《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
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