the lesser teachings are attached to the view of self (Atma-drishti), the view of person (Pudgala-drishti), the view of sentient beings (Sattva-drishti), and the view of life-span (Jiva-drishti), they cannot listen to, receive, recite, or explain this sutra to others.", "They will only understand the wonders of the Mahayana and Uttaratantra. If they limit themselves with the Hinayana (a major branch of Buddhism, meaning 'Lesser Vehicle'), even if they are not attached to forms, they have not forgotten their views. Therefore, they cannot align with the wonderful truth of non-form. If they have not liberated themselves, how can they liberate others?", "Subhuti, wherever there is this sutra, all beings in the world, Devas (gods), humans, and Asuras (a type of deity), should make offerings. Know that this place is a Stupa (a Buddhist monument), and all should respectfully bow, circumambulate, and scatter various flowers and incense in that place.", "If someone recites Prajna (wisdom) with their mouth and practices Prajna with their mind, constantly practicing the conduct of non-action and non-form wherever they are, the place where this person is, is like a Stupa, attracting offerings from Devas and humans. In this person's heart, there is the world." ] } ``` -------------------------------------------------------------------------------- 尊。故云如。 恐人执忍辱之说。徒知舍命捐生。而不知修全真性。故极言身命布施之不若持经功德。因赞般若法身常住。 ○能净业障分第十六 能净业障本来空 千差万别理难穷 个中若有江湖客 何必今朝又启蒙 此章。是言功德不可思议。首段是灭罪不可思议。次段是证果不可思议。第三段是总结不可思议。 复次须菩提。若善男子。善女人。受持读诵此经。若为人轻贱。是人先世罪业。应堕恶道。以今世人轻贱故。先世罪业。即为消灭。当得阿耨多罗三藐三菩提。 前未及世人业报。故复次言之。夫非欲人坚此持经之念。宿世作业。应招恶报。因持经力。止受小挫。忍此辱。而力加进修。当得无上菩提。 上言经在之处。应恭敬供养。则持经之人。其当尊重可知矣。乃善男子。善女人。受持读诵此经。反为人轻贱者何故。岂此经果无验耶。由是人前世罪业。应堕三涂恶道。以今世持经之故。但为人轻贱以偿之。虽遭轻贱。以持般若。心不著相。罪性本空。菩提之体。自然明净。 先世。即是前念妄心。今世。即是后念觉心。 圭峰云。此明持经。转罪为福。修持无我等相。即烦恼障尽。极恶消灭。即业障尽。不堕恶道。即报障尽。三障既灭。三德必圆。故云当得菩提。 昔唐太宗。注金刚经。至轻贱阁笔。问一禅师。答云。此经专摧种子故也。太宗当下了然。从此下笔。沛然无碍。盖现业易消。种业难灭。每遇善缘。多方阻挠。类有物以败之者。皆种子为之 ```json { "translations": [ "现代汉语译本", "尊。所以称作‘如’（Tathata，真如）。", "恐怕人们执着于忍辱的说法，只知道舍弃生命，却不知道修养完整的真性。所以极力说明布施身命不如持诵此经的功德，从而赞叹般若法身常住不灭。", "○能净业障分第十六", "能净业障本来空，千差万别理难穷；个中若有江湖客，何必今朝又启蒙。", "这一章是说功德不可思议。第一段是灭罪不可思议，第二段是证果不可思议，第三段是总结不可思议。", "‘复次，须菩提（Subhuti，空生）。若有善男子、善女人，受持读诵此经，若被人轻贱，是人先世的罪业，本应堕入恶道。因为今世被人轻贱的缘故，先世的罪业，就得以消灭，当证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’", "前面没有说到世人的业报，所以再次说明。这正是为了让人坚定持经的信念。宿世所造的业，本应招致恶报，因为持经的力量，只受到小的挫折。忍受这种轻辱，而更加努力地进修，当证得无上菩提。", "上面说到经书所在之处，应当恭敬供养，那么持经之人，理应受到尊重是可以知道的。但是，善男子、善女人，受持读诵此经，反而被人轻贱，是什么缘故呢？难道这部经没有效果吗？这是因为这个人前世的罪业，本应堕入三涂恶道。因为今世持经的缘故，只是被人轻贱来偿还。虽然遭到轻贱，因为持诵般若，心中不执着于相，罪的本性本来是空，菩提的本体，自然明净。", "先世，就是前念的妄心。今世，就是后念的觉心。", "圭峰禅师说：‘这说明持经，能将罪业转化为福德。修持无我等相，烦恼障就消尽。极恶消灭，业障就消尽。不堕恶道，报障就消尽。三障既然消灭，三德必定圆满。’所以说当证得菩提。", "过去唐太宗（626-649）注解《金刚经》，到‘轻贱’二字时停笔，询问一位禅师。禅师回答说：‘这部经专门摧毁种子。’太宗当时明白了，从此下笔，文思如泉涌，毫无阻碍。大概是现世的业容易消除，种子的业难以消灭。每当遇到好的机缘，总是多方阻挠，好像有什么东西要破坏它一样，都是种子在作怪。" ], "english_translations": [ "English version", "尊. Therefore, it is called 'Tathata' (真如, True Thusness).", "Fearing that people would cling to the idea of forbearance, only knowing to sacrifice their lives but not knowing to cultivate their complete true nature, it is emphatically stated that the merit of giving away one's life is not as great as upholding and reciting this sutra, thereby praising the permanence of the Prajna Dharmakaya (般若法身, Wisdom Body).", "○ Section Sixteen on Purifying Karmic Obstacles", "The karmic obstacles that can be purified are inherently empty; their myriad differences are difficult to fathom. If there are any wanderers within, why bother to enlighten them again today?", "This chapter speaks of the inconceivable nature of merit. The first part is about the inconceivable nature of eradicating sins, the second part is about the inconceivable nature of attaining enlightenment, and the third part is a summary of the inconceivable.", "'Furthermore, Subhuti (须菩提, Empty Born). If a good man or good woman upholds, recites, and studies this sutra, and if they are despised by others, it is because of the sinful karma from their past lives, which should have caused them to fall into evil realms. Because of being despised in this life, the sinful karma from their past lives will be extinguished, and they will attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, right, and perfect enlightenment).