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金刚经梵英汉 般若波罗蜜多心经(玄奘译) Sūtra du Cœur Heart Sutra
《金剛經》--梵英汉對照版 (2)
1. 梵文原文:作者不詳
2.英文翻譯:Edward Conze
3.中文翻譯:鸠摩罗什
Vajracchedikā Prajñāpāramitā Sūtra
The Diamond Sutra
《金剛般若波羅蜜經》
無為福勝分第十一
「須菩提!如恆河中所所沙數,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。」
尊重正教分第十二
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,即為有佛,若尊重弟子。」
Evam ukta ayusman Subhutir Bhagavantam etad
avocat: Ko nama-ayam Bhagavan
dharma-paryayah, katham cainam dharayami?
Evam ukte Bhagavan ayusmantam Subhutim etad
avocat: Prajnaparamita nama-ayam Subhute
dharma-paryayah, evam cainam dharaya.
----Subhuti asked: What then, O Lord, is
this discourse on dharma, and how should I
bear it in mind? The Lord replied: This
discourse on dharma, Subhuti, is called
'Wisdom which has gone beyond', and as such
should you bear it in mind!
如法受持分第十三
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。
Tat kasya hetoh? Subhute prajnapa ramita
Tathagatena bhasita saiva-a-paramita
Tathagatena bhasita. Tenocyate
prajnaparamiteti. Tat kim manyase Subhute
api nv asti sa kascid dharmo yas Tathagatena
bhasitah? Subhutir aha: No hidam Bhagavan,
na-asti sa kascid dharmo yas Tathagatena
bhasitah. Bhagavan aha: Tat kim manyase
Subhute, yavat trisahasramahasahasre
loka-dhatuu prthivi-rajah kacit tad bahu
bhavet? Subhutir aha: Bahu Bhagavan bahu
Sugata prthivi-rajo bhavet. Tat kasya hetoh?
Yat tad Bhagavan prthivi-rajas Tathagatena
bhasitam a-rajas tad Bhagavams Tathagatena
bhasitam. Tenocyate prthivi-raja iti. Yo'py
asau loka-dhatus Tathagatena bhasito 'dhatuh
sa Tathagatena bhasitah. Tenocyate
lokadhatur iti. Bhagavan aha: Tat kim
manyase Subhute dvatrimsan
mahapurusa-laksanais Tathagato 'rhan
samyaksambuddho drastavyah? Subhutir aha: No
hidam Bhagavan, na
dvatrimsan-mahapurusa-laksanais
Tathagato'rhan samyaksambuddho drastavyah.
Tat kasya hetoh? Yani hi tani Bhagavan
dvatrimsanmahapurusa-laksanani Tathagatena
bhasitany, a-laksanani tani Bhagavams
Tathagatena bhasitani. Tenocyante
dvatrimsan-mahapurusa-laksanani-iti.
----And why? Just that which the Tathagata
has taught as the wisdom which has gone
beyond, just that He has taught as not gone
beyond. Therefore is it called 'Wisdom which
has gone beyond'.
What do you think, Subhuti, is there any
dharma which the Tathagata has taught?
Subhuti replied: No indeed, O Lord, there is
not.
The Lord said: When, Subhuti, you consider
the number of particles of dust in this
world system of 1,000 million worlds would
they be many?
Subhuti replied: Yes, O Lord. Because what
was taught as particles of dust by the
Tathagata, as no-particles that was taught
by the Tathagata. Therefore are they called
'particles of dust'. And this world-system
the Tathagata has taught as nosystem.
Therefore is it called a 'world system'.
The Lord asked: What do you think, Subhuti,
can the Tathagata be seen by means of the
thirty-two marks of the superman?
Subhuti replied: No indeed, O Lord. And why?
Because those thirty-two marks of the
superman which were taught by the Tathagata,
they are really no-marks. Therefore are they
called 'the thirty-two marks of the
superman'.
所以者何?須菩提!佛說般若波羅蜜,即非般若波羅蜜,是名般若波羅蜜。
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!不可以三十二相得見如來。何以故?如來說三十二相,即是非相,是名三十二相。」
Bhagavan aha: Yas ca khalu punah Subhute
stri va puruso va dine dine
Ganga-nadivaluka-saman atma-bhavan
parityajet, evam parityajan
Ganga-nadi-valuka-saman kalpams tan
atmabhavan parityajet, yas ceto
dharma-paryayad antasas catuspadikam api
gatham udgrhya parebhyo desayet
samprakasayed, ayam eva tato nidanam
bahutaram punya-skandham prasunuyad
aprameyam asamkhyeyam.
----The Lord said: And again, Subhuti,
suppose a woman or a man were to renounce
all their belongings as many times as there
are grains of sand in the river Ganges; and
suppose that someone else, after taking from
this discourse on Dharma but one stanza of
four lines, would demonstrate it to others.
Then this latter on the strength of that
would beget a greater heap of merit,
immeasurable and incalculable. [13]
「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!」
Atha khalv ayusman Subhutir
dharma-vegena-asru-ni pramuncat, so' sruni
pramrjya Bhagavantam etad avocat: Ascaryam
Bhagavan parama-ascaryam Sugata, yavad ayam
dharma-paryayas Tathagatena bhasito,
'gra-yana-samprasthitanam sattvanam arthaya
srestha-yana-samprasthitanam arthaya, yato
me Bhagavan jnanam utpannam. Na maya
Bhagavan jatv evamrupo dharmaparyayah
sruta-purvah. Paramena te Bhagavann
ascaryena samanvagata bodhisattva
bhavisyanti ya iha sutre bhasyamane srutva
bhutasamjnam utpadayisyanti. Tat kasya
hetoh? Ya caisa Bhagavan bhuta-samjna
saivaabhuta-samjna. Tasmat Tathagato bhasate
bhuta-samjna bhuta-samjneti. Na mama
Bhagavan duskaram yad aham imam
dharma-paryayam bhasyamanam avakalpayamy
adhimucye. Ye 'pi te Bhagavan sattva
bhavisyanty anagate 'dhvani pascime kale
pascime samaye pascimayam panca-satyam
saddharma-vipralope vartamane, ya imam
Bhagavan dharma-paryayam udgrahisyanti
dharayisyanti vacayisyanti paryavapsyanti
parebhyas ca vistarena samprakasayisyanti,
te parama-ascaryena samanvagata bhavisyanti.
Api tu khalu punar Bhagavan na tesam
atma-samjna pravartisyate, na sattva-samjna
na jivasamjna na pudgala-samjna
pravartisyate, na-api tesam kacit samjna
na-a-samjna pravartate. Tat kasya hetoh? Ya
sa Bhagavann atma-samjna saiva-a-samjna, ya
sattvasamjna jiva-samjna pudgala-samjna
saiva-a-samjna. Tat kasya hetoh?
Sarva-samjnaapagata hi Buddha Bhagavantah.
----Thereupon the impact of Dharma moved the
Venerable Subhuti to tears. Having wiped
away his tears, he thus spoke to the Lord:
It is wonderful, O Lord, it is exceedingly
wonderful, O Well-Gone, how well the
Tathagata has taught this discourse on
Dharma. Through it cognition has been
produced in me. Not have I ever before heard
such a discourse on Dharma.
Most wonderfully blest will be those who,
when this Sutra is being taught, will
produce a true perception. And that which is
true perception, that is indeed no
perception. Therefore the Tathagata teaches,
'true perception, true perceptions'.
It is not difficult for me to accept and
believe this discourse on Dharma when it is
being taught. But those beings who will be
in a future period, in the last time, in the
last epoch, in the last 500 years, at the
time of the collapse of the good doctrine,
and who, O Lord, will take up this discourse
on Dharma, bear it in mind, recite it, study
it, and illuminate it in full detail for
others, these will be most wonderfully
blest.
In them, however, no perception of a self
will take place, or of a being, a soul, or a
person.
And why? That, O Lord, which is perception
of self, that is indeed no perception. That
which is perception of a being, a soul or a
person, that is indeed no perception.
And why? Because the Buddhas, the Lords have
left all perceptions behind.
離相寂滅分第十四
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,即生實相。當知是人成就第一希有功德。
世尊!是實相者,則是非相,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。」
Evam ukte Bhagavan ayusmantam Subhutim etad
avocat: Evam etat Subhute evam etat.
Parama-ascarya-samanvagatas te sattva
bhavisyanti ya iha Subhute sutre bhasyamane
nottrasisyanti na samtrasisyanti na
samtrasam apatsyante. Tat kasya hetoh?
Paramaparamiteyam Subhute Tathagatena
bhasita yaduta-a-paramita. Yam ca Subhute
Tathagatah parama-paramitam bhasate, tam
aparimana-api Buddha Bhagavanto bhasante,
tenocyate parama-paramiteti.
----The Lord said:
So it is, Subhuti. Most wonderfully blest
will be those beings who, on hearing this
Sutra, will not tremble, nor be frightened,
or terrified.
And why? The Tathagata has taught this as
the highest (parama-) perfection (paramita).
And what the Tathagata teaches as the
highest perfection, that also the
innumerable (aparimana) Blessed Buddhas do
teach. Therefore is it called the 'highest
perfection'.
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!如來說第一波羅蜜即非第一波羅蜜,是名第一波羅蜜。
Api tu khalu punah Subhute ya Tathagatasya
ksanti-paramita saiva-a-paramita. Tat kasya
hetoh? Yada me Subhute Kalinga
raja-anga-pratyanga-mamsany acchaitsit,
tasmin samaya atma-samjna va sattva-samjna
va jiva-samjna va pudgala-samjna va na-api
me kacit samjna va-a-samjna va babhuva. Tat
kasya hetoh? Sacen me Subhute tasmin samaya
atma-samjna-abhavisyad vyapada-samjna-api me
tasmin samaye'bhavisyat. Sacet sattvasamjna
jiva-samjna pudgala-samjna-abhavisyad,
vyapada-samjna-api me tasmin
samaye'bhavisyat. Tat kasya hetoh?
Abhijanamy aham Subhute'tite'dhvani
panca-jatisatani yad aham Ksantivadi rsir
abhuvam. Tatra-api me na-atma-samjna
babhuva, nasattva-samjna na jiva-samjna na
pudgala-samjna babhuva.
----Moreover, Subhuti, the Tathagata's
perfection of patience is really no
perfection.
And why? Because, Subhuti, when the king of
Kalinga cut my flesh from every limb, at
that time I had no perception of a self, of
a being, of a soul, or a person.
And why? If, Subhuti, at that time I had had
a perception of self, I would also have had
a perception of ill-will at that time. And
so, if I had had a perception of a being, of
a soul, or of a person. With my
superknowledge I recall that in the past I
have for five hundred births led the life of
a sage devoted to patience. Then also have I
had no perception of a self, a being, a
soul, or a person.
須菩提!忍辱波羅蜜,如來說非忍辱波羅蜜,是名忍辱波羅蜜。
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,應生瞋恨。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。
Tasmat tarhi Subhute bodhisattvena
mahasattvena
sarva-samjna-vivarjayitvaanuttarayam
samyaksambodhau cittam utpadayitavyam. Na
rupa-pratisthitam cittam utpadayitavyam, na
sabda-gandha-rasa-sprastavya-dharma-pratisthitam
cittam utpadayitavyam, na
dharma-pratisthitam cittam utpadayitavyam,
na adharmapratisthitam cittam
utpadayitavyam, na kvacit-pratisthitam
cittam utpadayitavyam. Tat kasya hetoh? Yat
pratisthitam tad eva-apratisthitam. Tasmad
eva Tathagato bhasate: Apratisthitena
bodhisattvena danam datavyam. Na
rupa-sabda-gandha-rasa-sprastavyadharma-pratisthitena
danam datavyam.
----Therefore then, Subhuti, the
Bodhi-being, the great being, after he has
got rid of all perceptions, should raise his
thought to the utmost, right and perfect
enlightenment. He should produce a thought
which is unsupported by forms, sounds,
smells, tastes, touchables, or mind-objects,
unsupported by dharma, unsupported by
no-dharma, unsupported by anything.
And why? All supports have actually no
support. It is for this reason that the
Tathagata teaches: By an unsupported
Bodhisattva should a gift be given, not by
one who is supported by forms, sounds,
smells, tastes, touchables, or mind-objects.
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,即為非住。是故佛說菩薩心,不應住色布施。
Api tu khalu punah Subhute
bodhisattvenaivamrupo dana-parityagah
kartavyah sarvasattvanam arthaya. Tat kasya
hetoh? Ya caisa Subhute sattva-samjna
saiva-a-samjna. Ya evam te sarva-sattvas
Tathagatena bhasitas ta eva-a-sattvah. Tat
kasya hetoh? Bhuta-vadi Subhute Tathagatah
satyavadi tathavady ananyathavadi
Tathagatah. Na vitatha-vadi Tathagatah.
----And further, Subhuti, it is for the weal
of all beings that a Bodhisattva should give
gifts in this manner.
And why? This perception of a being,
Subhuti, that is just a non-perception.
Those all-beings of whom the Tathagata has
spoken, they are indeed no-beings.
And why? Because the Tathagata speaks in
accordance with reality, speaks the truth,
speaks of what is, not otherwise. A
Tathagata does not speak falsely.
須菩提!菩薩為利益一切眾生故,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。
Api tu khalu punah Subhute yas Tathagatena
dharmo 'bhisambuddho desito nidhyato, na
tatra satyam na mrsa. Tadyatha-api nama
Subhute puruso 'ndhakara-pravisto na kimcid
api pasyet, evam vastu-patito bodhisattvo
drastavyo yo vastu-patito danam parityajati.
Tadyatha-api nama Subhute caksusman purusah
prabhatayam ratrau surye'bhyudgate
nanavidhani rupani pasyet, evam
a-vastu-patito bodhisattvo drastavyo
yo'vastu-patito danam parityajati.
----But nevertheless, Subhuti, with regard
to that dharma which the Tathagata has fully
known and demonstrated, on account of that
there is neither truth nor fraud. In
darkness a man could not see anything. Just
so should be viewed a Bodhisattva who has
fallen among things, and who, fallen among
things, renounces a gift.
A man with eyes would, when the night
becomes light and the sun has arisen, see
manifold forms. Just so should be viewed a
Bodhisattva who has not fallen among things,
and who, without having fallen among things,
renounces a gift.
須菩提!如來所得此法,此法無實無虛。須菩提!若菩薩心住於法,而行布施,如人入闇,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。
Api tu khalu punah Subhute ye kulaputra va
kuladuhitaro vemam dharmaparyayam
udgrahisyanti dharayisyanti vacayisyanti
paryavapsyanti parebhyas ca vistarena
samprakasayisyanti, jnatas te Subhute
Tathagatena buddha-jnanena, drstas te
Subhute Tathagatena buddha-caksusa, buddhas
te Tathagatena. Sarve te Subhute sattva
aprameyam asamkhyeyam punya-skandham
prasavisyanti pratigrahisyanti. Yas ca khalu
punah Subhute stri va puruso va
purva-ahna-kala-samaye
Ganga-nadi-valuka-saman atmabhavan
parityajet, evam madhya-ahna-kala-samaye
Ganga-nadi-valuka-saman atmabhavan
parityajet, saya-ahna-kala-samaye
Ganga-nadi-valuka-saman atmabhavan
parityajet, anena paryayena bahuni
kalpa-koti-niyuta-satasahasrany atmabhavan
parityajet; yas cemam dharmaparyayam srutva
na pratiksipet, ayam eva tato nidanam
bahutaram punyaskandham prasunuyad aprameyam
asamkhyeyam. Kah punar vado yo
likhitvodgrhniyad dharayed vacayet
paryavapnuyat parebhyas ca vistarena
samprakasayet.
----Furthermore, Subhuti, those sons and
daughters of good family who will take up
this discourse on Dharma, will bear it in
mind, recite, study, and illuminate it in
full detail for others, they have been
known, Subhuti, by the Tathagata with his
Buddha-cognition, they have been seen,
Subhuti, by the Tathagata with his
Buddha-eye, they have been fully known by
the Tathagata. All these beings, Subhuti,
will beget and acquire an immeasurable and
incalculable heap of merit. [14]
And if, Subhuti, a woman or man should
renounce in the morning all their belongings
as many times as there are grains of sand in
the river Ganges, and if they should do
likewise at noon and in the evening, and if
in this way they should renounce all their
belongings for many hundreds of thousands of
millions of milliards of aeons; and someone
else, on hearing this discourse on Dharma,
would not reject it; then the latter would
on the strength of that beget a greater heap
of merit, immeasurable and incalculable.
What then should we say of him who, after
writing it, would learn it, bear it in mind,
recite, study and illuminate it in full
detail for others?
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。」
持經功德分第十五
「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。
Api tu khalu punah Subhute 'cintyo' tulyo
'yam dharmaparyayah. Ayam ca Subhute
dharmaparyayas Tathagatena
bhasito'gra-yana-samprasthitanam sattvanam
arthaya srestha-yana-samprasthitanam
sattvanam arthaya, ya imam dharma-paryayam
udgrahisyanti dharayisyanti vacayisyanti
paryavapsyanti parebhyas ca vistarena
samprakasayisyanti, jnatas te Subhute
Tathagatena buddha-jnanena, drstas te
Subhute Tathagatena buddha-caksusa, buddhas
te Tathagatena. Sarve te Subhute sattva
aprameyena punya-skandhena samanvagata
bhavisyanti,
acintyena-atulyena-amapyenaaparimanena
punya-skandhena samanvagata bhavisyanti.
Sarve te Subhute sattvah samamsena bodhim
dharayisyanti. Tat kasya hetoh? Na hi sakyam
Subhute 'yam dharmaparyayo
hina-adhimuktikaih sattvaih srotum
na-atma-drstikair na sattvadrstikair na
jiva-drstikair na pudgala-drstikaih.
Na-abodhisattva-pratijnaih sattvaih sakyam
ayam dharma-paryayah srotum vodgrahitum va
dharayitum va vacayitum va paryavaptum va.
Nedam sthanam vidyate.
----Moreover, Subhuti, (1) unthinkable and
(2) incomparable is this discourse on
Dharma. (3) The Tathagata has taught it for
the weal of beings who have set out in the
best, in the most excellent vehicle.
Those who will take up this discourse on
Dharma, bear it in mind, recite, study and
illuminate it in full detail for others, the
Tathagata has known them with his
Buddha-cognition, the Tathagata has seen
them with his Buddha-eye, the Tathagata has
fully known them. All these beings, Subhuti,
will be blest with an immeasurable heap of
merit, they will be blest with a heap of
merit unthinkable, incomparable, measureless
and illimitable.
All these beings, Subhuti, will carry along
an equal share of enlightenment.
And why? (4) Because it is not possible,
Subhuti, that this discourse on Dharma could
be heard by beings of inferior resolve, nor
by such as have a self in view, a being, a
soul, or a person. Nor can beings who have
not taken the pledge of Bodhi-beings either
hear this discourse on Dharma, or take it
up, bear it in mind, recite or study it.
That cannot be.
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,即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。
Api tu khalu punah Subhute yatra
prthivipradesa idam sutram prakasayisyate,
pujaniyah sa prthivipradeso bhavisyati
sadeva-manusa-asurasya lokasya, vandaniyah
pradaksiniyas ca sa prthivipradeso
bhavisyati, caitya-bhutah sa prthivipradeso
bhavisyati. Api tu ye te Subhute kulaputra
va kuladuhitaro veman evamrupan sutrantan
udgrahisyanti dharayisyanti vacayisyanti
paryavapsyanti yonisas ca manasikarisyanti
parebhyas ca vistarena samprakasayisyanti te
paribhuta bhavisyanti, suparibhutas ca
bhavisyanti. Tat kasya hetoh? Yani ca tesam
Subhute sattvanam paurva-janmikany asubhani
karmani krtany apaya-samvartaniyani, drsta
eva dharme taya paribhutatataya tani
paurvajanmikany asubhani karmani
ksapayisyanti, buddha-bodhim
ca-anuprapsyanti. Tat kasya hetoh?
Abhijanamy aham Subhute 'tite-dhvany
asamkhyeyaih kalpair asamkhyeyatarair
Dipankarasya Tathagatasya-arhatah
samyaksambuddhasya parena para-tarena
catur-asiti-buddha-koti-niyuta-satasahasrany
abhuvan ye maya aragita aragya na viragitah.
Yac ca maya Subhute te Buddha Bhagavanta
aragita aragya na viragita, yac ca pascime
kale pascime samaye pascimayam pancasatyam
saddharmavipralopa-kale vartamana iman
evamrupan sutrantan udgrahisyanti
dharayisyanti vacayisyanti paryavapsyanti
parebhyas ca vistarena samprakasayisyanti,
asya khalu punah Subhute
punyaskandhasya-antikad asau paurvakah
punya-skandhah satatamim api kalam nopaiti,
sahasratamim api satasahasratamim api,
kotitamim api koti-satatamim api
koti-satasahasratamim api
koti-niyuta-satasahasratamim api, samkhyam
api kalam api gananam apy upamam apy
upanisadam api yavad aupamyam api na
ksamate. Sacet punah Subhute tesam
kulaputranam kuladuhitrinam va-aham
punyaskandham bhaseyam, yavat te kulaputra
va kuladuhitaro va tasmin samaye
punyaskandham prasavisyanti
pratigrahisyanti, unmadam sattva
anuprapnuyus citta-viksepam va gacheyuh. Api
tu khalu punah Subhute 'cintyo 'yam
dharmaparyayas Tathagatena bhasitah,
asya-acintya eva vipakah pratikanksitavyah.
----(1) Moreover, Subhuti, the spot of earth
where this Sutra will be revealed, that spot
of earth will be worthy of worship by the
whole world with its Gods, men and Asuras,
worthy of being saluted respectfully, worthy
of being honoured by circumambulation, like
a shrine will be that spot of earth. [15]
And yet Subhuti, those sons and daughters of
good family, who will take up these very
Sutras, and will bear them in mind, recite
and study them, they will be humbled, well
humbled they will be!
And why? The impure deeds which these beings
have done in their former lives, and which
are liable to lead them into the states of
woe, in this very life they will, by means
of that humiliation, (2) annul those impure
deeds of their former lives, and (3) they
will reach the enlightenment of a Buddha.
With my superknowledge, Subhuti, I recall
that in the past period, long before
Dipankara, the Tathagata, Arhat, fully
Enlightened One, during incalculable, quite
incalculable aeons, I gave satisfaction by
loyal service to 84,000 million milliards of
Buddhas, without ever becoming again
estranged from them. But the heap of merit,
Subhuti, from the satisfaction I gave to
those Buddhas and Lords without again
becoming estranged from them compared with
the heap of merit of those who in the last
time, the last epoch, the last five hundred
years, at the time of the collapse of the
good doctrine, will take up these very
Sutras, bear them in mind, recite and study
them, and will illuminate them in full
detail for others, it does not approach one
hundredth part, not one thousandth part, nor
a one hundred thousandth part, not a ten
millionth part, nor a one hundred millionth
part, nor a 100,000 millionth part. It does
not bear number, nor fraction, nor counting,
nor similarity, nor comparison, nor
resemblance.
(4) If moreover, Subhuti, I were to teach,
the heap of merit of those sons and
daughters of good family, and how great a
heap of merit they will at that time beget
and acquire, beings would become frantic and
confused.
Since, however, Subhuti, the Tathagata has
taught this discourse on Dharma as
unthinkable, so just an unthinkable karma
result should be expected from it. [16]
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,作禮圍遶,以諸華香而散其處。」
能淨業障分第十六
復次:「須菩提!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!我念過去無量阿僧祇劫,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。」
Atha khalv ayusman Subhutir Bhagavantam etad
avocat: Katham Bhagavan
bodhisattvayana-samprasthitena sthatavyam,
katham pratipattavyam, katham cittam
pragrahitavyam? Bhagavan aha: Iha Subhute
bodhisattva-yana-samprasthitenaivam cittam
utpadayitavyam: Sarve sattva
maya-anupadhisese nirvanadhatau
parinirvapayitavyah. Evam ca sattvan
parinirvapya, na kascit sattvah
parinirvapito bhavati. Tat kasya hetoh?
Sacet Subhute bodhisattvasya sattva-samjna
pravarteta, na sa bodhisattva iti vaktavyah.
Jiva-samjna va, yavat pudgalasamjna va
pravarteta, na sa bodhisattva iti vaktavyah.
Tat kasya hetoh? Na-asti Subhute sa kascid
dharmo yo bodhisattva-yana-samprasthito
nama.
----[(Subhuti asked: How, O Lord, should one
set out in the Bodhisattva-vehicle stand,
how progress, how control his thoughts?
The Lord replied: Here, Subhuti, someone who
has set out in the Bodhisattva-vehicle
should produce a thought in this manner:
'all beings I must lead to Nirvana, into
that Realm of Nirvana which leaves nothing
behind; and yet, after beings have thus been
led to Nirvana, no being at all has been led
to Nirvana'.
And why? If in a Bodhisattva the notion of a
'being' should take place, he could not be
called a 'Bodhibeing'. And likewise if the
notion of a soul, or a person should take
place in him.)]
And why? He who has set out in the
Bodhisattva-vehicle he is not one of the
dharmas.
究竟無我分第十七
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心者,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心者。
Tat kim manyase Subhute asti sa kascid
dharmo yas Tathagatena Dipankarasya
Tathagatasya-antikad anuttaram
samyaksambodhim abhisambuddhah? Evam ukta
ayusman Subhutir Bhagavantam etad avocat:
Yatha-aham Bhagavan Bhagavato
bhasitasya-artham ajanami, na-asti sa
Bhagavan kascid dharmo yas Tathagatena
Dipankarasya Tathagatasya-arhatah
samyaksambuddhasya-antikad anuttaram
samyaksambodhim abhisambuddhah. Evam ukte
Bhagavan ayusmantam Subhutim etad avocat:
Evam etat Subhute evam etat, na-asti Subhute
sa kascid dharmo yas Tathagatena
Dipankarasya Tathagatasya-arhatah
samyaksambuddhasya-antikad anuttaram
samyaksambodhim abhisambuddhah. Sacet punah
Subhute kascid dharmas
Tathagatenaabhisambuddho'bhavisyat, na mam
Dipankaras Tathagato vyakarisyad: Bhavisyasi
tvam manava-anagate 'dhvani Sakyamunir nama
Tathagato 'rhan samyaksambuddha iti. Yasmat
tarhi Subhute Tathagatena-arhata
samyaksambuddhena na-asti sa kascid dharmo
yo 'nuttaram samyaksambodhim abhisambuddhas,
tasmad aham Dipankarena Tathagatena vyakrto:
Bhavisyasi tvam manava-anagate 'dhvani
Sakyamunir nama Tathagato 'rhan
samyaksambuddhah.
----What do you think Subhuti, is there any
dharma by which the Tathagata, when he was
with Dipankara the Tathagata, has fully
known the utmost, right and perfect
enlightenment?
Subhuti replied: There is not any dharma by
which the Tathagata, when he was with the
Tathagata Dipankara, has fully known the
utmost, right and perfect enlightenment.
The Lord said: It is for this reason that
the Tathagata Dipankara then predicted of
me: 'You, young Brahmin, will be in a future
period a Tathagata, Arhat, fully
Enlightened, by the name of Shakyamuni!'
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!若有法如來得阿耨多羅三藐三菩提者,然燈佛即不與我授記:『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。』
Tat kasya hetos? Tathagata iti Subhute
bhuta-tathataya etad adhivacanam. Yah kascit
Subhuta evam vadet: Tathagatena-arhatah
samyaksambuddhena-anuttara samyaksambodhir
abhisambuddheti, sa vitatham vadet,
abhyacaksita mam sa Subhute asatodgrhitena.
Tat kasya hetoh? Na-asti Subhute sa kascid
dharmo yas Tathagatenaanuttaram
samyaksambodhim abhisambuddhah. Yas ca
Subhute Tathagatena dharmo 'bhisambuddho
desito va, tatra na satyam na mrsa. Tasmat
Tathagato bhasate sarvadharma Buddha-dharma
iti. Tat kasya hetoh? Sarva-dharma iti
a-dharmas Tathagatena bhasita. Tasmat
ucyante sarva-dharma Buddha-dharma iti. Tad
yatha-api nama Subhute puruso bhaved
upetakayo mahakayah. Ayusman Subhutir aha:
Yo 'sau Bhagavams Tathagatena puruso bhasita
upetakayo mahakaya iti, a-kayah sa Bhagavams
Tathagatena bhasitah. Tenocyata upetakayo
mahakaya iti.
----And why? 'Tathagata', Subhuti, is
synonymous with true Suchness (tathata).
And whosoever, Subhuti, were to say, 'The
Tathagata has fully known the utmost, right
and perfect enlightenment', he would speak
falsely.
And why? [(There is not any dharma by which
the Tathagata has fully known the utmost,
right and perfect enlightenment. And that
dharma which the Tathagata has fully known
and demonstrated, on account of that there
is neither truth nor fraud.)]
Therefore the Tathagata teaches, all dharmas
are the Buddha's own and special dharmas'.
And why? 'All-dharmas', Subhuti, have as
no-dharmas been taught by the Tathagata.
Therefore all dharmas are called the
Buddha's own and special dharmas.
[(Just as a man, Subhuti, might be endowed
with a body, a huge body.)]
Subhuti said: That man of whom the Tathagata
spoke as 'endowed with a body, a huge body',
as a no-body he has been taught by the
Tathagata. Therefore is he called, 'endowed
with a body, a huge body'.
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。」
Bhagavan aha: Evam etat Subhute. Yo
bodhisattvo evam vaded: Aham sattvan
parinirvapayisyanti-iti, na sa bodhisattva
iti vaktavyah. Tat kasya hetoh, asti Subhute
sa kascid dharmo yo bodhisattvo nama?
Subhutir aha: No hidam Bhagavan, na-asti sa
kascid dharmo yo bodhisattvo nama. Bhagavan
aha: Sattvah sattva iti Subhute a-sattvas te
Tathagatena bhasitas, tenocyante sattva iti.
Tasmat Tathagato bhasate: Niratmanah
sarvadharma nihsattvah nirjiva nispudgalah
sarva-dharma iti. Yah Subhute bodhisattva
evam vaded: Aham ksetra-vyuhan
nispadayisyanti iti, so 'pi tathaiva
vaktavyah. Tat kasya hetoh? Ksetra-vyuha
ksetra-vyuha iti Subhute 'vyuhas te
Tathagatena bhasitah, tenocyante
ksetra-vyuha iti. Yah Subhute bodhisattvo
niratmano dharma niratmano dharma ity
adhimucyate, sa Tathagatena-arhata
samyaksambuddhena bodhisattvo mahasattva ity
akhyatah.
----The Lord said: So it is, Subhuti. The
Bodhisattva who would say, I will lead
beings to Nirvana', he should not be called
a 'Bodhi-being'. And why? Is there, Subhuti,
any dharma named 'Bodhi-being'?
Subhuti replied: No indeed, O Lord.
The Lord said: Because of that the Tathagata
teaches, 'selfless are all dharmas, they
have not the character of living beings,
they are without a living soul, without
personality'.
[(If any Bodhisattva should say, 'I will
create harmonious Buddhafields')], he
likewise should not be called a Bodhi-being.
[(And why? 'The harmonies of Buddhafields,
the harmonies of Buddhafields', Subhuti, as
no-harmonies have they been taught by the
Tathagata. Therefore he spoke of 'harmonious
Buddhafields'.)]
The Bodhisattva, however, Subhuti, who is
intent on 'without self are the dharmas,
without self are the dharmas', him the
Tathagata, the Arhat, the fully Enlightened
One has declared to be a Bodhi-being, a
great being. [17]
「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!實無有法,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。」
Bhagavan aha: Tat kim manyase Subhute,
samvidyate Tathagatasya mamsa-caksuh?
Subhutir aha: Evam etad Bhagavan, samvidyate
Tathagatasya mamsacaksuh. Bhagavan aha: Tat
kim manyase Subhute, samvidyate Tathagatasya
divyam caksuh? Subhutir aha: Evam etad
Bhagavan, samvidyate Tathagatasya divyam
caksuh. Bhagavan aha: Tat kim manyase
Subhute, samvidyate Tathagatasya
prajna-caksuh? Subhutir aha: Evam etad
Bhagavan, samvidyate Tathagatasya
prajna-caksuh. Bhagavan aha: Tat kim manyase
Subhute, samvidyate Tathagatasya
dharma-caksuh? Subhutir aha: Evam etad
Bhagavan, samvidyate Tathagatasya
dharma-caksuh. Bhagavan aha: Tat kim manyase
Subhute, samvidyate Tathagatasya
buddha-caksuh? Subhutir aha: Evam etad
Bhagavan, samvidyate Tathagatasya
buddha-caksuh.
----What do you think, Subhuti, does the
fleshly eye of the Tathagata exist?
Subhuti replied: So it is, O Lord, the
fleshly eye of the Tathagata does exist.
The Lord asked: What do you think, Subhuti,
does the Tathagata's heavenly eye exist, his
wisdom eye, his Dharma-eye, his Buddha-eye?
Subhuti replied: So it is, O Lord, the
heavenly eye of the Tathagata does exist,
and so does his wisdom eye, his Dharma-eye
and his Buddha-eye.
一體同觀分第十八
「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。」
Bhagavan aha: Tat kim manyase Subhute,
yavantyo Gangayam maha-nadyam valuka, api nu
ta valukas Tathagatena bhasitah? Subhutir
aha: Evam etad Bhagavann, evam etat Sugata,
bhasitas Tathagatena valukah. Bhagavan aha:
Tat kim manyase Subhute yavantyo Gangayam
maha-nadyam valukas tavantya eva Ganga-nadyo
bhaveyuh, tasu ya valukas tavantas ca
lokadhatavo bhaveyuh, kascid bahavas te
lokadhatavo bhaveyuh? Subhutir aha: Evam
etad Bhagavann, evam etat Sugata, bahavas te
loka-dhatavo bhaveyuh. Bhagavan aha:
Yavantah Subhute tesu loka-dhatusu sattvas
tesam aham nanabhavam citta-dharam
prajanami. Tat kasya hetoh? Citta-dhara
citta-dhareti Subhute a-dharaisa Tathagatena
bhasitas. Tenocyate citta-dhareti. Tat kasya
hetoh? Atitam Subhute cittam nopalabhyate,
anagatam cittam nopalabhyate, pratyutpannam
cittam nopalabhyate.
----The Lord said: What do you think,
Subhuti, has the Tathagata used the phrase,
'as many grains of sand as there are in the
great river Ganges'?
Subhuti replied: So it is, O Lord, so it is,
O Well-Gone! The Tathagata has done so.
The Lord asked: What do you think, Subhuti,
if there were as many Ganges rivers as there
are grains of sand in the great river
Ganges, and if there were as many world
systems as there are grains of sand in them,
would those world systems be many?
Subhuti replied: So it is, O Lord, so it is,
O Well-Gone, these world systems would be
many.
The Lord said: As many beings as there are
in these world systems, of them I know, in
my wisdom, the manifold trends of thought.
And why? 'Trends of thought, trends of
thought', Subhuti, as no trends have they
been taught by the Tathagata. Therefore are
they called 'trends of thought'. And why?
Past thought is not got at; future thought
is not got at; present thought is not got
at. [18]
「須菩提!於意云何?如恆河中所有沙,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,有如是沙等恆河,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。」
Tat kim manyase Subhute yah kascit kulaputro
va kuladuhita vemam trisahasramahasahasram
lokadhatum sapta-ratna-paripurnam krtva
Tathagatebhyo'rhadbhyah samyaksambuddhebhyo
danam dadyat, api nu sa kulaputro va
kuladuhita va tato nidanam bahu
punya-skandham prasunuyat? Subhutir aha:
Bahu Bhagavan, bahu Sugata. Bhagavan aha:
Evam etat Subhute evam etat, bahu sa
kulaputro va kuladuhita va tato nidanam
punyaskandham prasunuyad. Tat kasya hetoh?
Punyaskandhah punya-skandha iti Subhute
a-skandhah sa Tathagatena bhasitah.
Tenocyate punya-skandha iti. Sacet Subhute
punya-skandho'bhavisyan, na
Tathagato'bhasisyat punya-skandhah
punya-skandha iti.
----What do you think, Subhuti, if a son or
daughter of good family had filled this
world system of 1,000 million worlds with
the seven precious things, and then gave it
as a gift to the Tathagatas, the Arhats, the
fully Enlightened Ones, would they on the
strength of that beget a great heap of
merit?
Subhuti replied: they would, O Lord, they
would, O Well-Gone!
The Lord said: So it is, Subhuti, so it is.
On the strength of that this son or daughter
of good family would beget a great heap of
merit, immeasurable and incalculable. But
if, on the other hand, there were such a
thing as a heap of merit, the Tathagata
would not have spoken of a 'heap of merit'.
[19]
法界通化分第十九
「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。」
Tat kim manyase Subhute
rupa-kaya-parinispattya Tathagato
drastavyah? Subhutir aha: No hidam Bhagavan,
na rupa-kaya-parinispattya Tathagato
drastavyah. Tat kasya hetoh?
Rupa-kaya-parinispatti
rupakaya-parinispattir iti Bhagavan
a-parinispattir esa Tathagatena bhasita.
Tenocyate rupakaya-parinispattir iti.
Bhagavan aha: Tat kim manyase Subhute,
laksana-sampada Tathagato drastavyah?
Subhutir aha: No hidam Bhagavan, na
laksana-sampada Tathagato drastavyah. Tat
kasya hetoh? Yaisa Bhagavaml laksana-sampat
Tathagatena bhasita, a-laksana-sampad esa
Tathagatena bhasita. Tenocyate
laksana-sampad iti.
----What do you think, Subhuti, is the
Tathagata to be seen by means of the
accomplishment of his form-body?
Subhuti replied: No indeed, O Lord, the
Tathagata is not to be seen by means of the
accomplishment of his form-body. And why?
'Accomplishment of his formbody,
accomplishment of his form-body', this, O
Lord, has been taught by the Tathagata as
no-accomplishment. Therefore is it called
'accomplishment of his form-body'.
The Lord asked: What do you think, Subhuti,
is the Tathagata to be seen through his
possession of marks?
Subhuti replied: No indeed, O Lord. And why?
This possession of marks, O Lord, which has
been taught by the Tathagata, as a
no-possession of no-marks this has been
taught by the Tathagata. Therefore is it
called 'possession of marks'. [20]
離色離相分第二十
「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,即非諸相具足,是名諸相具足。」
Bhagavan aha: Tat kim manyase Subhute, api
nu Tathagatasyaivam bhavati: Maya dharmo
desita iti? Subhutir aha: No hidam Bhagavan,
na Tathagatasyaivam bhavati: Maya dharmo
desita iti. Bhagavan aha: Yah Subhute evam
vadet: Tathagatena dharmo desita iti, sa
vitatham vadet, abhyacaksita mam sa Subhute
'satodgrhitena. Tat kasya hetoh?
Dharma-desana dharma-desaneti Subhute,
na-asti sa kascid dharmo yo dharmadesana
namopalabhyate.
----The Lord asked: What do you think,
Subhuti, does it occur to the Tathagata, 'by
me has Dharma been demonstrated'? Whosoever,
Subhuti, would say, 'the Tathagata has
demonstrated Dharma', he would speak
falsely, he would misrepresent me by seizing
on what is not there. And why?
'Demonstration of dharma, demonstration of
dharma', Subhuti, there is not any dharma
which could be got at as a demonstration of
dharma.
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