English
Any attachment to a fixed statement" ] } ``` -------------------------------------------------------------------------------- 是法。一定非法。可取可说者。皆属有为分别。菩提之法。是清净真如。不假分别。无所造作。曰无为法。惟其无为。则无有自体依住处。可以取着。可以言说。不独如来如是。一切贤圣。离此别无修证之路。差别。言法无定相。莫从凌猎。不可说非法非非法。作一句读。无为者。以正觉还我自性也。 从非法非非法看来法本无法。无法即法。以法为法固非正。以无为法不胜岐。故有差别。正深着以无为法之舛。 ○依法出生分第八 依法出生正话头 寸心剖出月中秋 不思善恶平怀处 不负平生海上流 此是较量持说此经功德。推明此经能出生佛法。而不住于佛法。以见非他功德可比。 须菩提。于意云何。若人满三千大千世界七宝以用布施。是人所得福德。宁为多不。 须菩提言。甚多世尊。 何以故。是福德。即非福德性。是故如来说福德多。 若复有人。于此经中受持。乃至四句偈等。为他人说。其福胜彼。 何以故。须菩提。一切诸佛。及诸佛阿耨多罗三藐三菩提法。皆从此经出。须菩提。所谓佛法者。即非佛法。 上文从无相无住无人无法无得无说。归到无为。则般若真宗。已了然矣。菩提一现。万法具足。无量福德从此生。无边佛法从此出。不可取。却是取不尽的。不可说。却是说不尽的。故遂以福德言。福德。非是有实性之福德。所以如影过镜。不碍镜光。如像在空。不离空色。福德亦何碍于多哉。若论真谛之理。本无染。安有净。本无迷。安有悟。 ```json { "translations": [ "现代汉语译本", "‘是法’，实际上并非固定的‘法’。凡是可以执取、可以言说的，都属于有为的分别念。菩提之法，是清净真如，不依赖分别，没有造作，称为‘无为法’。正因为是无为，所以没有自身的依处，可以执着。可以言说。不仅仅是如来如此，一切贤圣，离开这个就没有修证的道路。差别在于，说法没有定相，不要从凌乱处寻求。‘不可说非法非非法’，应该作为一句来理解。‘无为’，是用正觉来回归我们的自性。", "从‘非法非非法’的角度来看，法本无定法，无法即是法。以法为法固然不正，以无为法也容易产生偏差，所以才有差别。真正深入执着于无为法，反而会产生谬误。", "○ 依法出生分第八", "依法出生是真正的关键，寸心剖开，如中秋明月。\n不思善恶，保持平静的心怀，不辜负此生如海上漂流。", "这是比较受持和宣说此经的功德，阐明此经能够出生佛法，却不住于佛法，以此表明没有其他功德可以相比。", "‘须菩提，你认为怎么样？如果有人用充满三千大千世界的七宝来布施，这个人所得的福德，难道多不多呢？’", "须菩提回答说：‘非常多，世尊。’", "‘为什么呢？因为这个福德，并非福德的自性。所以如来说福德多。’", "‘如果有人，从这部经中受持，乃至四句偈等，为他人解说，他的福德胜过前者。’", "‘为什么呢？须菩提，一切诸佛，以及诸佛的阿耨多罗三藐三菩提法（无上正等正觉），都从此经中产生。须菩提，所谓佛法，实际上并非固定的佛法。’", "上文从无相、无住、无人、无法、无得、无说，归结到无为，那么般若真宗的精髓，就已经很清楚了。菩提一旦显现，万法具足，无量福德从此产生，无边佛法从此而出。不可执取，却是取之不尽的；不可言说，却是说之不尽的。所以才用福德来比喻。福德，并非是有实在自性的福德，所以像影子经过镜子，不妨碍镜子的光明；像影像在空中，不离空色的本质。福德又有什么妨碍它多呢？如果从真谛的道理来说，本来没有染污，哪里有清净？本来没有迷惑，哪里有觉悟？" ], "english_translations": [ "English version", "'This Dharma' is not a fixed 'Dharma'. All that can be grasped and spoken of belongs to conditioned discrimination. The Dharma of Bodhi is pure Suchness, not relying on discrimination, without fabrication, called 'Unconditioned Dharma'. Precisely because it is unconditioned, it has no self-nature to rely on, can be clung to, or spoken of. Not only is it so for the Tathagata, but for all sages, there is no path to cultivation and realization apart from this. The difference lies in that the Dharma has no fixed form; do not seek it from disorder. 'It cannot be said to be neither Dharma nor non-Dharma' should be understood as one sentence. 'Unconditioned' means using Right Awakening to return to our own nature.", "From the perspective of 'neither Dharma nor non-Dharma,' Dharma is originally without fixed Dharma; no-Dharma is Dharma. To take Dharma as Dharma is certainly incorrect, and to take unconditioned Dharma is also prone to deviation, hence the difference. Truly deeply clinging to unconditioned Dharma will lead to errors.", "○ Section 8: Being Born from Relying on the Dharma", "Being born from relying on the Dharma is the true key; splitting open the inch of heart is like the Mid-Autumn moon.\nWithout thinking of good or evil, maintaining a peaceful mind, not failing this life like drifting on the sea.", "This compares the merit of upholding and expounding this Sutra, elucidating that this Sutra can give rise to the Buddha Dharma, yet does not dwell in the Buddha Dharma, thereby showing that no other merit can compare.", "'Subhuti, what do you think? If someone were to use the seven treasures filling three thousand great thousand worlds for generosity, would the merit obtained by this person be much or not?'", "Subhuti replied, 'Very much, World Honored One.'", "'Why is that? Because this merit is not the self-nature of merit. Therefore, the Tathagata says the merit is much.'", "'If someone, from this Sutra, upholds, even four lines of verse, and explains it to others, their merit surpasses the former.'", "'Why is that? Subhuti, all Buddhas, and the Dharma of Anuttara Samyak Sambodhi (Unsurpassed Right and Perfect Enlightenment) of all Buddhas, arise from this Sutra. Subhuti, what is called Buddha Dharma is actually not fixed Buddha Dharma.'", "The above text, from no-form, no-abiding, no-person, no-Dharma, no-attainment, no-speaking, concludes to unconditioned, then the essence of the Prajna true school is already very clear. Once Bodhi appears, all Dharmas are complete, immeasurable merit arises from this, and boundless Buddha Dharma comes forth from this. It cannot be grasped, yet it is inexhaustible; it cannot be spoken of, yet it is endlessly spoken of. Therefore, it is compared to merit. Merit is not merit with a real self-nature, so it is like a shadow passing through a mirror, not hindering the mirror's light; like an image in the sky, not separate from the essence of emptiness and form. What hindrance does merit have to being much? If speaking from the principle of ultimate truth, there is originally no defilement, where is there purity? Originally no delusion, where is there enlightenment?" ] } ``` -------------------------------------------------------------------------------- 本无凡。安有圣。无依无住。从此出生佛法。 一切佛法。摄在四句偈中。更受之。持之。为人解说。如一灯传千万灯。其光明震耀。不挂一尘。比于三千世界。纯施七宝。真实不虚。奚啻胜彼福德哉。此经从心出。而一切法。及一切佛。皆出此心。中峰谓经中凡言四句偈。必上有乃至字。下有等字。言于此经中。受持一句二句。乃至四句。以至十百千句等也。 ○一相无相分第九 一相无相法中王 相中突出气昂昂 辉天鉴地包今古 尽在吾人鼻孔藏 如来说佛法从此经出。此经二字。全重在观照般若上。因历举四果所证所得所修处。逐一徴之。空生法眼顿开。答个甚大世尊。随又自徴云。如来何故说此大身。佛所说之大身。即是前所说诸相非相之如来身也。即是自己所说。以无为法之贤圣身也。佛说非身是名大身。更不烦费一分修证。亦不待加一毫扩充。 须菩提。于意云何。 须陀洹。能作是念。我得须陀洹果不。 须菩提言。不也世尊。 何以故。须陀洹。名为入流。而无所入。不入色声香味触法。是名须陀洹。 此声闻乘初果也。因推入流之故。不着一念。不入一尘。是名入流。入。逆也。谓逆生死流也。言逆流。则非实有此可逆。有彼可入而住之也。不入六尘。而入圣流。总是不取义。 须菩提于意云何。 斯陀含。能作是念。我得斯陀含果不。 须菩提言。不也世尊。 何以故。斯陀含。名一往来。而实无往来。是名斯陀含。 ```json { "translations": [ "现代汉语译本", "本性中本无凡俗，又哪里会有圣贤？不依赖任何事物，不执着于任何地方，佛法由此而生。", "一切佛法，都包含在四句偈中。如果有人能够接受它、坚持它、并为他人解释它，就像一盏灯点燃千万盏灯一样，它的光明照耀四方，不沾染一丝尘埃。这比用三千大千世界（一种宇宙概念）的七宝（金、银、琉璃、砗磲、玛瑙、珍珠、琥珀）来布施还要真实不虚，胜过那样的福德。这部经从心中产生，一切法和一切佛，都出自这颗心。中峰禅师说，经中凡是提到‘四句偈’，上面必定有‘乃至’二字，下面有‘等’字，意思是说，在这部经中，受持一句、两句，乃至四句，以至于十句、百句、千句等等。", "○一相无相分第九", "在一相无相的法中，它是王者，在万象之中，它突出而气势昂扬。它的光辉照耀天地，涵盖古今，却完全蕴藏在我们每个人的鼻孔之中。", "如来说，佛法从此经中产生。这里的‘此经’二字，完全侧重于观照般若（智慧）。因为佛陀列举了四果（须陀洹、斯陀含、阿那含、阿罗汉）所证、所得、所修之处，逐一询问须菩提。须菩提的法眼顿时打开，回答了一个‘甚大世尊’。佛陀随后又自己询问说：‘如来为什么说此大身？’佛所说的大身，就是前面所说的‘诸相非相之如来身’，也就是自己所说的‘以无为法之贤圣身’。佛说‘非身是名大身’，不需要花费一分修证的功夫，也不需要增加一毫的扩充。", "须菩提，你认为怎么样？", "须陀洹（预流果，初果阿罗汉），会这样想：‘我得到了须陀洹果吗？’", "须菩提回答说：‘不会的，世尊。’", "为什么呢？须陀洹，名为‘入流’，却没有进入任何地方，不进入色、声、香、味、触、法（六尘），这叫做须陀洹。", "这是声闻乘（小乘）的初果。因为推究‘入流’的缘故，不执着于一念，不进入一尘，这叫做‘入流’。‘入’，是逆的意思，指的是逆生死之流。说‘逆流’，就不是真的有一个可以逆的，有一个可以进入并停留的地方。不进入六尘，而进入圣流，总而言之就是不取着。", "须菩提，你认为怎么样？", "斯陀含（一来果，二果阿罗汉），会这样想：‘我得到了斯陀含果吗？’", "须菩提回答说：‘不会的，世尊。’", "为什么呢？斯陀含，名为‘一往来’，而实际上并没有往来，这叫做斯陀含。" ], "english_translations": [ "English version", "Originally, there is no mundane. How can there be sage? Without reliance, without dwelling, from this arises the Buddha-dharma.", "All Buddha-dharma is contained within a four-line verse. If one can receive it, uphold it, and explain it to others, it is like one lamp lighting a thousand lamps, its light shining in all directions, not stained by a single speck of dust. This is more real and not false than giving away the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber) throughout the three thousand great thousand worlds (a cosmic concept), surpassing that merit. This sutra arises from the mind, and all dharmas and all Buddhas arise from this mind. Master Zhongfeng said that whenever the 'four-line verse' is mentioned in the sutra, there must be the word 'even' above and the word 'etcetera' below, meaning that in this sutra, one receives and upholds one line, two lines, even four lines, up to ten, hundred, thousand lines, etcetera.", "○ Section 9: On the Oneness of Non-duality", "In the dharma of oneness and non-duality, it is the king. Among all phenomena, it stands out with imposing vigor. Its radiance illuminates heaven and earth, encompassing past and present, yet it is completely contained within the nostrils of each of us.", "The Tathagata (如来) said that the Buddha-dharma arises from this sutra. The words 'this sutra' here focus entirely on Prajna (智慧) contemplation. Because the Buddha listed the places where the four fruits (Srotaapanna, Sakrdagamin, Anagamin, Arhat) are attained, gained, and cultivated, he questioned Subhuti one by one. Subhuti's Dharma eye opened instantly, and he answered with a 'greatly honored World Honored One.' The Buddha then questioned himself, saying, 'Why does the Tathagata speak of this great body?' The great body spoken of by the Buddha is the 'Tathagata body that is not all forms' mentioned earlier, which is the 'virtuous and holy body of non-action' spoken of by oneself. The Buddha said, 'Non-body is called the great body,' requiring no effort of cultivation or attainment, nor needing any expansion.", "Subhuti, what do you think?", "Would a Srotaapanna (须陀洹, Stream-enterer, the first fruit of Arhatship) think, 'Have I attained the fruit of Srotaapanna?'", "Subhuti replied, 'No, World Honored One.'", "Why not? Srotaapanna is called 'entering the stream,' but there is nowhere to enter. One does not enter into form, sound, smell, taste, touch, or dharma (the six sense objects), this is called Srotaapanna.", "This is the first fruit of the Sravaka (声闻乘, Hearer) vehicle. Because of investigating the reason for 'entering the stream,' one does not cling to a single thought, one does not enter a single dust, this is called 'entering the stream.' 'Entering' means going against, referring to going against the stream of birth and death. Saying 'going against the stream' does not mean there is truly something to go against, or a place to enter and dwell. Not entering the six sense objects, but entering the holy stream, in short, it means not grasping.