English
，即非庄严，是名庄严。", "须菩提，如果菩萨通达无我法，如来说名为真是菩萨。", "无著菩萨说：人无我，法无我。", "再举佛像来说，用金银珠宝装饰佛土，是凡夫的见解。佛只以清净的自心为庄严，哪里需要外在的装饰呢？度无相，施无住，都是无我法。前面虽然听闻过，未必能够通达。此法头头是道，法法无我，才是真正修行的菩萨。", "总之，由离相而行无我之法，由无我而化离相之心。" ], "english_translations": [ "English version", "Like the great body of Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), only here can one see reality. What Subhuti (Subhuti, one of the principal disciples of the Buddha) had previously realized is now fully present. He directly answers that the Tathagata's (Tathagata, 'the one who has thus come', an epithet of the Buddha) long body is different from all bodies composed of various elements, and it is not a body that exists separately from all dharmas (dharma, law, teaching, phenomenon).", "Maitreya's (Maitreya, the future Buddha) verse says: 'Relying on that Dharmakaya Buddha (Dharmakaya, the 'body of dharma' or ultimate reality), hence the metaphor of the great body is spoken. The body is free from all obstacles and pervades all realms. Merit and the great substance, therefore, the great body is spoken of. Non-body is indeed body, therefore the great body is spoken of.' 'Non-body' means it has no characteristics; 'great body' means it has the essence of Suchness (Suchness, ultimate reality).", "The great body has two meanings: one is pervading all places, which is the Dharmakaya; the other is great merit, which is the Sambhogakaya (Sambhogakaya, the 'body of enjoyment' or glorified form of a Buddha). Both are free from all characteristics, hence called 'non'.", "Subhuti, Bodhisattvas (Bodhisattva, an enlightened being who postpones Buddhahood to help others) are also like this. If a Bodhisattva says, 'I will liberate countless beings,' they are not called a Bodhisattva. Why? Subhuti, in reality, there is no dharma called Bodhisattva. Therefore, the Buddha says that all dharmas are without self, without person, without sentient beings, without lifespan.", "Maitreya's verse says: 'Not understanding the true Dharmadhatu (Dharmadhatu, the realm of dharma, the totality of all things), one generates the thought of liberating sentient beings, and the thought of managing pure lands; generating such thoughts is delusion.'", "Bodhisattvas are also like this; saying that Bodhisattvas liberate beings, yet not seeing the liberator or the liberated is also like this. 'I will liberate countless beings' is self-recognition of the merit of universal liberation. In reality, there is no dharma. Saying that there is Buddhist practice, but the dharma is not true nature, the dharma is without dharma. 'No self' means liberating the dharma of self; 'no person' means liberating the dharma of person; 'no sentient beings' means liberating the dharma of sentient beings; 'no lifespan' means liberating all dharmas of samsaric (samsara, the cycle of birth, death, and rebirth) existence.", "Subhuti, if a Bodhisattva says, 'I will adorn the Buddha-land,' they are not called a Bodhisattva.", "Why? The Tathagata says, 'Adorning the Buddha-land is not adornment; it is called adornment.'", "Subhuti, if a Bodhisattva understands the dharma of no-self, the Tathagata calls them a true Bodhisattva.", "Asanga (Asanga, a major exponent of the Yogacara school of Buddhism) says: 'No self of person, no self of dharma.'", "To reiterate with the example of the Buddha image: decorating the Buddha-land with gold and jewels is the view of ordinary people. The Buddha only takes the pure mind as adornment; why would they need external decorations? Liberating without form, giving without attachment, are all dharmas of no-self. Although one may have heard this before, one may not be able to fully understand it. This dharma is true in every aspect, and every dharma is without self; this is a truly practicing Bodhisattva.", "In summary, the practice of the dharma of no-self arises from detachment from form, and the transformation of the mind detached from form arises from no-self." ] } ``` -------------------------------------------------------------------------------- ○一体同观分第十八 一体同观共一天 白云明月自相便 森罗万象同根本 昔日今时尽是权 此章以下。正明一切法无我。智眼即般若波罗蜜。福德相好。是修余五波罗蜜而成。说法亦从智波罗蜜而出。所谓一切法。皆佛法也。上明五眼知见之周遍。下明五眼见处。无一法可得。 须菩提。于意云何。如来有肉眼不。 如是世尊。如来有肉眼。 须菩提。于意云何。如来有天眼不。 如是世尊。如来有天眼。 须菩提。于意云何。如来有慧眼不。 如是世尊。如来有慧眼。 须菩提。于意云何。如来有法眼不。 如是世尊。如来有法眼。 须菩提。于意云何。如来有佛眼不。 如是世尊。如来有佛眼。 欲言如来照见世人之心。先以云何使其思。化身观见为肉眼。普照大千为天眼。智烛常明为慧眼。了诸法空为法眼。自性常觉。怜念众生。为佛眼。佛教除却迷心。即五眼开。 慧眼以根本智。照真理故。法眼。以后得智。说法度人。在佛总名佛眼。古德云。天眼通非碍。肉眼碍非通。法眼难观俗。慧眼了知空。佛眼如千日。照异体还同。 须菩提。于意云何。如恒河中所有沙。佛说是沙不。 如是世尊。如来说是沙。 须菩提。于意云何。如一恒河中所有沙。有如是沙等恒河。 是诸恒河所有沙数佛世界。如是宁为多不。 甚多世尊。 佛说此河中沙。一沙况一佛世界。佛举此众国土者。欲明 ```json { "translations": [ "现代汉语译本", "○ 一体同观分第十八", "一体同观共处同一天空，白云明月各自安好。", "世间万象本有同一根源，过去现在种种皆是方便示现。", "此章以下，正是阐明一切法无我之理。智慧之眼即是般若波罗蜜（Prajna Paramita，通过智慧到达彼岸）。福德相好，是修习其余五种波罗蜜（Paramita，到达彼岸的方法）所成就。说法也出自智慧波罗蜜。所谓一切法，皆是佛法。", "上文阐明五眼知见的周遍，下文阐明五眼所见之处，没有一法可以执着。", "须菩提（Subhuti，佛陀的弟子）。你认为如何？如来有肉眼吗？", "是的，世尊。如来有肉眼。", "须菩提。你认为如何？如来有天眼吗？", "是的，世尊。如来有天眼。", "须菩提。你认为如何？如来有慧眼吗？", "是的，世尊。如来有慧眼。", "须菩提。你认为如何？如来有法眼吗？", "是的，世尊。如来有法眼。", "须菩提。你认为如何？如来有佛眼吗？", "是的，世尊。如来有佛眼。", "想要说如来照见世人之心，先要明白如何理解这些眼：化身观见为肉眼，普照大千世界为天眼，智慧之光常明为慧眼，了知诸法皆空为法眼，自性常觉，怜悯众生为佛眼。佛法教导去除迷惑之心，即是五眼开启之时。", "慧眼以根本智（根本的智慧）照见真理，法眼以后得智（获得根本智后所生的智慧）说法度人，在佛的境界总称为佛眼。古德说：‘天眼通达无阻碍，肉眼有碍不能通达。法眼难以观察世俗，慧眼了知一切皆空。佛眼如千日之光，照耀不同事物却归于同一。’", "须菩提。你认为如何？如恒河（Ganges River）中所有的沙，佛说是沙吗？", "是的，世尊。如来说是沙。", "须菩提。你认为如何？如一条恒河中所有沙的数量，如果有像这些沙子一样多的恒河，", "这些恒河中所有沙子的数量如果代表佛世界，你认为多吗？", "非常多，世尊。", "佛说这河中的每一粒沙都代表一个佛世界，佛举出如此众多的国土，是想说明" ], "english_translations": [ "English version", "○ Section 18: On Perceiving Oneness", "Oneness is viewed in the same sky, white clouds and bright moon each at ease.", "The myriad phenomena share the same root; past and present are all expedient means.", "From this chapter onwards, it directly clarifies the principle of no-self in all dharmas. The eye of wisdom is Prajna Paramita (Perfection of Wisdom). The blessings of virtuous qualities are achieved through cultivating the other five Paramitas (Perfections). Preaching the Dharma also comes from Prajna Paramita. What is called all dharmas are all Buddha-dharmas.", "The preceding text clarifies the pervasiveness of the knowledge and vision of the five eyes, and the following text clarifies that in the places seen by the five eyes, there is not a single dharma that can be grasped.", "Subhuti (Buddha's disciple), what do you think? Does the Tathagata (Buddha) have the physical eye?", "Yes, World Honored One. The Tathagata has the physical eye.", "Subhuti, what do you think? Does the Tathagata have the heavenly eye?", "Yes, World Honored One. The Tathagata has the heavenly eye.", "Subhuti, what do you think? Does the Tathagata have the wisdom eye?", "Yes, World Honored One. The Tathagata has the wisdom eye.", "Subhuti, what do you think? Does the Tathagata have the Dharma eye?", "Yes, World Honored One. The Tathagata has the Dharma eye.", "Subhuti, what do you think? Does the Tathagata have the Buddha eye?", "Yes, World Honored One. The Tathagata has the Buddha eye.", "To say that the Tathagata illuminates the minds of sentient beings, one must first understand how to comprehend these eyes: the manifested body's seeing is the physical eye, universally illuminating the great thousand worlds is the heavenly eye, the constant brightness of wisdom is the wisdom eye, understanding that all dharmas are empty is the Dharma eye, the constant awareness of self-nature, compassion for sentient beings, is the Buddha eye. The Buddhist teachings remove the deluded mind, which is the opening of the five eyes.", "The wisdom eye illuminates the truth with fundamental wisdom, the Dharma eye uses subsequent wisdom to preach the Dharma and liberate people. In the realm of the Buddha, it is collectively called the Buddha eye. An ancient master said: 'The heavenly eye is unobstructed, the physical eye is obstructed and cannot penetrate. The Dharma eye is difficult to observe the mundane, the wisdom eye understands that all is empty. The Buddha eye is like a thousand suns, illuminating different entities yet returning to the same.'", "Subhuti, what do you think? Are the sands in the Ganges River (Ganges River) called sand by the Buddha?", "Yes, World Honored One. The Tathagata calls them sand.", "Subhuti, what do you think? If there are as many Ganges Rivers as there are sands in one Ganges River,", "and the number of sands in all these Ganges Rivers represents Buddha-worlds, do you think they are many?", "Very many, World Honored One.", "The Buddha says that each grain of sand in this river represents a Buddha-world. The Buddha cites so many lands to illustrate" ] } ``` -------------------------------------------------------------------------------- 其中所有众生。一一众生。皆有佛心也。 佛告须菩提。尔所国土中。所有众生。 若干种心。如来悉知。 何以故。如来说。诸心皆为非心。是名为心。 所以者何。须菩提。过去心不可得。现在心不可得。未来心不可得。 心从无始以来。未常变动。虽境分三际。心无二心。故不可得。谓三心俱无也。 人数既多。心数益多。以如来法眼照之。则为染为净。种种差别无数。一一悉知。此有何法而能悉知如此。只因如来慧眼。彻见三空。众生心种虽多。不出染净二者。此心本来如是。所以即此诸心之非心。便见一切种心。即菩提心。千圣相传以来。不曾有一字说得着。如来却向一切众生心皆非心处。随转一语曰。是名为心。如向虚空里钉橛。当明星初见时。叹一切众生。皆有如来智慧德相。但以妄相执着。不能证得。便是这个消息。 诸心之所以为非心何也。众生若干种心。或追忆过去。或执着现在。或攀缘未来。不出此三种。所以要觅心的落处。只就三际看。皆是虚妄生灭也。 ○法界通化分第十九 法界通化独为尊 灵山一别至今存 人人都具金刚眼 圣与凡夫共一尘 此章明福德无我。众生心是因。福德是果。 须菩提。于意云何。若有人满三千大千世界七宝。以用布施。是人以是因缘。得福多不。 如是世尊。此人以是因缘。得福甚多。 须菩提。若福德有实。如来不说得福德多。以福德无故。如来说得福德多。 即布施一节。亦 ```json { "translations": [ "现代汉语译本", "其中所有的众生，每一个众生，都具有佛性（Buddha-nature）。", "佛（Buddha）告诉须菩提（Subhuti