English
执着于我、人、众生、寿者。’", "‘为什么呢？如果执取非法相（Adharma-samjna），那就执着于我、人、众生、寿者。’", "‘所以不应该执取法，不应该执取非法。因为这个缘故，如来（Tathagata）常常说你们这些比丘，要知道我所说的法，如同用筏子来比喻一样。法尚且应该舍弃，何况不是法呢？’", "这正是回答如何安住、如何修行、如何降伏其心的提问。不住于相而行布施，是因为因地深厚。不见诸相而见如来（Tathagata），是因为果地深远。言说章句，就是指前面所说的无相的因果之说。持戒修福，不是在一尊佛、两尊佛、三四五尊佛那里种下善根，而是直接从无量千万尊佛那里种下善根的人，这些具有深厚根基的众生，仅仅一念信心，所得到的福德就已经无量了。他们不但没有四相，而且一切有和无的诸相，都已经全部空掉了，所以说没有法相，也没有非法相。", "在佛陀那里。" ], "english_translations": [ "English version:", "Therefore, can it be said that one sees the Tathagata (如来) in this way?", "○ Section 6: Rare is True Faith", "True faith is rare and precious, and only those who have experienced it can understand its mysteries.", "Seize the opportunity to enlighten beings in the present moment.", "Present all the principles openly for you to use,", "Picking them up casually means you are already late.", "The Tathagata (如来) is concerned that people may underestimate sentient beings and overestimate the importance of words and teachings. Therefore, the first half of the Buddha's answer is to guide sentient beings into the gate of pure faith; the second half is to show that pure faith transcends the realm of words and teachings. From this, it can be seen that the Buddha's manifested body is indeed a form, and the Dharma spoken by the Buddha is also a form. One must empty both the form of Dharma and non-Dharma in order to be called pure faith.", "Subhuti (须菩提) said to the Buddha, 'World Honored One, are there truly beings who, upon hearing such words and phrases, can generate genuine faith?'", "The Buddha said to Subhuti (须菩提), 'Do not say such things. In the five hundred years after the Tathagata's (如来) Parinirvana, there will be those who uphold the precepts and cultivate blessings. They will be able to generate faith in these phrases and regard them as true. Know that these people have not only planted roots of goodness with one Buddha, two Buddhas, three, four, or five Buddhas, but have already planted various roots of goodness with immeasurable millions of Buddhas. Upon hearing these phrases, even with just one thought of pure faith.'", "'Subhuti (须菩提), the Tathagata (如来) fully knows and fully sees that these beings can obtain such immeasurable merit.'", "'Why? Because these beings no longer have the perception of self (Atma-samjna), the perception of person (Pudgala-samjna), the perception of sentient beings (Sattva-samjna), or the perception of a life span (Ayusmat-samjna). They have no perception of Dharma (Dharma-samjna) and no perception of non-Dharma (Adharma-samjna).'", "'Why? Because if these beings grasp onto the perception of Dharma (Dharma-samjna) in their minds, they are attached to self, person, sentient being, and life span. If they grasp onto the perception of non-Dharma (Adharma-samjna), they are attached to self, person, sentient being, and life span.'", "'Why? Because if one grasps onto the perception of non-Dharma (Adharma-samjna), then one is attached to self, person, sentient being, and life span.'", "'Therefore, one should not grasp onto Dharma, and one should not grasp onto non-Dharma. For this reason, the Tathagata (如来) often says to you monks, know that my teaching is like a raft. Even the Dharma should be abandoned, how much more so what is not Dharma?'", "This is precisely answering the questions of how to abide, how to cultivate, and how to subdue the mind. Giving without abiding in form is due to the depth of the cause. Seeing the Buddha without seeing forms is due to the depth of the result. The words and phrases refer to the aforementioned teachings of causations and results without forms. Those who uphold the precepts and cultivate blessings, and who do not plant roots of goodness with one Buddha, two Buddhas, three, four, or five Buddhas, but directly plant roots with immeasurable millions of Buddhas, these beings with deep roots, with just one thought of faith, the merit they obtain is already immeasurable. Not only do they not have the four perceptions, but all perceptions of existence and non-existence are already emptied. Therefore, it is said that there is no perception of Dharma and no perception of non-Dharma.", "In the Buddha's place." ] } ``` -------------------------------------------------------------------------------- 种善。则缘胜。在无量佛所种善根。则根深。缘胜。则诸佛护念。根深。则般若熏心。此净信人。直下自信自心。性光陡露。诸相消亡。法相既无。则空相便现。夫无四相。则人空。无法相。则法空。无非法相。则空亦空。以清净无相心。受清净无相福。如渡海用筏。借法明心。心悟便当舍法。夫法是度生之具。尚不应恋。况非法。元无体相可据。岂可取着乎。 无量千万佛。即是本觉。一念生净信。即是始觉。净信。无所得信也。 历事善友。故能积集信因。集因于多佛所。缘胜也。种诸善根。久伏三毒。因胜也。 ○此不滞相。不执见之法。亦欲令舍。况滞相执见之非法。而可不舍乎。 ○无得无说分第七 无得无说本无传 默然良久别寻玄 商量据座无非咎 勘破分明出自然 承上章不可取法非法。而明无得无说之真法。 须菩提。于意云何。如来得阿耨多罗三藐三菩提耶。如来有所说法耶。 须菩提言。如我解佛所说义。无有定法。名阿耨多罗三藐三菩提。亦无有定法如来可说。 何以故。如来所说法。皆不可取。不可说非法非非法。 所以者何。一切贤圣。皆以无为法。而有差别。 上言法非法。皆不可取。则似乎无可得。无可说矣。无上菩提。超情离见。清净本然。随众生心。应所知量。众生根器无定。如来所说亦无定。何曾有一定法。可执定说得。若以为非法。则诸法既无。即真实相。实相不无。又不是非法。说是法不得。说是非法不得。凡一定 ```json { "translations": [ "现代汉语译本", "种下善因，则会结下殊胜的因缘。在无量诸佛处种下善根，则根基深厚。因缘殊胜，则诸佛护念。根基深厚，则般若智慧熏染内心。这种具有清净信心的人，当下就能自信自己的本心，自性的光明陡然显露，一切表象都消亡。既然没有了法的表象，那么空的表象便会显现。没有了四相（我相、人相、众生相、寿者相），就是人空。没有了法相，就是法空。没有了“非法相”，那么空也空掉了。用清净无相的心，接受清净无相的福报。如同渡海需要用筏子，借用佛法来明白自心。一旦领悟了自心，就应当舍弃佛法。佛法是用来度化众生的工具，尚且不应该贪恋，更何况是根本没有实体可以依据的“非法”呢？怎么可以执着它呢？", "无量千万佛，就是本觉（本有的觉悟）。一念生起清净的信心，就是始觉（开始觉悟）。清净的信心，是没有所得的信心。", "经历过许多善知识的教导，所以能够积累信心的因缘。在众多佛的处所积累因缘，就是因缘殊胜。种下各种善根，长久地降伏贪嗔痴三毒，就是因缘殊胜。", "这段话是不执着于表象，不执着于见解的教法，也是要人舍弃的。更何况是执着于表象和见解的“非法”，难道可以不舍弃吗？", "○无得无说分第七", "无得无说本来就没有传承，沉默良久之后再去寻找玄机。", "商量讨论，安坐于座位之上，都没有过错，勘破之后分明了然，自然显现。", "承接上一章“不可取法，不可取非法”的说法，来阐明无所得、无所说的真法。", "须菩提，你认为怎么样？如来证得了阿耨多罗三藐三菩提（无上正等正觉）吗？如来有所说法吗？", "须菩提回答说：‘依我理解佛所说的义理，没有固定的法，可以称为阿耨多罗三藐三菩提，也没有固定的法，是如来可以宣说的。’", "‘为什么呢？如来所说的法，都是不可执取的，不可宣说的，既不是法，也不是非法。’", "‘为什么这样说呢？一切贤圣，都是凭借无为法（不造作的法），而有差别。’", "前面说“法”和“非法”都不可执取，那么似乎就无可得、无可说了。无上菩提，超越情识和见解，清净本来如此。随着众生的心，应和众生所能理解的程度。众生的根器没有定数，如来所说的法也没有定数。哪里有什么一定的法，可以执着地认为能够说得清楚呢？如果认为是“非法”，那么一切法既然都空了，就是真实相。真实相不是没有，又不是“非法”。说是法也不对，说不是法也不对。凡是执着于一定的说法，" ], "english_translations": [ "English version", "Planting good seeds leads to excellent affinities. Planting good roots in the presence of countless Buddhas deepens the roots. Excellent affinities bring the protection of all Buddhas. Deep roots allow prajna (wisdom) to permeate the heart. Such a person with pure faith can directly trust their own mind, and the light of their nature suddenly reveals itself, causing all appearances to vanish. Since there is no appearance of the Dharma, the appearance of emptiness manifests. Without the four signs (self, person, sentient being, and lifespan), there is emptiness of self. Without the appearance of Dharma, there is emptiness of Dharma. Without the 'non-Dharma' appearance, even emptiness is emptied. Use a pure, formless mind to receive pure, formless blessings. Like using a raft to cross the sea, use the Dharma to understand the mind. Once the mind is enlightened, the Dharma should be abandoned. The Dharma is a tool for liberating beings and should not be clung to, let alone the 'non-Dharma,' which has no substance to rely on. How can one be attached to it?", "Countless millions of Buddhas are the original enlightenment (本觉). A single thought of pure faith is the initial enlightenment (始觉). Pure faith is faith without attainment.", "Experiencing many virtuous friends allows one to accumulate the causes of faith. Accumulating causes in the presence of many Buddhas is an excellent affinity. Planting various good roots and subduing the three poisons (greed, hatred, and delusion) for a long time is a superior cause.", "This teaching of not being attached to appearances and not clinging to views is also meant to be abandoned. How much more so should the 'non-Dharma' of being attached to appearances and clinging to views be abandoned?", "○ Section 7: No Attainment, No Speaking", "No attainment, no speaking, originally without transmission; silently pondering for a long time, then seeking the profound mystery.", "Discussing and deliberating, sitting in one's seat, there is no fault; thoroughly understanding, clearly and naturally revealing.", "Following the previous chapter's statement that 'neither Dharma nor non-Dharma should be grasped,' this clarifies the true Dharma of no attainment and no speaking.", "Subhuti, what do you think? Has the Tathagata (如来) attained Anuttara-Samyak-Sambodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment)? Does the Tathagata have anything to say?", "Subhuti replied, 'According to my understanding of the meaning of what the Buddha said, there is no fixed Dharma that can be called Anuttara-Samyak-Sambodhi, nor is there any fixed Dharma that the Tathagata can speak.'", "'Why is that? The Dharma spoken by the Tathagata is all ungraspable and unspeakable; it is neither Dharma nor non-Dharma.'", "'Why is this so? All sages and saints are differentiated by the unconditioned Dharma (无为法).'", "The previous statement that 'Dharma' and 'non-Dharma' are both ungraspable seems to imply that there is nothing to attain and nothing to say. Supreme Bodhi transcends emotions and views, and is inherently pure. It responds to the minds of sentient beings and corresponds to the extent of their understanding. The capacities of sentient beings are not fixed, and the Dharma spoken by the Tathagata is also not fixed. How can there be a fixed Dharma that can be grasped and definitively explained? If it is considered 'non-Dharma,' then since all Dharmas are empty, that is the true nature. The true nature is not non-existent, so it is not 'non-Dharma.' Saying it is Dharma is incorrect, and saying it is not Dharma is also incorrect.