English
Can the Tathagata be seen by the perfection of all marks?' 'No, World Honored One. The Tathagata should not be seen by the perfection of all marks.'", "'Why is that? The perfection of all marks that the Tathagata speaks of is not perfection; it is merely named the perfection of all marks.'", "The Tathagata does not have a body of phenomenal marks. Because of non-appearance, appearances are manifested, which are the thirty-two marks.", "When the Tathagata's pure conduct achieves Buddhahood, he possesses the thirty-two marks, beginning with the white hair between the eyebrows (urna, 白毫) and ending with the wheel mark on the soles of the feet (cakra, 輪相). Can one truly cling to these?" ] } ``` -------------------------------------------------------------------------------- 以见如来之实相乎。然一切法皆佛法。三十二相。乃佛法之见于相者。色身何尝不是法身。具足者。无亏欠也。诸相者。种种变现神通之相也。如来以净行。具足三十二相。以智慧。则具足八万四千。具足三明六通八解脱。是以有诸相具足之名。 ○非说所说分第二十一 非说所说应无方 言中有响破天荒 水流风动寻常说 土块泥团尽放光 此章是说法无我。能信法之众生亦无我。 六译至是名说法为一段。慧命下。秦译本无。唐穆宗时。长安僧灵幽。入冥诵经。无此一段。冥王叹曰。贯华之线。何断而不续乎。增寿十年。令往濠州钟离寺石壁上。摹本增入。 须菩提。汝勿谓如来作是念。我当有所说法。莫作是念。 何以故。若人言如来有所说法。即为谤佛。不能解我所说故。须菩提。说法者。无法可说。是名说法。 又承上相无其相。番到说无其说。言如来有所说。是不由心悟。徒滋口说。即为谤佛。不解所说。谓不悟真性。何由能解。故无法可说。乃真性难言也。况法离一切名相差别。本无自体。可以容人取说。 尔时。慧命须菩提。白佛言。世尊。颇有众生。于未来世。闻说是法。生信心不。佛言。须菩提。彼非众生。非不众生。 何以故。须菩提。众生众生者。如来说非众生。是名众生。 尔时。须菩提。智慧圆通。以慧为命。诚恐末法难信。慧命不续。因白佛言。颇有众生。于未来世。闻是经而生正信。因其说而悟其无所说。直契无我法之菩提法否。佛 ```json { "translations": [ "现代汉语译本", "以见到如来的真实面貌吗？然而一切法都是佛法。三十二相（如来所具有的三十二种殊胜的身体特征），乃是佛法在形象上的显现。色身又何尝不是法身呢？‘具足’，是没有亏欠的意思。‘诸相’，是种种变现神通的形象。如来以清净的行为，具足三十二相；以智慧，则具足八万四千（指佛所拥有的无量智慧和功德）。具足三明（宿命明、天眼明、漏尽明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏尽通）八解脱（内有色想观外色解脱、内无色想观外色解脱、净解脱身作证具足住、空无边处解脱、识无边处解脱、无所有处解脱、非想非非想处解脱、灭受想定解脱）。因此有‘诸相具足’的名称。", "○ 非说所说分第二十一", "不说之说应无方，言语之中自有回响，如石破天惊。水流风动都是寻常的说法，即使是土块泥团也都在放光。", "这一章是说说法者无我，能够相信佛法的众生也无我。", "六种译本到这里，将说法作为一段。‘慧命下’，在鸠摩罗什的秦译本中没有。唐穆宗（820-824）时，长安僧人灵幽进入阴间诵经，也没有这一段。冥王叹息说：‘贯穿全经的线，为何断了而不续上呢？’于是增加寿命十年，令他前往濠州钟离寺石壁上，摹写副本增补进去。", "须菩提，你不要认为如来有这样的想法：‘我应当有所说法。’不要这样想。", "为什么呢？如果有人说如来有所说法，那就是诽谤佛，因为不能理解我所说的。须菩提，说法的人，是没有法可以说的，这才是真正的说法。", "又承接上文的‘相无其相’，转到‘说无其说’。说如来有所说，是不由内心领悟，只是徒增口头上的说法，那就是诽谤佛。不理解所说，就是不领悟真性，又怎么能够理解呢？所以说没有法可以说的，是因为真性难以言说。况且法远离一切名相差别，本来就没有自体，可以让人取用来说。", "这时，慧命须菩提对佛说：‘世尊，有没有众生，在未来世，听闻这部经，而生起信心呢？’佛说：‘须菩提，他们非众生，也非非众生。’", "为什么呢？须菩提，所谓的‘众生’，如来说‘非众生’，这才是真正的‘众生’。", "这时，须菩提智慧圆融通达，以智慧为生命，担心末法时代难以相信，慧命无法延续，因此对佛说：‘有没有众生，在未来世，听闻这部经而生起正信，因为听闻经中所说而领悟到无所说，直接契合无我之法的菩提法呢？’佛" ], "english_translations": [ "English version", "To see the true form of the Tathagata? Yet all dharmas are Buddha-dharma. The thirty-two marks (the thirty-two auspicious physical characteristics of the Buddha) are the manifestation of Buddha-dharma in form. How is the physical body not the Dharma body? 'Complete' means without deficiency. 'All marks' are the forms of various manifestations of supernatural powers. The Tathagata, with pure conduct, is complete with the thirty-two marks; with wisdom, he is complete with eighty-four thousand (referring to the immeasurable wisdom and merits of the Buddha). Complete with the three insights (knowledge of past lives, knowledge of the future, and knowledge of the extinction of outflows), the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows), and the eight liberations (liberation through contemplating external forms while having internal form, liberation through contemplating external forms while having no internal form, liberation through pure perception and realization of the body, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, and liberation through the cessation of perception and sensation). Therefore, there is the name 'complete with all marks'.", "○ Section 21: Non-Speaking and Non-Spoken", "The non-speaking speech should be without direction; within words, there is a reverberation like thunder breaking the sky. The flowing water and moving wind are common expressions; even clods of earth and lumps of mud are emitting light.", "This chapter speaks of the speaker of the Dharma being without self, and the sentient beings who can believe in the Dharma also being without self.", "In the six translations, the section on speaking the Dharma ends here. 'Below Wisdom-Life' is not found in Kumarajiva's Qin translation. During the reign of Emperor Muzong of Tang (820-824), the Chang'an monk Lingyou entered the underworld to recite scriptures, and this section was also missing. The King of the Underworld sighed, 'Why is the thread that runs through the entire scripture broken and not continued?' So he increased his lifespan by ten years, ordering him to go to the stone wall of Zhongli Temple in Haozhou to copy the text and add it in.", "Subhuti, do not think that the Tathagata has this thought: 'I should speak the Dharma.' Do not think this way.", "Why? If someone says that the Tathagata speaks the Dharma, that is slandering the Buddha because they cannot understand what I am saying. Subhuti, the one who speaks the Dharma has no Dharma to speak; this is the true speaking of the Dharma.", "Again, following the previous 'form is without form,' it turns to 'speaking is without speaking.' To say that the Tathagata speaks something is not from inner realization, but merely increases verbal expression, which is slandering the Buddha. Not understanding what is spoken means not realizing the true nature; how can one understand? Therefore, there is no Dharma to speak because the true nature is difficult to express. Moreover, the Dharma is apart from all nominal distinctions and inherently has no self-nature that can be taken and spoken.", "At that time, Wisdom-Life Subhuti said to the Buddha, 'World Honored One, are there sentient beings in the future who, upon hearing this scripture, will generate faith?' The Buddha said, 'Subhuti, they are neither sentient beings nor non-sentient beings.'", "Why? Subhuti, what is called 'sentient beings,' the Tathagata says is 'non-sentient beings'; this is the true 'sentient beings.'", "At that time, Subhuti, with his wisdom being complete and thorough, and taking wisdom as his life, feared that it would be difficult to believe in the Dharma-ending Age and that wisdom-life could not continue. Therefore, he said to the Buddha, 'Are there sentient beings in the future who, upon hearing this scripture, will generate right faith, and because of hearing what is spoken in the scripture, will realize that there is nothing to be spoken, directly aligning with the Bodhi-dharma of the non-self Dharma?' The Buddha" ] } ``` -------------------------------------------------------------------------------- 言。菩提之法。人人有分。彼能信的人。离言解义。迥脱根尘。岂是五蕴和合中人。非众生也。然而菩提之法。本来平等。彼能信的人。非出五蕴外。是非不众生矣。何以故。盖平等法界。原无高下。不但能信之众生不可以众生目之。即彼不能信之众生。全身在五蕴内。自立主宰。是众生中之众生。 ○无法可得分第二十二 无法可得得心空 心空境界本圆融 固知道本原无说 借路还家处处通 空生发此问。是他深解处。所以如来印可之。我于阿耨多罗三句。是就如来之如上说。以见如来无能得法也。 须菩提。白佛言。世尊。佛得阿耨多罗三藐三菩提。为无所得耶。 佛言如是如是。须菩提。我于阿耨多罗三藐三菩提。乃至无有少法可得。是名阿耨多罗三藐三菩提。 如来所说相好。言说福智等。皆无我。则菩提亦复无我。岂非得而无得者耶。空生此问。已解到极深处。如来要发心人。个个向这里归根。所以即其言而印可之曰。如是如是。菩提即心自性证得。非从外来。人谓菩提可得者必菩提本有实法。而后可为我得。我于阿耨多罗三藐三菩提。无有少法可得。盖清净真如本来空寂。一法不立。但以妄尽觉满。名曰菩提耳。 ○无所得。以本来各各具足故。众生以迷为失。诸佛以悟为得。实于般若体。不增一毫故无少法可得。无少法可得。甚言其无。惟不着一毫知证。是名无上正等正觉。 ○净心行善分第二十三 净心行善莫辞劳 久远行持道自高 得失荣枯非在己 ```json { "translations": [ "现代汉语译本", "说：菩提之法（bodhi-dharma，觉悟的方法），人人都有份。那些能够相信的人，能够超越言语而理解其真义，彻底摆脱六根和六尘的束缚。难道是五蕴（skandha，构成人身的五种要素：色、受、想、行、识）和合而成的人吗？不是众生啊。然而，菩提之法本来就是平等的。那些能够相信的人，并没有超出五蕴之外。所以说不是众生。为什么呢？因为平等法界（dharma-dhatu，一切法的本性），本来就没有高下之分。不但能够相信的众生不可以众生的眼光来看待，即使那些不能相信的众生，全身都在五蕴之内，却自以为是主人，这就是众生中的众生。", "○ 无法可得分第二十二", "无法可得，得心空，心空境界本圆融，固知道本原无说，借路还家处处通。", "须菩提（Subhuti，佛陀的弟子）发此问，是他深刻理解之处。所以如来（Tathagata，佛陀的称号之一）印可了他。我对于阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），是就如来的‘如’上说的，以此表明如来并没有能得到什么法。", "须菩提，对佛说：‘世尊，佛得到阿耨多罗三藐三菩提，是无所得吗？’", "佛说：‘是的，是的。须菩提，我对于阿耨多罗三藐三菩提，乃至没有丝毫的法可以得到，这叫做阿耨多罗三藐三菩提。’", "如来说的相好（lakshana，佛的庄严相貌）、言说、福德、智慧等等，都是无我的，那么菩提也同样是无我的。岂不是得到而又像没有得到一样吗？须菩提的这个问题，已经理解到极深之处。如来要发心的人，个个都向这里归根。所以就着他的话而印可他说：‘是的，是的。’菩提就是心自性证得的，不是从外边来的。人们认为菩提可以得到，必定是菩提本有实在的法，然后才可以为我所得。我对于阿耨多罗三藐三菩提，没有丝毫的法可以得到。因为清净真如（tathata，事物的真实如是之性）本来空寂，一法不立，只是因为妄念断尽，觉悟圆满，才叫做菩提罢了。", "○ 无所得，因为本来各各具足。众生因为迷惑而以为失去，诸佛因为觉悟而以为得到。实际上对于般若（prajna，智慧）的本体，不增加一毫，所以没有丝毫的法可以得到。没有丝毫的法可以得到，这是极言其无。只有不执着于丝毫的知见和证悟，才叫做无上正等正觉。", "○ 净心行善分第二十三", "净心行善莫辞劳，久远行持道自高，得失荣枯非在己，" ], "english_translations": [ "English version", "It is said that the Dharma of Bodhi (bodhi-dharma, the method of enlightenment) is available to everyone. Those who can believe in it can understand its true meaning beyond words and completely break away from the shackles of the six roots and six dusts. Are they merely beings composed of the five skandhas (skandha, the five aggregates constituting a person: form, feeling, perception, volition, and consciousness)? No, they are not sentient beings. However, the Dharma of Bodhi is inherently equal. Those who can believe in it are not outside the five skandhas. Therefore, they are not considered sentient beings. Why? Because the equal Dharma-dhatu (dharma-dhatu, the nature of all dharmas) has no high or low distinctions. Not only should those who can believe not be regarded as sentient beings, but even those who cannot believe, who are entirely within the five skandhas and consider themselves masters, are sentient beings among sentient beings.", "○ Section 22: No Dharma Can Be Obtained", "No dharma can be obtained, obtaining an empty mind; the state of an empty mind is inherently perfect and harmonious.