English
' There are five kinds of Bodhi: first, the Bodhi of aspiration, which is the ten faiths; second, the Bodhi of subduing the mind, which is the three sages; third, the Bodhi of clarifying the mind, which is the first to tenth Bhumis (dì, stages); fourth, the Bodhi of reaching the end, which is the eighth, ninth, and tenth Bhumis; and fifth, the unsurpassed Bodhi, which is the stage of the Tathagata (rúlāi, thus-gone one, an epithet of the Buddha).", "The Second Patriarch Huike (huìkě, the second patriarch of Chan Buddhism in China) served Bodhidharma (dámó, the founder of Chan Buddhism), begging for the Dharma of pacifying the mind. Bodhidharma said, 'Bring me your mind, and I will pacify it for you.' Huike said, 'Searching for the mind, it is unattainable.' Bodhidharma said, 'I have already pacified your mind.' However, in the lineage of the Patriarchs, one word is enough to understand, and therefore it becomes the Zen school. Now the World Honored One (Shìzūn, an epithet of the Buddha) has spoken many Dharmas of pacifying the mind, with compassionate heart, and therefore it becomes the teaching. In the end, it is still that 'searching for the mind, it is unattainable.' Therefore, before the Fourth Patriarch Daoxin (dàoxìn, the fourth patriarch of Chan Buddhism in China), they all used the *Laṅkāvatāra Sūtra* to seal the mind, and up to the Fifth Patriarch Hongren (hóngrěn, the fifth patriarch of Chan Buddhism in China) and the Sixth Patriarch Huineng (huìnéng, the sixth patriarch of Chan Buddhism in China) of Huangmei, they all used the *Diamond Sutra* to seal the mind. Therefore, this Sutra is not about the literal meaning, but entirely about the subtlety beyond words. Whenever the Sutra says 'What do you think?' (yú rǔ yì yún hé, what do you think), it is a counter-questioning of his doubts.", "Subduing is to be away from distraction, arrogance, and inversion, and to generate the three wisdoms of hearing, thinking, and cultivation.", "○ Section 3: The Main Principle of the Great Vehicle", "The main principle of the Great Vehicle is not much to begin with; the Tao is truly beyond words, what do you think? Do not say that what is beyond words is the Tao, that is still in the tangle of vines (géténgwō, a metaphor for a state of entanglement)." ] } ``` -------------------------------------------------------------------------------- 此章是答降伏。而安住即在其中。 佛告须菩提。诸菩萨。摩诃萨。应如是降伏其心。所有一切众生之类。若卵生。若胎生。若湿生。若化生。若有色。若无色。若有想。若无想。若非有想。非无想。我皆令入无余涅槃而灭度之。如是灭度无量无数无边众生。实无众生得灭度者。何以故。须菩提。若菩萨有我相。人相。众生相。寿者相。即非菩萨。 此专答须菩提所问降伏其心一句。谓此心不能降伏。良由生类之繁。而四相之难忘耳。所有一切众生之类。虽为无量无数无边。不出胎卵湿化四生。四生之内。不出身心二法。论身。不过有色无色。论心。不过有想无想。 前念清净。后念清净。名为菩萨。念念不退。虽在尘劳。心常清净。名摩诃萨。 如来指示三界九地众生。各有涅槃妙心。令自悟入无余。无余者。无习气烦恼也。涅槃者。圆满清净。贪求不生。度者。渡生死大海也。佛心平等。普愿一切众生。同入圆满清净。同渡生死大海。祗为凡夫不见自本心。执着诸相。不达无为之理。是名众生。若离此病。实无众生得灭度者。 卵胎湿化是情。情尽矣。犹有色。色尽矣。犹有想。想尽矣。犹有非非想。便描出个不得寂灭。不得无余的样子。菩萨灭度。即是将此种种差别。一眼看破。全无自性。彻底皆空。全众生是涅槃。全涅槃是众生。全众生无众生。全涅槃无涅槃。所以然者。正以无四相故耳。人我爱憎。四病相因。而又皆生于我相。云我能灭度众生。此我相也。而我能灭度。必有为我所度之人。非 ```json { "translations": [ "现代汉语译本", "这一章是回答如何降伏其心的问题。而安住（于何处）就在其中。", "佛告诉须菩提：‘诸位菩萨、摩诃萨（ महानसत्व， महानसत्त्व，伟大的菩萨），应当这样降伏自己的心：对于所有一切众生种类，无论是卵生、胎生、湿生、化生，无论是有色、无色，无论是有想、无想，无论是非有想、非无想，我都让他们进入无余涅槃（निरवशेषनिर्वाण，不留任何残余的涅槃）而灭度。像这样灭度无量无数无边的众生，实际上没有一个众生真正被灭度。’为什么呢？须菩提，如果菩萨有我相（आत्मसञ्ज्ञा，对自我的执着）、人相（पुद्गलसञ्ज्ञा，对个体的执着）、众生相（सत्त्वसञ्ज्ञा，对众生的执着）、寿者相（जीवसञ्ज्ञा，对寿命的执着），那就不是菩萨了。", "这里专门回答须菩提所问的‘降伏其心’一句。意思是说，这颗心之所以难以降伏，是因为众生的种类繁多，而四相（我相、人相、众生相、寿者相）难以忘怀。所有一切众生种类，虽然无量无数无边，但都离不开胎、卵、湿、化四生。四生之内，不出身、心二法。论身，不过是有色、无色；论心，不过是有想、无想。", "前念清净，后念清净，就叫做菩萨。念念不退，即使身处尘世烦恼之中，心也常常清净，就叫做摩诃萨（ महानसत्व， महानसत्त्व，伟大的菩萨）。", "如来指示三界九地的众生，各自都有涅槃（निर्वाण，圆满清净）的妙心，让他们自己觉悟而进入无余涅槃（निरवशेषनिर्वाण，不留任何残余的涅槃）。‘无余’，就是没有习气烦恼。涅槃（निर्वाण，圆满清净），就是圆满清净，贪求不生。‘度’，就是渡过生死大海。佛心平等，普遍希望一切众生，一同进入圆满清净，一同渡过生死大海。只因为凡夫看不见自己的本心，执着于各种相，不明白无为的道理，所以才叫做众生。如果离开了这个毛病，实际上没有一个众生真正被灭度。", "卵、胎、湿、化是情。情尽了，还有*。*尽了，还有想。想尽了，还有非非想。这就描绘出一个不得寂灭、不得无余的样子。菩萨灭度，就是将这种种差别，一眼看破，完全没有自性，彻底皆空。全体众生就是涅槃（निर्वाण，圆满清净），全体涅槃（निर्वाण，圆满清净）就是众生。全体众生没有众生，全体涅槃（निर्वाण，圆满清净）没有涅槃（निर्वाण，圆满清净）。之所以这样，正是因为没有四相的缘故。人我爱憎，四种病相互关联，而且都产生于我相。说‘我能灭度众生’，这就是我相。而‘我能灭度’，必定有被我所度之人，不是", "English version", "This chapter answers the question of how to subdue the mind. And abiding (where) is within it.", "The Buddha told Subhuti: 'All Bodhisattvas, Mahasattvas (महानसत्व, महानसत्त्व, great beings), should subdue their minds in this way: For all kinds of beings, whether born from eggs, born from wombs, born from moisture, or born by transformation, whether with form or without form, whether with thought or without thought, whether with neither thought nor non-thought, I will lead them all into Nirvana (निर्वाण, complete purity) without remainder and liberate them. In this way, countless, innumerable, and boundless beings are liberated, but in reality, no being is truly liberated.' Why is this? Subhuti, if a Bodhisattva has the perception of self (आत्मसञ्ज्ञा, attachment to self), the perception of person (पुद्गलसञ्ज्ञा, attachment to individuality), the perception of beings (सत्त्वसञ्ज्ञा, attachment to beings), or the perception of lifespan (जीवसञ्ज्ञा, attachment to lifespan), then that is not a Bodhisattva.", "This specifically answers Subhuti's question about the phrase 'subdue the mind.' It means that the reason this mind is difficult to subdue is because the types of beings are numerous, and the four perceptions (perception of self, perception of person, perception of beings, perception of lifespan) are difficult to forget. All kinds of beings, although countless, innumerable, and boundless, cannot escape the four births of egg, womb, moisture, and transformation. Within the four births, there are only the two dharmas of body and mind. In terms of body, it is nothing more than with form or without form; in terms of mind, it is nothing more than with thought or without thought.", "The previous thought is pure, and the subsequent thought is pure, this is called a Bodhisattva. Thought after thought without regression, even if in the defilements of the world, the mind is always pure, this is called a Mahasattva (महानसत्व, महानसत्त्व, great beings).", "The Tathagata indicates to the beings of the Three Realms and Nine Lands that each has the wonderful mind of Nirvana (निर्वाण, complete purity), allowing them to awaken themselves and enter Nirvana (निर्वाण, complete purity) without remainder (निरवशेषनिर्वाण, Nirvana without any remainder). 'Without remainder' means without habitual afflictions. Nirvana (निर्वाण, complete purity) is complete purity, where craving does not arise. 'Liberation' means crossing the great sea of birth and death. The Buddha's mind is equal, universally wishing that all beings enter complete purity together, and cross the great sea of birth and death together. It is only because ordinary people do not see their own original mind, cling to various perceptions, and do not understand the principle of non-action, that they are called beings. If this sickness is left behind, in reality, no being is truly liberated.", "Egg, womb, moisture, and transformation are emotions. When emotions are exhausted, there is still *. When * is exhausted, there is still thought. When thought is exhausted, there is still neither thought nor non-thought. This depicts a state of not being able to attain tranquility and not being able to attain without remainder. The Bodhisattva's liberation is to see through all these differences at a glance, completely without self-nature, completely empty. All beings are Nirvana (निर्वाण, complete purity), and all Nirvana (निर्वाण, complete purity) is beings. All beings are without beings, and all Nirvana (निर्वाण, complete purity) is without Nirvana (निर्वाण, complete purity). The reason for this is precisely because there are no four perceptions. The four sicknesses of love and hate between self and others are interrelated, and they all arise from the perception of self. To say 'I can liberate beings' is the perception of self. And 'I can liberate' necessarily means there are those who are liberated by me, is not" ] } ``` -------------------------------------------------------------------------------- 人相乎。如此较量分别。其间起一憎心。而不欲度之。云这个是众生。此众生相也。起一爱心。而欲度之。云愿汝百岁。此寿者相也。有此四相。颠倒妄想。此心安得降伏。所谓不正等也。非菩萨。便不是正觉。 降伏。在住修中。住中降伏。即实度者。修中降伏。即无住布施。便是离相。 ○无余有二义。一生行业。脱尽无余。一切德业。摄尽无余。 ○妙行无住分第四 妙行无住印三千 印破三千见性天 鹊噪鸦鸣全体现 得方圆处且方圆 上章。降伏之法。已说尽。即安住之法。亦已说尽。但灭度二字。拆不开。灭正在度处灭。度正在灭处度。六度正是涅槃实际处。 复次须菩提。菩萨于法。应无所住。行于布施。所谓不住色布施。不住声香味触法布施。须菩提。菩萨应如是布施。不住于相何以故。若菩萨不住相布施。其福德不可思量。须菩提。于意云何。东方虚空。可思量不。不也。世尊。须菩提。南西北方。四维上下虚空。可思量不。不也。世尊。须菩提。菩萨无住相布施。福德亦复如是。不可思量。 须菩提。菩萨但应如所教住。 此复答须菩提所问云何应住一句。谓此心未能安住。良由作福祈报。未免着念耳。惟菩萨于无所住法。行于布施。布施有三。一财施。一无畏施。一法施。不住声色香味触法。施此三种不住。不惟无其相。抑且无其心矣。菩萨应如是布施者。三轮皆空。无相可住。其福德。遂如十方虚空。不可思量。菩萨无上正等正觉之心。应如所教住矣。总 ```json { "translations": [ "现代汉语译本", "人相吗？像这样比较衡量、分别取舍，其中生起憎恨之心，而不愿意度化他，说‘这个是众生’，这就是众生相。生起喜爱之心，而想要度化他，说‘愿你长命百岁’，这就是寿者相。有了这四种相，就会颠倒妄想，这颗心怎么能够降伏呢？这就是所谓的不正等。不是菩萨，便不是真正的觉悟。", "降伏，在于安住和修行之中。在安住中降伏，就是真正地度化；在修行中降伏，就是不住相布施，便是离开了相。", "○ ‘无余’有两种含义：一是生生世世的行业，完全脱离干净没有剩余；二是所有的德行事业，全部摄取完备没有剩余。", "○ 妙行无住分 第四", "妙行无住印三千，印破三千见性天", "鹊噪鸦鸣全体现，得方圆处且方圆", "上一章，降伏的方法，已经说尽了；安住的方法，也已经说尽了。但‘灭度’二字，拆解不开。灭，正在度化之处灭；度，正在灭除之处度化。六度正是涅槃实际之处。", "‘复次，须菩提（释迦牟尼佛的十大弟子之一，解空第一）。菩萨对于法，应该没有执着，行布施的时候，所谓不执着于色布施，不执着于声香味触法布施。须菩提，菩萨应该这样布施，不执着于相。为什么呢？如果菩萨不执着于相布施，他的福德是不可思量的。须菩提，你认为怎么样？东方的虚空，可以思量吗？’‘不可以，世尊（对佛的尊称）。’‘须菩提，南西北方，四维上下虚空，可以思量吗？’‘不可以，世尊。’‘须菩提，菩萨不执着于相布施，福德也像这样，不可思量。’", "‘须菩提，菩萨只要按照所教导的安住。’", "这是再次回答须菩提所问的‘云何应住’（应该如何安住）一句。说这颗心未能安住，是因为作福祈求回报，未能免除执着的念头。只有菩萨对于无所住的法，行于布施。布施有三种：一是财施，二是无畏施，三是法施。不执着于声色香味触法，施这三种不住，不只是没有那个相，而且也没有那个心了。菩萨应该这样布施，三轮体空，没有相可以执着安住，他的福德，就如十方虚空，不可思量。菩萨无上正等正觉之心，应该按照所教导的安住。’总而言之。" ], "english_translations": [ "English version", "Are they human forms? Engaging in such comparisons and distinctions, one gives rise to hatred and is unwilling to liberate them, saying, 'This is a sentient being.' This is the characteristic of sentient beings. One gives rise to love and desires to liberate them, saying, 'May you live a hundred years.