English
", "Subhuti, what do you think?", "Would a Sakrdagamin (斯陀含, Once-returner, the second fruit of Arhatship) think, 'Have I attained the fruit of Sakrdagamin?'", "Subhuti replied, 'No, World Honored One.'", "Why not? Sakrdagamin is called 'once-returner,' but in reality, there is no returning, this is called Sakrdagamin." ] } ``` -------------------------------------------------------------------------------- 此声闻乘二果也。彼虽愿来一次受生。不着往来之相。是一往来。谓一来欲界。从此长往。此亦非有往来实住处也。 须菩提。于意云何。 阿那含。能作是念。我得阿那含果不。 须菩提言。不也世尊。 何以故。阿那含。名为不来。而实无不。来是故名阿那含。 此声闻乘三果也。凡情思虑已断。不愿来欲界受生。亦不着不来之相。并无不来处可住。 须菩提。于意云何。 阿罗汉。能作是念。我得阿罗汉道不。 须菩提言。不也世尊。 何以故。实无有法。名阿罗汉。 世尊。若阿罗汉作是念。我得阿罗汉道。即为着我人众生寿者。 此声闻乘四果也。虽三界俱断。一心不生。无法可学。未尝作念我是阿罗汉。亦非有可住之阿罗汉地。若阿罗汉自己作念。认着我是阿罗汉。此则与众生知见一般。即着四相矣。不曰果。而曰道者。声闻之道。至此圆满。有异于三果也。 世尊。佛说我得无诤三昧。人中最为第一。是第一离欲阿罗汉世尊。我不作是念。我是离欲阿罗汉。 欲界思惑最多。尘念欲行。我念欲遣。犹如水火不相和合。谓之诤。四果中。皆有无字。乃无为之法。三昧。云正受。亦名正见。念念常正。无一邪心。得道忘言。即是无诤三昧。取舍情忘。故为离欲阿罗汉。 世尊。我若作是念。我得阿罗汉道世尊则不说。须菩提。是乐阿兰那行者。 以须菩提。实无所行。而名须菩提。是乐阿兰那行。 阿兰那。云无喧杂。 ```json { "translations": [ "现代汉语译本", "这是声闻乘的二果（梵文：Sakadāgāmin，含义：一来果）。他虽然希望再来人间受生一次，但并不执着于往来之相，这便是‘一来’。所谓‘一来’，是指再来欲界一次，从此不再来。但这也不是真的有一个往来和停留的地方。", "须菩提，你认为怎么样？", "阿那含（梵文：Anāgāmin，含义：不来果）会这样想：‘我得到了阿那含果’吗？", "须菩提回答说：‘不会的，世尊。’", "为什么呢？阿那含，名为‘不来’，但实际上并没有一个‘不来’的实体，所以才叫做阿那含。", "这是声闻乘的三果（梵文：Anāgāmin，含义：不来果）。凡夫的情感思虑已经断除，不愿再来欲界受生，也不执着于‘不来’之相，并且没有一个‘不来’的地方可以停留。", "须菩提，你认为怎么样？", "阿罗汉（梵文：Arhat，含义：应供）会这样想：‘我得到了阿罗汉道’吗？", "须菩提回答说：‘不会的，世尊。’", "为什么呢？实际上并没有一个叫做‘阿罗汉’的法。", "世尊，如果阿罗汉这样想：‘我得到了阿罗汉道’，那就着了‘我相’、‘人相’、‘众生相’、‘寿者相’了。", "这是声闻乘的四果（梵文：Arhat，含义：应供）。虽然三界（欲界、色界、无色界）的烦恼都已断除，一心不生，没有可以学习的法，但从未想过‘我是阿罗汉’，也没有一个可以停留的‘阿罗汉’之地。如果阿罗汉自己这样想，认为自己是阿罗汉，那就和凡夫的知见一样，着了四相了。这里不称为‘果’，而称为‘道’，是因为声闻之道到此圆满，与三果不同。", "世尊，佛说我得到‘无诤三昧’，在人群中最为第一，是第一离欲的阿罗汉。世尊，我没有这样想：‘我是离欲的阿罗汉’。", "欲界的思惑最多，尘念和想要去除尘念的心，就像水火一样不能相容，这就叫做‘诤’。四果都带有‘无’字，是无为之法。‘三昧’，叫做‘正受’，也叫做‘正见’，念念都保持正念，没有一丝邪心。得道而忘言，这就是‘无诤三昧’。舍弃取舍之情，所以是离欲的阿罗汉。", "世尊，如果我这样想：‘我得到了阿罗汉道’，世尊就不会说：‘须菩提是乐于阿兰那（梵文：Araṇya，含义：寂静处）修行的人’了。", "因为须菩提实际上并没有任何行为，所以才被称为‘须菩提是乐于阿兰那修行的人’。", "阿兰那，意思是‘没有喧杂’。", "English version", "This is the second fruit of the Śrāvakayāna (the Vehicle of Disciples) (Sakadāgāmin, meaning: Once-Returner). Although he wishes to be reborn once more, he is not attached to the appearance of coming and going. This is what is meant by 'Once-Returner'. 'Once-Returner' means coming to the desire realm once more, and then never returning again. But this is not really a place of coming and going or dwelling.", "Subhuti, what do you think?", "Would an Anāgāmin (meaning: Non-Returner) think, 'I have attained the fruit of Anāgāmin'?", "Subhuti replied, 'No, World Honored One.'", "Why not? Anāgāmin is called 'Non-Returner', but in reality, there is no such thing as 'non-returning'. That is why it is called Anāgāmin.", "This is the third fruit of the Śrāvakayāna (Anāgāmin, meaning: Non-Returner). The emotions and thoughts of ordinary beings have been cut off. He does not wish to be reborn in the desire realm, nor is he attached to the appearance of 'non-returning'. And there is no place of 'non-returning' to dwell in.", "Subhuti, what do you think?", "Would an Arhat (meaning: Worthy One) think, 'I have attained the path of Arhat'?", "Subhuti replied, 'No, World Honored One.'", "Why not? In reality, there is no dharma called 'Arhat'.", "World Honored One, if an Arhat were to think, 'I have attained the path of Arhat,' then he would be attached to the characteristics of 'self,' 'person,' 'living being,' and 'lifespan'.", "This is the fourth fruit of the Śrāvakayāna (Arhat, meaning: Worthy One). Although the afflictions of the three realms (desire realm, form realm, formless realm) have been cut off, and a single thought does not arise, and there is no dharma to learn, he has never thought, 'I am an Arhat,' nor is there a place of 'Arhat' to dwell in. If an Arhat were to think this way, considering himself to be an Arhat, then he would be the same as the views of ordinary beings, and would be attached to the four characteristics. It is not called 'fruit' here, but 'path,' because the path of the Śrāvaka is complete at this point, which is different from the third fruit.", "World Honored One, the Buddha said that I have attained the 'Samadhi of Non-Contention,' and am the foremost among people, the foremost Arhat free from desire. World Honored One, I do not think, 'I am an Arhat free from desire.'", "The desire realm has the most afflictions of thought. Dusty thoughts and the mind that wants to eliminate dusty thoughts are like water and fire, which cannot be reconciled. This is called 'contention'. The four fruits all have the word 'non-', which is the dharma of non-action. 'Samadhi' is called 'right reception,' also called 'right view,' constantly maintaining right thought in every moment, without a single evil thought. Attaining the path and forgetting words is the 'Samadhi of Non-Contention'. Abandoning the emotions of taking and rejecting is why he is an Arhat free from desire.", "World Honored One, if I were to think, 'I have attained the path of Arhat,' then the World Honored One would not say, 'Subhuti is one who delights in practicing Araṇya (meaning: quiet place)'.", "Because Subhuti actually has no action, he is called 'Subhuti is one who delights in practicing Araṇya'.", "Araṇya means 'without noise and confusion'." ] } ``` -------------------------------------------------------------------------------- 亦云寂静行。此须菩提自述。以考证世尊也。 阿兰那。即无诤。即是清净行。清净行者。谓除去有所得心也。无诤而出于三昧。则非若世人有心忍耐之无诤。故为第一阿罗汉。证果实落处。全在清净无为的菩提心。而此心元无体相。无依住。不可取。不可说。所以亲到此地位。方知一毫执取不得。若才有可举似执着处。便着四相。而非四果圣人矣。 ○庄严净土分第十 庄严净土化人天 显正摧邪总是权 权实并行人借借 方知大道本无传 此章是徴明佛菩萨之受记严土。不可取说。结劝诸菩萨。无住生心。因喻明无相身之大。而空生深解也。 佛告须菩提。于意云何。如来昔在燃灯佛所。于法有所得不。 不也世尊。如来在燃灯佛所。于法实无所得。 此世尊自述以证须菩提也。八王子。皆师妙光。最后成佛者。为燃灯。乃释迦受记之师。恐人疑有师传。而须菩提。已知之深。下一实字。见从师非无开导指示。但以心传。而非以法传也。总之为佛虽有次第。禅心只在无著。 须菩提。于意云何。菩萨庄严佛土不。 不也世尊。何以故。庄严佛土者。即非庄严。是名庄严。 上言法无可得。此又借庄严以喻之。庄严世间佛土。通修万行六度。此庄严自心佛土。外貌美观。殊不足尚。故云即非。徒为虚名。故云是名。生清净心。是真庄严。亦以一切功德。成就庄严也。 是故须菩提。诸菩萨。摩诃萨。应如是生清净心。不应住色生心。不应住声香味触法生心。应 ```json { "translations": [ "现代汉语译本", "也称为寂静行。这是须菩提的自述，用来考证世尊（释迦牟尼佛）的说法。", "阿兰那（Aranya），就是无诤的意思，也就是清净行。所谓清净行，就是除去有所得的心。无诤出于三昧（Samadhi），就不是像世人那样用心忍耐的无诤。所以被称为第一阿罗汉（Arhat）。证果的实在之处，全在于清净无为的菩提心。而这个心原本没有体相，没有依住，不可取，不可说。所以亲身到达这个地位，才知道一毫执取都不能有。如果才有一点可以举出示人的执着之处，就着了四相，而不是四果圣人了。", "○庄严净土分第十", "庄严净土化人天，显正摧邪总是权。", "权实并行人借借，方知大道本无传。", "这一章是说明佛菩萨的受记严土，不可执取言说。劝告各位菩萨，无住生心。用比喻说明无相身之大，而须菩提（Subhuti）也深刻理解了。", "佛告诉须菩提：‘你的意思如何？如来（Tathagata）过去在燃灯佛（Dipamkara Buddha）那里，对于法有所得吗？’", "‘没有，世尊。如来在燃灯佛那里，对于法实在没有所得。’", "这是世尊（释迦牟尼佛）自述来印证须菩提的理解。八王子都以妙光为师，最后成佛的是燃灯佛，是释迦（Sakyamuni）受记之师。恐怕有人怀疑有师传，而须菩提已经深刻理解了。下一‘实’字，说明从师并非没有开导指示，只是以心传心，而不是以法传法。总之，佛虽有次第，禅心只在无著。", "‘须菩提，你的意思如何？菩萨庄严佛土吗？’", "‘不，世尊。为什么呢？庄严佛土，即非庄严，是名庄严。’", "上面说‘法无可得’，这里又借庄严来比喻。庄严世间佛土，通修万行六度。这是庄严自心佛土，外貌美观，殊不足尚。所以说‘即非’，徒有虚名，所以说‘是名’。生清净心，是真庄严，也是以一切功德，成就庄严。", "‘是故，须菩提，诸菩萨摩诃萨（Bodhisattva-Mahasattva），应如是生清净心。不应住色生心，不应住声香味触法生心，应" ], "english_translations": [ "English version", "It is also called the practice of stillness. This is Subhuti's self-narration, used to verify the words of the World Honored One (Sakyamuni Buddha).", "Aranya means non-contention, which is pure conduct. Pure conduct means removing the mind of attainment. Non-contention arises from Samadhi, so it is not like the non-contention of ordinary people who endure with their minds. Therefore, it is called the first Arhat. The real place of fruit attainment lies entirely in the pure and non-active Bodhi mind. And this mind originally has no substance, no reliance, cannot be grasped, and cannot be spoken of. Therefore, only by personally reaching this state can one know that not a single iota of attachment is permissible. If there is even a slight attachment that can be pointed out, then one is attached to the four characteristics and is not a sage of the four fruits.", "○ Section Ten: Adorning the Buddha Land", "Adorning the Buddha Land transforms humans and devas, revealing the correct and subduing the evil are all expedient means.", "Expedient and real coexist, people borrow and borrow, only then do they know that the Great Path has no transmission.", "This chapter explains that the prediction and adornment of the Buddha Lands by Buddhas and Bodhisattvas cannot be grasped and spoken of. It exhorts all Bodhisattvas to generate the mind without dwelling. It uses metaphors to illustrate the greatness of the formless body, and Subhuti deeply understands it.", "The Buddha told Subhuti, 'What do you think? When the Tathagata was with Dipamkara Buddha in the past, did he attain anything from the Dharma?'", "'No, World Honored One. When the Tathagata was with Dipamkara Buddha, he truly did not attain anything from the Dharma.'", "This is the World Honored One (Sakyamuni Buddha) self-narrating to confirm Subhuti's understanding. The eight princes all took Wonderful Light as their teacher, and the last to become a Buddha was Dipamkara Buddha, who was Sakyamuni's teacher of prediction. Fearing that people would suspect a lineage transmission, Subhuti already deeply understood this. The word 'truly' indicates that there was guidance and instruction from the teacher, but it was a transmission of mind to mind, not a transmission of Dharma. In short, although there is an order to becoming a Buddha, the Chan mind lies only in non-attachment.", "'Subhuti, what do you think? Do Bodhisattvas adorn Buddha Lands?'", "'No, World Honored One. Why? Adorning the Buddha Land is not adorning, it is called adorning.