English
献的园林）中。与众多大比丘（受过具足戒的男性出家人）在一起，人数有一千二百五十人。", "当时，世尊（佛陀的十种称号之一，指世间最尊贵的人）到了吃饭的时候，穿上袈裟，拿着钵。", "进入舍卫大城去乞食。", "在城中，按照次序乞食。", "然后回到原来的地方。吃完饭，收好袈裟和钵，洗完脚，铺好座位坐下。", "这是佛陀住世时说法的仪轨。‘如是’，指这部经。‘我闻’，是阿难（佛陀的十大弟子之一）自称，说‘我从佛陀那里听闻的’。‘一时’，是指师父和弟子聚会的时刻。‘佛’，是觉悟的意思，自己觉悟，也让别人觉悟。舍卫国，是波斯匿王（古代憍萨罗国国王）所居住的地方。祇陀（舍卫国太子），是太子的名字，翻译成汉语是‘战胜’的意思，因为国王战胜邻国而生，所以取了这个名字。祇树是祇陀太子所栽种的树木。太子舍弃了这个园林，与须达长者（给孤独长者），经常救济孤独贫困的人，在园内建立精舍，邀请佛陀住在这里说法。共同听闻佛法的人，有大比丘等。‘比丘’的意思是乞士，向佛陀乞求佛法，向人们乞求食物。‘大’，是受人尊敬的意思，佛陀所说的精妙真理，不是一般比丘所能立即领悟的。‘众’，是会聚和合的意思。‘千二百五十人’，是佛陀成道后，首先度化了憍陈如（佛陀最早的五位弟子之一）等五人，然后度化了迦叶（佛教中以苦行著称的尊者）等一千人，后来又度化了舍利佛（佛陀十大弟子之一，以智慧著称）和目犍连（佛陀十大弟子之一，以神通著称）等二百五十人，他们都来到园中听闻佛法。‘俱’，是说听众都到齐了，那么这部经是从佛陀那里听闻的，就更没有疑问了。‘尔时’，是指将要说经的时候。‘世尊’，是佛陀的十种称号之一，指在世间和出世间，福德和智慧都圆满具足的人。佛陀在中午吃饭，‘食时’，是指将要吃饭的时候。‘着衣’，是指穿上金色的僧伽梨（袈裟），也就是二十五条衣。‘钵’，是应量的器具。园林在城外，从外面进入城内，‘大城’，是指地方广阔，人多的城市。‘行乞’，是为了折服自己的傲慢之心，破除他人的悭吝之心。‘次第’，是不分贫富贵贱。然后回到园中吃饭，放置袈裟和钵，洗脚，不沾染尘垢。跏趺而坐，是为了不让自己疲倦。大圣人的行为，与凡人没有什么不同，其中有很多从容自在的体态。", "English version", "Explaining the Sutra is divided into three parts: first, the Proem; second, the Main Text; and third, the Transmission.", "○ Section 1: The Cause of the Assembly", "The cause of the assembly points the way; those who cultivate the mind fill the world. To travel a thousand miles, one must start with the first step; standing firmly on one's own ground is the mark of a true person.", "'Thus I have heard.' Thus I, Ananda (one of the Buddha's ten principal disciples), heard. At one time, the Buddha was in the Jetavana Anathapindika-arama (Jetavana Grove) in the country of Shravasti (one of the sixteen great kingdoms of ancient India, ruled by King Prasenajit). He was with a large assembly of bhikshus (fully ordained male monastics), numbering one thousand two hundred and fifty.", "At that time, the World-Honored One (one of the Buddha's ten titles, referring to the most honored being in the world), during mealtime, put on his robe and held his bowl.", "He entered the great city of Shravasti to beg for food.", "Within the city, he begged for food in an orderly manner.", "Then he returned to his original place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down.", "This is the ritual of the Buddha teaching while dwelling in the world. 'Thus' refers to this Sutra. 'I have heard' is Ananda's self-reference, saying 'I heard it from the Buddha.' 'At one time' refers to the moment when the teacher and disciples gathered. 'Buddha' means enlightenment, to enlighten oneself and to enlighten others. The country of Shravasti is where King Prasenajit (king of the ancient Kosala kingdom) resided. Jetavana (Jetavana Grove) is the name of the prince, translated into Chinese as 'victory,' because he was born when the king conquered a neighboring country, hence the name. The Jetavana Grove was planted by Prince Jeta. The prince relinquished this garden to Sudatta (Anathapindika), who often provided for the lonely and poor, and built a monastery within the garden, inviting the Buddha to dwell here and teach the Dharma. Those who jointly heard the Dharma included the great bhikshus and others. 'Bhikshu' means beggar, begging for the Dharma from the Buddha and begging for food from the people. 'Great' means respected by people; the subtle truths spoken by the Buddha cannot be immediately understood by ordinary bhikshus. 'Assembly' means gathering and harmony. 'One thousand two hundred and fifty' refers to the fact that after the Buddha attained enlightenment, he first liberated Kondanna (one of the Buddha's first five disciples) and the other five, then liberated Kashyapa (a venerable figure in Buddhism known for his ascetic practices) and one thousand others, and later liberated Shariputra (one of the Buddha's ten principal disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) and two hundred and fifty others, all of whom came to the garden to hear the Dharma. 'Together' means that all the listeners were present, so there is no doubt that this Sutra was heard from the Buddha. 'At that time' refers to the time when the Sutra was about to be spoken. 'World-Honored One' is one of the Buddha's ten titles, referring to one who is perfect in both blessings and wisdom in the world and beyond. The Buddha ate at noon, and 'mealtime' refers to the time when he was about to eat. 'Putting on his robe' refers to wearing the golden sanghati (robe), which is the twenty-five-striped robe. 'Bowl' is the appropriate vessel. The garden was outside the city, entering the city from the outside, 'great city' refers to a vast and populous city. 'Begging for food' is to subdue one's own arrogance and break others' stinginess. 'In an orderly manner' means without discrimination between rich and poor. Then he returned to the garden to eat, put away his robe and bowl, washed his feet, so as not to be contaminated by dust. Sitting in the lotus position is to prevent fatigue. The actions of the great sage are no different from those of ordinary people, with much ease and freedom in between." ] } ``` -------------------------------------------------------------------------------- 三宝不具。法会不成。如是。法也。佛在。佛也。大比丘。僧也。凡欲流通佛法。全仗三宝之力。乞食威仪。戒也。敷座而坐。定也。自世尊行之。则皆慧也。戒定慧。乃三宝无漏学。 ○善现起请分第二 善现起请问来由 进道何须向外求 佛本是心心是佛 灵山尽在汝心头 一部金刚般若。全从空生一问发起。 时长老须菩提在大众中。即从座起。偏袒右肩。右膝着地。合掌恭敬。而白佛言。 希有世尊。 如来善护念诸菩萨。善付嘱诸菩萨。世尊。善男子。善女人。发阿耨多罗三藐三菩提心。云何应住。云何降伏其心。 佛言。善哉善哉。须菩提。如汝所说。如来善护念诸菩萨。善付嘱诸菩萨。汝今谛听。当为汝说。善男子。善女人。发阿耨多罗三藐三菩提心。应如是住。如是降伏其心。 唯然世尊。愿乐欲闻。 般若真空。非解空者。不能与佛互相激扬。须菩提。解空第一。华言空生。亦名善现。如来乞食趺坐时。虽则随机晏座。无说无闻。却被须菩提忽然觑见。这个时节。在大众中。忍悛不禁。即从座起。欲请大法。先肃敬仪。西方行礼。则偏袒。右肩。右膝。尚右也。合掌。一心奉持也。大众只见如来。着衣乞饭。与众一般。空生独见得。有与人不同处。真天上天下独尊者。故开口说个希有世尊。希有有三义。第一能舍金轮王位。第二身长丈六。紫金磨容。三十二相。八十种好。第三性能含吐八万四千法。三身圆备。福慧两足。其护念付嘱而日善。乃密密方 便。而将就之。正是希有之事也。如弥勒云。巧护义应知。加彼身同行。真自利利他也。又云。不退得未得。是名善付嘱。阿云无。耨多罗云上。三云正。藐云等。菩提云觉。圆明普照。故云无上正等正觉。谓正智觉真。遍智觉俗。皆不偏邪。发此心者。住于何法。降何等心。若谓有真实可住。虚妄心可降。便非男女发心求证佛果工夫。工夫只在修心。修心只期安定。佛因其问切身心。深赞其是。而答以不住一法是真住。降伏一切取相之心是真降。住降无二法。不住一切法。即降伏取相之心。降伏取相之心。即不住一切法。总一阿耨多罗三藐三菩提耳。如是者。要得此心自住自降。政所谓法无可得。亦无可说。总包含于如是两字。空生才闻此语。直下领会。应个唯然愿乐欲闻。菩提有五种。一发心菩提。即十信是。二伏心菩提。即三贤是。三明心菩提。初地至十地是。四出到菩提。八九十地是。五无上菩提。即如来地是。 二祖侍达磨。乞安心法。磨云。将心来。与汝安。祖云。觅心了不可得。磨云。与汝安心竟。然在祖师门下。一言便了。所以为宗。今世尊说了许多安心之法。婆心漏逗。所以为教。到底只是个觅心了不可得。故四祖以前。皆以楞伽印心。至黄梅六祖。皆以金刚印心。故此经非文字相。全在离言之妙。其经中凡言于汝意云何。皆反徴其疑也。 降伏。乃离散乱。轻慢。颠倒。而生闻思修三慧。 ○大乘正宗分第三 大乘正宗本不多 道实无言意若何 莫道无言皆是道 依然还在葛藤窝 ```json { "translations": [ "现代汉语译本", "于是迁就顺从他，这正是难得的事情啊。正如弥勒菩萨所说：‘巧妙地守护正义应当知晓，加上与他人同行，这才是真正的自利利他。’又说：‘不退转而获得未曾获得的，这叫做善于付嘱。’阿（an，无）云无，耨多罗（nóuduōluó，上）云上，三（sān，正）云正，藐（miǎo，等）云等，菩提（pútí，觉）云觉，圆满光明普遍照耀，所以叫做无上正等正觉。意思是说，正智觉悟真谛，遍智觉悟世俗，都不偏颇邪谬。发此心的人，安住于什么法？降伏什么样的心？如果认为有真实可住的法，有虚妄可降伏的心，那就不是男女发心求证佛果的功夫。功夫只在于修心，修心只在于安定。佛因为须菩提问得切中心要害，所以深深赞许他，而回答以不住于任何一法才是真正的安住，降伏一切执取表象的心才是真正的降伏。安住和降伏不是两种法，不住于一切法，就是降伏执取表象的心；降伏执取表象的心，就是不住于一切法。总而言之，都是为了阿耨多罗三藐三菩提（ānòuduōluósānmiǎosānpútí，无上正等正觉）啊。像这样，要使这颗心自己安住，自己降伏，真正是所谓法不可得，也无可言说，全部包含在‘如是’这两个字中。须菩提才听到这句话，立刻领会，回答‘是的，我愿意听闻’。菩提有五种：一、发心菩提，就是十信位；二、伏心菩提，就是三贤位；三、明心菩提，就是初地到十地；四、出到菩提，就是八地、九地、十地；五、无上菩提，就是如来地。", "二祖慧可侍奉达磨祖师，乞求安心之法。达磨说：‘把心拿来，我为你安。’慧可说：‘寻找心，了不可得。’达磨说：‘我已经为你安心完毕了。’然而在祖师门下，一句话就明白了，所以成为宗门。现在世尊说了许多安心之法，婆心切切，所以成为教门。归根结底，还是那个‘寻找心，了不可得’。所以四祖道信以前，都以《楞伽经》印心，到黄梅五祖弘忍、六祖慧能，都以《金刚经》印心。所以这部经不在于文字表面的意思，全在于超越言语的奥妙。经中凡是说‘于汝意云何’（yú rǔ yì yún hé，在你看来怎么样）的地方，都是反过来征询他的疑问。", "降伏，就是远离散乱、轻慢、颠倒，而生起闻、思、修三种智慧。", "○大乘正宗分第三", "大乘正宗本来就不多，道本来就无法用言语表达，你觉得怎么样？不要说无法用言语表达的就是道，那样仍然还在葛藤窝（géténgwō，比喻纠缠不清的境地）里。" ], "english_translations": [ "English version", "And to accommodate him is truly a rare thing. As Maitreya (mílè, a Bodhisattva) says, 'Skillfully protecting righteousness should be known, and adding to that, walking the path with others, is truly benefiting oneself and others.' It also says, 'Non-retrogression and attainment of what has not yet been attained is called good entrustment.' A (an, no) means no, Noutala (nóuduōluó, supreme) means supreme, San (sān, right) means right, Miao (miǎo, equal) means equal, Bodhi (pútí, awakening) means awakening, complete and bright universal illumination, therefore it is called Anuttara-samyak-sambodhi (ānòuduōluósānmiǎosānpútí, unsurpassed, perfectly complete enlightenment). It means that right wisdom awakens to the truth, and pervasive wisdom awakens to the mundane, neither being biased nor deviant. Those who generate this mind, abide in what Dharma? Subdue what kind of mind? If it is thought that there is a real Dharma to abide in, and a deluded mind to subdue, then it is not the effort of men and women who aspire to attain Buddhahood. The effort lies only in cultivating the mind, and cultivating the mind aims only at stability. Because Subhuti's (xūpútí, one of the ten principle disciples of the Buddha) question was so pertinent, the Buddha deeply praised him and answered that not abiding in any Dharma is true abiding, and subduing all mind that grasps at appearances is true subduing. Abiding and subduing are not two Dharmas; not abiding in all Dharmas is subduing the mind that grasps at appearances; and subduing the mind that grasps at appearances is not abiding in all Dharmas. In short, it is all for the sake of Anuttara-samyak-sambodhi. In this way, to make this mind abide and subdue itself, it is truly the so-called Dharma that cannot be obtained, nor can it be spoken of, all contained in the two words 'Thus it is.' As soon as Subhuti heard these words, he immediately understood and replied, 'Yes, I am willing to hear.