English
' This is the characteristic of a life-span. With these four characteristics, there will be inverted delusions. How can this mind be subdued? This is what is meant by 'not rightly equal.' If one is not a Bodhisattva, then one is not truly enlightened.", "Subduing lies in dwelling and practice. Subduing in dwelling is true liberation; subduing in practice is non-abiding giving, which is to be free from characteristics.", "○ 'Without remainder' has two meanings: First, the karma of lifetimes is completely exhausted without remainder; second, all virtuous deeds are completely gathered without remainder.", "○ Section Four: The Wondrous Practice of Non-Abiding", "The wondrous practice of non-abiding seals three thousand,", "Breaking the seal of three thousand reveals the nature of heaven.", "The magpie's chatter and the crow's caw fully manifest,", "Where it is appropriate to be square or round, then be square or round.", "In the previous chapter, the method of subduing has been fully explained; the method of dwelling has also been fully explained. But the two words 'extinction and liberation' cannot be separated. Extinction occurs precisely where liberation occurs; liberation occurs precisely where extinction is eliminated. The Six Perfections are precisely the actual place of Nirvana.", "'Furthermore, Subhuti (one of the ten major disciples of Shakyamuni Buddha, foremost in understanding emptiness), a Bodhisattva should not be attached to the Dharma when practicing giving. That is, not being attached to giving in terms of form, not being attached to giving in terms of sound, smell, taste, touch, or Dharma. Subhuti, a Bodhisattva should give in this way, not being attached to characteristics. Why? If a Bodhisattva gives without being attached to characteristics, their merit is immeasurable. Subhuti, what do you think? Can the eastern space be measured?' 'No, World Honored One (a title of respect for the Buddha).' 'Subhuti, can the space in the south, north, west, intermediate directions, above, and below be measured?' 'No, World Honored One.' 'Subhuti, the merit of a Bodhisattva giving without being attached to characteristics is also like this, immeasurable.'", "'Subhuti, a Bodhisattva should simply dwell as taught.'", "This is a further response to Subhuti's question, 'How should one dwell?' It says that this mind has not been able to dwell because it seeks reward for doing good deeds, and has not been able to avoid clinging to thoughts. Only a Bodhisattva, with regard to the Dharma of non-abiding, practices giving. There are three kinds of giving: giving of wealth, giving of fearlessness, and giving of Dharma. Not being attached to sound, form, smell, taste, touch, or Dharma, giving these three without attachment, not only is there no characteristic, but there is also no mind. A Bodhisattva should give in this way, with the three wheels empty, without any characteristic to cling to and dwell in. Their merit is like the space of the ten directions, immeasurable. The mind of a Bodhisattva's unsurpassed, right, and equal enlightenment should dwell as taught.' In short." ] } ``` -------------------------------------------------------------------------------- 之。一无所住于心。而心无弗住矣。 世界中大者。莫过虚空。一切性中大者。莫过佛性。此虚空中。本无东西南北。若见东西南北。亦是住相。佛性本无我人众生寿者。若有此四相可见。即是众生性。不名佛性。所谓住相布施也。应者唯也。唯如上所说之教。住无相布施。即是菩萨。 弥勒偈云。檀义摄于六。资生无畏法。此中一二三。是名修行住。 ○无所住。不惟布施一法。乃至六波罗蜜。四无量心。菩提涅槃。俱无所住。无住而住。如十方虚空也。 ○如理实见分第五 如理实见本无差 圣凡同印一枝华 五叶联芳千古盛 至今天下有虚夸 上文说个不住相。尚未说出所以不当住相之故。得无量福德。只说得无相的福报。是应化边事。不曾说得无相的源头。至说凡所有相。皆是虚妄。虚妄之法。岂可住着。 须菩提。于意云何。可以身相见如来不。 不也。世尊。不可以身相得见如来。 何以故。如来所说身相。即非身相。佛告须菩提。凡所有相。皆是虚妄。若见诸相非相。即见如来。 此段辨验前说不住相布施。佛具三十二相。尚然非相。况布施而可著相乎。总之无相妙行。不在佛应化之相。而当见法身真体。世尊直告不可以相见如来。以如来所说之身。即法身也。故云非身。 非相者。乃如来无为之觉体也。既曰无为。如何可见。盖众生只因妄念。起诸种种分别。所以见有诸妄之相。不见非相之真相。若妄念不起。分别顿亡。则真实觉体。自尔现前 ```json { "translations": [ "现代汉语译本", "没有一丝一毫停留在心中，而心中又无所不包容。", "世界中最大的，莫过于虚空。一切本性中最大的，莫过于佛性（Buddha-nature）。这虚空中，本来就没有东西南北的分别。如果看到东西南北，那就是执着于表象。佛性本来就没有我、人、众生、寿者这四种相。如果能看到这四种相，那就是众生的本性，不能称为佛性。这就是所谓的执着于表象的布施。‘应’是‘唯’的意思，就是唯有按照上面所说的教导，安住于不执着表象的布施，才是菩萨（Bodhisattva）。", "弥勒（Maitreya）的偈语说：‘布施的意义涵盖六种，分别是资生、无畏、法。这其中一、二、三，是名为修行的安住。’", "不执着，不仅仅是布施这一种方法，乃至六波罗蜜（Six Paramitas）、四无量心（Four Immeasurables）、菩提（Bodhi，觉悟）、涅槃（Nirvana，寂灭），都应该不执着。不执着而安住，就像十方虚空一样。", "○如理实见分第五", "如理实见本无差，圣凡同印一枝华，五叶联芳千古盛，至今天下有虚夸。", "上文说了不要执着于表象，但还没有说清楚为什么不应该执着于表象的原因。只说得到无量的福德，只说了无相的福报，是应化边的事情，没有说到无相的源头。直到说‘凡所有相，皆是虚妄’，虚妄的法，怎么可以执着呢？", "须菩提（Subhuti），你的意思怎么样？可以凭借身体的表象见到如来（Tathagata）吗？", "不，世尊（Bhagavan）。不可以凭借身体的表象见到如来。", "为什么呢？如来说的身体的表象，就不是身体的表象。佛（Buddha）告诉须菩提：凡是所有表象，都是虚妄的。如果能见到诸相不是相，就能见到如来。", "这段辨别验证前面所说的不执着表象的布施。佛具有三十二相，尚且不是真实的相，更何况布施怎么可以执着于表象呢？总之，无相的微妙行为，不在佛应化之相，而应当见到法身的真实本体。世尊直接告诉我们不可以凭借表象见到如来，因为如来说的身体，就是法身，所以说不是身体。", "‘非相’，就是如来无为的觉悟本体。既然说是无为，怎么可以见到呢？是因为众生只是因为妄念，产生各种各样的分别，所以见到各种虚妄的表象，见不到非相的真相。如果妄念不生起，分别立刻消失，那么真实的觉悟本体，自然就会显现出来。" ], "english_translations": [ "English version", "Without dwelling on anything in the mind, yet the mind encompasses everything.", "The greatest thing in the world is space. The greatest thing in all natures is Buddha-nature. In this space, there is originally no east, west, south, or north. If you see east, west, south, or north, that is dwelling on appearances. Buddha-nature originally has no self, person, sentient being, or life-span. If these four characteristics can be seen, that is the nature of sentient beings, and it is not called Buddha-nature. This is so-called giving with attachment to appearances. 'Should' means 'only'. Only by dwelling in giving without attachment to appearances, as taught above, is one a Bodhisattva.", "Maitreya's verse says: 'The meaning of giving encompasses six: sustenance, fearlessness, and Dharma. Among these one, two, and three, are called dwelling in practice.'", "Non-attachment is not limited to the single practice of giving, but extends to the Six Paramitas, the Four Immeasurables, Bodhi (enlightenment), and Nirvana (liberation), all of which should be without attachment. Dwelling without dwelling is like the space of the ten directions.", "○ Section 5: Seeing Reality as It Is", "Seeing reality as it is, there is no difference; saint and ordinary share the same branch of flower. Five leaves connect their fragrance for a thousand ages; today the world is full of exaggeration.", "The previous text spoke of not dwelling on appearances, but did not explain why one should not dwell on appearances. It only spoke of obtaining immeasurable merit, only spoke of the merit of non-appearance, which is a matter of manifestation and transformation, and did not speak of the source of non-appearance. Until it says, 'All that has form is illusory,' how can one cling to illusory things?", "Subhuti, what do you think? Can the Tathagata be seen by means of bodily form?", "No, Bhagavan. The Tathagata cannot be seen by means of bodily form.", "Why is that? The bodily form spoken of by the Tathagata is not a bodily form. The Buddha told Subhuti: All forms are illusory. If you see all forms as non-forms, then you will see the Tathagata.", "This passage distinguishes and verifies the previously mentioned giving without attachment to appearances. The Buddha possesses thirty-two characteristics, yet they are not real characteristics. How much more so should giving not be attached to appearances? In short, the wonderful practice of non-appearance is not in the manifested form of the Buddha, but should be seen in the true essence of the Dharmakaya (Dharma body). The Bhagavan directly tells us that the Tathagata cannot be seen by means of appearances, because the body spoken of by the Tathagata is the Dharmakaya, therefore it is said to be not a body.", "'Non-appearance' is the unconditioned awakened essence of the Tathagata. Since it is said to be unconditioned, how can it be seen? It is because sentient beings only have deluded thoughts, which give rise to all kinds of discriminations, so they see all kinds of illusory appearances and do not see the true appearance of non-appearance. If deluded thoughts do not arise and discriminations immediately cease, then the true awakened essence will naturally appear." ] } ``` -------------------------------------------------------------------------------- 。所以云即见如来也。 ○正信希有分第六 正信希有个中知 呈机利物在当时 和盘托出从君用 信手拈来早是迟 如来恐人看众生太轻。看言说太重。所以佛答上半截。是引众生入净信门。下半截是表净信出言说外。可见佛之应身。固是相。佛所说之法。亦是相。必并法非法之相俱空。而后可以名净信也。 须菩提。白佛言。世尊。颇有众生。得闻如是言说章句。生实信不。 佛告须菩提。莫作是说。如来灭后。后五百岁。有持戒修福者。于此章句。能生信心。以此为实。当知是人。不于一佛。二佛。三四五佛。而种善根。已于无量千万佛所。种诸善根。闻是章句。乃至一念生净信者。 须菩提。如来悉知悉见。是诸众生。得如是无量福德。 何以故。是诸众生。无复我相。人相。众生相。寿者相。无法相。亦无非法相。 何以故。是诸众生。若心取相。即为着我人众生寿者。若取法相。即着我人众生寿者。 何以故。若取非法相。则着我人众生寿者。 是故不应取法。不应取非法。以是义故如来常说汝等比丘。知我说法。如筏喻者。法尚应舍。何况非法。 此正答住修降问也。无住行施。因深也。无相见佛。果深也。言说章句。即指前无相因果之说。持戒修福。不于一佛二佛三四五佛而种善根。直从无量千万佛所而种根者。此等大根众生。即一念信心。所得福已无量矣。不但无四相。即一切有无诸相。悉已皆空。故云无法相。亦无非法相。 在佛所 ```json { "translations": [ "现代汉语译本：", "所以说，这样才能算是见到如来（Tathagata）吗？", "○正信希有分第六", "真正的信心极其难得，其中奥妙只有过来人才能知晓，", "抓住时机教化众生，就在当下。", "将所有道理和盘托出任你使用，", "随意拈来，想要不落俗套，早就晚了。", "如来（Tathagata）是担心人们把众生看得太轻，把言语说教看得太重。所以佛陀回答的前半部分，是为了引导众生进入清净信心的门径；后半部分，是为了表明清净信心超越了言语说教的范畴。由此可见，佛陀的应化之身，固然是相；佛陀所说的法，也是相。必须将法和非法之相全部空掉，才可以称之为清净的信心。", "须菩提（Subhuti）禀告佛陀说：‘世尊，是否真的有众生，听闻了这样的言说章句，能够生起真实的信心呢？’", "佛陀告诉须菩提（Subhuti）：‘不要这样说。如来（Tathagata）灭度之后，后世的五百年中，有能够持戒修行、修积福德的人，对于这些章句，能够生起信心，并且认为这是真实的。应当知道，这个人不是仅仅在一尊佛、两尊佛、三四五尊佛那里种下善根，而是在无量千万尊佛那里，已经种下了各种善根。听闻这些章句，乃至仅仅一念之间生起清净的信心。’", "‘须菩提（Subhuti），如来（Tathagata）完全知晓、完全看见，这些众生，能够获得如此无量的福德。’", "‘为什么呢？因为这些众生，不再有我相（Atma-samjna）、人相（Pudgala-samjna）、众生相（Sattva-samjna）、寿者相（Ayusmat-samjna），没有法相（Dharma-samjna），也没有非法相（Adharma-samjna）。’", "‘为什么呢？因为这些众生，如果心中执取法相（Dharma-samjna），那就是执着于我、人、众生、寿者。如果执取非法相（Adharma-samjna），那就是