English
Reaching this state, how can the merit and consequences be compared to giving alms, and how can it be the same as the covetousness and attachment of ordinary people?" ] } ``` -------------------------------------------------------------------------------- 忍有印可意。从受此经而入。忍有安定意。从持此经而入。王匡石曰。大般若有安受忍。观察忍。修此二忍。便得成无生法忍。忍力成。自得无生乐。故云得成。 ○威仪寂静分第二十九 威仪寂静绝三玄 尘尘分开水底天 飞锡杖头悬日月 一毛孔内纳三千 此章是扫去应身不定之迹。指出如来常寂法身。以示人。 须菩提。若有人言。如来。若来若去。若坐若卧。是人不解我所说义何以故。如来者。无所从来。亦无所去。故名如来。 上言不可以相观。如来不住于有。次言其不说断灭。如来不住于无。然不能于法身上。洞彻一源。岂能解我所说义哉。所谓如来者。不以应化为身。以法性为身。尽法界是一如如不动之体。本无去来。其来也。众生心净。缘至即现。其去也。众生心垢。感毕即隐。譬如水清月现。月亦不来。水浊月隐。月亦非去。是知法身真佛。体绝去来。以不来故。离一切法。以不去故。即一切法。若显现而成四威仪。不过为化度众生。现出之迹像。岂所以言如来哉。 ○一合理相分第三十 一合理相原无二 冤亲平等道方圆 是邪是正体分别 荡荡无拘乐自然 破一合。则破分别。不言而喻。 须菩提。若善男子善女人。以三千大千世界。碎为微尘。于意云何。是微尘众。宁为多不。 须菩提言甚多世尊。何以故。若是微尘众实有者。佛即不说是微尘众。所以者何。佛说微尘众。即非微尘众。是名微尘众。 佛说三千大千世界。以 ```json { "translations": [ "现代汉语译本", "忍有印可之意，从领受此经而入门。忍有安定之意，从持诵此经而入门。王匡石说：《大般若经》中有安受忍、观察忍。修习这两种忍，便能成就无生法忍。忍的力量成就了，自然获得无生的快乐，所以说‘得成’。", "○威仪寂静分第二十九", "威仪寂静超越了三玄之理，尘尘之中都显现出水底天。飞舞的锡杖头上悬挂着日月，一个毛孔里就能容纳三千世界。", "这一章是扫除应化身不定之迹，指出如来常寂法身，以此来开示世人。", "‘须菩提，如果有人说：如来，若来若去，若坐若卧。这个人是不了解我所说的真义。为什么呢？如来，无所从来，亦无所去，所以名为如来。’", "前面说不可以相貌来观察如来，如来不住于有。接着说其不说断灭，如来不住于无。然而不能在法身上，洞彻本源，怎么能了解我所说的真义呢？所谓如来，不以应化身为身，而以法性为身。整个法界都是一如如不动的本体，本来就没有去来。他的来，是众生心净，因缘成熟就显现；他的去，是众生心垢，感应完毕就隐没。譬如水清则月亮显现，月亮并没有来；水浊则月亮隐没，月亮也并非离去。由此可知法身真佛，本体超越了去来。因为不来，所以远离一切法；因为不去，所以即是一切法。如果显现而成四种威仪，不过是为了化度众生，显现出来的迹象，怎么能以此来谈论如来呢？", "○一合理相分第三十", "一合理相原本就没有分别，对待冤家亲人都要平等，这样道才能圆融。是邪是正都是人为分别，放下这些分别，才能无拘无束，快乐自然。", "破除一合之相，就破除了分别。不言而喻。", "‘须菩提，如果善男子善女人，以三千大千世界（Three Thousand Great Thousand Worlds）碎为微尘，你认为怎么样？这些微尘众多吗？’", "‘须菩提说：甚多，世尊（World-Honored One）。为什么呢？如果这些微尘众真的实有，佛（Buddha）就不会说是微尘众。为什么呢？佛说微尘众，即非微尘众，是名微尘众。’", "佛说三千大千世界（Three Thousand Great Thousand Worlds），以" ], "english_translations": [ "English version", "‘Ren’ (忍) has the meaning of ‘approval’. One enters [the path] by receiving this Sutra. ‘Ren’ (忍) has the meaning of ‘stability’. One enters [the path] by upholding this Sutra. Wang Kuangshi said: The *Mahaprajnaparamita Sutra* contains ‘enduring acceptance’ and ‘observational endurance’. By cultivating these two kinds of endurance, one can achieve the ‘non-origination Dharma endurance’. When the power of endurance is achieved, one naturally obtains the joy of non-origination, hence the saying ‘achieves’.", "○ Section 29: Majestic Demeanor and Tranquility", "Majestic demeanor and tranquility transcend the three mysteries, in every dust mote the sky is reflected in the water. The flying staff suspends the sun and moon, a single pore contains three thousand worlds.", "This chapter sweeps away the uncertain traces of the manifested body, pointing out the eternally tranquil Dharmakaya of the Tathagata, to enlighten people.", "‘Subhuti, if someone says: The Tathagata, comes or goes, sits or lies down. This person does not understand the meaning of what I have said. Why? The Tathagata, comes from nowhere, nor goes anywhere, therefore is named Tathagata.’", "The previous section said that the Tathagata cannot be viewed by [physical] characteristics, the Tathagata does not abide in existence. The following section said that it does not speak of annihilation, the Tathagata does not abide in non-existence. However, if one cannot thoroughly understand the source in the Dharmakaya, how can one understand the meaning of what I have said? The so-called Tathagata does not take the manifested body as the body, but takes the Dharma-nature as the body. The entire Dharma realm is a single, unmoving entity. Originally, there is no coming or going. His coming is when the minds of sentient beings are pure, and the conditions are ripe, then he appears. His going is when the minds of sentient beings are defiled, and the karmic response is complete, then he disappears. It is like the moon appearing when the water is clear, the moon does not come; the moon disappears when the water is turbid, the moon does not depart. It is known that the true Buddha of the Dharmakaya transcends coming and going. Because he does not come, he is apart from all dharmas. Because he does not go, he is identical to all dharmas. If he manifests into the four dignities, it is merely for the sake of transforming sentient beings, manifesting traces and images. How can this be used to speak of the Tathagata?", "○ Section 30: The Oneness of the Aggregate of Appearances", "The oneness of the aggregate of appearances is originally without duality, treat enemies and relatives equally, then the path is complete. Right and wrong are merely discriminations, let go of these discriminations, then one is free and naturally joyful.", "Breaking the aggregate of oneness breaks discrimination. It goes without saying.", "‘Subhuti, if a good man or good woman were to grind the Three Thousand Great Thousand Worlds into dust, what do you think? Would this multitude of dust particles be many or not?’", "‘Subhuti said: Very many, World-Honored One. Why? If this multitude of dust particles were truly existent, the Buddha would not have said that they are a multitude of dust particles. Why? The Buddha said that the multitude of dust particles is not a multitude of dust particles, it is named a multitude of dust particles.’", "The Buddha spoke of the Three Thousand Great Thousand Worlds, using" ] } ``` -------------------------------------------------------------------------------- 喻一一众生性上微尘之数。如三千大千世界中所有微尘。一切众生。闻经悟道。觉慧常照。趣向菩提。念念不住。常在清净。如是清净微尘。是名微尘众。聚尘为界。破界为尘。原无实体。如有实体。便可实说。 应现十方故非一。同依一体故非异。 世尊。如来所说三千大千世界。即非世界。是名世界。 何以故。若世界实有者。即是一合相。如来说一合相。即非一合相。是名一合相。 须菩提。一合相者。即是不可说。但凡夫之人。贪着其事。 如来法身。无来无去。犹合三千大千以成一界。如来法身。现而为应身。有来有去。犹碎三千大千以为微尘也。如来设此一问。虽问微尘之多。而意显界尘之无实性。如来说一合相。正以第一义言。一真法界。平等圆融。非色相可以抟聚。非心思可以凑泊。法身之与应身。无后无先。非因非果。有时拈一尘。而全界宛然。有时现千界。而一尘不立。一即一切。一切即一。谁为能合。谁为所合。而成一合相耶。止为凡夫在事相上取着。见谓一切万法。由分而合。由多而一。执见五蕴。取其和合。是贪着事。五蕴和合无实体。总之界归于尘。无界可取。尘归于识。无尘可取。四蕴离念。无心可取。众生取着。皆由虚妄分别。见五蕴。不了法空。是法执。取和合。不达诸法。即我执。二执不忘。故名贪着其事。 无著云。为破色身。故说尘界等。于中细末方便。及无所见方便。尘甚多者。是细末方便。佛意以界喻真身。尘喻化身。如来宁说碎为微尘。不说合为世 ```json { "translations": [ "现代汉语译本", "譬如用一个比喻来说明众生本性上的微尘数量，就像三千大千世界中所有的微尘一样。一切众生听闻佛经，领悟真理，觉悟的智慧之光常照不灭，趋向觉悟的菩提大道，念念不停留于世俗，常处于清净的境界。像这样清净的微尘，就叫做‘微尘众’。聚集微尘形成世界，打破世界化为微尘，原本就没有实体。如果真有实体，就可以实在地说出来。", "应化显现在十方世界，所以不是单一的；共同依存于同一个法身本体，所以不是差异的。", "世尊，如来所说的‘三千大千世界’，实际上不是真正的世界，只是名为‘世界’而已。", "为什么这样说呢？如果世界真的有实体，那就是一个‘一合相’（集合而成的相）。如来说的‘一合相’，实际上不是真正的一合相，只是名为‘一合相’而已。", "须菩提，所谓‘一合相’，是不可言说的。只是凡夫俗人，贪恋执着于这些事相。", "如来的法身，无来无去，犹如集合三千大千世界成为一个界。如来的法身，显现为应化之身，有来有去，犹如粉碎三千大千世界成为微尘。如来设置这样的一个问题，虽然问的是微尘的数量之多，但用意在于显示世界和微尘都没有真实不变的自性。如来说‘一合相’，正是用第一义谛来说明，一真法界（真实不虚的法界）平等圆融，不是有形有色的东西可以聚合的，也不是心思意念可以达到的。法身与应身，无先后之分，非因非果的关系。有时拈起一粒微尘，整个法界都宛然显现；有时显现千个世界，一粒微尘也不存在。一即一切，一切即一。谁是能聚合的，谁是被聚合的，而形成一个‘一合相’呢？只是因为凡夫在事相上执着，认为一切万法，由分散而聚合，由众多而归一。执着于五蕴，认为它们和合而成。这就是贪着事相。五蕴和合没有实体，总之世界归于微尘，没有世界可以执取；微尘归于意识，没有微尘可以执取；四蕴（色蕴除外）离念，没有心可以执取。众生的执着，都是由于虚妄分别。见到五蕴，却不了解诸法皆空，这是法执；执取和合，却不通达诸法实相，这是我执。两种执着不能忘却，所以叫做贪着其事。", "无著菩萨说，为了破除对色身的执着，所以才说微尘、世界等等，其中有细末方便和无所见方便。微尘甚多，是细末方便。佛的意思是用世界比喻真身（法身），用微尘比喻化身（应身）。如来宁愿说粉碎成微尘，也不说聚合为世界。" ], "english_translations": [ "English version", "Suppose we use an analogy to illustrate the number of fine dust particles in the nature of all beings, like all the fine dust particles in the three-thousand great thousand worlds. All sentient beings, upon hearing the scriptures and realizing the truth, have the light of awakened wisdom constantly shining, moving towards the path of Bodhi (enlightenment), with thoughts constantly abiding in purity. Such pure fine dust is called 'a multitude of fine dust particles'. Gathering dust forms a world; breaking a world turns it into dust. Originally, there is no substance. If there were a substance, it could be truly spoken of.", "Manifesting in the ten directions, it is therefore not singular; relying on the same body, it is therefore not different.", "World Honored One, the 'three-thousand great thousand worlds' spoken of by the Tathagata (如来，another name for Buddha), are not actually worlds, but are merely named 'worlds'.", "Why is this so? If the world truly existed, it would be a 'composite entity' (一合相，a unified form). The 'composite entity' spoken of by the Tathagata is not actually a composite entity, but is merely named 'a composite entity'.", "Subhuti (须菩提，one of the principal disciples of the Buddha), the so-called 'composite entity' is unspeakable. It is only that ordinary people are attached to these phenomena.", "The Dharmakaya (法身，the body of the Dharma) of the Tathagata neither comes nor goes, like the gathering of three-thousand great thousand worlds into one realm. The Dharmakaya of the Tathagata manifests as the Nirmanakaya (应身，the manifestation body), which comes and goes, like shattering three-thousand great thousand worlds into fine dust. The Tathagata poses such a question, although asking about the multitude of fine dust, the intention is to show that the realm and dust have no real nature. The Tathagata speaks of 'a composite entity' precisely to explain with the ultimate truth that the One True Dharma Realm (一真法界，the realm of true reality) is equal and perfectly integrated, not something that can be gathered by form and appearance, nor something that can be reached by thought and intention. The Dharmakaya and the Nirmanakaya have no before or after, neither cause nor effect. Sometimes, picking up a single dust particle, the entire realm is clearly revealed; sometimes, manifesting a thousand realms, not a single dust particle exists. One is all, and all is one. Who is the one who can combine, and who is the one being combined, to form a 'composite entity'?