English
", "What is the reason for this? Subhuti, in reality, there is no fixed method for someone to generate the mind of Anuttara-samyak-sambodhi.", "Here, the question returns to the previous one, but with a distinction. The previous question was directed at those who were newly taking refuge, while this question is directed at those who have attained Buddhahood. The answer states that for those who have already generated the mind, it is only necessary to keep this mind still and unmoving. If one does not cling to the idea of liberating beings, then the effort to subdue the mind can almost cease. One has beings to liberate, but does not give rise to the thought of being able to liberate. If the four forms (self, person, being, and life-span) have not been eliminated, how can one subdue the mind, and how can one be called a Bodhisattva? Therefore, the mind of unsurpassed, complete, and perfect enlightenment originally has no fixed method to be obtained. A verse by Maitreya Bodhisattva says: 'In cultivating within the mind, holding onto the thought of 'I' as a Bodhisattva, this will obstruct the true mind and violate the principle of non-abiding.'", "Generating the Bodhi mind originally has no fixed method. What is called 'generating the mind' is simply the natural manifestation of the light of one's inherent nature, cultivating entirely in accordance with one's nature, and all cultivation returning to one's nature. Subhuti doubts how to abide and subdue the mind because he does not understand that only when there is no 'I' that generates the mind, and no 'dharma' that is generated, can one truly abide and subdue the mind. The meaning of this passage is the same as the previous one. The previous one was about breaking through emotional attachments to reveal wisdom, while this one is about forgetting wisdom to reveal truth. From this, one gradually enters the stage of sagehood from the stage of virtuousness.", "'Subhuti, what do you think? Did the Tathagata (another name for Buddha) obtain a dharma from Dipankara Buddha (name of a past Buddha) by which he attained Anuttara-samyak-sambodhi?'", "Subhuti replied: 'No, World Honored One. As I understand the meaning of what the Buddha has said, the Buddha did not obtain a dharma from Dipankara Buddha by which he attained Anuttara-samyak-sambodhi.'", "The Buddha said: 'It is so, it is so.'", "'Subhuti, in reality, there is no dharma that the Tathagata can use to obtain Anuttara-samyak-sambodhi. Subhuti, if there were a dharma that the Tathagata could use to obtain Anuttara-samyak-sambodhi, then Dipankara Buddha would not have given me a prophecy, saying that in the future, you will become a Buddha named Shakyamuni (name of the Buddha).'", "'Because in reality, there is no dharma that can be used to obtain Anuttara-samyak-sambodhi, Dipankara Buddha gave me a prophecy, saying: In the future, you will become a Buddha named Shakyamuni.'", "'Why is this so? The Tathagata is the true meaning of the suchness of all dharmas.'", "'If someone says that the Tathagata has obtained Anuttara-samyak-sambodhi,'" ] } ``` -------------------------------------------------------------------------------- 提。须菩提。实无有法佛得阿耨多罗三藐三菩提。 须菩提。如来所得阿耨多罗三藐三菩提。于是中无实无虚。 是故如来说。一切法。皆是佛法。 须菩提。所言一切法者。即非一切法。是故名一切法。 欲引己为证。故云于意云何。先使其思。于然灯佛所。正引己证上也。法从心生。外心无法。如是如是。赞其言甚当也。设有法可传。然灯何必授记后来作佛。来世。即然灯没后。广度为释迦。清净为牟尼。是故然灯佛于我授记。以见无上菩提心。从心自发。真性不动曰如如。稍加添着。即非如义。若有人言。如来有法得者。总凡人言之耳。实无有法。决言以释凡人之疑。无相无住。则无实。安住降伏。又非虚。正见如如之妙。一切法。即度生。布施。忍辱类。修行成佛。借此初入门。 降怨王。请然灯佛入城。城中长幼尽迎。因路泥。善慧布发。佛于此授记。 自心是佛。岂向佛边求佛。实无有法。得无上菩提者。菩萨离相。行六波罗蜜。如来要离相人。个个解到这里。故将一切诸法。生灭垢净增减种种变异之相。皆从众生颠倒妄想分别而有。若人不生分别。性相常在。毕竟平等。本来寂灭。何尝有甚变异。此即一切诸法的体性。全体如如。是即非一切法。惟即非一切法。是以法法皆同法界。而为佛法一切法也。 须菩提。譬如人身长大。 须菩提言世尊。如来说人身长大。即为非大身。是名大身。 复以人身。譬法之非真有。大身非真有。则佛法非真有可知。 前说 ```json { "translations": [ "现代汉语译本", "提（梵语：Ti），须菩提（梵语：Subhuti），实际上没有一种固定的法，能让佛陀证得阿耨多罗三藐三菩提（梵语：Anuttara-samyak-sambodhi，无上正等正觉）。", "须菩提，如来（梵语：Tathagata，佛的称号之一）所证得的阿耨多罗三藐三菩提，其中既不是真实的，也不是虚假的。", "因此，如来说，一切法，皆是佛法。", "须菩提，所说的一切法，就不是一切法，所以才叫做一切法。", "（佛陀）想要引导（须菩提）以自己为证，所以说‘你认为怎么样’，先让他思考，在然灯佛（梵语：Dipankara，过去佛之一）那里，正是引用自己来证明上面所说的。法从心生，外在的心没有法。像这样，像这样，赞叹他的话非常恰当。如果有什么法可以传授，然灯佛何必授记（预言）他将来作佛？来世，就是然灯佛涅槃之后，广泛地度化众生成为释迦（梵语：Sakya），清净的称为牟尼（梵语：Muni，圣者）。所以然灯佛给我授记，因为看见了无上菩提心，从内心自然生发。真性不动叫做如如。稍微添加一点，就不是如如的意义了。如果有人说，如来有法可得，总的来说是凡夫的说法。实际上没有法，明确地说出来是为了解除凡人的疑惑。没有相，没有执着，就没有真实。安住和降伏，又不是虚假。正确地看待如如的妙处。一切法，就是度化众生，布施（梵语：Dana），忍辱（梵语：Ksanti）等等。修行成佛，借此初入门径。", "（释迦牟尼佛）降伏怨王，请然灯佛入城，城中老少都来迎接。因为路上有泥，善慧（释迦牟尼佛的前世）铺头发在地上。佛陀因此给他授记。", "自心就是佛，为什么还要向佛那边去求佛？实际上没有法，能让人得到无上菩提。菩萨（梵语：Bodhisattva）离开相，修行六波罗蜜（梵语：Sat-paramita，六种到达彼岸的方法）。如来要离开相的人，个个都能理解到这里。所以将一切诸法，生灭垢净增减种种变异的相，都从众生颠倒妄想分别而有。如果人不生分别心，自性常在，毕竟平等，本来寂灭，何尝有什么变异？这就是一切诸法的体性，全体如如。这就是非一切法，唯有即非一切法。因此法法都同于法界，而成为佛法一切法。", "须菩提，譬如人身长大。", "须菩提说，世尊，如来说人身长大，就不是大身，这才叫做大身。", "再次用人身来比喻法的非真实存在。大身不是真实存在，那么佛法不是真实存在就可以知道了。", "前面说...", "English version", "Then, Subhuti, in reality, there is no Dharma by which the Buddha attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).", "Subhuti, the Anuttara-samyak-sambodhi attained by the Tathagata (Thus Come One) is neither real nor unreal.", "Therefore, the Tathagata says that all Dharmas are Buddha-Dharmas.", "Subhuti, what are called 'all Dharmas' are not all Dharmas; therefore, they are called 'all Dharmas'.", "(The Buddha) wanted to guide (Subhuti) to use himself as proof, so he said, 'What do you think?', first letting him think, at Dipankara Buddha (Past Buddha), he is precisely using himself to prove what was said above. Dharma arises from the mind; there is no Dharma outside the mind. Like this, like this, praising his words as very appropriate. If there were any Dharma that could be transmitted, why would Dipankara have given him a prophecy (prediction) that he would become a Buddha in the future? The future life is after Dipankara Buddha's Nirvana, extensively liberating beings to become Sakya (Shakyamuni), and the pure one is called Muni (Sage). Therefore, Dipankara Buddha gave me a prophecy because he saw the unsurpassed Bodhi mind, which arises naturally from within. The true nature that does not move is called 'Thusness'. Adding even a little bit is not the meaning of 'Thusness'. If someone says that the Tathagata has a Dharma to attain, it is generally the words of ordinary people. In reality, there is no Dharma, explicitly stated to dispel the doubts of ordinary people. Without form and without attachment, there is no reality. Abiding and subduing are also not unreal. Correctly seeing the wonder of Thusness. All Dharmas are about liberating beings, Dana (generosity), Ksanti (patience), and so on. Cultivating to become a Buddha, using this as the initial entry point.", "(Sakyamuni Buddha) subdued the vengeful king and invited Dipankara Buddha into the city. The old and young in the city all came to welcome him. Because there was mud on the road, Sumedha (Shakyamuni Buddha's previous life) spread his hair on the ground. The Buddha therefore gave him a prophecy.", "Your own mind is the Buddha; why seek the Buddha from the side of the Buddha? In reality, there is no Dharma by which one can attain Anuttara-samyak-sambodhi. Bodhisattvas (Enlightenment Beings) leave behind forms and practice the Six Paramitas (Six Perfections). The Tathagata wants people who leave behind forms, everyone can understand this point. Therefore, all Dharmas, the various changing aspects of birth, extinction, defilement, purity, increase, and decrease, all arise from the inverted, deluded, and discriminating thoughts of sentient beings. If people do not give rise to discriminating thoughts, their nature is always present, ultimately equal, and originally quiescent. How could there be any changes? This is the essence of all Dharmas, the entirety is Thusness. This is not all Dharmas; only that which is not all Dharmas. Therefore, every Dharma is the same as the Dharma Realm and becomes all Dharmas of the Buddha-Dharma.", "Subhuti, for example, a person's body grows large.", "Subhuti said, 'World Honored One, the Tathagata says that a person's body grows large, but it is not a large body; therefore, it is called a large body.'", "Again, using the human body as an analogy for the non-real existence of Dharma. If a large body is not real, then it can be known that the Buddha-Dharma is not real.", "Previously said..." ] } ``` -------------------------------------------------------------------------------- 如须弥山王之大身。至此方见实际。空生从前悟得的。一时现前。直答云如来说人身长大。非同一切法。而和合成身。又非外一切法。而别自为身。 弥勒偈云。依彼法身佛。故说大身喻。身离一切障。及遍一切境。功德及大体。故即说大身。非身即是身。是故说大身。非身者。无有诸相故。大身者。有真如体故。 大身有二义。一者遍一切处即法身。一者功德大。即报身。皆离诸相。故名为非。 须菩提。菩萨亦如是。若作是言。我当灭度无量众生。即不名菩萨。何以故。须菩提。实无有法名为菩萨。是故佛说一切法。无我。无人。无众生。无寿者。 弥勒偈云。不达真法界。起度众生意。及经净国土。生心即是倒。 菩萨亦如是。言菩萨度生。不见有度。亦如是。我当灭度无量众生。是自认普度功德。实无有法。言修行虽有佛法。而法非真性。法无其法。无我即度我法。无人即度人法。无众生即度众生法。无寿者。即度一切轮回生死法。 须菩提。若菩萨作是言。我当庄严佛土。是不名菩萨。 何以故。如来说。庄严佛土者。即非庄严是名庄严。 须菩提。若菩萨通达无我法者。如来说名真是菩萨。 无著云。人无我。法无我。 再举佛像言之。饰金宝于佛土。凡夫之见。佛惟清净自心为庄严。岂假外饰。度无相。施无住。皆无我法。前虽得闻。未必能通达。此法头头是法。法法无我。是真修行菩萨。 总之。由离相。而无我之法行。由无我。而离相之心化。 ```json { "translations": [ "现代汉语译本", "如同须弥山王那样巨大的身躯，只有到了这里才能见到实际。空生（须菩提）从前领悟到的，一时全部显现于眼前。直接回答说，如来说的人身长大，不同于一切由各种要素和合而成的身，又不是脱离一切法而独自存在的身。", "弥勒菩萨的偈语说：‘依仗那法身佛，所以才说大身的譬喻。身远离一切障碍，并且遍及一切境界。功德和大体，因此就说大身。非身即是身，所以说大身。’所谓‘非身’，是因为没有各种相状的缘故；所谓‘大身’，是因为有真如本体的缘故。", "大身有两种含义：一是遍及一切处，即法身；二是功德大，即报身。都远离各种相状，所以称为‘非’。", "须菩提，菩萨也是这样。如果（有菩萨）这样说：‘我应当灭度无量众生’，就不名为菩萨。为什么呢？须菩提，实际上没有一种法叫做菩萨。所以佛说一切法，无我、无人、无众生、无寿者。", "弥勒菩萨的偈语说：‘不通达真法界，却生起度众生的想法，以及经营清净国土的想法，生起这样的心就是颠倒。’", "菩萨也是这样，说菩萨度众生，却不见有能度的和被度的。也是这样，‘我应当灭度无量众生’，这是自认为有普度众生的功德。实际上没有一种法。说修行虽然有佛法，但法并非真性，法无其法。无我，就是度我法；无人，就是度人法；无众生，就是度众生法；无寿者，就是度一切轮回生死的法。", "须菩提，如果菩萨这样说：‘我应当庄严佛土’，这不名为菩萨。", "为什么呢？如来说，庄严佛土