金剛般若波羅蜜多心經(Diamon wisdom sutra) (英譯1)

《金剛般若波羅蜜多心經(Diamon wisdom sutra)》(英譯1)

 

第一品 法會因由分 (THE REASONS FOR THE DHARMA ASSEMBLY, 1)

 

 如是我聞，一時，佛在捨衛國祗樹給孤獨園，與大比丘眾千二百五十人俱。爾時，世尊食時，著衣持缽，入捨衛大城乞食。於其城中，次第乞已，還至本處。飯食訖，收衣缽，洗足已，敷座而坐。

 

Thus have I heard. One time the Buddha was staying at the Anàthapiõóada retreat in the Jeta Grove near øràvastã, with a great congregation of 1,250 monks (bhikùu). At meantime, the World Honored One put on his robes and took his alms bowl into the great city of øràvastã to beg for alms. In the midst of that city, he begged successively and then returned to his personal dwelling to eat his meal. Having put away his robes and bowl, he washed his feet, prepared his seat, and sat.

 

第二品 善現啟請分 (SUBHUTI'S REQUEST, 2)

 

 時，長老須菩提在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：“希有！世尊！如來善護念諸菩薩，善付囑諸菩薩。世尊！善男子、善女人，發阿耨多羅三藐三菩提心，應云何住，云何降伏其心？”佛言：“善哉，善哉。須菩提！如汝所說，如來善護念諸菩薩，善付囑諸菩薩。汝今谛聽！當為汝說：善男子、善女人，發阿耨多羅三藐三菩提心，應如是住，如是降伏其心。”“唯然，世尊！願樂欲聞。”

 

At that time, the venerable Subhåti was amidst the great congregation. He then rose from his seat, adjusted his robes, and kneeled his right knee to the ground. With his palms joined together respectfully, he addressed the Buddha, saying, "Extraordinary, World Honored One, the Tathàgata(creator) understand clearly the thought of the bodhisattvas and he skillfully instruct the bodhisattvas. World Honored One, in what should the minds of good sons and good daughters engendering the supremely unexcelled bodhicitta1(Budda Wisdom) dwell? How should they subdue their minds?" The Buddha replied, "Excellent, excellent! Subhåti, as you have said, the Tathàgata understand clearly the thought of the bodhisattvas and he skillfully instruct the bodhisattvas. You now listen closely! I shall explain for you in what the minds of good sons and good daughters engendering the supremely unexcelled bodhicitta (Budda Wisdom) should thus abide, and how thus they should subdue their minds." "Yes, World Honored One. Gladly, I shall listen."

 

第三品 大乘正宗分 (THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, 3)

 

 佛告須菩提：“諸菩薩摩诃薩應如是降伏其心！所有一切眾生之類：若卵生、若胎生、若濕生、若化生；若有色、若無色；若有想、若無想、若非有想非無想，我皆令入無余涅盤而滅度之。如是滅度無量無數無邊眾生，實無眾生得滅度者。何以故？須菩提！若菩薩有我相、人相、眾生相、壽者相，即非菩薩。”

(有情識心緣起法相的剎那，是經識的三能變。第八識由五根識依真如法而起法相，此法相經第七末那識執取為我，就有了我相，建立了內外的分別。此我相在經第六意識而分別成能取的我相與所取的人法相，就有了主客分別。此人相經意識有遠近、高低、大小、長短、強弱‧‧‧等的分別而有眾生相，此也建立了空間相。此眾生相經意識追憶分別，而有法的前後相續，此即有了壽者相，此也建立了時間相。)

The Buddha addressed Subhåti, saying, "Bodhisattva-mahàsattvas should thus subdue their minds: 'Where there is every single sort of sentient being; whether eggborn, womb-born, water-born, or born of transformation; whether having form or formless; whether having thought or no thought; whether neither having thought nor no thought; Buddha will cause all to enter the non-residual Nirvàõa, dooming and transforming them. Thus dooming and transforming the measureless, countless, and boundless sentient beings, in reality there are no sentient beings attaining that dooming and transforming.' And why? Subhåti, if a bodhisattva has the thought of a self(discrimination of inner and outer) , the thought of other(discrimination of subjective and objective), the thought of diversity (discrimination of far or near, high and low, large or small, long or short, strong or weak,,,. This creat the idea of distance and space), or the thought of continuity(This creat the idea of time); then he is not a bodhisattva.

 

第四品 妙行無住分 (WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, 4)

 

“復次，須菩提！菩薩於法，應無所住，行於布施，所謂不住色布施，不住聲香味觸法布施。須菩提！菩薩應如是布施，不住於相。何以故？若菩薩不住相布施，其福德不可思量。須菩提！於意云何？東方虛空可思量不？”“不也，世尊！”“須菩提！南西北方四維上下虛空可思不？”“不也，世尊！”“須菩提！菩薩無住相布施，福德亦復如是不可思量。須菩提！菩薩但應如所教住。”

(這裡所謂的法，是指有情識的業種子及習氣種子，由內六根觸外六塵為緣，依他緣起有差別而無分別的法相，如山河大地、草木禽獸。而下面的非法，是指由第六意識遍計執分別而有的法相，如龜毛兔角、嫦娥玉兔。)

"Furthermore, Subhåti, a bodhisattva in the Dharma should not dwell in the practice of charity (dàna). I.e., Practicing charity, he should not dwell in the forms; should not dwell in the sounds, odors, tastes, tactile sensations, or ideas. Subhåti, a bodhisattva should thus be charitable, not dwelling in such thoughts. And why? If a bodhisattva does not dwell in the thoughts of charity, his blessed virtue is incalculable. "Subhåti, what do you think? To the East, the space can be calculated, no?" "No, World Honored One." "Subhåti, to the South, West, North, the four directions between, the Zenith and Nadir, the space can be calculated, no?" "No, World Honored One." "Subhåti, the blessed virtue of a bodhisattva who practice charity not dwell in the thoughts is also so. It cannot be calculated. Subhåti, bodhisattvas should only dwell according to this teaching."

 

第五品 如理實見分 (GENUINE DISCERNMENT OF THE PRINCIPLE OF SUCHNESS, 5)

 

“須菩提！於意云何？可以身相見如來不？”“不也，世尊！不可以身相得見如來。何以故？如來所說身相，即非身相。”佛告須菩提：“凡所有相，皆是虛妄。若見諸相非相，則見如來。”

(這法與非法都是有情無明業的緣起相，故會因業識的差別而有不同的緣起法相。由佛性真如來看，這些都是真如法的虛妄相。)

"Subhåti, what do you think? One can see the Tathàgata(creator) by his bodily forms, no?" "No, World Honored One. One cannot see the Tathàgata by his bodily forms. And why is that? The Tathàgata has explained that the bodily forms are not bodily forms." The Buddha addressed Subhåti, saying, "The forms ordinary people possess are signs that are all empty and mistaken. If one sees that these forms are not signs, then one sees the Tathàgata."5

 

第六品 正信希有分 (PROPER FAITH IS RARE, 6)

 

 須菩提白佛言：“世尊！頗有眾生，得聞如是言說章句，生實信不？”佛告須菩提：“莫作是說。如來滅後，後五百歲，有持戒修福者，於此章句能生信心，以此為實，當知是人不於一佛二佛三四五佛而種善根，已於無量千萬佛所種諸善根，聞是章句，乃至一念生淨信者，須菩提！如來悉知悉見，是諸眾生得如是無量福德。何以故？是諸眾生無復我相、人相、眾生相、壽者相；無法相，亦無非法相。何以故？是諸眾生若心取相，則為著我人眾生壽者。若取法相，即著我人眾生壽者。何以故？若取非法相，即著我人眾生壽者，是故不應取法，不應取非法。以是義故，如來常說：‘汝等比丘，知我說法，如筏喻者；法尚應捨，何況非法。’”

(對佛道修行者來說，修行是要跳脫業識及習氣種子的束縛。所以依識心所取的法與非法都是虛妄相，故是不應取法，不應取非法。)

Subhåti said to the Buddha, "World Honored One, isn't it doubtful that there are sentient beings who will hear thus the words spoken in this discourse and become genuinely faithful?" The Buddha addressed Subhåti, saying, "Do not say this. In the final five hundred year era after the Tathàgata’s death, those who uphold the precepts and cultivate the blessed will be able to give rise to the faithful mind from these passages because they are true. It should be known that these people would not have been with one Buddha, two Buddhas, three, four, or five Buddhas and sown the good roots. They will have sown the good roots with a measureless hundreds of thousands of Buddhas. Hearing these passages, even for a single recitation, they shall give rise to a pure faith. Subhåti, the Tathàgata fully knows and fully sees that these sentient beings will attain thus such measureless blessed virtue. And why? These sentient beings will not return tothe thought of a self, the thought of other, the thought of diversity, or the thought of continuity. They would have no thoughts of the Dharma and also no thoughts of the non-Dharma. And why? If these sentient beings' minds were to dwell in such thoughts, they would become attached to a self, other, diversity, and continuity. If they were to grasp the thoughts of the Dharma, they would become attached to a self, other, diversity, and continuity. And why? If they were to dwell in the thoughts of the non-Dharma, they would become attached to a self, other, diversity, and continuity. This is why one should not dewll in the Dharma and why one should not dwell in the non-Dharma. It is because of this meaning that the Tathàgata always says, 'You monks! Know that my spoken Dharma is like the bamboo raft. The Dharma that is honored must be relinquished. How much more so is it with what is not the Dharma?'

 

第七品 無得無說分 (NOTHING ATTAINED, NOTHING SPOKEN, 7)

 

“須菩提！於意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？”須菩提言：“如我解佛所說義，無有定法名阿耨多羅三藐三菩提，亦無有定法，如來可說。何以故？如來所說法，皆不可取、不可說、非法、非非法。所以者何？一切聖賢，皆以無為法而有差別。”

(如來佛智的恁麼，是運作四大所成的真如法。此真如法不是業識種子的緣起法，更不是第六意識遍計執分別的非法。故如來所說真如法，是非法非非法。真如法是法住法位的，不可取、不可說。真如法因有情業識的差異，而有不同的所取法相，故從有情識來看是無有定法可得。)

"Subhåti, what do you think? The Tathàgata has attained the supremely unexcelled Bodhi (Buddha Wisdom), no? The Tathàgata has a teaching of the Dharma, no?" Subhåti replied, "As I have understood the meaning of the Buddha's discourse, there is no certain Dharma called 'the supremely unexcelled bodhi' (Budda Wisdom). Also, there is no certain Dharma that the Tathàgata can expound. And why? The Dharmas expounded by the Tathàgata are intangible and inexpressible. They are neither Dependent origination-Dharmas(means: montain, river, ticket, sentient being) nor unfounded-Dharma(means: hair of turtle, horn of rabbit, the goddess of the moon)s. And why is that? All of the Sages make discriminations from the truth-Dharma."

 

第八品 依法出生分 (THEY ARISE FROM DHARMA, 8)

 

“須菩提！於意云何？若人滿三千大千世界七寶以用布施，是人所得福德，寧為多不？”須菩提言：“甚多，世尊！何以故？是福德即非福德性，是故如來說福德多。”“若復有人，於此經中受持，乃至四句偈等，為他人說，其福勝彼。何以故？須菩提！一切諸佛，及諸佛阿耨多羅三藐三菩提法，皆從此經出。須菩提！所謂佛法者，即非佛法。”(此所說的福德是相，故非是福德性。相雖是虛妄，是落在二元性的可分別中，故可說多或少。所以佛法的相，是虛妄的，也即可說是非佛法的本體，只是用這名字來代表這本體。即是說『佛法』是相，『非佛法』是體。)

 

"Subhåti, what do you think? If a person filled the trichiliocosm with the seven treasures for the purpose of charity, this person's blessed virtue would become plentiful, no?" Subhåti replied, "Very plentiful, World Honored One. And why? This thought of blessed virtue then would not be of a blessed nature. This is why the Tathàgata has said that his blessed virtue would be plentiful." "If, again, there is a person who receives and upholds just four lines of verse that is in this Såtra and explains it to another person, that person's blessedness would overcome the other's. And why? Subhåti, the Dharmas of all the Buddhas who have reached the Buddhas' supremely unexcelled bodhi (Budda Wisdom) are produced from this Såtra. Subhåti, that is, those thought of Buddhas' Dharmas, then, are the nature of Buddha's Dharma.

 

第九品 一相無相分 (THE ONE APPEARANCE IS BEYOND APPEARANCES, 9)

 

“須菩提！於意云何？須陀洹能作是念：‘我得須陀洹果’不？”須菩提言：“不也，世尊！何以故？須陀洹名為入流，而無所入，不入色聲香味觸法，是名須陀洹。”“須菩提！於意云何？斯陀含能作是念：‘我得斯陀含果’不？”須菩提言：不也，世尊！何以故？斯陀含名一往來，而實無往來，是名斯陀含。”“須菩提！於意云何？阿那含能作是念：‘我得阿那含果’不？”須菩提言：“不也，世尊！何以故？阿那含名為不來，而實無來，是名阿那含。”“須菩提！於意云何？阿羅漢能作是念，‘我得阿羅漢道’不？”須菩提言：“不也，世尊！何以故？實無有法名阿羅漢。世尊！若阿羅漢作是念：‘我得阿羅漢道’，即著我人眾生壽者。世尊！佛說我得無諍三昧，人中最為第一，是第一離欲阿羅漢。我不作是念：‘我是離欲阿羅漢’。世尊！我若作是念：‘我得阿羅漢道’，世尊則不說須菩提是樂阿蘭那行者！以須菩提實無所行，而名須菩提是樂阿蘭那行。
(初禪是斷外六塵，修離內六根，圓滿成就根識的功德，得須陀洹。二禪是斷內六根，修離五根識，圓滿成就第六意識的功德，得斯陀含。三禪是斷五根識，修離第六意識，圓滿成就第七末那識的功德，得阿那含。四禪是斷第六意識，修離第七末那識，圓滿成就第八阿賴耶識的功德，得阿羅漢。)(此段說明得四果成就者是體用一如、性相一如。此是一元性的，心識即是果體，行相即是法用；所以不再有能所對立、體用分離的得與否的二元性念頭。而且法的用並不是有個作者，是無我人眾生壽者四相的，所以是沒有一個真實的須菩提自性。)

 

"Subhåti, what do you think? The stream entrant (÷rota-àpanna) is able to think, 'I have attained the stream entrant's reward', no?" Subhåti replied, "No, World Honored One. And why? 'Stream entrant' is the name for entering the stream and for entering nowhere else: not entering forms, sounds, odors, tastes, tactile sensations, or ideas. This is named a 'stream entrant'." "Subhåti, what do you think? The Once-returner (sakçdàgàmin) is able to think, 'I have attained the Once-returner's reward', no?" Subhåti replied, "No, World Honored One. And why? 'Once-returner' is the name for one more arrival and really is without future arrival. This is named a 'Once-returner'." "Subhåti, what do you think? The Non-returner (anàgàmin) is able to think, 'I have attained the Non-returner's reward', no?" Subhåti replied, "No, World Honored One. And why? 'Non-returner' is the name for no further arrival, and really has no non-arrival. This is why he is named 'Non-returner'." "Subhåti, what do you think? The Worthy (arhat) is able to think, 'I have attained the Worthy's enlightenment', no?" Subhåti replied, "No, World Honored One. And why? Really, there is nothing named a 'Worthy'. "World Honored One, if a Worthy were to think, 'I have attained the Worthy's enlightenment', then it would be because of attachment to a self, other, diversity, and continuity. World Honored One, the Buddha has said that I have attained the samàdhi of non-dispute that among others is the best. It is the best because I am free of the desire to be a Worthy. I do not think, 'I am free of the desire to be a Worthy'. World Honored One, if I were to think, 'I have attained the Worthy's enlightenment', then the World Honored One would not have said that Subhåti is a happy woodland practitioner, because without a nature of Subhåti really practices. Only just a name is named 'Subhåti, the happy woodland practitioner'."

 

第十品 莊嚴淨土分 (ADORNING PURE LANDS, 10)

 

 佛告須菩提：“於意云何？如來昔在然燈佛所，於法有所得不？”“不也，世尊！如來在然燈佛所，於法實無所得。”“須菩提！於意云何？菩薩莊嚴佛土不？”“不也，世尊！何以故？莊嚴佛土者，則非莊嚴，是名莊嚴。”“是故須菩提！諸菩薩摩訶薩應如是生清淨心，不應住色生心，不應住聲香味觸法生心，應無所住而生其心。須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？”須菩提言：“甚大，世尊！何以故？佛說非身，是名大身。”

(如來成就的佛智功德，不再有無明的業識及習氣種子。所以佛智的恁麼，是運作四大所成的真如法。真如法法住法位，與佛智是一體的心行滅處，故不可說得與否。所以如來成就是於法實無所得。菩薩修行是依智不依識，故須遠離依他起的法與遍計執的非法。而此依智的修行，就是要學習如來脫離業識及習氣種子的束縛，當然必須不應住聲香味觸法生心。)

The Buddha addressed Subhåti, saying, "What do you think? When the Tathàgata was formerly staying with the Buddha Dãpa§kara, he had attained the Dharma (Dependent origination-Dharmas or unfounded-Dharmas) that that Buddha possessed, no?" "No, World Honored One. When the Tathàgata was staying with the Buddha Dãpa§kara, really he did not attain that Dharma (Dependent origination-Dharmas or unfounded-Dharmas)." "Subhåti, what do you think? The bodhisattvas adorn the Buddha lands, no?" "No, World Honored One. And why? The adorning of the Buddha lands is not an adornment. It is called an 'adornment'." "This is why, Subhåti, the bodhisattva-mahàsattva should thus give rise to the pure mind. He should not dwell in forms when giving rise to that mind; nor should he dwell in sounds, odors, tastes, tactile sensations, or ideas when giving rise to that mind. They should dwell in no abode when giving rise to that mind. "Subhåti, it is just like a person whose body is like Mount Sumeru. What do you think? This body would be great, no?" Subhåti replied, "Very great, World Honored One. And why? The Buddha has said that it is a Dependent origination-body(the nature of the body) that is called a great body."

 

第十一品 無為福勝分 (THE SUPREMACY OF UNCONDITIONED BLESSINGS, 11)

 

“須菩提！如恆河中所有沙數，如是沙等恆河，於意云何？是諸恆河沙寧為多不？”須菩提言：“甚多，世尊！但諸恆河尚多無數，何況其沙。”“須菩提！我今實言告汝：若有善男子、善女人，以七寶滿爾所恆河沙數三千大千世界，以用布施，得福多不？”須菩提言：“甚多，世尊！”佛告須菩提：“若善男子、善女人，於此經中，乃至受持四句偈等，為他人說，而此福德勝前福德。”

 

"Subhåti, suppose there were Ganges rivers equal in numbers to that of all the sands in the Ganges river. What do you think? The sands of all those Ganges Rivers would be many, no?" "Very many, World Honored One. Merely all of those Ganges Rivers would be so many as to be countless. How much more so would be their sands?" "Subhåti, I now will truthfully tell you, if there were good sons and good daughters, who themselves number like the sands of those Ganges Rivers and who filled the trichiliocosm with the seven treasures for the purpose of charity, they would attain many merits, no?" Subhåti replied, "Very many, World Honored One." The Buddha addressed Subhåti, "If a good son or good daughter receive and uphold just four lines of verse from within this Sutra and for explain it another person, their blessed virtue would surpass the blessed virtue of the others'.

 

第十二品 尊重正教分 (REVERING THE PROPER TEACHING, 12)

 

“復次，須菩提！隨說是經，乃至四句偈等，當知此處，一切世間、天人、阿修羅，皆應供養，如佛塔廟，何況有人盡能受持讀誦。須菩提！當知是人成就最上第一希有之法，若是經典所在之處，則為有佛，若尊重弟子。”

 

"Furthermore, Subhåti, where what is said in this Såtra is followed, even if it is just four lines of verse, it should be known that the deities, human, or asuras in all the worlds, should give offerings of support to that place as though it were a Buddhist pagoda or temple. How much more so if there is someone who is able to receive, keep, read, and recite it in its entirety? Subhåti, it should be known that this person consummate the supreme, best, most extraordinary Dharma. If this Såtra resides in his abode, then it would be as though the Buddha were present there, if it is honored by the disciples."

 

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