English
'", "The previous passage did not mention the karmic retribution of people in the world, so it is explained again. This is precisely to strengthen people's faith in upholding the sutra. The karma created in past lives should have brought about evil retribution, but because of the power of upholding the sutra, they only suffer minor setbacks. Enduring this humiliation and striving to cultivate further, they will attain unsurpassed enlightenment.", "The above passage stated that the place where the sutra is located should be treated with respect and offerings. Therefore, it can be known that those who uphold the sutra should be respected. However, why is it that good men and good women who uphold, recite, and study this sutra are instead despised by others? Is it that this sutra has no effect? This is because the sins of this person's past lives should have caused them to fall into the three evil realms. Because of upholding the sutra in this life, they are only despised to repay the debt. Although they are despised, because they uphold Prajna (般若, wisdom), their minds are not attached to appearances, and the nature of sin is inherently empty. The essence of Bodhi (菩提, enlightenment) is naturally clear and pure.", "Past lives refer to the deluded mind of the previous thought. This life refers to the awakened mind of the subsequent thought.", "Guifeng Chan Master said: 'This explains that upholding the sutra can transform sin into merit. Cultivating the absence of self and other appearances will exhaust the afflictions. The elimination of extreme evil will exhaust karmic obstacles. Not falling into evil realms will exhaust retribution obstacles.' Since the three obstacles are eliminated, the three virtues will surely be perfected. Therefore, it is said that one will attain Bodhi.", "In the past, Emperor Taizong of the Tang Dynasty (唐太宗, 626-649) annotated the Diamond Sutra, and when he reached the words 'despised,' he stopped writing and asked a Chan master. The Chan master replied, 'This sutra specializes in destroying seeds.' Emperor Taizong understood at that moment and continued writing, with his thoughts flowing freely and without hindrance. It is generally said that present karma is easy to eliminate, but the karma of seeds is difficult to eradicate. Whenever good opportunities arise, there are always many obstacles, as if something is trying to ruin it, and all of this is caused by the seeds." ] } ``` -------------------------------------------------------------------------------- 崇也。是以楞严神咒。亦为专摧种子而设。 先世有报障。今日受持经。暂被人轻贱。转重复还轻。 须菩提。我念过去无量阿僧祇劫。于燃灯佛前。得值八百四千万亿那由他诸佛。悉皆供养承事。无空过者。 若复有人。于后末世。能受持读诵此经。所得功德。于我所供养诸佛功德。百分不及一。千万亿分。乃至算数譬喻所不能及。 佛自追思前生。历无数劫。阿僧祇。华言甚无数。又记在师前。遇无数佛。那由他。亦言甚无数。如此供养诸佛。可谓至多。有特出之英。持经见本性。岂区区敬佛。可比数哉。供养。只是供他佛。持经。是供自性之佛。所以福德霄壤不侔也。 须菩提。若善男子。善女人。于后末世。有受持读诵此经。所得功德。我若具说者。或有人闻。心即狂乱狐疑不信。须菩提。当知是经义不可思议。果报亦不可思议。 上文屡言功德之多。犹是略说。若持经者。所得功德。我若具说。彼常人闻之。必至惊骇。所以然者。盖以此经义趣。是无相之旨。故其果报。非可以言说求也。总是形容经典之甚重。持经功德之甚大。而惓惓期望后人之尊信耳。 ○究竟无我分第十七 究竟无我绝三玄 真空妙理本无传 人人自有黄金相 分付东君仔细参 菩萨度生无我。亦如佛之得菩提无法。以申明实无众生得灭度之义。重问发心。正从不可思议来。 尔时须菩提。白佛言。世尊。善男子。善女人。发阿耨多罗三藐三菩提心。云何应住。云何降伏其心。佛告须菩 ```json { "translations": [ "现代汉语译本", "崇高的。因此，《楞严神咒》（Śūraṅgama mantra）也是专门为了摧毁业种而设立的。", "前世有业报的障碍，今日受持此经，即使暂时被人轻贱，转眼间又会恢复轻安。", "须菩提（Subhūti），我回忆过去无量阿僧祇劫（asaṃkhya kalpa，极长的时间单位），在燃灯佛（Dīpaṃkara Buddha）前，遇到八百四千万亿那由他（nayuta，极大的数目）诸佛，全都供养承事，没有空过。", "如果又有人，在后世末法时期，能够受持读诵此经，所得的功德，比起我所供养诸佛的功德，百分不及一，千万亿分也不及一，乃至用算数譬喻都无法比及。", "佛陀自己追忆前生，经历无数劫，阿僧祇，用华语来说就是极其无数。又记得在老师（燃灯佛）前，遇到无数佛，那由他，也说是极其无数。如此供养诸佛，可以说是非常之多。有特别杰出的人，持经见到本性，岂是区区敬佛可以比拟的呢？供养，只是供养他方佛，持经，是供养自性之佛。所以福德的差别有如天壤之别。", "须菩提，如果有善男子、善女人，在后世末法时期，能够受持读诵此经，所得的功德，我如果详细解说，或许有人听了，内心就会狂乱狐疑不信。须菩提，应当知道这部经的义理不可思议，果报也不可思议。", "上文多次说到功德之多，还是略说。如果持经的人，所得的功德，我如果详细解说，那些普通人听了，必定会惊骇。之所以这样，是因为这部经的义趣，是无相的宗旨，所以它的果报，不是可以用言语求得的。总是在形容经典的非常重要，持经功德的非常巨大，而恳切地期望后人能够尊崇信奉。", "○究竟无我分第十七", "究竟无我绝三玄，真空妙理本无传。", "人人自有黄金相，分付东君仔细参。", "菩萨度化众生没有我执，也像佛陀证得菩提没有固定的方法一样，以此申明实际上没有众生被度化的意义。重新提问发心的问题，正是从不可思议的境界而来。", "当时，须菩提禀告佛说：‘世尊，善男子、善女人，发阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心），应该如何安住？应该如何降伏其心？’佛告诉须菩" ], "english_translations": [ "English version", "It is sublime. Therefore, the Śūraṅgama mantra is also specifically designed to destroy the seeds of karma.", "If one has karmic obstacles from past lives, but upholds this sūtra today, even if temporarily despised by others, one will quickly regain peace and ease.", "Subhūti, I recall that in the past, immeasurable asaṃkhya kalpas ago, before Dīpaṃkara Buddha, I encountered eight hundred four million nayutas of Buddhas, and I offered to and served them all without exception.", "Furthermore, if there are people in the future, in the Age of Dharma Decline, who can receive, uphold, recite, and study this sūtra, the merit they obtain will not be equaled by even one percent of the merit of my offerings to all those Buddhas, not even one in ten million, or even one in countless numbers, and cannot be reached by any calculation or analogy.", "The Buddha himself recalls his past lives, experiencing countless kalpas, asaṃkhya, which in Chinese means extremely countless. He also remembers encountering countless Buddhas before his teacher (Dīpaṃkara Buddha), nayuta, which also means extremely countless. Offering to so many Buddhas can be said to be extremely numerous. Those who are particularly outstanding, upholding the sūtra and seeing their inherent nature, how can they be compared to merely revering the Buddha? Offering is only offering to other Buddhas, while upholding the sūtra is offering to the Buddha of one's own nature. Therefore, the difference in blessings is as vast as the distance between heaven and earth.", "Subhūti, if there are good men and good women who, in the future, in the Age of Dharma Decline, can receive, uphold, recite, and study this sūtra, if I were to fully describe the merit they obtain, some people who hear it would become confused, agitated, doubtful, and disbelieving. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic rewards are also inconceivable.", "The previous passages have repeatedly mentioned the abundance of merit, but this is still a brief description. If I were to fully describe the merit obtained by those who uphold this sūtra, ordinary people who hear it would surely be astonished. The reason for this is that the meaning of this sūtra is the principle of non-form, so its karmic rewards cannot be sought through words. It is always describing the extreme importance of the sūtra and the extreme greatness of the merit of upholding it, and earnestly hoping that future generations will respect and believe in it.", "○ Section 17: Ultimately No Self", "Ultimately no self transcends the three mysteries, the wonderful principle of true emptiness is inherently untransmitted.", "Everyone inherently possesses a golden image, entrust it to the Lord of Spring for careful contemplation.", "Bodhisattvas liberate beings without self-attachment, just as the Buddha attained Bodhi without a fixed method, in order to clarify the meaning that there are actually no beings to be liberated. Re-asking the question of aspiration arises precisely from the inconceivable realm.", "At that time, Subhūti said to the Buddha, 'World Honored One, how should good men and good women who have aroused the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment) abide? How should they subdue their minds?' The Buddha told Subhūti," ] } ``` -------------------------------------------------------------------------------- 提。若善男子。善女人。发阿耨多罗三藐三菩提心者。当生如是心。我应灭度一切众生。灭度一切众生已。而无有一众生实灭度者。何以故。须菩提。若菩萨有我相。人相。众生相。寿者相。即非菩萨。 所以者何。须菩提。实无有法。发阿耨多罗三藐三菩提心者。 复理前问。亦有分别。初问初皈依者。今问证佛果者。答言已发心过者。只要此心如如。非度生。则住伏之心。亦几乎息矣。有可度之生。不起能度之念。若四相未除。如何住伏其心。而名菩萨。所以无上正等正觉心。原无法可得也。弥勒偈云。于内心修行。存我为菩萨。此即障于心。违于不住道。 发菩提心。原实无有法。所云发心。只是性光发露。全性起修。全修在性。空生疑如何住降。不知惟无能发之我。所发之法。然后名真住降也。此文。意与前同。前是破情显智。今是忘智显理。由此贤位。渐入圣阶。 须菩提。于意云何。如来于燃灯佛所。有法得阿耨多罗三藐三菩提不。 不也世尊。如我解佛所说义。佛于燃灯佛所。无有法得阿耨多罗三藐三菩提。 佛言如是如是。 须菩提。实无有法。如来得阿耨多罗三藐三菩提。须菩提。若有法如来得阿耨多罗三藐三菩提者。燃灯佛即不与我授记。汝于来世。当得作佛。号释迦牟尼。 以实无有法。得阿耨多罗三藐三菩提。是故燃灯佛与我授记。作是言。汝于来世。当得作佛。号释迦牟尼。 何以故。如来者。即诸法如义。 若有人言如来得阿耨多罗三藐三菩 ```json { "translations": [ "现代汉语译本", "佛陀问：‘须菩提，如果善男子、善女人发了阿耨多罗三藐三菩提心（无上正等正觉之心），应当生起这样的心念：我应当度脱一切众生，度脱一切众生之后，实际上没有一个众生被我度脱。’为什么呢？须菩提，如果菩萨还执着于我相、人相、众生相、寿者相，那就不是真正的菩萨。", "这是什么缘故呢？须菩提，实际上没有一种固定的方法，可以让人发起阿耨多罗三藐三菩提心。", "这里又回到了前面的问题，但也有所区别。之前的问题是针对初次皈依的人，现在的问题是针对证得佛果的人。回答说已经发心的人，只要保持这颗心如如不动，不执着于度化众生，那么降伏妄心的功夫也几乎可以停止了。心中有可度化的众生，却不生起能度化的念头。如果四相（我相、人相、众生相、寿者相）没有消除，如何降伏其心，又怎能称为菩萨呢？所以，无上正等正觉之心，原本就没有固定的方法可以获得。弥勒菩萨的偈语说：‘在内心修行，存有“我”是菩萨的念头，这就会障碍真心，违背不住于相的道理。’", "发起菩提心，原本就没有固定的方法。所说的发心，只是自性光明自然显露，完全依自性而修行，完全的修行又回归于自性。须菩提疑惑如何安住和降伏其心，是因为不明白只有没有能发心的‘我’，没有所发的‘法’，才能真正地安住和降伏其心。这段经文的意义与前面相同，前面是破除情执而显现智慧，现在是忘却智慧而显现真理。由此，从贤位逐渐进入圣阶。", "‘须菩提，你认为怎么样？如来在燃灯佛（过去佛名）那里，有没有得到阿耨多罗三藐三菩提的法？’", "须菩提回答说：‘世尊，没有。依我理解佛所说的意义，佛在燃灯佛那里，没有得到阿耨多罗三藐三菩提的法。’", "佛说：‘是这样的，是这样的。’", "‘须菩提，实际上没有一种法，如来可以用来获得阿耨多罗三藐三菩提。须菩提，如果有一种法，如来可以用来获得阿耨多罗三藐三菩提，那么燃灯佛就不会给我授记，说你将来会成佛，名号是释迦牟尼（佛名）。’", "‘因为实际上没有一种法，可以用来获得阿耨多罗三藐三菩提，所以燃灯佛才给我授记，这样说：你将来会成佛，名号是释迦牟尼。’", "‘为什么呢？如来，就是诸法如如不动的真义。’", "‘如果有人说如来得到了阿耨多罗三藐三菩提，" ], "english_translations": [ "English version", "The Buddha asked: 'Subhuti, if a virtuous man or virtuous woman generates the mind of Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), they should give rise to this thought: I must liberate all beings. After liberating all beings, in reality, not a single being has been liberated by me.' Why is this so? Subhuti, if a Bodhisattva still clings to the notions of self, person, being, and life-span, he is not a true Bodhisattva.