《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
