English
, "恐怕有人怀疑修福的因，只能得到相的果报，而不能得到菩提。修菩提的因，才能得到菩提，却会失去福德。所以又用不断灭的道理来破除这种疑虑。", "‘须菩提，你如果这样想，如来（佛）不是因为具备具足相的缘故，才证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）。’", "‘须菩提，不要这样想。如来（佛）不是因为具备具足相的缘故，才证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）。须菩提，你如果这样想，发阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）心的人，说诸法是断灭的，不要这样想。’", "‘为什么呢？发阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）心的人，对于诸法不说断灭相。’", "佛陀教导人们离开对相的执着，而不是教导人们毁坏相。只是害怕人们执着于相，而不是教导人们灭绝相。前面用离相无我来彰显般若的空相，使人不堕入常见。现在用即相修因，来彰显……", "English version:", "Appearing from the formless. Auspicious forms are originally inseparable from the Dharmakaya (法身, Dharma body). Therefore, one who contemplates the Buddha, upon seeing the auspicious forms of the Dharmakaya, can awaken to the formless Dharmakaya. However, there is a difference between the words 'contemplate' and 'see'. To see the Buddha through forms is to contemplate the Buddha through forms. To contemplate the Buddha through forms means that although forms are not the Buddha, one can use these forms to contemplate the wonder of the formless. Subhuti (须菩提) said, 'It is so, it is so.' By contemplating forms from the formless, one knows the formless upon seeing forms, just as one knows there is fire upon seeing smoke. It is likely that one has truly seen the real form of non-form, so seeing all forms is seeing non-form. Therefore, it is said that if one sees the Tathagata (如来, Thus Come One, Buddha) through the thirty-two marks, then the Chakravartin (转轮圣王, Wheel-Turning King) also possesses the thirty-two marks. To follow after sounds and colors, and to be caught in the cycle of deluded consciousness, is called a heretical path. How can one cling to this to see the Tathagata (如来, Thus Come One, Buddha) of Right and Perfect Enlightenment?", "The Chakravartin (转轮圣王, Wheel-Turning King) rules over the four continents and appears in the world when humans live to be ten thousand years old. The seven treasures arrive naturally, including the wheel treasure, elephant treasure, horse treasure, woman treasure, wish-fulfilling jewel treasure, minister of war treasure, and minister of treasury treasure, which always accompany him. He illuminates Jambudvipa (南阎浮提), Godaniya (西瞿耶尼), Uttarakuru (北𣠵单越), and Purvavideha (东弗婆提). He constantly moves like the turning of a wheel, hence the name Wheel-Turning King. He transforms the people with virtue, hence the name Holy King. Because of his abundant blessings and deeds, he possesses the thirty-two marks. There are four types of Wheel-Turning Kings: the Gold Wheel King, the Silver Wheel King, the Bronze Wheel King, and the Iron Wheel King.", "○ Section 27: Neither Severance nor Annihilation", "Neither severance nor annihilation is originally present; seeing through the dust and toil, it spreads throughout the realm; the environment and the mind are not two; like the bright moon reflecting in rivers and lakes.", "Fearing that people might doubt that cultivating blessings only leads to the fruit of forms and not to Bodhi (菩提, Enlightenment), and that cultivating the cause of Bodhi only leads to Bodhi but loses blessings, the text further refutes this doubt with the principle of neither severance nor annihilation.", "'Subhuti (须菩提), if you were to think like this: the Tathagata (如来, Thus Come One, Buddha) did not attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment) because of possessing complete marks,'", "'Subhuti (须菩提), do not think like this. The Tathagata (如来, Thus Come One, Buddha) did not attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment) because of possessing complete marks. Subhuti, if you were to think like this: those who have aroused the mind for Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment) speak of the annihilation of all dharmas, do not think like this.'", "'Why? Those who have aroused the mind for Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment) do not speak of the aspect of annihilation regarding dharmas.'", "The Buddha correctly teaches people to detach from forms, not to destroy forms. He only fears that people will become attached to forms, not that he teaches people to extinguish forms. Earlier, he used detachment from forms and no-self to reveal the emptiness of Prajna (般若, Wisdom), preventing people from falling into the common view. Now, he uses cultivating the cause through forms to reveal..." ] } ``` -------------------------------------------------------------------------------- 般若实相。不堕断见。汝若作是念。与莫作是念。反覆开喻。俱叮咛之意。不以具足相得菩提。是无上菩提之真性。非外相可得也。然离身相而得菩提。犹有断灭相。惟于法不说断灭相。寂而常用。用而常寂。总见离相最要。又不可有意离相。 ○不受不贪分第二十八 不受不贪守自然 黄齑淡饭且随缘 无荣无辱家常事 一种平怀一种玄 上言不宜断相以修菩提。此言得菩提。亦不失福德。 须菩提。若菩萨以满恒河沙等世界。七宝。持用布施。若复有人。知一切法。无我得成于忍。此菩萨。胜前菩萨所得福德。 何以故。须菩提。以诸菩萨不受福德故。 须菩提。白佛言世尊。云何菩萨不受福德。 须菩提。菩萨所作福德。不应贪着。是故说不受福德。 前以持经者较。今以得法者较。无非形容佛法之妙。从前说法。只无我尽之。木知成功在忍。今智理俱融。人法两空。得成于忍。入大乘境界。所以胜之。诸菩萨。非单顶布施。云何者。福所必得。云何不受。菩萨所作福德。止为利益众生。故不受福德。心无望报。受犹不受也。菩萨不受福德。是作而不受。抑不作不受。不知菩萨所作福德。无自己受用想。虽受而不贪着。总为利益众生。非是说断灭相。不修诸度也。 无生法忍者。言人本具之性。湛然常住。原无有生。亦无有灭。故名无生。此一点不断不灭之灵光。惟独自了。不能说以示人。强名曰忍而已。到此境界。其福德因果。岂布施可及。又岂同凡夫之贪着耶。 ```json { "translations": [ "现代汉语译本", "般若实相（prajna-paramita）：不落入断灭见（uccheda-ditthi）。你如果这样想，或者不这样想，（佛）反复开导，都是叮嘱的意思。不要认为凭借具足色相可以获得菩提（bodhi），因为无上菩提（anuttara-samyak-sambodhi）的真性，不是外在的色相可以得到的。然而，离开身相而求得菩提，仍然有断灭的嫌疑。只有对于法（dharma）不说断灭相，寂静而又常用，常用而又寂静，总而言之，离相最为重要。但又不可以有意识地去离相。", "○ 不受不贪分第二十八", "不接受也不贪恋，守护自然本性，粗茶淡饭也随缘安适。没有荣耀也没有屈辱，都是家常便饭，保持一颗平常心，其中自有玄妙。", "上面说不应该断灭色相来修习菩提，这里说得到菩提，也不会失去福德。", "须菩提（Subhuti），如果菩萨（bodhisattva）用充满如恒河沙（Ganges）那样多的世界的七宝（sapta-ratna）来布施，如果另有人，了知一切法（dharma）无我（anatman），因而成就安忍（ksanti），这位菩萨胜过前面那位菩萨所获得的福德。", "为什么呢？须菩提，因为诸位菩萨不接受福德的缘故。", "须菩提问佛说：世尊（Bhagavan），怎么叫做菩萨不接受福德呢？", "须菩提，菩萨所做的福德，不应该贪恋执着，所以说不接受福德。", "前面用持经的人来比较，现在用证得佛法的人来比较，无非是形容佛法的妙处。从前的说法，只是强调无我，不知道成功在于安忍。现在智慧和理性都融合贯通，人法两空，成就安忍，进入大乘（Mahayana）境界，所以胜过前者。诸位菩萨，并非只是单纯地布施。为什么呢？福报是必然会得到的，怎么说是不接受呢？菩萨所做的福德，只是为了利益众生，所以不接受福德，心中没有期望回报的想法，接受也等于不接受。菩萨不接受福德，是做了而不接受，还是不做也不接受呢？要知道菩萨所做的福德，没有自己享受的想法，虽然接受了，但不贪恋执着，总是为了利益众生，不是说断灭色相，不修习各种波罗蜜（paramita）啊。", "无生法忍（anutpattika-dharma-ksanti）是指，人本来具有的自性，清澈明净，恒常不变，本来就没有产生，也没有消灭，所以叫做无生。这一点不间断不灭的灵光，只有自己才能明白，不能用言语来告诉别人，勉强称之为忍罢了。到达这种境界，他的福德因果，哪里是布施可以相比的，又哪里和凡夫的贪恋执着一样呢？" ], "english_translations": [ "English version", "The true aspect of prajna-paramita (般若实相): does not fall into the view of annihilation (uccheda-ditthi). If you think this way, or do not think this way, (the Buddha) repeatedly enlightens, all with the intention of urging. Do not think that bodhi (菩提) can be attained by possessing complete physical characteristics, because the true nature of anuttara-samyak-sambodhi (无上菩提) cannot be obtained through external appearances. However, seeking bodhi apart from physical form still carries the suspicion of annihilation. Only regarding the dharma (法) without speaking of annihilation, being silent yet constantly active, being active yet constantly silent, in short, detachment from form is most important. But one should not consciously try to detach from form.", "○ Section 28: Not Accepting, Not Coveting", "Not accepting nor coveting, guarding natural essence, coarse tea and plain rice are also comfortable with circumstances. Without glory or humiliation, all are common occurrences, maintaining an ordinary heart, within which there is profound mystery.", "The above says that one should not annihilate form to cultivate bodhi; this says that attaining bodhi will not lose merit.", "Subhuti (须菩提), if a bodhisattva (菩萨) uses the seven treasures (sapta-ratna) filling worlds as numerous as the sands of the Ganges (Ganges) to give alms, and if another person understands that all dharmas (法) are without self (anatman), thereby achieving forbearance (ksanti), this bodhisattva surpasses the merit obtained by the former bodhisattva.", "Why? Subhuti, because all bodhisattvas do not accept merit.", "Subhuti asked the Buddha: World Honored One (Bhagavan), what is meant by bodhisattvas not accepting merit?", "Subhuti, the merit that bodhisattvas do should not be coveted or clung to, therefore it is said that they do not accept merit.", "The former compares those who uphold the sutras, the latter compares those who attain the Dharma, both describing the wonders of the Buddha's teachings. The former only emphasized no-self, not knowing that success lies in forbearance. Now, wisdom and reason are integrated, both person and Dharma are empty, achieving forbearance, entering the Mahayana (大乘) realm, thus surpassing the former. All bodhisattvas are not simply giving alms. Why? Blessings are bound to be obtained, so how can it be said that they do not accept them? The merit that bodhisattvas do is only for the benefit of all beings, so they do not accept merit, and there is no expectation of reward in their hearts. Accepting is the same as not accepting. Do bodhisattvas not accept merit because they do it without accepting, or do they not do it and therefore do not accept? Know that the merit that bodhisattvas do has no thought of self-enjoyment. Although they accept it, they do not covet or cling to it, always for the benefit of all beings, not saying that they annihilate form and do not cultivate various paramitas (波罗蜜).", "Anutpattika-dharma-ksanti (无生法忍) refers to the inherent nature of a person, which is clear and pure, constant and unchanging, originally without arising or ceasing, therefore called unproduced. This point of uninterrupted and unceasing spiritual light can only be understood by oneself and cannot be told to others, reluctantly called forbearance.