English
It is only because ordinary people are attached to phenomena, believing that all phenomena are gathered from dispersion and unified from multitude. They are attached to the five skandhas (五蕴，the five aggregates of existence), believing that they are harmoniously combined. This is attachment to phenomena. The harmonious combination of the five skandhas has no substance. In short, the world returns to dust, and there is no world to grasp; dust returns to consciousness, and there is no dust to grasp; the four skandhas (excluding the form skandha) are free from thought, and there is no mind to grasp. The attachments of sentient beings are all due to false discrimination. Seeing the five skandhas but not understanding the emptiness of all dharmas is attachment to the Dharma (法执，attachment to the law); grasping at combination but not understanding the true nature of all dharmas is attachment to self (我执，attachment to the self). Because these two attachments cannot be forgotten, it is called attachment to phenomena.", "Asanga (无著，a major exponent of the Yogacara school of Buddhism) said, 'To break the attachment to the physical body, dust, realms, and so on are spoken of, among which there are expedient means of fine particles and expedient means of invisibility. The abundance of fine dust is an expedient means of fine particles.' The Buddha's intention is to use the realm to symbolize the true body (Dharmakaya) and dust to symbolize the manifested body (Nirmanakaya). The Tathagata would rather speak of shattering into fine dust than of gathering into a world." ] } ``` -------------------------------------------------------------------------------- 界。才说一。早落二三。才说个合。便成差别。 ○知见不生分第三十一 知见不生云遮月 忽闻风扫现团圆 普天匝地光明朗 照破三千及大千 此章是示以知见无见之佛知见。而嘱菩萨之住于正见也。 须菩提。若人言佛说我见。人见。众生见。寿者见。须菩提。于意云何。是人解我所说义不。 不也世尊。是人不解如来所说义。 何以故。世尊说。我见。人见。众生见。寿者见。即非我见。人见。众生见。寿者见。是名我见。人见。众生见。寿者见。 如来说一切众生。皆有佛性。是真我见。说一切众生。无漏智性。本自具足。是人见。说一切众生。本无烦恼。是名众生见。说一切众生。性本不生不灭。是名寿者见。 须菩提。发阿耨多罗三藐三菩提心者。于一切法。应如是知。如是见。如是信解。不生法相。 须菩提。所言法相者。如来说即非法相。是名法相。 于一切法。应如经中所言。如是知而明理。如是见而识别。如是信心解悟。如是便不生法相矣。法到悟时。法便不用。尚有法相乎。故曰即非。曰是名。言不生法相者。不于法取着也。如来所说。是扫众生之见而空之。非标自己之见而立之也。若众生无此见。则如来亦无此说矣。总之分别不起。诸相何自而生。不独无我相。亦无法相。并非法相亦无。而无无之见亦无矣。如是知见信解。正所谓如是降伏。如是安住也。 ○应化非真分第三十二 应化非真包古今 随缘应世本无心 灵机一 ```json { "translations": [ "现代汉语译本", "界。才说一个界限，立刻就落入二三的分别之中。才说一个‘合’，立刻就变成了差别。", "○知见不生分第三十一", "知见不生如乌云遮蔽月亮，忽然一阵风吹过，乌云消散，月亮显现出圆满的光辉。", "普天之下，大地之上，光明朗照，照破了三千大千世界（宇宙）。", "这一章是开示以知见而无知见的佛陀知见，并嘱咐菩萨安住于正见。", "须菩提（佛陀弟子名）。如果有人说佛陀宣说了我见、人见、众生见、寿者见，须菩提，你认为如何？这个人理解我所说的含义吗？", "不，世尊（对佛陀的尊称）。这个人不理解如来（佛陀的自称）所说的含义。", "为什么呢？世尊说，我见、人见、众生见、寿者见，实际上并非我见、人见、众生见、寿者见，只是名为我见、人见、众生见、寿者见。", "如来说一切众生都具有佛性（觉悟的本性），这是真正的我见。说一切众生都具有无漏的智慧本性，本来就具足，这是人见。说一切众生本来就没有烦恼，这名为众生见。说一切众生的本性本来就不生不灭，这名为寿者见。", "须菩提，发阿耨多罗三藐三菩提心（无上正等正觉之心）的人，对于一切法，应该这样去了解，这样去看待，这样去相信和理解，不生起对法相的执着。", "须菩提，所说的法相，如来说实际上并非法相，只是名为法相。", "对于一切法，应该像经书中所说的那样，这样去了解而明白其中的道理，这样去看待而识别其中的真伪，这样去以信心理解和领悟，这样就不会生起对法相的执着了。当法被领悟的时候，法本身就不再需要了，哪里还会有什么法相呢？所以说‘即非’，说‘是名’。说不生法相，就是不对法产生执着。如来所说的，是扫除众生的各种见解而使之空无，而不是标榜自己的见解而树立起来。如果众生没有这些见解，那么如来也就没有必要说这些了。总之，分别心不生起，各种相又从何而来呢？不仅没有我相，也没有法相，并非连‘非法相’也没有，而是连‘无无’的见解也没有了。像这样去了解、看待、相信和理解，正是所谓的‘如是降伏’，‘如是安住’。", "○应化非真分第三十二", "应化之身并非真实，它包含着过去和现在，随顺因缘应化于世间，其本身并没有固定的心。", "灵妙的机" ], "english_translations": [ "English version", "Boundaries. Just mentioning a boundary immediately falls into the distinction of two or three. Just mentioning 'union' immediately becomes differentiation.", "○ Section 31: Knowing and Seeing Without Arising", "Knowing and seeing without arising is like clouds obscuring the moon; suddenly, a gust of wind sweeps away the clouds, revealing the moon's perfect roundness.", "Throughout the heavens and earth, the light shines brightly, illuminating the three thousand great thousand worlds (the universe).", "This chapter demonstrates the Buddha's knowledge and vision, which is knowing without knowing, and instructs Bodhisattvas to abide in right view.", "Subhuti (name of a Buddha disciple), if someone says that the Buddha speaks of a self-view, a person-view, a sentient being-view, or a life-span-view, Subhuti, what do you think? Does this person understand the meaning of what I have said?", "No, World Honored One (a respectful term for the Buddha). This person does not understand the meaning of what the Tathagata (Buddha's self-designation) has said.", "Why is that? The World Honored One said that self-view, person-view, sentient being-view, and life-span-view are actually not self-view, person-view, sentient being-view, and life-span-view; they are merely named self-view, person-view, sentient being-view, and life-span-view.", "The Tathagata says that all sentient beings possess Buddha-nature (the nature of enlightenment), and this is true self-view. Saying that all sentient beings possess the unconditioned wisdom nature, which is originally complete, is person-view. Saying that all sentient beings are originally without afflictions is called sentient being-view. Saying that the nature of all sentient beings is originally neither born nor dies is called life-span-view.", "Subhuti, those who have aroused the mind of Anuttara-Samyak-Sambodhi (the mind of unsurpassed, right, and perfect enlightenment) should understand all dharmas (teachings) in this way, see them in this way, believe and comprehend them in this way, and not give rise to attachment to the characteristics of dharmas.", "Subhuti, what is called the characteristic of dharmas, the Tathagata says is actually not the characteristic of dharmas; it is merely named the characteristic of dharmas.", "Regarding all dharmas, one should understand and clarify the principles as stated in the scriptures, see and discern their truth, believe and comprehend with faith, and thus not give rise to attachment to the characteristics of dharmas. When a dharma is realized, the dharma itself is no longer needed; how can there still be any characteristic of dharma? Therefore, it is said 'is not,' and 'is named.' Saying not to give rise to the characteristic of dharmas means not to become attached to dharmas. What the Tathagata says is to sweep away the various views of sentient beings and empty them, not to promote one's own views and establish them. If sentient beings did not have these views, then the Tathagata would not need to say these things. In short, if discrimination does not arise, from where do the various characteristics come? Not only is there no self-characteristic, but there is also no dharma-characteristic. It's not that even the 'non-dharma-characteristic' is absent, but even the view of 'no-absence' is absent. To know, see, believe, and understand in this way is precisely what is meant by 'subduing the mind in this way' and 'abiding in this way'.", "○ Section 32: Responses and Transformations Are Not Real", "Responses and transformations are not real; they encompass the past and present, responding to conditions and transforming in the world, inherently without a fixed mind.", "The spiritual mechanism of" ] } ``` -------------------------------------------------------------------------------- 脉威音外 无口先生昼夜吟 凡言持受。必兼言为他人说。受持之法。经中说已详尽。演说之法。未曾阐明。所以于经末示之。是付嘱处。 须菩提。若有人以满无量阿僧祇世界。七宝。持用布施。 若有善男子善女人。发菩提心者。持于此经。乃至四句偈等。受持读诵。为人演说。其福胜彼。 云何为人演说。 不取于相。如如不动。 七宝之福虽多。不如有人发菩提心。受持此经四句。为人演说。其福胜彼。说法善巧方便。观根应量。种种随宜。是名为人演说。所听法人。有种种相貌不等。不得作分别之心。但了空寂如如之心。无所得心。无取舍胜负心。无希望心。无生灭心。是名如如不动心也。 无著云。为说法不染故。以有如是大利。故决定演说。如是演说。即无所染。 何以故。 佛宜常住世间为众生说法。何故入涅槃耶。恐人生疑。故下释偈。 一切有为法。如梦幻泡影。如露亦如电。应作如是观。 说经之终。复提醒四句偈等。总是万法归空。正申结诸相非相意。曰不取于相。总结相皆虚妄以了离相即佛义。曰如如不动。总结无所住心。以了应住降伏义。又以一切法作六种观。观此透彻。自然空视一切。此中浑是一个阿耨多罗三藐三菩提心。何弗安住。何待降伏哉。观即般若妙智。能观既是妙智。所观无非妙境。如是观。乃了化身即法身。法身不碍涅槃也。 如梦。如幻。如泡。如影。如露。如电。悟心之人。称性而起。无作自成。随缘而生 ```json { "translations": [ "现代汉语译本", "‘脉威音外’，‘无口先生’昼夜吟诵。", "凡是说到‘持受’，必定兼说‘为他人说’。受持的方法，经中已经说得很详细了。演说的方法，未曾阐明。所以在经末指示，是付嘱之处。", "‘须菩提，若有人以满无量阿僧祇（asaṃkhya）世界，七宝，持用布施。’", "‘若有善男子善女人，发菩提心者，持于此经，乃至四句偈等，受持读诵，为人演说，其福胜彼。’", "云何为人演说？", "‘不取于相，如如不动。’", "七宝的福虽多，不如有人发菩提心，受持此经四句，为人演说，其福胜过前者。说法善巧方便，观察听者的根器，适应他们的程度，种种随顺适宜，这叫做‘为人演说’。所听法的人，有种种相貌不等，不得生起分别之心，但要明了空寂如如之心，无所得心，无取舍胜负心，无希望心，无生灭心，这叫做‘如如不动心’。", "无著（Asaṅga）说：‘为了说法而不被染着，因此有如此大的利益，所以决定要演说。如此演说，就无所染着。’", "何以故？", "佛本应常住世间为众生说法，为何要入涅槃呢？恐怕人生疑，所以下面解释偈语。", "‘一切有为法，如梦幻泡影，如露亦如电，应作如是观。’", "说完经的结尾，又提醒四句偈等，总是万法归空，正是申明总结诸相非相的意义。说‘不取于相’，总结相皆虚妄，以了悟离相即是佛的道理。说‘如如不动’，总结无所住的心，以了悟应住和降伏的意义。又以一切法作六种观想。观想透彻，自然空视一切。这其中浑然是一个阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi）心，为何不安住？何须降伏呢？观想即是般若妙智（prajñā），能观的是妙智，所观的无非是妙境。如此观想，乃是了悟化身即是法身，法身不妨碍涅槃。", "如梦，如幻，如泡，如影，如露，如电。悟心的人，顺应本性而起，无作而成，随缘而生。", "English version", "'Mai Wei Yin Wai', 'No-Mouth Mister' chants day and night.", "Whenever 'upholding and receiving' is mentioned, it invariably includes 'speaking for others'. The method of upholding and receiving has been explained in detail in the sutra. The method of expounding has not been clarified. Therefore, it is indicated at the end of the sutra, which is the place of entrustment.", "'Subhuti, if someone were to use the seven treasures to give alms, filling countless asamkhya (阿僧祇) worlds...'", "'If there are good men and good women who generate the Bodhi mind, uphold this sutra, even four-line verses, receive, recite, and expound it for others, their merit will surpass that.'", "How does one expound it for others?", "'Not grasping at appearances, being unmoving like Suchness.'", "Although the merit of the seven treasures is great, it is not as great as someone who generates the Bodhi mind, upholds these four lines of the sutra, and expounds it for others. The merit of the latter surpasses the former.