English
）：‘在你所处的国土中，所有众生的种种不同的心念，如来（Tathagata）完全知晓。’", "‘为什么呢？’如来（Tathagata）说：‘所有的心念都可视为非心念，这才是真正的心念。’", "‘这是什么缘故呢？须菩提（Subhuti），过去的心不可得，现在的心不可得，未来的心不可得。’", "心从无始以来，从未改变过。虽然境界分为过去、现在、未来三时，但心本身没有分别。因此，这三时之心都是不可得的，意思是说过去心、现在心、未来心都是空无的。", "人的数量众多，心念的数量也更加繁多。用如来（Tathagata）的法眼来观察，这些心念有染污的，有清净的，种种差别数不胜数，如来（Tathagata）一一知晓。凭借什么才能完全知晓这些呢？只因为如来（Tathagata）的智慧之眼，彻底看清了三空（即人空、法空、空空）。众生的心念种类虽然繁多，但都离不开染污和清净这两种。这颗心本来就是如此，所以认识到这些心念的非心性，就能见到一切心念即是菩提心（Bodhi-mind）。历代圣贤相传，没有一个字能真正说清楚。如来（Tathagata）却在一切众生心念皆非心念之处，随口说了一句：‘这才是真正的心念。’这就像在虚空中钉木桩一样。当初释迦牟尼佛（Sakyamuni Buddha）在明星初现时，感叹一切众生都具有如来（Tathagata）的智慧和功德相，只是因为虚妄的执着，不能证得，这就是这个消息的含义。", "各种心念之所以为非心念的原因是什么呢？众生有种种不同的心念，有的追忆过去，有的执着现在，有的攀缘未来，都离不开这三种。所以要寻找心的落脚之处，只能从过去、现在、未来这三时来看，它们都是虚妄生灭的。", "○法界通化分第十九", "法界通化最为尊贵，灵山一别至今长存。\n人人都具备金刚之眼，圣人与凡夫共处同一尘世。", "这一章阐明福德的无我性。众生心是因，福德是果。", "‘须菩提（Subhuti），你认为怎么样？如果有人用充满三千大千世界的七宝来布施，这个人因为这个因缘，得到的福德多吗？’", "‘是的，世尊（World-Honored One），这个人因为这个因缘，得到的福德非常多。’", "‘须菩提（Subhuti），如果福德是真实的，如来（Tathagata）就不会说得到很多福德。正因为福德是空性的，所以如来（Tathagata）才说得到很多福德。’", "即使是布施这一行为，也..." ], "english_translations": [ "English version", "Among all sentient beings, each and every one possesses Buddha-nature.", "The Buddha said to Subhuti: 'In the lands where you are, the Tathagata knows all the various thoughts of all sentient beings.'", "'Why is that?' The Tathagata said, 'All thoughts can be regarded as non-thoughts; that is what is truly meant by 'thought'.'", "'What is the reason for this? Subhuti, the past mind is unattainable, the present mind is unattainable, and the future mind is unattainable.'", "The mind, from beginningless time, has never changed. Although the realm is divided into three times (past, present, and future), the mind itself has no duality. Therefore, these three times of mind are unattainable, meaning that the past mind, present mind, and future mind are all empty.", "The number of people is vast, and the number of thoughts is even greater. When viewed with the Tathagata's Dharma-eye, these thoughts are either defiled or pure, with countless differences, all of which the Tathagata knows. What allows for the complete knowing of all this? It is only because the Tathagata's wisdom-eye thoroughly sees the three emptinesses (emptiness of self, emptiness of phenomena, and emptiness of emptiness). Although the types of sentient beings' thoughts are numerous, they do not go beyond defilement and purity. This mind is originally like this, so recognizing the non-mind nature of these thoughts allows one to see that all thoughts are Bodhi-mind. Passed down through generations of sages, not a single word has truly been able to explain it clearly. The Tathagata, however, at the point where all sentient beings' minds are non-minds, casually said, 'That is what is truly meant by 'thought'.' This is like driving a stake into empty space. When Shakyamuni Buddha first saw the morning star, he exclaimed that all sentient beings possess the wisdom and virtuous qualities of the Tathagata, but because of deluded attachments, they cannot realize it. This is the meaning of that message.", "What is the reason why various thoughts are non-thoughts? Sentient beings have various thoughts, some recalling the past, some clinging to the present, and some grasping at the future; all of them cannot escape these three. Therefore, to find the location of the mind, one can only look at these three times (past, present, and future), and they are all illusory and subject to arising and ceasing.", "○ Section 19: Universal Transformation of the Dharma Realm", "The Universal Transformation of the Dharma Realm is the most honored, separated from Vulture Peak (Grdhrakuta) but still existing today.\nEveryone possesses the Vajra-eye, saints and ordinary people coexisting in the same dust.", "This chapter elucidates the non-self nature of merit. The mind of sentient beings is the cause, and merit is the effect.", "'Subhuti, what do you think? If someone were to fill three thousand great thousand worlds with the seven treasures and use them for giving, would this person gain much merit from this cause?'", "'Yes, World-Honored One, this person would gain very much merit from this cause.'", "'Subhuti, if merit were real, the Tathagata would not say that much merit is gained. It is precisely because merit is empty that the Tathagata says that much merit is gained.'", "Even the act of giving..." ] } ``` -------------------------------------------------------------------------------- 当以无心处之。作善因。结善缘。认福德为实。即成有漏之因。无心徼福。得福反多。总之福有者取相也。福无者离相也。如来说因缘二字。点出非心名心之妙空生亦答因缘二字。已深领此意但未发明原故。所以又呼空生发明之。若住相布施。以福德为实。有违于本来空寂无为之体。惟随缘布施能离于相不见福德为实。总之本慈心而与人以乐。本悲心而拔人之苦。但畅本怀。全不住相。是无住福德。同于虚空无有边际。 ○离色离相分第二十 离色离相是无生 无之一字强安名 有无邪正拈来看 句里呈机自可评 此章是明相好无我。如来不应以具足身见。是发菩提实无有法之义非具足名具足是一切法无我之义。 须菩提于意云何佛可以具足色身见不不也世尊。如来不应以具足色身见何以故。如来说具足色身。即非具足色身。是名具足色身。 承上法无其法。心无其心。又番到相无其相。 佛恐众生不见法身。但见三十二相。八十种好。以为如来真身。不知三十二相。即非具足色身。内具三十二净行。是名具足色身。净行者。即六波罗蜜也。于五根中。修六波罗蜜。于意根中。定慧双修。是名具足色身。 须菩提。于意云何。如来可以具足诸相见不。不也世尊。如来不应以具足诸相见。 何以故。如来说诸相具足。即非具足。是名诸相具足。 如来无法相身。由无相。故现相。即三十二相也。 如来净行成佛时。具有三十二相。始于首之白毫。终于足之轮相。果可执此 ```json { "translations": [ "现代汉语译本", "当以无心处事，行善事，结善缘，若执着于福德的实在性，就成了有漏之因。若无心求福，反而能获得更多的福报。总而言之，执着于福报的人，是着相的；不执着于福报的人，是离相的。如来说的‘因缘’二字，点明了非心而名为心的微妙之处。须菩提（Subhuti，佛陀的弟子）回答‘因缘’二字，已经深刻领会了这个意思，但还没有完全阐明其中的缘故，所以佛又呼唤须菩提来进一步阐明。如果执着于外相布施，把福德看作是实在的，就违背了本来空寂无为的本体。只有随顺因缘布施，才能远离外相，不把福德看作是实在的。总之，本着慈悲心给予他人快乐，本着悲悯心解除他人的痛苦，只是畅快地表达自己的本怀，完全不执着于外相，这就是无住福德，如同虚空一样没有边际。", "○ 离色离相分第二十", "离色离相即是无生，‘无’之一字只是勉强安上的名称。用有无、邪正的观点来审视，从字句中呈现的玄机自然可以评判。", "这一章是阐明相好无我的道理。如来不应该以具足色身来见，是阐发菩提的真谛，实际上没有一个固定的法。‘非具足’才名为‘具足’，是一切法无我的含义。", "须菩提，你认为怎么样？可以用具足的色身来观察如来吗？’‘不，世尊。不应该用具足的色身来观察如来。’‘为什么呢？如来说的具足色身，就不是具足色身，只是名为具足色身。’", "承接上文‘法无其法’、‘心无其心’的道理，又转到‘相无其相’的层面。", "佛恐怕众生只见法身，只看到三十二相（thirty-two marks of excellence），八十种好（eighty minor marks of perfection），就以为是如来的真身，却不知道三十二相，就不是具足色身，内在具备三十二种清净的行为，才名为具足色身。所谓的‘净行’，就是六波罗蜜（six pāramitās）啊。在五根（five roots of sense）中，修习六波罗蜜，在意根（mind-organ）中，定慧双修，才名为具足色身。", "须菩提，你认为怎么样？可以用具足的诸相来观察如来吗？’‘不，世尊。不应该用具足的诸相来观察如来。’", "‘为什么呢？如来说的诸相具足，就不是具足，只是名为诸相具足。’", "如来没有法相之身，因为无相，所以才显现出相，也就是三十二相。", "如来清净的行为成就佛果时，具有三十二相，开始于头上的白毫（urna，a tuft of white hair between the eyebrows），结束于足下的轮相（cakra，wheel mark on the soles of the feet）。果真可以执着于这些吗？" ], "english_translations": [ "English version", "One should approach things with a mind free from attachment. Performing good deeds and forming good connections, while considering the resulting merit as real, leads to conditioned causes. Seeking blessings without attachment, however, results in even greater blessings. In essence, those attached to blessings are clinging to appearances, while those detached from blessings are free from appearances. The Buddha's words 'causation' (因缘, hetu-pratyaya) highlight the subtle and empty nature of what is called 'mind' yet is not truly mind. Subhuti's (須菩提, one of the Buddha's disciples) response with 'causation' already demonstrates a deep understanding of this meaning, but he has not fully articulated the reason behind it. Therefore, the Buddha calls upon Subhuti to further elaborate. If one gives alms while clinging to appearances, considering the merit to be real, it contradicts the original state of emptiness, stillness, and non-action. Only by giving alms in accordance with conditions, without clinging to appearances and without considering merit to be real, can one truly benefit. In short, giving joy to others with a compassionate heart and relieving the suffering of others with a sympathetic heart, simply expressing one's true intentions without clinging to appearances, constitutes unattached merit, which is boundless like the void.", "○ Section 20: On Being Free from Form and Appearance", "Being free from form and appearance is non-arising. The word 'non-' is merely a forced designation. Examining things from the perspectives of existence and non-existence, right and wrong, one can evaluate the inherent potential presented within the words.", "This chapter elucidates the principle of non-self in relation to marks and qualities. The Tathagata (如來, another name for the Buddha) should not be seen through the perfection of physical form. It reveals the meaning of Bodhi (菩提, enlightenment) as the truth that there is no fixed dharma (法, law or teaching). 'Non-perfection' is named 'perfection,' which is the meaning of non-self in all dharmas.", "'Subhuti, what do you think? Can the Tathagata be seen by the perfection of physical form?' 'No, World Honored One. The Tathagata should not be seen by the perfection of physical form.' 'Why is that? The perfection of physical form that the Tathagata speaks of is not the perfection of physical form; it is merely named the perfection of physical form.'", "Following the principles of 'dharma without dharma' and 'mind without mind,' it now turns to the level of 'appearance without appearance.'", "Fearing that beings might only see the physical body and mistake the thirty-two marks of excellence (三十二相, thirty-two marks of excellence) and eighty minor marks of perfection (八十種好, eighty minor marks of perfection) for the true body of the Tathagata, they do not realize that the thirty-two marks are not the perfection of physical form. It is the thirty-two pure practices within that are named the perfection of physical form. These 'pure practices' are the six pāramitās (六波羅蜜, six perfections). Cultivating the six pāramitās within the five roots of sense (五根, five roots of sense), and cultivating both concentration and wisdom within the mind-organ (意根, mind-organ), is named the perfection of physical form.", "'Subhuti, what do you think?