English
Therefore, the merit is compared and measured again, and the name of the Prajñā-pāramitā Sūtra is highlighted to show that unsurpassed Bodhi is none other than this Sutra.", "'Subhūti, what do you think? If someone were to fill all the Sumeru mountains in the three thousand great thousand worlds with the seven treasures and use them for almsgiving, and if another person were to receive, uphold, recite, and explain even a four-line verse from this Prajñā-pāramitā Sūtra to others, the former's merit would not equal even one percent of the latter's, not even one hundred millionth part, and it would be beyond the reach of calculation or analogy.'", "Comparing and measuring merit, the name of the Prajñā Sūtra is highlighted to show that there is no second principle from beginning to end. Cause and effect are simultaneous, and there is no second time. Unsurpassed Bodhi is entirely within the name of this Prajñā Sūtra. There is no other good Dharma besides this. Therefore, the Buddha calls out to Subhūti and tells him that in one four-continent world, there is one Sumeru mountain king, and in the three thousand great thousand worlds, there are hundreds of millions of Sumeru mountain kings. Using these supreme and vast seven treasures for almsgiving, is this not the greatest and most extensive of good deeds? However, if good deeds do not arise from Prajñā, then they are tainted with outflows. If good deeds arise from Prajñā, then they are like a drop in the ocean. If someone upholds and recites four lines from this Prajñā Sūtra and explains them to others, then they attain the pure Dharma body free from any Dharma, and the equal Dharma body without high or low distinctions. How can the merit of almsgiving compare to this? Maitreya's verse says: 'Although it speaks of non-definitive Dharma, it is said to be the cause of the other shore. Therefore, one Dharma treasure surpasses countless precious jewels.'", "The Great Iron Ring Mountain is 2,240,000 li (Chinese miles) in height and breadth; the Small Iron Ring Mountain is 120,000 li in height and breadth; Mount Sumeru is 360,000 li in height. These constitute the three thousand great thousand worlds.", "○ Section 25: Transformation Without Transformation", "Transforming without transforming, the Taoist family, has not differed from ancient times to the present; Samadhi and eloquence are merely pointers, giving rise to another view and picking up a flower again.", "Speaking of deliverance without deliverance comes after the 'attaining without attaining' of Bodhi. Others see the Tathagata delivering beings, with various protections and entrustments, taking each one as a real event. Can it also be said that there is no extinction? To dispel this doubt, it is said that although there are various methods of delivering beings, the Tathagata is without self, so the Dharma is fundamentally without inherent nature. Ordinary beings remain ordinary beings, so there is deliverance without deliverance. Only then can one truly understand the truth of no extinction.", "'Subhūti, what do you think? You...'" ] } ``` -------------------------------------------------------------------------------- 勿谓如来作是念。我当度众生。 须菩提。莫作是念。 何以故。实无有众生如来度者。若有众生如来度者。如来即有我人众生寿者。 须菩提。如来说有我者。即非有我。而凡夫之人以为有我。须菩提。凡夫者。如来说即非凡夫。是名凡夫。 般若智圆。自然众生见尽。是名度众生。若离受持般若外。别欲度众生。则滞四相矣。 此复申明度生无相之旨。修得真空般若。便为度生。苟离般若度生。是凡夫之以我为我而未能通达无我法。总是著相即妄。离相即佛。 上文言以无我修善法。则菩提得而无得。至于度生。如来现无边身。说无量法。实实以同体大悲。不于自己心外见有众生。如来自性自度。不于众生心中见有生死。众生。本自涅槃。安有众生如来度者。即此取相凡夫。如来以佛眼看来。法从缘生。了无可得。凡夫全体是佛。暂现凡夫之相。说名凡夫耳。如来无我。谁度众生。凡夫即非凡夫。有何众生可度。 ○法身非相分第二十六 法身非相露真常 野鸟山华共一光 本地家风非外得 不劳弹指到家乡 须菩提。于意云何。可以三十二相观如来不。须菩提言。如是如是。以三十二相观如来。 佛告须菩提。若以三十二相观如来者。转轮圣王。即是如来。 须菩提。白佛言。世尊。如我解佛所说义。不应以三十二相观如来。尔时世尊而说偈言。若以色见我。以音声求我。是人行邪道。不能见如来。 前言诸相具足。即非具足。是名具足。是相好从 ```json { "translations": [ "现代汉语译本", "‘不要认为如来会有这样的想法：我应当度化众生。’", "‘须菩提（Subhuti，佛陀的弟子）。不要这样想。’", "‘为什么呢？实际上没有众生是被如来度化的。如果认为有众生被如来度化，那么如来就有了我相、人相、众生相、寿者相。’", "‘须菩提。如来说的“有我”，实际上并非真的“有我”，只是凡夫俗子执着地认为有“我”。须菩提。所谓的“凡夫”，如来说实际上并非真正的“凡夫”，只是暂且称之为“凡夫”罢了。’", "‘般若（Prajna，智慧）的智慧圆满，自然能使众生见到一切事物的真相，这才是真正的度众生。如果离开受持般若的智慧，另外想要度众生，那就执着于四相了。’", "这再次申明了度化众生而无执着于相的宗旨。修得真空般的般若智慧，便是度化众生。如果离开般若智慧去度化众生，那就是凡夫俗子执着于“我”，而不能通达无我之法。总之，执着于相就是虚妄，离开相就是佛。", "上文说以无我的心态修习善法，那么菩提（Bodhi，觉悟）的获得就是无所得。至于度化众生，如来显现无边的身相，宣说无量的法门，实际上是以同体大悲之心，不于自己的心外见到有众生。如来从自性中自我度化，不于众生的心中见到有生死。众生，本来就是涅槃（Nirvana，寂灭）的，哪里有众生需要如来去度化呢？即使是这些执着于相的凡夫，如来以佛眼看来，一切法都是因缘而生，了无可得。凡夫的全体就是佛，只是暂时显现出凡夫的相，所以才称之为凡夫罢了。如来无我，谁来度化众生？凡夫实际上并非真正的凡夫，又有什么众生可以被度化呢？", "○法身非相分第二十六", "法身不是有形的相，而是显露真实的常态，山间的野鸟和花朵都共享同一道光明。", "本地的风光不是从外而得，不用弹指就能回到故乡。", "‘须菩提。你认为怎么样？可以用三十二相来观察如来吗？’须菩提回答说：‘是的，是的。可以用三十二相来观察如来。’", "佛告诉须菩提：‘如果用三十二相来观察如来，那么转轮圣王（Chakravarti，拥有统治世界的理想明君）也就是如来了。’", "须菩提对佛说：‘世尊。按照我理解佛所说的意义，不应该用三十二相来观察如来。’当时，世尊说了这样的偈语：‘如果用外在的形色来看我，用声音来求我，这个人就是在行邪道，不能见到如来。’", "前面说诸相具足，实际上并非具足，只是称之为具足。这些相好是从" ], "english_translations": [ "English version", "‘Do not say that the Tathagata (如来，another name for Buddha) has this thought: “I should deliver sentient beings.”’", "‘Subhuti (须菩提，Buddha's disciple), do not think in this way.’", "‘Why? In reality, there are no sentient beings delivered by the Tathagata. If there were sentient beings delivered by the Tathagata, then the Tathagata would possess the characteristics of self, person, sentient being, and life span.’", "‘Subhuti, when the Tathagata speaks of “self,” it is not truly a “self.” It is merely that ordinary people cling to the notion of a “self.” Subhuti, what is called “ordinary people,” the Tathagata says is not truly “ordinary people”; it is merely a name called “ordinary people.”’", "‘When the wisdom of Prajna (般若，wisdom) is complete, sentient beings will naturally see the exhaustion of all phenomena. This is called truly delivering sentient beings. If one seeks to deliver sentient beings apart from upholding and practicing Prajna, then one is attached to the four characteristics.’", "This further clarifies the principle of delivering beings without attachment to form. Cultivating the Prajna of emptiness is equivalent to delivering beings. If one seeks to deliver beings apart from Prajna, it is like an ordinary person clinging to the self as self, failing to understand the Dharma of no-self. In short, attachment to form is delusion, while detachment from form is Buddhahood.", "The previous text stated that by cultivating good deeds with a selfless mind, Bodhi (菩提，enlightenment) is attained without attachment to attainment. As for delivering beings, the Tathagata manifests boundless forms and speaks immeasurable Dharma, truly with great compassion for all beings, not seeing sentient beings outside of one's own mind. The Tathagata delivers himself from his own nature, not seeing birth and death in the minds of sentient beings. Sentient beings are inherently in Nirvana (涅槃，liberation), so how can there be sentient beings delivered by the Tathagata? Even these ordinary people attached to form, when viewed by the Tathagata with the Buddha's eye, all phenomena arise from conditions and are ultimately unattainable. The entirety of ordinary people is Buddha, only temporarily manifesting the form of ordinary people, hence the name “ordinary people.” The Tathagata is without self, so who delivers sentient beings? Ordinary people are not truly ordinary people, so what sentient beings are there to deliver?", "○ Section 26: The Dharmakaya (法身，Dharma Body) is Not Form", "The Dharmakaya is not a visible form, but reveals the true and constant nature; wild birds and mountain flowers share the same light.", "The local scenery is not obtained from outside; one does not need to snap one's fingers to return home.", "‘Subhuti, what do you think? Can the Tathagata be seen by the thirty-two marks?’ Subhuti replied, ‘Yes, yes. The Tathagata can be seen by the thirty-two marks.’", "The Buddha told Subhuti, ‘If the Tathagata can be seen by the thirty-two marks, then the Chakravarti (转轮圣王，wheel-turning king) is also the Tathagata.’", "Subhuti said to the Buddha, ‘World Honored One, according to my understanding of the meaning of the Buddha's words, the Tathagata should not be seen by the thirty-two marks.’ At that time, the World Honored One spoke this verse: ‘Those who see me by form, or seek me by sound, are walking a false path and cannot see the Tathagata.’", "It was said earlier that all forms are complete, yet not truly complete, but merely called complete. These auspicious marks arise from" ] } ``` -------------------------------------------------------------------------------- 无相中现出。好相原不离法身也。然则观佛者。见法身之好相。便可以悟无相之法身矣。但观字与见字有别。以相见佛。是以相观佛也。以相观佛。则以相虽非佛。而因此有相以观无相之妙。须菩提曰。如是如是。由无相观相。见相便知无相。如见烟知火。盖已真见非相之实相。则见诸相即非相。故曰若以三十二相见如来。则转轮圣王。亦具三十二相。循声逐色。流转妄识。名为邪道。安可执此以见正等正觉之如来哉。 转轮圣王。管四天下。人寿万岁时出世。七宝自至。轮宝。象宝。马宝。女宝。如意珠宝。主兵臣宝。主藏臣宝。常随其身。遍照南阎浮提。西瞿耶尼。北𣠵单越。东弗婆提。常如轮之转运。故曰转轮王。以德化民。故曰圣王。以福业多具三十二相。轮王有四。一金轮。二银轮。三铜轮。四铁轮。 ○无断无灭分第二十七 无断无灭本来无 看破尘劳遍界敷 即境即心无二法 犹如明月映江湖 恐人疑修福因。则得相果。不得菩提。修菩提因。则得菩提。失却福德。故又以断灭破之。 须菩提。汝若作是念。如来不以具足相故。得阿耨多罗三藐三菩提。 须菩提。莫作是念。如来不以具足相故。得阿耨多罗三藐三菩提。须菩提。汝若作是念。发阿耨多罗三藐三菩提心者。说诸法断灭。莫作是念。 何以故。发阿耨多罗三藐三菩提心者。于法不说断灭相。 佛正教人离相。不教人毁相。只怕人著相。非教人灭相。前以离相无我显般若空相。不堕常见。今以即相修因。显 ```json { "translations": [ "现代汉语译本：", "从无相中显现出来。美好的相原本就不离法身。既然如此，那么观佛的人，见到法身的美好相，便可以领悟无相的法身了。但是‘观’字和‘见’字有所区别。以相来见佛，就是以相来观佛。以相观佛，那么虽然相不是佛，却可以因此有相来观无相的妙处。须菩提说：‘是这样，是这样。’由无相来观相，见相便知道无相，如同见烟知道有火。大概是已经真正见到非相的实相，那么见诸相即非相。所以说如果以三十二相见如来（佛），那么转轮圣王，也具备三十二相。追逐声音和形色，流转于虚妄的意识中，这叫做邪道。怎么可以执着这些来见证正等正觉的如来（佛）呢？", "转轮圣王，管辖四大部洲，在人类寿命达到万岁时出现于世。七宝自然而至，包括轮宝、象宝、马宝、女宝、如意珠宝、主兵臣宝、主藏臣宝，常随其身。遍照南阎浮提（Jambudvipa）、西瞿耶尼（Godaniya）、北𣠵单越（Uttarakuru）、东弗婆提（Purvavideha）。常如轮子转动运行，所以叫做转轮王。以德行教化民众，所以叫做圣王。因为福德和功业深厚，具备三十二相。轮王有四种：一是金轮王，二是银轮王，三是铜轮王，四是铁轮王。", "○无断无灭分第二十七", "无断无灭本来无，看破尘劳遍界敷，即境即心无二法，犹如明月映江湖。"