English
It is firmly known that the origin of the Way is beyond words; borrowing a path to return home, everywhere is accessible.", "Subhuti (Subhuti, one of the Buddha's disciples) asked this question because he deeply understood. Therefore, the Tathagata (Tathagata, one of the Buddha's titles) affirmed him. My statement regarding anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) is based on the 'suchness' of the Tathagata, to show that the Tathagata has not obtained any dharma.", "Subhuti said to the Buddha: 'World Honored One, does the Buddha attain anuttara-samyak-sambodhi without obtaining anything?'", "The Buddha said: 'So it is, so it is. Subhuti, regarding anuttara-samyak-sambodhi, I do not obtain even the slightest dharma. This is called anuttara-samyak-sambodhi.'", "The Buddha's descriptions of the marks and characteristics (lakshana, the Buddha's majestic appearance), speech, blessings, wisdom, etc., are all without self. Therefore, Bodhi is also without self. Isn't it like obtaining without obtaining? Subhuti's question has already reached a very deep understanding. The Tathagata wants all those who aspire to return to the root here. Therefore, he affirmed him based on his words, saying: 'So it is, so it is.' Bodhi is attained through the self-nature of the mind, not from outside. People think that Bodhi can be obtained, which implies that Bodhi inherently has a real dharma that can be obtained by me. Regarding anuttara-samyak-sambodhi, I do not obtain even the slightest dharma. Because pure Suchness (tathata, the true nature of things as they are) is inherently empty and still, without establishing a single dharma, it is only because delusions are exhausted and enlightenment is complete that it is called Bodhi.", "○ Nothing is obtained because everyone is inherently complete. Sentient beings think they have lost it due to delusion, while Buddhas think they have gained it due to enlightenment. In reality, it does not add a hair to the essence of prajna (prajna, wisdom), so there is not the slightest dharma to be obtained. Not the slightest dharma can be obtained; this is an extreme statement of its absence. Only by not clinging to the slightest knowledge or realization is it called unsurpassed perfect enlightenment.", "○ Section 23: Pure Mind Performing Good Deeds", "Do not refuse the labor of purifying the mind and performing good deeds; with long-term practice, the Way will naturally become lofty; gain and loss, honor and disgrace, are not within oneself," ] } ``` -------------------------------------------------------------------------------- 清虚境界杖头挑 复次须菩提。是法平等。无有高下。是名阿耨多罗三藐三菩提。以无我。无人。无众生。无寿者。修一切善法。即得阿耨多罗三藐三菩提。 须菩提。所言善法者。如来说即非善法是名善法。 上言菩提无法可得。岂一切断灭者耶。菩提非一切断灭。而无可得。正以一切周遍。而无可得。复更端告须菩提曰。是一真法。十界平等。随人分量所至。各见一般。而此法实无差别。总是一真法界。清净遍满。圣不能增。凡不能减。觉性平等。原来如是。名为等觉。不即不存。岂更有上。是以名为无上等觉耳。惟无有少法。则我相不立。是法平等。则不分我人。以此无我。无人。无众生。无寿者。清净平等。不住相之心。入在万行门中。顺性修为。随缘成办。一毫法相不留。一切善法满足。所谓得阿耨多罗三藐三菩提。无实无虚者。正谓此耳。然则如来之得菩提。修而无修。证而无证。岂非得而无得者耶。 弥勒偈云。法界不增减。论是法平等。是故名无上。以之无上上故。 ○福智无比分第二十四 福智无比破无知 竖指擎拳总是痴 学海任从他运用 吹毛剑下不容丝 上半部。说不住于相。单说个清净法身。是根本智历举功德较量。十三分遂说出经名。十四分。因空生深解。遂说离相发心。行六波罗蜜。以至度众生。严佛土。得菩提。福德相好说法。俱在修一切善法上说。一切法皆佛法。而总归于无我。不出通达无我法之五眼。可见差别智。不在根本智外。圆满法身不在清 ```json { "translations": [ "现代汉语译本", "清虚境界，杖头挑起。", "再者，须菩提（释迦牟尼的十大弟子之一，解空第一）。此法平等，没有高下之分。这就叫做阿耨多罗三藐三菩提（无上正等正觉，即最高的智慧和觉悟）。因为没有我相，没有人相，没有众生相，没有寿者相，以此来修一切善法，就能证得阿耨多罗三藐三菩提。", "须菩提，所说的善法，如来说其实不是善法，只是名为善法。", "前面说菩提无法可得，难道是说一切都断灭了吗？菩提并非一切断灭，而是无可得。正因为它周遍一切，所以无可得。再次郑重地告诉须菩提：这唯一的真法，在十法界中是平等的。随着每个人根器的不同，所见到的也各不相同。但此法的本质实无差别，总归是一真法界，清净而遍满。圣人不能增加它，凡人也不能减少它。觉悟的本性是平等的，本来就是如此。这叫做等觉。不执着于有，也不执着于无，哪里还有什么更高上的呢？因此才叫做无上等觉啊。只有没有任何细微的执着，我相才不会产生。此法平等，就不会区分你我。以这无我相，无人相，无众生相，无寿者相，清净平等，不执着于任何现象的心，进入到万行门中，顺应本性修行，随顺因缘成就一切。不留下一丝一毫的法相，一切善法都圆满具足。所谓证得阿耨多罗三藐三菩提，无实无虚，说的正是这个道理。既然如此，如来证得菩提，修而无修，证而无证，岂不是得而无得吗？", "弥勒菩萨的偈语说：法界不增不减，论述的是法平等。因此名为无上，因为它是无上之上的。", "○福智无比分第二十四", "福德智慧无比能破除无知，竖起手指，握紧拳头，都是愚痴的表现。学海任凭他人如何运用，吹毛求疵的剑下也容不下一丝一毫的差错。", "上半部分，说的是不住于相，只说清净法身。这是根本智，历数功德，进行较量。第十三分于是说出经名。第十四分，因为须菩提深刻理解了空性，于是说离相发心，修行六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），以至于度化众生，庄严佛土，证得菩提。福德相好说法，都在修一切善法上说。一切法都是佛法，而总归于无我。不出于通达无我法的五眼（肉眼、天眼、慧眼、法眼、佛眼）。可见差别智，不在根本智之外。圆满法身不在清净" ], "english_translations": [ "English version", "The pure and empty realm is picked up on the tip of a staff.", "Furthermore, Subhuti (one of the ten major disciples of Shakyamuni, foremost in understanding emptiness), this Dharma is equal, without high or low. This is called Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment, the highest wisdom and enlightenment). Because there is no self, no person, no sentient being, and no life-span, cultivate all good Dharmas, and you will attain Anuttara-samyak-sambodhi.", "Subhuti, what is called 'good Dharma,' the Tathagata (another name for the Buddha) says is actually not good Dharma; it is only named 'good Dharma'.", "Earlier it was said that Bodhi (enlightenment) is unattainable. Does this mean that everything is annihilated? Bodhi is not complete annihilation, but it is unattainable. Precisely because it pervades everything, it is unattainable. Again, earnestly tell Subhuti: This one true Dharma is equal in the ten realms. According to each person's capacity, what is seen is different. But the essence of this Dharma is without difference; it is all the one true Dharma realm, pure and all-pervading. Sages cannot increase it, and ordinary people cannot diminish it. The nature of enlightenment is equal, originally like this. This is called equal enlightenment. Not clinging to existence, nor clinging to non-existence, where else is there anything higher? Therefore, it is called unsurpassed equal enlightenment. Only when there is not the slightest attachment will the self-image not arise. This Dharma is equal, so there is no distinction between self and others. With this non-self, non-person, non-sentient being, and non-life-span, with a pure and equal mind that does not cling to any phenomena, enter into the gate of myriad practices, cultivate in accordance with your nature, and accomplish everything according to conditions. Not leaving behind a single Dharma characteristic, all good Dharmas are completely fulfilled. The so-called attainment of Anuttara-samyak-sambodhi, neither real nor unreal, is precisely what this refers to. In that case, the Tathagata's attainment of Bodhi, cultivating without cultivating, realizing without realizing, isn't it attaining without attaining?", "Maitreya Bodhisattva's verse says: The Dharma realm neither increases nor decreases, discussing the equality of Dharma. Therefore, it is called unsurpassed, because it is unsurpassed above the unsurpassed.", "○ Section 24: Incomparable Blessings and Wisdom", "Incomparable blessings and wisdom can destroy ignorance; raising a finger and clenching a fist are both signs of foolishness. Let others use the sea of learning as they please; even the finest hair is not tolerated under the sword that splits hairs.", "The first half speaks of not dwelling in appearances, only speaking of the pure Dharma body. This is fundamental wisdom, enumerating merits and making comparisons. Section thirteen then states the name of the sutra. Section fourteen, because Subhuti deeply understood emptiness, then speaks of generating the mind of detachment, cultivating the six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), to the extent of liberating sentient beings, adorning Buddha lands, and attaining Bodhi. The blessings, virtuous marks, and Dharma teachings are all spoken of in the cultivation of all good Dharmas. All Dharmas are Buddha-Dharmas, and they all return to non-self. It does not go beyond the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) that penetrate the Dharma of non-self. It can be seen that differential wisdom is not outside of fundamental wisdom. The perfect Dharma body is not in purity" ] } ``` -------------------------------------------------------------------------------- 净法身外。所谓一切佛法。皆从此经出。以见此经功德之大。故又重将功德较量。仍点出般若经名。以见无上菩提。不出般若此经之外。 须菩提。若三千大千世界中。所有诸须弥山王。如是等七宝聚。有人持用布施。若人以此般若波罗蜜经。乃至四句偈等。受持读诵。为他人说。于前福德百分不及一。百千万亿分。乃至算数譬喻所不能及。 将功德较量。点出般若经名。以见彻始彻终更无二理。即因即果。更无二时。无上菩提。总不出此般若经名。此外别无善法。因呼空生而告之曰。一四天下。有须弥山王。三千大千世界。则有亿万须弥山王矣。以此至高至广之七宝持用布施。岂非善法中之至大至广乎。然而善法不从般若出。则有漏功德也。善法若从般若出。则全海一沤也。若人以此般若受持四句。为他人说。则无少法之清净法身。无高下之平等法身。岂布施福德可及哉。弥勒偈云。虽言无记法。而说是彼因。是故一法宝。胜无量珍宝。 大铁围山。高广二百二十四万里。小铁围山。高广十二万里。须弥山。高三十六万里。以此名为三千大千世界。 ○化无所化分第二十五 化无所化道人家 古往今来更不差 三昧辨才徒指示 别生一见又拈华 说度而无度。在菩提得而无得之后。他人见如来度生。有种种护念付嘱。一一见之实事。亦可言无灭度乎。为遣此疑。故说虽有种种度生之法。而如来无我。则法本无法。凡夫为凡夫。则度而无度。方了实无灭度之案。 须菩提。于意云何。汝等 ```json { "translations": [ "现代汉语译本", "净法身之外，所谓一切佛法，都从此经而出。以此可见此经功德之大。所以又再次将功德进行比较衡量，仍然点出《般若经》（Prajñā-pāramitā Sūtra）的名称，以此表明无上菩提，不出《般若经》之外。", "‘须菩提（Subhūti），你认为怎么样？如果在三千大千世界中，所有像须弥山王（Sumeru）一样的山，都堆满了七宝，有人拿这些七宝来布施。如果有人以这部《般若波罗蜜经》（Prajñā-pāramitā Sūtra），乃至仅仅是四句偈等，受持读诵，并为他人解说，那么前者的福德连后者的百分之一都比不上，甚至连百千万亿分之一都比不上，乃至用算术譬喻都无法比及。’", "将功德进行比较衡量，点出《般若经》的名称，以此表明从始至终没有第二种道理。即因即果，没有第二种时间。无上菩提，总不出这部《般若经》的名称。此外没有别的善法。因此呼唤须菩提而告诉他说，一个四天下，有一座须弥山王，三千大千世界，就有亿万座须弥山王了。用这些至高至广的七宝来布施，难道不是善法中至大至广的吗？然而善法如果不从般若中产生，那就是有漏功德。善法如果从般若中产生，那就是全海中的一滴水。如果有人以这部《般若经》受持四句偈，并为他人解说，那么就证得了无少法的清净法身，无高下的平等法身，难道是布施的福德可以比得上的吗？弥勒菩萨的偈语说：‘虽然说的是无记法，但却是彼岸的因。因此一法宝，胜过无量珍宝。’", "大铁围山，高广二百二十四万里；小铁围山，高广十二万里；须弥山，高三十六万里。这些构成了三千大千世界。", "○ 化无所化分第二十五", "化无所化道人家，古往今来更不差；三昧辨才徒指示，别生一见又拈华。", "说了度化而无度化，在菩提的‘得而无得’之后。他人看到如来度化众生，有种种护念和付嘱，一一都看作是实实在在的事情，也可以说没有灭度吗？为了消除这种疑惑，所以说虽然有种种度化众生的方法，但如来无我，那么法本无自性。凡夫仍然是凡夫，那么就是度化而无度化。这样才能真正明白实无灭度的真相。", "‘须菩提（Subhūti），你认为怎么样？你们……’" ], "english_translations": [ "English version", "Beyond the pure Dharma body, all the so-called Buddha-dharmas originate from this Sutra. This demonstrates the greatness of its merit.