金剛般若波羅蜜多心經 (Diamon wisdom sutra) (英譯3)

《金剛般若波羅蜜多心經(Diamon wisdom sutra)》(3)

 

第十九品 法界通分分 (UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, 19)

 

“須菩提！於意云何？若有人滿三千大千世界七寶以用布施，是人以是因緣，得福多不？”“如是，世尊！此人以是因緣，得福甚多。”“須菩提！若福德有實，如來不說得福德多；以福德無故，如來說得福德多。”

(因為法落入可計量、可分別時，是二元性的虛妄相，因福德是虛妄的、非實法，故可說多說少。)

"Subhåti, what do you think? Suppose there is a person who filled the trichiliocosm with the seven treasures for the purpose of charity. This person, with these Dependent origination-Dharmas, would obtain many merits, no?" "So it is, World Honored One. This person, with these Dependent origination-Dharmas, would obtain very many merits." "Subhåti, if that blessed deed were real, the Tathàgata would not have said that this person would obtain many merits. Since the blessed deed is unfounded, the Tathàgata says that the person would obtain many merits."

 

第二十品 離色離相分 (LEAVING BOTH FORM AND APPEARANCES, 20)

 

“須菩提！於意云何？佛可以具足色身見不？”“不也，世尊！如來不應以具足色身見。何以故？如來說：具足色身，即非具足色身，是名具足色身。”“須菩提！於意云何？如來可以具足諸相見不？”“不也，世尊！如來不應以具足諸相見。何以故？如來說：諸相具足，即非具足，是名諸相具足。”

(不應以色、相見佛，因色、相是因眾生業識而有。『一切眾生本來成佛』，故『離一切諸相，則名諸佛』，即是見佛。)

"Subhåti, what do you think? The Buddha can be seen by the perfect form of his body, no?" "No, World Honored One. The Tathàgata should not be seen by the perfect form of his body. And why? The Tathàgata has said that the thought of perfect form of his body is the nature of perfect form of body. It is merely named a perfect form of body." "Subhåti, what do you think? The Tathàgata can be seen by the perfect signs, no?" "No, World Honored One. The Tathàgata should not be seen by the perfect signs. And why? The Tathàgata has said that the thought of signs' perfection is the nature of perfect. It is also named the signs' perfection."

 

第二十一品 非說所說分 (WHAT IS SPOKEN IS NOT SPOKEN, 21)

 

“須菩提！汝勿謂如來作是念：‘我當有所說法。’莫作是念，何以故？若人言：如來有所說法，即為謗佛，不能解我所說故。須菩提！說法者，無法可說，是名說法。”爾時，慧命須菩提白佛言：“世尊！頗有眾生，於未來世，聞說是法，生信心不？”佛言：“須菩提！彼非眾生，非不眾生。何以故？須菩提！眾生眾生者，如來說非眾生，是名眾生。”

(法、相是因眾生業識而有，佛無無明業，故無虛妄法、相，所以佛無法可說。佛說法者，是依眾生業力因緣而有，故從眾生面是有佛說法，但於佛來說是不動，是無法可說。若菩薩有情識心，聞經的內容而生信心，則能遠離二元的四相，成就本有一元性的清明佛智慧。菩薩有情依於一元性的佛智，不再是業識力拘束，故是脫離三界，住心於實相，即此成就為『非眾生』，然業識未達完全的清明佛智，故依報、正報是『非不眾生』。)

"Subhåti, do not say that the Tathàgata composes this thought, 'I shall have an exposition of the Dharma.' Do not compose that thought. And why? If a person says that the Tathàgata has an exposition of the Dharma, then they have slandered the Buddha because they are unable to understand the reason for my preaching. Subhåti, Tathàgata who is the Dharma preacher lacks any Dharma which can be preached. It is merely nemed a Dharma preacher." At that time, the Venerable Subhåti said to the Buddha, "World Honored One, isn't it doubtful that there will be sentient beings in future eras yet to come who will give rise to the faithful mind upon hearing of this Dharma?" The Buddha replied, "Subhåti, they are not thoughts of diversities, nor are they not thoughts of diversities. And why? Subhåti, the ' thoughts of diversities ' of being, the Tathàgata has said, is the nature of diversities. It is merely named the of thoughts of diversities."

 

第二十二品 無法可得分 (NO DHARMA CAN BE OBTAINED, 22)

 

 須菩提白佛言：“世尊！佛得阿耨多羅三藐三菩提，為無所得耶？”佛言：“如是，如是。須菩提！我於阿耨多羅三藐三菩提乃至無有少法可得，是名阿耨多羅三藐三菩提。”

(佛智阿耨多羅三藐三菩提是離一切諸法、相，故無有少法可得。佛智恁麼運作的真如法，是不可思議、不可說法，非法、非非法。)

Subhåti said to the Buddha, "World Honored One, the Buddha's attainment of the supremely unexcelled bodhi is the attainment of nothing?" The Buddha replied, "So it is, so it is. Subhåti, in my supremely unexcelled bodhi (Buddha wisdom), there is not the slightest Dharma that can be attained allochthonously. This is merely named the supremely unexcelled bodhi."

 

第二十三品 淨心行善分 (A PURE MIND DOES WHOLESOME DEEDS, 23)

 

 復次，須菩提！是法平等，無有高下，是名阿耨多羅三藐三菩提；以無我、無人、無眾生、無壽者，修一切善法，即得阿耨多羅三藐三菩提。須菩提！所言善法者，如來說即非善法，是名善法。

(佛智阿耨多羅三藐三菩提是恁麼運作真如法，是一元性差別法，是法平等，不是有高下的二元性分別法。故佛智運行的一元性差別法，是不落入四相的二元性。)

"Furthermore, Subhåti, the truth-Dharma is equanimous, lacking high or low. This is named the supremely unexcelled bodhi. By having no self, having no other, having no diversity, and having no continuity, and cultivating of all the good Dharmas, therefore, clean and transform to the supremely unexcelled bodhi. Subhåti, the words 'good Dharmas', the Tathàgata has said, are the nature of good Dharmas. They are named good Dharmas.

 

第二十四品 福智無比分 (BLESSINGS AND WISDOM BEYOND COMPARE, 24)

 

“須菩提！若三千大千世界中所有諸須彌山王，如是等七寶聚，有人持用布施；若人以此《般若波羅蜜經》，乃至四句偈等，受持、為他人說，於前福德百分不及一，百千萬億分，乃至算數譬喻所不能及。”

 

"Subhåti, suppose that a person has accumulated mounds like the Mount Sumerus of the trichiliocosm of the seven treasures of such size and numbers as those Mount Sumerus for the purpose of charity. If a person receives, upholds, reads, and recites just four lines of verse in this 《Perfection of Wisdom Såtra》, and explains it for another person, the former's merit would not compare to a hundredth of his own. A trillionth part of his own, even, would be not be comparable to it.

 

第二十五品 化無所化分 (TRANSFORMING WITHOUT THERE BEING ANYONE TRANSFORMED, 25)

 

“須菩提！於意云何？汝等勿謂如來作是念：‘我當度眾生。’須菩提！莫作是念。何以故？實無有眾生如來度者。若有眾生如來度者，如來則有我、人、眾生、壽者。須菩提！如來說：‘有我者，則非有我，而凡夫之人以為有我。’須菩提！凡夫者，如來說則非凡夫。”

(凡夫識心落入二元分別而有四相，但因凡夫只是識心緣起的虛妄相，才被稱名凡夫。凡夫本來是佛，即是非凡夫、非相。)

"Subhåti, what do you think? Would you say that the Tathàgata has this thought, 'I shall save the sentient beings'? Subhåti, he does not have that thought. And why? Really, there are no sentient beings for the Tathàgata to save. If there were sentient beings for the Tathàgata to save, the Tathàgata then would have the thought of self, other, diversity, and continuity. Subhåti, the Tathàgata has said that having the thought of self then is the nature of self. Yet, confounded men take themselves as having a self. Subhåti, the Tathàgata has explained that confounded men, then, basically are the nature of men."

 

第二十六品 法身非相分 (THE DHARMA BODY IS NOT APPEARANCES, 26)

 

“須菩提！於意云何？可以三十二相觀如來不？”須菩提言：“如是！如是！以三十二相觀如來。”佛言：“須菩提！若以三十二相觀如來者，轉輪聖王則是如來。”須菩提白佛言：“世尊！如我解佛所說義，不應以三十二相觀如來。”爾時，世尊而說偈言：“若以色見我，以音聲求我，是人行邪道，不能見如來”

 

"Subhåti, what do you think? One can recognize the Tathàgata by the thirty-two marks, no?" Subhåti replied, "So it is, so it is. One recognizes the Tathàgata by the thirty-two marks." The Buddha said, "Subhåti, if one recognizes the Tathàgata by the thirty-two marks, then a wheel-turning noble king is this Tathàgata." Subhåti said to the Buddha, "World Honored One, as I understand the meaning of the Buddha's discourse, the Tathàgata should not be recognized by the thirty-two signs." At that time, the World Honored One proclaimed this verse (gàthà),

"If by form one looks for the Tathàgata Or by the sound of the voice seeks me, This person walks the wrong path And is unable to recognize the Tathàgata. "

 

第二十七品 無斷無滅分 (NOT DESTROYED NOR ANNIHILATED, 27)

 

“須菩提！汝若作是念：‘如來不以具足相故，得阿耨多羅三藐三菩提。’須菩提！莫作是念，‘如來不以具足相故，得阿耨多羅三藐三菩提。’須菩提！汝若作是念，發阿耨多羅三藐三菩提心者，說諸法斷滅。莫作是念！何以故？發阿耨多羅三藐三菩提心者，於法不說斷滅相。”

(相是法的用，故是法體所現，是離法體無相，離相無法體的性相一如。故具足的如來相，即是佛智阿耨多羅三藐三菩提所現，是相智一如。菩薩依佛智阿耨多羅三藐三菩提，離一切業識虛妄相的黑法，而成就俱足相白淨法。此白淨法是恁麼運作真如法，是運作法的實相，故於法不說斷滅相。)

"Subhåti, suppose you were to compose this thought, 'It is not by the perfect signs that the Tathàgata has attained the supremely unexcelled bodhi' (Buddha wisdom). Subhåti, do not compose that thought, 'It is not by the perfect signs that the Tathàgata has attained the supremely unexcelled bodhi (Buddha wisdom)'. Subhåti, suppose you were to compose this thought, 'Engendering the supremely unexcelled bodhicitta (Buddha wisdom) is said to be the Dharma of cessation'. Do not form that thought. And why? Because Dharma is thus Buddha wisdom, There are unity. Engendering the supremely unexcelled bodhicitta cannot be said to be the Dharma of cessation.

 

第二十八品 不受不貪分 (NO GREED AND NOTHING ACQUIRED, 28)

 

“須菩提！若菩薩以滿恆河沙等世界七寶布施；若復有人知一切法無我，得成於忍，此菩薩勝前菩薩所得功德。須菩提！以諸菩薩不受福德故。”須菩提白佛言：“世尊！云何菩薩不受福德？”“須菩提！菩薩所作福德，不應貪著，是故說不受福德。”

(因福德是虛妄的、非實法，是有情無明識心緣起法的產物，雖有將來的異熟善果，但卻是障礙涅槃的。菩薩以寂靜涅槃為目的，故應遠離福德。)

"Subhåti, suppose a bodhisattva filled worlds numbering like the sands of the Ganges River with the seven treasures for the purpose of charity. Suppose, again, there is a person who knows every thing(Dharma) is selfless and so attains the complete embrace of them. This bodhisattva would overcome the former bodhisattva's attainment of virtue. Subhåti, it is because this bodhisattvas do not receive blessed virtue." Subhåti addressed the Buddha, saying, "World Honored One, how is it bodhisattvas do not receive blessed virtue?" "Subhåti, the bodhisattva's performance of blessed deeds should not be subject to craving or attachment. Because he is selfless, this is why I say they do not receive blessed virtue.

 

第二十九品 威儀寂淨分 (THE QUIESCENCE OF HIS AWESOME DEMEANOR, 29)

 

“須菩提！若有人言：如來若來若去、若坐若臥，是人不解我所說義。何以故？如來者，無所從來，亦無所去，故名如來。”

(來去、動靜，都是無明識性的緣起法用，如來無無明，故無來去，是心行滅處。)

"Subhåti, if there is a person who says the Tathàgata comes, goes, sits, or lies down. This person does not understand the meaning of my discourse. And why? A 'Tathàgata' means Nirvana, without a place from whence to come and also is without a place to which to go. That is why he is named a Tathàgata."

 

第三十品 一合理相分 (THE PRINCIPLE OF A UNITY OF APPEARANCES, 30)

 

“須菩提！若善男子、善女人，以三千大千世界碎為微塵，於意云何？是微塵眾寧為多不？”“甚多，世尊！何以故？若是微塵眾實有者，佛則不說是微塵眾，所以者何？佛說：微塵眾，即非微塵眾，是名微塵眾。世尊！如來所說三千大千世界，則非世界，是名世界。何以故？若世界實有，則是一合相。如來說：‘一合相，則非一合相，是名一合相。’須菩提！一合相者，則是不可說，但凡夫之人貪著其事。”

(所說的法體『非相』、『非微塵眾』、『非世界』、『非一合相』，都是四大所恁麼運作的真如法，是不可思議、不可說，心行滅處的。)

"Subhåti, suppose a good son or good daughter were to grind a trichiliocosm to atoms. What do you think? These atoms would be many, no?" "Very many, World Honored One. And why? If these atoms were thus the nature of atom, the Buddha then would not say the atoms are myriad. And why is that? The Buddha has said thought of atoms then are the nature of atoms. These are named atoms. World Honored One, the Tathàgata has said that the thought of trichiliocosm of worlds then is the nature of worlds. These are named worlds. And why? If the worlds were thus the nature of worlds, then these world appear as a single entity. The Tathàgata has said that the appearance of a single entity is the nature of the appearance of a single entity. This is named a single entity." "Subhåti, the nature of the appearance of a single entity, then, is inexpressible. Only confounded men crave and are attached to their own doings.

 

第三十一品 知見不生分 (KNOWLEDGE AND VIEWS ARE NOT PRODUCED, 31)

 

“須菩提！若人言：佛說我見、人見、眾生見、壽者見。須菩提！於意云何？是人解我說義不？”“不也，世尊！是人不解如來所說義。何以故？世尊說：我見、人見、眾生見、壽者見，即非我見、人見、眾生見、壽者見，是名我見、人見、眾生見、壽者見。”“須菩提！發阿耨多羅三藐三菩提心者，於一切法，應如是知，如是見，如是信解，不生法相。須菩提！所言法相者，如來說即非法相，是名法相。”

 

"Subhåti, suppose someone says the Buddha has spoken of a view of self, a view of a person, the view of sentient beings, or the view of a soul. Subhåti, what do you think? This person understands the meaning of my discourse, no?" "No, World Honored One. This person would not understand the meaning of the Tathàgata’s discourse. And why? The World Honored One has said the thought of a self, the thought of other, the thought of diversity, and the thought of continuity; then, are the nature of the a self, the nature of other, the nature of diversity, and the nature of continuity. These are merely named the thought of a self, the thought of other, the thought of diversity, and the thought of continuity." "Subhåti, in the supremely unexcelled bodhi all Dharmas thus should be known, thus be recognized, and thus be faithfully understood without the thuoghts of the  Dharma. Subhåti, the Tathàgata has said the words 'thought of the Dharma,' then, are the nature of the Dharma. This is named the thought of the Dharma.

 

第三十二品 應化非真分 (RESPONSES AND TRANSFORMATIONS ARE UNREAL, 32)

 

“須菩提！若有人以滿無量阿僧祗世界七寶持用布施，若有善男子、善女人發菩提心者，持於此經，乃至四句偈等，受持讀誦，為人演說，其福勝彼。云何為人演說，不取於相，如如不動。何以故？”“一切有為法，如夢幻泡影，如露亦如電，應作如是觀”佛說是經已，長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷，一切世間、天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。

 

"Subhåti, suppose there is a person who fills the measureless asaïkhya of worlds with the seven treasures for the purpose of charity. And suppose there is a good son or good daughter who engenders the bodhicitta, upholding just four lines of verse in this Såtra; receiving, upholding, reading, reciting, and giving extensive explanations of it for others. That blessed virtue would overcome the other's. And how would they give extensive explanations for other people? By not taking up the thought of the Daharma, and unmoving the mind. And why?"All Dependent origination-Dharmas Are like dreams, illusions, bubbles, shadows; Like dew and also like lightning. Thus should they be contemplated."

Once the Buddha had expounded this Såtra, the venerable Subhåti, the monks, nuns (bhikùuõãs), laymen (upàsakas), and laywomen (upàsikàs), and the deities, humans, and asuras in all the worlds who had heard the Buddha's discourse were all greatly elated. Faithfully did they accept and hand down the practice of the Diamond Perfection of Wisdom Såtra.

 

參考資料：

(1) 转自学佛网：http://big5.xuefo.net/nr/article0/4027.html

(2) http://www.fodian.net/English/index.htm

 

金剛般若波羅蜜多心經 (Diamon wisdom sutra) (英譯2)

《金剛般若波羅蜜多心經(Diamon wisdom sutra)》(2)

 

第十三品 如法受持分 (ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", 13)

 

 爾時，須菩提白佛言：“世尊！當何名此經，我等云何奉持？”佛告須菩提：“是經名為《金剛般若波羅蜜》，以是名字，汝當奉持。所以者何？須菩提！佛說般若波羅蜜，則非般若波羅蜜。須菩提！於意云何？如來有所說法不？”須菩提白佛言：“世尊！如來無所說。”“須菩提！於意云何？三千大千世界所有微塵是為多不？”須菩提言：“甚多，世尊！”“須菩提！諸微塵，如來說非微塵，是名微塵。如來說：世界，非世界，是名世界。須菩提！於意云何？可以三十二相見如來不？”“不也，世尊！何以故？如來說：三十二相，即是非相，是名三十二相。”“須菩提！若有善男子、善女人，以恆河沙等身命布施；若復有人，於此經中，乃至受持四句偈等，為他人說，其福甚多。”

(即是說『般若波羅蜜』是相，『非般若波羅蜜』是體。『微塵』是相，『非微塵』是體，是名微塵。『世界』是相，『非世界』是體，是名世界。也就是說「相與體」是一體的依他緣起的法，名字是遍計執的非法。『三十二相』是相，『非三十二相』是體，是名三十二相。『如來』是相，『非如來』是體，然這是識心的緣起法，這是不定法，不是有個永恆不變的如來。所以這『如來說法』是因緣法相，非有一個主體的如來在說法。『非如來』雖是『如來』的體，但這體的用『如來說法』是依著因緣變化的。也就是說『非如來』這體，因緣介入說法時，就轉變成『如來說法』的體，故沒有一個永恆不變的如來在說法。這即是「如來無所說」。)

At that time, Subhåti said to the Buddha, "World Honored One, what shall be the name of this Såtra? How are we to transmit and uphold it?" The Buddha addressed Subhåti, "This Såtra's name is the Diamond [Cutting] Perfection of Wisdom. With the words of this title, you should transmit and uphold it. And why is that? Subhåti, the Buddha says that it is the thought of perfection of wisdom (praj¤àpàramità), so it is the nature of perfection of wisdom. "Subhåti, what do you think? The Tathàgata has an exposition of the Dharma, no?" Subhåti said to the Buddha, "World Honored One, because not a eternal Tathàgata that he has exposition." "Subhåti, what do you think? The atoms of the trichiliocosm are many, no?" Subhåti replied, "Very many, World Honored One." "Subhåti, the Tathàgata has said that the thought of atoms are the nature of atoms. They are named 'atoms'. The Tathàgata has explained that the thought of worlds are the nature of worlds. They are named 'worlds'. Subhåti, what do you think? One can see the Tathàgata by the thought of thirty-two, no?" "No, World Honored One. One cannot see of the Tathàgata by the thought of thirty-two. And why? The Tathàgata has explained that the thought of thirty-two are the nature of the thought of thirty-two. They are named the 'the thought of thirty-two'." "Subhåti, suppose there are good sons and good daughters that give charity and whose lives are equal to the sands of the Ganges River. And suppose again there is a person who receives and keeps four lines of verse from within this Såtra and explains it for another person. His merit would be much more."

 

                                                                                    

第十四品 離相寂滅分 (LEAVING APPEARANCES AND STILL CESSATION, 14)

 

 爾時，須菩提聞說是經，深解義趣，涕淚悲泣，而白佛言：“希有，世尊！佛說如是甚深經典，我從昔來所得慧眼，未曾得聞如是之經。世尊！若復有人得聞是經，信心清淨，則生實相，當知是人，成就第一希有功德。世尊！是實相者，即是非相，是故如來說名實相。世尊！我今得聞如是經典，信解受持不足為難，若當來世，後五百歲，其有眾生，得聞是經，信解受持，是人則為第一希有。何以故？此人無我相、人相、眾生相、壽者相。所以者何？我相即是非相，人相、眾生、相壽者相即是非相。何以故？離一切諸相，則名諸佛。”

佛告須菩提：“如是！如是！若復有人得聞是經，不驚、不怖、不畏，當知是人甚為希有。何以故？須菩提！如來說第一波羅蜜，非第一波羅蜜，是名第一波羅蜜。須菩提！忍辱波羅蜜，如來說非忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體，我於爾時，無我相、無人相、無眾生相、無壽者相。何以故？

 我於往昔節節支解時，若有我相、人相、眾生相、壽者相，應生嗔恨。須菩提！又念過去於五百世作忍辱仙人，於爾所世，無我相、無人相、無眾生相、無壽者相。是故須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心，不應住色生心，不應住聲香味觸法生心，應生無所住心。若心有住，則為非住。是故佛說：‘菩薩心不應住色布施。’須菩提！菩薩為利益一切眾生，應如是布施。如來說：一切諸相，即是非相。又說：一切眾生，即非眾生。須菩提！如來是真語者、實語者、如語者、不誑語者、不異語者。須菩提！如來所得法，此法無實無虛。須菩薩，若菩薩心住於法而行布施，如人入暗，則無所見。若菩薩心不住法而行布施，如人有目，日光明照，見種種色。須菩提！當來之世，若有善男子、善女人，能於此經受持讀誦，則為如來以佛智慧，悉知是人，悉見是人，皆得成就無量無邊功德。”

(前文所說的『非身』、『非佛法』、『非般若波羅蜜』、『非微塵』、『非世界』、『非三十二相』、『非如來』，及此段的『非相』、『非眾生』、『非第一波羅蜜』、『非忍辱波羅蜜』都是指實相，而這實相是識心異熟種子依真如法緣起的，是一元性的，是不落入二元分別的四相的。菩薩心識是依於真如法而一元性的緣起的，故不是住色聲香味觸法六塵生心的。若菩薩識心有住，則為住依真如法緣起的『非住』實相。所以說離一切諸相，則名諸佛，因為菩薩不住於相，而是住於『非住』實相。)

At that time Subhåti, having heard this Såtra expounded, deeply understood its meaning suddenly. He wept and lamented, and then addressed the Buddha, saying, "It is extraordinary, World Honored One, that the Buddha expounds such a profound Såtra as this. Since the time I have had the wisdom-eye, I have never before heard such a Såtra. World Honored One, if again there is a person who hears this Såtra with a faithful mind that is pure, then in them will arise the sign of the real. It should be known that this person will have consummated the best, most extraordinary virtue. World Honored One, this sign of the real then is the nature of the real. This is why the Tathàgata has said that it is called the 'sign of the real'. World Honored One, thus having heard this Såtra and faithfully understood it, receiving and upholding it is no longer difficult for me. If the sentient beings who come into the world in the last five hundred year era hear this Såtra with faithful understanding, receive and uphold it, they then would be made most extraordinary. And why? These people would not have the thought of a self, other, diversity, and continuity. And why is that? The thought of the self then are the nature of self. The thought of other, thoughts of diversities, and thought of continuity then are the nature of other, diversity, and continuity. And why? Being free of all thoughts, but dwell in nature of those which therefore is what is named a Buddha."

The Buddha addressed Subhåti, saying, "So it is, so it is. If again there is a person who hears this Såtra, and is not astonished, not alarmed, and not fearful; it should be known that this person would be most extraordinary. And why? Subhåti, the Tathàgata's exposition of the thought of first perfection is the nature of first perfection. It is merely named the first perfection. Subhåti, the thought of perfection of tolerance (kùànti-pàramità), that Tathàgata has explained, is the nature of the perfection of tolerance. And why? Subhåti, I had formerly had my body cut to pieces by King Kaliïga and at that time was without the thought of a self, without the thought of other, without the thought of diversities, and without the thought of continuity. And why? in that former time I had been cut apart limb from limb. If I had had the thought of a self, the thought of other, the thought of diversity, and the thought of continuity, I would have become angry and indignant. "Furthermore, Subhåti, I recall that in the past five hundred incarnations I had been an ascetic practicing tolerance. In that incarnation, I was without the thought of a self, the thought of other, the thought of diversity, and the thought of continuity. This is why, Subhåti, the bodhisattva should be free of all thoughts when engendering the supremely unexcelled bodhicitta (Buddha wisdom). He should not dwell in forms when giving rise to that mind. He should not dwell in sounds, odors, tastes, tactile sensations, or ideas when giving rise to that mind. He should not dwell in outer substances when giving rise to that mind. If in that mind he has an abode, then it would be the nature of real. This is why the Buddha has said that the bodhisattva's mind should not dwell in the forms of charity. Subhåti, the bodhisattva who bestows blessings on all the sentient beings should thus be charitable. The Tathàgata has said that all thoughts then are the nature of the thoughts. Further, he has said that all thought of the sentient beings, therefore, are the nature of the sentient beings. Subhåti, the Tathàgata speaks truly, really, thus, not with trickery, and no with contradiction. Subhåti, the Dependent origination-Dharma that the Tathàgata has attained is neither real nor illusion. Subhåti, if a bodhisattva's mind dwells in the Dharma (Dependent origination-Dharmas or unfounded-Dharmas) while practicing charity, it would be like a person walking in darkness and who sees nothing. If a bodhisattva's mind does not dwell in the Dharma while practicing charity, it would be like a person who has eyes to see the sunlight that illuminates all the various forms. Subhåti, in the future era there will be good sons and good daughters able to receive, uphold, read, and recite what is in this Såtra. For the Tathàgata fully knows and fully sees these people with the Buddha's wisdom. I can say that they all shall attain the consummation of that measureless and boundless virtue.

 

第十五品 持經功德分 (THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA, 15)

 

“須菩提！若有善男子、善女人，初日分以恆河沙等身布施，中日分復以恆河沙等身布施，後日分亦以恆河沙等身布施，如是無量百千萬億劫以身布施；若復有人，聞此經典，信心不逆，其福勝彼，何況書寫、受持、讀誦、為人解說。須菩提！以要言之，是經有不可思議、不可稱量、無邊功德。如來為發大乘者說，為發最上乘者說。若有人能受持讀誦，廣為人說，如來悉知是人，悉見是人，皆得成就不可量、不可稱、無有邊、不可思議功德。如是人等，則為荷擔如來阿耨多羅三藐三菩提。何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，則於此經，不能聽受讀誦、為人解說。須菩提！在在處處，若有此經，一切世間、天、人、阿修羅，所應供養；當知此處則為是塔，皆應恭敬，作禮圍繞，以諸華香而散其處。”

 

"Subhåti, suppose there are good sons and good daughters who, in the morning, in numbers equaling that of the sands of the Ganges, give themselves in charity; who, in the afternoon, in numbers equaling that of the sands of the Ganges, give themselves in charity; who, in the evening, in numbers equaling that of the sands of the Ganges, give themselves in charity; and thus for measureless billions of aeons (kalpas) give themselves in charity. Suppose, again, that there is a person who hears this Såtra with a faithful mind that is not contrary, his blessedness would overcome theirs. How much more so would it be if he copies, receives, upholds, reads, and recites it, and then explains it for another person? Subhåti, essentially speaking, this Såtra has a meaning that is inconceivable, inexpressible, and boundless in virtue. The Tathàgata expounds it for those of setting forth the great vehicle and expounds it for those setting forth the supreme vehicle. If there is a person who is able to receive, uphold, read, and recite this Såtra and widely explain it to another person, the Tathàgata fully knows and fully sees that such a person will attain the consummation of an unfathomable, inexpressible, boundless, and inconceivable virtue. Thus such a person therefore carries on the Tathàgata’s supremely unexcelled Bodhi (Buddha wisdom). And why? Subhåti, if there is satisfaction found in the Theravada Dharma, that is dwelling in the thought of a self, the thought of other, the thought of diversity, and the thought of continuity. Therefore, there could not be the ability to receive, uphold, recite, or explain it for another person what is in this Såtra. Subhåti, wherever it resides, in whatever place, if therein is this Såtra, the deities, humans, and asuras of all of the worlds should give offerings there. It should be known that this place then is a pagoda. All should pay respect to it by circumambulating and scattering flowers and incense around it.

 

第十六品 能淨業障分 (KARMIC OBSTRUCTIONS CAN BE PURIFIED, 16)

 

“復次，須菩提！若善男子、善女人，受持讀誦此經，若為人輕賤，是人先世罪業，應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。”“須菩提！我念過去無量阿僧祗劫，於然燈佛前，得值八百四千萬億那由他諸佛，悉皆供養承事，無空過者，若復有人， 於後末世，能受持讀誦此經，所得功德，於我所供養諸佛功德，百分不及一，千萬億分、乃至算數譬喻所不能及。須菩提！若善男子、善女人，於後末世，有受持讀誦此經，所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。須菩提！當知是經義不可思議，果報亦不可思議。”

(若有情眾生雖受業識及習氣所縛而落入二元性的煩惱中，若能信解、奉行此經則是菩薩。能遠離二元性的我相、人相、眾生相、壽者相，則能不住相奉行六波蘿蜜，所有業行功德成就白法，自然能消滅業種子及習氣種子。)

"Furthermore, Subhåti, if good sons and good daughters who receive, uphold, read, and recite this Såtra should be slighted or insulted, they would have committed evil deeds in prior being and as a result fallen into that unpleasant path. Because of that, they are slighted and insulted in the present life by others. When the prior being’s evil deeds then have been extirpated, they shall attain the supremely unexcelled Bodhi (Buddha wisdom). Subhåti, I recall that in the past, a measureless asaïkhya aeons ago, before I was with the Buddha Dãpa§kara, I had met eighty-four quintillions of Buddhas, had given offerings to all of them, and had received their work without needless error. Suppose, again, there is someone in the last phase era who is able to receive, uphold, read, and recite this Såtra, and attain the merit of it. The merit of my giving offerings to all of those Buddhas would not compare to a hundredth of his merit. Even a trillionth of the his merit could not compare to it. Subhåti, if I were to fully enunciate the extent of the merit attained by that good son or good daughter in the last phase era who shall receive, uphold, read, and recite this Såtra, some of the people's minds in this audience would be confounded, become doubtful, and not believe it. Subhåti, it should be known that this Såtra's meaning is inconceivable. The fruit of its reward is also inconceivable.

 

第十七品 究竟無我分 (ULTIMATELY THERE IS NO SELF, 17)

 

 爾時，須菩提白佛言：“世尊！善男子、善女人，發阿耨多羅三藐三菩提心，云何應住？云何降伏其心？”佛告須菩提：“善男子、善女人，發阿耨多羅三藐三菩提者，當生如是心，我應滅度一切眾生。滅度一切眾生已，而無有一眾生實滅度者。 何以故？須菩提！若菩薩有我相、人相、眾生相、壽者相，則非菩薩。

 所以者何？須菩提！實無有法發阿耨多羅三藐三菩提者。”“須菩提！於意云何？如來於然燈佛所，有法得阿耨多羅三藐三菩提不？”“不也，世尊！如我解佛所說義，佛於然燈佛所，無有法得阿耨多羅三藐三菩提。”佛言：“如是！如是！須菩提！實無有法如來得阿耨多羅三藐三菩提。須菩提！若有法得阿耨多羅三藐三菩提，然燈佛則不與我授記：汝於來世，當得作佛，號釋迦牟尼。以實無有法得阿耨多羅三藐三菩提，是故然燈佛與我授記，作是言：‘汝於來世，當得作佛，號釋迦牟尼。’何以故？如來者，即諸法如義。若有人言：‘如來得阿耨多羅三藐三菩提’。須菩提！實無有法，佛得阿耨多羅三藐三菩提。須菩提！如來所得阿耨多羅三藐三菩提，於是中無實無虛。是故如來說：一切法皆是佛法。須菩提！所言一切法者，即非一切法，是故名一切法。須菩提！譬如人身長大。”須菩提言：“世尊！如來說：人身長大，則為非大身，是名大身。”“須菩提！菩薩亦如是。若作是言：‘我當滅度無量眾生’，則不名菩薩。 何以故？須菩提！無有法名為菩薩。是故佛說：一切法無我、無人、無眾生、無壽者。須菩提！若菩薩作是言，‘我當莊嚴佛土’，是不名菩薩。 何以故？如來說：莊嚴佛土者，即非莊嚴，是名莊嚴。須菩提！若菩薩通達無我法者，如來說名真是菩薩。

(菩薩發菩提心依佛智住於『非住』實相，所以雖是滅度一切眾生法與非法，而知因諸相是虛妄，無有一眾生實滅度者。菩薩只是依佛智而斷離無明緣起的虛妄相，自然成就佛智明的功德，即『名諸佛』，故雖成就作佛，而於法無所得。所以《華嚴經》說：『一切眾生皆有如來智慧德相，但以妄想、執著而不能證得。』《圓覺經》說：『一切眾生本來成佛』，『一切眾生本來是佛』。)

At that time, Subhåti said to the Buddha, "World Honored One, in what should good sons and good daughters dwell when engendering the supremely unexcelled bodhicitta (Buddha wisdom)? How should they subdue their minds?" The Buddha addressed Subhåti, saying, "Goods sons and good daughters engendering the supremely unexcelled bodhicitta (Buddha wisdom) will give rise to this thought, 'I shall liberate all Dependent origination-Dharmas or unfounded-Dharmas. Having liberated all of the Dependent origination-Dharmas or unfounded-Dharmas, there are really no truth-Dharma who are liberated.' And why? Subhåti, if a bodhisattva has the thought of a self, the thought of other, the thought of diversity, and the thought of continuity, then he is not a bodhisattva. And why is that? Subhåti, because all beings have original Buddha wisdom, really there is no one who has attained allochthonous Buddha wisdom. Subhåti, what do you think? When the Tathàgata was with the Buddha Dãpa§kara, he possessed the Dharma and could attain the supremely unexcelled bodhi (Buddha wisdom), no?" "No, World Honored One. As I have understood the meaning of the Buddha's discourse, when the Buddha was with the Buddha Dãpa§kara he did not possess the Dharma that could attain the supremely unexcelled bodhi." The Buddha replied, "So it is, so it is. Subhåti, really there is no existent Dharma that the Tathàgata has attained allochthonously in the supremely unexcelled bodhi. Subhåti, if there were a Dharma that the Tathàgata has attained allochthonously in the supremely unexcelled bodhi, the Buddha Dãpa§kara, then, would not have given me prediction, saying, 'You shall appear in a future being as a Buddha named øàkyamuni.' Since in reality there is no existent Dharma in the attainment of supremely unexcelled bodhi, the Buddha Dãpa§kara bestowed onto me prediction, saying, 'You shall appear in a future being as a Buddha named øàkyamuni.' And why? 'Tathàgata' then is the thusness of Dharma. Suppose there is a person who says the Tathàgata has attained the supremely unexcelled bodhi. Subhåti, really there is no Dharma in the Buddha's attainment of the supremely unexcelled bodhi. Subhåti, in the Tathàgata’s attainment of the supremely unexcelled bodhi there is neither real nor illusion. This is why the Tathàgata says that all of the Dharmas (Dependent origination-Dharmas or unfounded-Dharmas) are the nature of Buddha's Dharma. Subhåti, that which is named 'all of the Dharmas,' then, is not all of the nature of Dharmas. This is why it is merely named 'all of the Dharmas.' Subhåti, for example, take the person whose body is huge." Subhåti replied, "World Honored One, the Tathàgata has said that the person who has a body which is huge, then, does not have huge nature body. It is merely named a great body." "Subhåti, the bodhisattva is also so. If one should say, 'I shall liberate the measureless sentient beings' then he is not named a bodhisattva. And why? Subhåti, really there is nothing Dharma is named is 'bodhisattva'. This is why the Buddha has said that all Dharma are devoid of self, devoid of other, devoid of diversity, and devoid of continuity. Subhåti, if a bodhisattva were to say, 'I shall adorn the Buddha land'; he is not to be named a bodhisattva. And why? The Tathàgata has said that the adornment of the Buddha land, then, the nature of adornment. It is merely named 'adornment'. Subhåti, if a bodhisattva penetrates into the selflessness of Dharma, the Tathàgata has said that he is genuinely named a bodhisattva."

 

第十八品 一體同觀分 (CONTEMPLATING THE ONENESS OF EVERYTHING, 18)

 

“須菩提！於意云何？如來有肉眼不？” “如是，世尊！如來有肉眼。” “須菩提！於意云何？如來有天眼不？” “如是，世尊！如來有天眼。” “須菩提！於意云何？如來有慧眼不？” “如是，世尊！如來有慧眼。” “須菩提！於意云何？如來有法眼不？” “如是，世尊！如來有法眼。” “須菩提！於意云何？如來有佛眼不？” “如是，世尊！如來有佛眼。” “須菩提！於意云何？恆河中所有沙，佛說是沙不？” “如是，世尊！如來說是沙。” “須菩提！於意云何？如一恆河中所有沙，有如是等恆河，是諸恆河所有沙數，佛世界如是，寧為多不？”“甚多，世尊！”佛告須菩提：“爾所國土中，所有眾生，若干種心，如來悉知。何以故？如來說：諸心皆為非心，是名為心。所以者何？須菩提！過去心不可得，現在心不可得，未來心不可得。”

(這裡所說的五眼：肉眼、天眼、慧眼、法眼、佛眼，在三界有情眾生會因無明業力而無法發揮功德用。欲界眾生因業力的依報，隨逐於外六塵，為外六塵所礙，六道依業力僅有肉眼、天眼功德。色、無色界眾生，因斷離外六塵，然仍為六根識的業力所障僅有慧眼、法眼功德。佛功德因無無明業，法身應化不受三界所拘，故具五眼功德，因一切眾生本來成佛。識心都是因無明業力而有，是虛妄相，故於明的佛國土，一元性的識心都不可得，更何況是落入二元性三世的識心！)

"Subhåti, what do you think? The Tathàgata possesses the corporeal eye, no?" "So it is, World Honored One. The Tathàgata possesses the corporeal eye." "Subhåti, what do you think? The Tathàgata possesses the spirituality eye, no?" "So it is, World Honored One. The Tathàgata possesses the spirituality eye." "Subhåti, what do you think? The Tathàgata possesses the wisdom eye, no?" "So it is, World Honored One. The Tathàgata possesses the wisdom eye." "Subhåti, what do you think? The Tathàgata possesses the Dharma(Dependent origination-Dharmas or unfounded-Dharmas) eye, no?" "So it is, World Honored One. The Tathàgata possesses the Dharma(Dependent origination-Dharmas or unfounded-Dharmas) eye." "Subhåti, what do you think? The Tathàgata possesses the Buddha-wisdom eye, no?" "So it is, World Honored One. The Tathàgata possesses the Buddha-wisdom eye." "Subhåti, what do you think? Regarding the sands possessed by the Ganges River, the Buddha has spoken of these sands, no?" "So it is, World Honored One. The Tathàgata has spoken of these sands." "Subhåti, what do you think? As there are sands in a single Ganges River, suppose there are Ganges Rivers equal in number to those sands, and that there are Buddha worlds numbering like those sands in each of those rivers. These worlds would be many, no?" "Very many, World Honored One." The Buddha addressed Subhåti, saying, "In those lands there are sentient beings possessing various kinds of minds, which the Tathàgata fully knows. And why? The Tathàgata has said that minds are the nature of minds, and so are named 'minds'. And why is that? Subhåti, the past mind is unobtainable, the present mind is unobtainable, and the future mind is unobtainable."

 

參考資料：

(1) 转自学佛网：http://big5.xuefo.net/nr/article0/4027.html

(2) http://www.fodian.net/English/index.htm