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金刚经梵文 般若波罗蜜多心经玄奘译) Sūtra du Cœur Heart Sutra

金刚经

《金剛經》--梵英汉對照版

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》

Om namo Bhagavatyai Arya-Prajnaparamitayai!
Homage to the Perfection of Wisdom, the Lovely, the Holy!
ADORATION to the blessed Ârya-pragñâ-pâramitâ (perfection of wisdom).

Evam maya srutam ekasmin samaye. Bhagavan Sravastyam viharati sma Jetavane'nathapindadasya-arame mahata bhiksu-samghena sarddham ardhatrayodasabhir bhiksu-sataih sambahulais ca bodhisattvair mahasattvaih. Atha khalu Bhagavan purvahna-kala-samaye nivasya patracivaram adaya Sravastim maha-nagarim pindaya praviksat. Atha khalu Bhagavan Sravastim maha-nagarim pindaya caritva krtabhakta-krtyah pascadbhakta-pindapata-pratikrantah patra-civaram pratisamya padau praksalya nyasidat prajnapta eva-asane paryankam abhujya rjum kayam pranidhaya, pratimukhim smrtim upasthapya. Atha khalu sambahula bhiksavo yena Bhagavams tenopasamkraman upasamkramya Bhagavatah padau sirobhir abhivandya Bhagavantam trispradaksinikrtyaikante nyasidan.
----Thus have I heard at one time. The Lord dwelt at Sravasti, in the Jeta Grove, in the garden of Anathapindika, together with a large gathering of monks, consisting of 1,250 monks, and with many Bodhisattvas, great beings.
Early in the morning the Lord dressed, put on his cloak, took his bowl, and entered the great city of Sravasti to collect alms.
When he had eaten and returned from his round, the Lord put away his bowl and cloak, washed his feet, and sat down on the seat arranged for him, crossing his legs, holding his body upright, and mindfully fixing his attention in front of him.
Then many monks approached to where the Lord was, saluted his feet with their heads, thrice walked round him to the right, and sat down on one side. [1]
法會因由分第一
如是我聞:一時,佛在舍衛國祇樹給孤獨園,與大比丘眾千二百五十人俱。
爾時,世尊食時,著衣持缽,入舍衛大城乞食。
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。

Tena khalu punah samayena-ayusman Subhutis tasyam eva parsadi samnipatito'bhut samnisannah. Atha khalv ayusman Subhutir utthaya-asanad, ekamsam uttarasangham krtva, daksinam janu-mandalam prthivyam pratisthapya, yena Bhagavams tena-anjalim pranamya Bhagavantam etad avocat: Ascaryam Bhagavan parama-ascaryam Sugata, yavad eva Tathagatena-arhata samyaksambuddhena bodhisattva mahasattva anuparigrhitah paramena-anugrahena. Ascaryam Bhagavan yavad eva Tathagatenaarhata samyaksambuddhena bodhisattva mahasattvah parinditah paramaya parindanaya. Tat katham Bhagavan bodhisattva-yana-samprasthitena kulaputrena va kuladuhitra va sthatavyam katham pratipattavyam katham cittam pragrahitavyam?
----At that time the Venerable Subhuti came to that assembly, and sat down. Then he rose from his seat, put his upper robe over one shoulder, placed his right knee on the ground, bent forth his folded hands towards the Lord, and said to the Lord:
'It is wonderful O Lord, it is exceedingly wonderful, O Well-Gone, how much the Bodhisattvas, the great beings, have been helped with the greatest help by the Tathagata, the Arhat, the Fully Enlightened One. It is wonderful, O Lord, how much the Bodhisattvas, the great beings, have been favoured with the highest favour by the Tathagata, the Arhat, the Fully Enlightened One. How then, O Lord, should a son or daughter of good family, who have set out in the Bodhisattva-vehicle, stand, how progress, how control their thoughts?'
善現啟請分第二
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,云何應住?云何降伏其心?」

Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Sadhu sadhu Subhute, evam etad yatha vadasi. Anuparigrhitas Tathagatena bodhisattva mahasattvah paramenaanugrahena, parinditas Tathagatena bodhisattva mahasattvah paramaya parindanaya. Tena hi Subhute srnu sadhu ca susthu ca manasikuru, bhasisye 'ham te yatha bodhisattvayana-samprasthitena sthatavyam yatha pratipattavyam yatha cittam pragrahitavyam. Evam Bhagavann ity ayusman Subhutir Bhagavatah pratyasrausit.
----After these words the Lord said to the Venerable Subhuti:
'Well said, well said, Subhuti! So it is, Subhuti, so it is, as you say! The Tathagata, Subhuti, has helped the Bodhisattvas, the great beings with the greatest help, and he has favoured them with the highest favour. Therefore, 'Subhuti, listen well, and attentively! I will teach you how those who have set out in the Bodhisattva vehicle should stand, how progress, how control their thoughts.'
'So be it, O Lord', replied the Venerable Subhuti and listened. [2]
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。汝今諦聽,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。」

Bhagavan etad avocat: Iha Subhute bodhisattva-yana-samprasthitena evam cittam utpadayitavyam: Yavantah Subhute sattvah sattvadhatau sattva-samgrahena samgrhita anda-ja va jarayu-ja va samsveda-ja vaupapaduka va, rupino va-arupino va, samjnino vaasamjnino va naiva samjnino na-asamjnino va, yavan kascit sattvadhatu-prajnapyamanah prajnapyate, te ca maya sarve nupadhisese nirvana-dhatau parinirvapayitavyah. Evam aparimanam api sattvan parinirvapya na kascit sattvah parinirvapito bhavati. Tat kasya hetoh? Sacet Subhute bodhisattvasya sattva-samjna pravarteta, na sa bodhisattva iti vaktavyah. Tat kasya hetoh? Na sa Subhute bodhisattvo vaktavyo yasya-atma-samjna pravarteta, sattva-samjna va jiva-samjna va pudgala-samjna va pravarteta.
----The Lord said:
Here, Subhuti, someone who has set out in the vehicle of a Bodhisattva should produce a thought in this manner: 'As many beings as there are in the universe of beings, comprehended under the term "beings" egg-born, born from a womb, moisture born, or miraculously born; with or without form; with perception, without perception, and with neither perception nor non-perception, as far as any conceivable form of beings is conceived: all these I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind. And yet, although innumerable 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 'Bodhi-being'.
'And why? He is not to be called a Bodhi-being, in whom the notion of a self or of a being should take place, or the notion of a living soul or of a person.' [3]
大乘正宗分第三
佛告須菩提:
「諸菩薩摩訶薩,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,我皆令入無餘涅槃而滅度之。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。」

Api tu khalu punah Subhute na bodhisattvena vastu-pratisthitena danam datavyam, na kvacit pratisthitena danam datavyam, na-rupa-pratisthitena danam datavyam, na sabdagandha- rasa-sprastavya-dharmesu pratisthitena danam datavyam. Evam hi Subhute bodhisattvena mahasattvena danam datavyam yatha na nimitta-samjnayam api pratitisthet. Tat kasya hetoh? Yah Subhute'pratisthito danam dadati, tasya Subhute punya-skandhasya na sukaram pramanam udgrahitum. Tat kim manyase Subhute sukaram purvasyam disy akasasya pramanam udgrahitum? Subhutir aha: No hidam Bhagavan. Bhagavan aha: Evam daksina-pascima-uttara-asvadha-urdhvam digvidiksu samantad dasasu diksu sukaram akasasya pramanam udgrahitum? Subhutir aha: No hidam Bhagavan. Bhagavan aha: Evam eva Subhute yo bodhisattvo' pratisthito danam dadati, tasya Subhute punya-skandhasya na sukaram pramanam udgrahitum. Evam hi Subhute bodhisattva-yana-samprasthitena danam datavyam yatha na nimitta-samjnayam api pratitisthet.
----Moreover, Subhuti, a Bodhisattva who gives a gift should not be supported by a thing, nor should he be supported anywhere. When he gives gifts he should not be supported by sight objects, nor by sounds, smells, tastes, touchables, or mind-objects. For, Subhuti, the Bodhisattva, the great being should give gifts in such a way that he is not supported by the notion of a sign. And why? Because the heap of merit of that Bodhi-being, who unsupported gives a gift, is not easy to measure. What do you think, Subhuti, is the extent of space in the East easy to measure?
Subhuti replied: No indeed, O Lord.
The Lord asked: In like manner, is it easy to measure the extent of space in the South, West or North, downwards, upwards, in the intermediate directions, in all the ten directions all round?
Subhuti replied: No indeed, O Lord.
The Lord said: Even so the heap of merit of that Bodhibeing who unsupported gives a gift is not easy to measure. That is why, Subhuti, those who have set out in the Bodhisattva-vehicle, should give gifts without being supported by the notion of a sign. [4]
妙行無住分第四
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,可思量不?」
「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!」

Tat kim manyase Subhute laksana-sampada Tathagato drastavyah? Subhutir aha: No hidam Bhagavan, na laksana-sampada Tathagato drastavyah. Tat kasya hetoh? Ya sa Bhagavan laksana-sampat Tathagatena bhasita saiva-alaksana-sampat. Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Yavat Subhute laksana-sampat tavan mrsa, yavad alaksana-sampat tavan na mrseti hi laksana-alaksanatas Tathagato drastavyah.
----The Lord continued: 'What do you think, Subhuti, can the Tathagata be seen by the possession of his marks?'
Subhuti replied: 'No indeed, O Lord. And why? What has been taught by the Tathagata as the possession of marks, that is truly a no-possession of nomarks.'
The Lord said:
'Wherever there is possession of marks, there is fraud, wherever there is no-possession of no-marks there is no fraud. Hence the Tathagata is to be seen from no marks as marks.' [5]
如理實見分第五
「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,即見如來。」

Evam ukte ayusman Subhutir Bhagavantam etad avocat: Asti Bhagavan kecit sattva bhavisyanty anagate' dhvani pascime kale pascime samaye pascimayam panca-satyam saddharma- vipraloka-kale vartamane, ya imesv evamrupesu sutranta-padesu bhasyamanesu bhuta-samjnam utpadayisyanti? Bhagavan aha: Ma Subhute tvam evam vocah. Asti kecit sattva bhavisyanty anagate' dhvani pascime kale pascime samaye pascimayam pancasatyam sad-dharma-vipralope vartamane, ya imesv evamrupesu sutrantapadesu bhasyamanesu bhuta-samjnam utpadayisyanti. Api tu khalu punah Subhute bhavisyanty anagate' dhvani bodhisattva mahasattvah pascime kale pascime samaye pascimayam panca-satyam sad-dharma-vipralope vartamane gunavantah silavantah prajnavantas ca bhavisyanti, ya imesv evamrupesu sutranta-padesu bhasyamanesu bhutasamjnam utpadayisyanti. Na khalu punas te Subhute bodhisattva mahasattva eka-buddhaparyupasita bhavisyanti, na-eka-buddha-avaropita-kusala-mula bhavisyanti, api tu khalu punah Subhute aneka-buddha-satasahasra-paryupasita aneka-buddha-satasahasraavaropita- kusala-mulas te bodhisattva mahasattva bhavisyanti, ya imesv evamrupesu sutranta-padesu bhasyamanesv eka-citta-prasadam api pratilapsyante. Jnatas te Subhute Tathagatena buddha-jnanena, drstas te Subhute Tathagatena buddha-caksusa, buddhas te Subhute Tathagatena. Sarve te Subhute' prameyam asamkhyeyam punyaskandham prasavisyanti pratigrahisyanti.
----Subhuti asked:
Will there be any beings in the 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 who, when these words of the Sutra are being taught, will understand their truth?
The Lord replied:
Do not speak thus, Subhuti! Yes, even then there will be such beings. For even at that time, Subhuti, there will be Bodhisattvas who are gifted with good conduct, gifted, with virtuous qualities, gifted with wisdom, and who, when these words of the Sutra are being taught, will understand their truth.
And these Bodhisattvas, Subhuti, will not be such as have honoured only one single Buddha, nor such as have planted their roots of merit under one single Buddha only. On the contrary, Subhuti, those Bodhisattvas who, when these words of the Sutra are being taught, will find even one single thought of serene faith, they will be such as have honoured many hundreds of thousands of Buddhas, such as have planted their roots of merit under many hundreds of thousands of Buddhas. Known they are, Subhuti, to the Tathagata through his Buddha cognition, seen they are, Subhuti, by the Tathagata with his Buddha-eye, fully known they are, Subhuti, to the Tathagata. And they all, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.
正信希有分第六
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。

Tat kasya hetoh? Na hi Subhute tesam bodhisattvanam mahasattvanam atma-samjna pravartate na sattva-samjna na jiva-samjna na pudgala-samjna pravartate. Na-api tesam Subhute bodhisattvanam mahasattvanam dharma-samjna pravartate, evam na-adharmasamjna. Na-api tesam Subhute samjna na-asamjna pravartate.
----And why? Because, Subhuti, in these Bodhisattvas (1) no perception of a self takes place, (2) no perception of a being, (3) no perception of a soul, (4) no perception of a person. Nor do these Bodhisattvas have (5) a perception of a dharma, or (6) a perception of a nodharma. (7) No perception or (8) non-perception takes place in them.
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。

Tat kasya hetoh? Sacet Subhute tesam bodhisattvanam mahasattvanam dharma-samjna pravarteta, sa eva tesam atma-graho bhavet, sattva-graho jiva-grahah pudgala-graho bhavet. Saced a-dharma-samjna pravarteta, sa eva tesam atma-graho bhavet, sattva-graho jiva-grahah pudgala-graha iti. Tat kasya hetoh? Na khalu punah Subhute bodhisattvena mahasattvena dharma udgrahitavyo na-adharmah. Tasmad iyam Tathagatena sandhya vag bhasita: Kolopamam dharma-paryayam ajanadbhir dharma eva prahatavyah prag eva-adharma iti.
----And why? If, Subhuti, these Bodhisattvas should have a perception of either a dharma, or a no-dharma, they would thereby seize on a self, a being, a soul, or a person.
And why? Because a Bodhisattva should not seize on either a dharma or a no-dharma.
Therefore this saying has been taught by the Tathagata with a hidden meaning:
'Those who know the discourse on dharma as like unto a raft, should forsake dharmas, still more so nodharmas.' [6]
何以故?是諸眾生若心取相,即為著我、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?」

Punar aparam Bhagavan ayusmantam Subhutim etad avocat: Tat kim manyase Subhute, asti sa kascid dharmo yas Tathagatena-anuttara samyaksambodhir ity abhisambuddhah, kascid va dharmas Tathagatena desitah? Evam ukta ayusman Subhutir Bhagavantam etad avocat: Yatha-aham Bhagavan Bhagavato bhasitasya-artham ajanami, na-asti sa kascid dharmo yas Tathagatena-anuttara samyaksambodhir ity abhisambuddhah, na-asti dharmo yas Tathagatena desitah. Tat kasya hetoh? Yo'sau Tathagatena dharmo'bhisambuddho desito va, agrahyah so'nabhilapyah, na sa dharmo na-adharmah. Tat kasya hetoh? Asamskrtaprabhavita hy arya-pudgalah.
----The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has fully known as 'the utmost, right and perfect enlightenment, or is there any dharma which the Tathagata has demonstrated?
Subhuti replied:
No, not as I understand what the Lord has said. And why? This dharma which the Tathagata has fully known or demonstrated it cannot be grasped, it cannot be talked about, it is neither a dharma nor a no-dharma. And why? Because an Absolute exalts the Holy Persons. [7]
無得無說分第七
「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?一切賢聖,皆以無為法,而有差別。」

Bhagavan aha: Tat kim manyase Subhute yah kascit kulaputro va kuladuhita vemam trisahasramahasahasram lokadhatum sapta-ratnaparipurnam krtva Tathagatebhyo' rhadbhyah samyaksambuddhebhyo danam dadyat, api nu sa kulaputro va kuladuhita va tato nidanam bahutaram punya-skandham prasunuyat? Subhutir aha: Bahu Bhagavan bahu Sugata sa kulaputro va kuladuhita va tato nidanam punya-skandham prasunuyat. Tat kasya hetoh? Yo'sau Bhagavan punya-skandhas Tathagatena bhasitah, a-skandhah sa Tathagatena bhasitah. Tasmat Tathagato bhasate: Punya-skandhah punya-skandha iti. Bhagavan aha: Yas ca khalu punah Subhute kulaputro va kuladuhita vemam trisahasramahasahasram lokadhatum sapta-ratna-paripurnam krtva Tathagatebhyo' rhadbhyah samyaksambuddhebhyo danam dadyat, yas ceto dharma-paryayad antasas catuspadikam api gatham udgrhya parebhyo vistarena desayet samprakasayed, ayam eva tato nidanam bahutaram punya-skandham prasunuyad aprameyam asamkhyeyam. Tat kasya hetoh? Ato nirjata hi Subhute Tathagatanam arhatam samyaksambuddhanam anuttara samyaksambodhir, ato nirjatas ca Buddha Bhagavantah. Tat kasya hetoh? Buddhadharma buddhadharma iti Subhute 'buddhadharmas caiva te Tathagatena bhasitah. Tenocyante buddhadharma iti.
----The Lord then asked: 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, Arhats, Fully Enlightened Ones, would they on the strength of that beget a great heap of merit?
Subbuti replied: Great, O Lord, great, O Well-Gone, would that heap of merit be! And why? Because the Tathagata spoke of the 'heap of merit' as a non-heap. That is how the Tathagata speaks of 'heap of merit'.
The Lord said: But if someone else were to take from this discourse on dharma but one stanza of four lines, and would demonstrate and illuminate it in full detail to others, then he would on the strength of that beget a still greater heap of merit, immeasurable and incalculable. And why? Because from it has issued the utmost, right and perfect enlightenment of the Tathagatas, Arhats, Fully Enlightened Ones, and from it have issued the Buddhas, the Lords. And why? For the Tathagata has taught that the dharmas special to the Buddhas are just not a Buddha's special dharmas. That is why they are called 'the dharmas special to the Buddhas'. [8]
依法出生分第八
「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。」

Tat kim manyase Subhute, api nu srotaapannasyaivam bhavati: Maya srotaapatti-phalam praptam iti? Subhutir aha: No hidam Bhagavan, na srotaapannasyaivam bhavati: Maya srotaapatti-phalam praptam iti. Tat kasya hetoh? Na hi sa Bhagavan kamcid dharmam apannah. Tenocyate srotaapanna iti. Na rupam apanno na sabdan na gandhan na rasan na sprastavyan na dharman apannah. Tenocyate srotaapanna iti. Saced Bhagavan srotaapannasyaivam bhaven: Maya srotaapatti-phalam praptam iti, sa eva tasya-atmagraho bhavet sattva-graho jiva-grahah pudgala-graho bhaved iti. Bhagavan aha: Tat kim manyase Subhute, api nu sakrdagamina evam bhavati: Maya sakrdagami-phalam praptam iti? Subhutir aha: No hidam Bhagavan, na sakrdagamina evam bhavati: Maya sakrdagami-phalam praptam iti. Tat kasya hetoh? Na hi sa kascid dharmo yah sakrdagamitvam apannah. Tenocyate sakrdagami-iti. Bhagavan aha: Tat kim manyase Subhute, api nv anagamina evam bhavati: Maya-anagami-phalam praptam iti? Subhutir aha: No hidam Bhagavan, na-anagamina evam bhavati: Maya-anagami-phalam-praptam iti. Tat kasya hetoh? Na hi sa Bhagavan kascid dharmo yo'nagamitvam apannah. Tenocyate'nagami-iti. Bhagavan aha: Tat kim manyase Subhute, api nv arhata evam bhavati: Maya-arhattvam praptam iti? Subhutir aha: No hidam Bhagavan, na-arhata evam bhavati: Maya-arhattvam praptam iti. Tat kasya hetoh? Na hi sa Bhagavan kascid dharmo yo'rhan nama. Tenocyate' rhann iti. Saced Bhagavan arhata evam bhaven: Mayaarhattvam praptam iti, sa eva tasya-atma-graho bhavet sattva-graho jiva-grahah pudgalagraho bhavet. Tat kasya hetoh? Aham asmi Bhagavams Tathagatena-arhata samyaksambuddhena-arana-viharinam agryo nirdistah. Aham asmi Bhagavann arhan vitaragah. Na ca me Bhagavann evam bhavati: Arhann asmy aham vitaraga iti. Sacen mama Bhagavann evam bhaven: Maya-arhattvam praptam iti, na mam Tathagato vyakarisyad: Arana-viharinam agryah Subhutih kulaputro na kvacid viharati, tenocyate'rana-vihary arana-vihari-iti.
----The Lord asked: What do you think, Subhuti, does it occur to the Streamwinner, 'by me has the fruit of a Streamwinner been attained'?
Subhuti replied: No indeed, O Lord. And why? Because, O Lord, he has not won any dharma. Therefore is he called a Streamwinner. No sight-object has been won, no sounds, smells, tastes, touchables, or objects of mind. That is why he is called a 'Streamwinner'. If, O Lord, it would occur to a Streamwinner, 'by me has a Streamwinner's fruit been attained', then that would be in him a seizing on a self, seizing on a being, seizing on a soul, seizing on a person.
The Lord asked: What do you think, Subhuti, does it then occur to the Once-Returner, 'by me has the fruit of a Once-Returner been attained'?
Subhuti replied: No indeed, O Lord. And why? Because there is not any dharma that has won Once-Returnership. That is why he is called a 'Once-Returner'.
The Lord asked: What do you think, Subhuti, does it then occur to the Never-Returner 'by me has the fruit of a Never-Returner been attained'?
Subhuti replied: No indeed, O Lord. And why? Because there is not any dharma that has won Never Returnership. Therefore is he called a 'Never-Returner'.
The Lord asked: What do you think, Subhuti, does it then occur to the Arhat, 'by me has Arhatship been attained'?
Subhuti: No indeed, O Lord. And why? Because no dharma is called 'Arhat'. That is why he is called an Arhat. If, O Lord, it would occur to an Arhat. 'by me has Arhatship been attained', then that would be in him a seizing on a self, seizing on a being, seizing on a soul, seizing on a person. And why? I am, O Lord, the one whom the Tathagata, the Arhat, the Fully Enlightened One has pointed out as the foremost of those who dwell in Peace. I am, O Lord, an Arhat free from greed. And yet, O Lord, it does not occur to me, 'an Arhat am I and free from greed'. If, O Lord, it could occur to me that I have attained Arhatship, then the Tathagata would not have declared of me that 'Subhuti, this son of good family, who is the foremost of those who dwell in Peace, does not dwell anywhere; that is why he is called "a dweller in Peace, a dweller in Peace"'. [9]
一相無相分第九
「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,而實無不來,是故名阿那含。」
「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,即為著我、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。世尊!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。」

Bhagavan aha: Tat kim manyase Subhute, asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah? Subhutir aha: No hidam Bhagavan, na-asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah.
----The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has learned from Dipankara, the Tathagata, the Arhat, the Fully Enlightened One?
Subhuti replied: Not so, O Lord, there is not.
莊嚴淨土分第十
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。」

Bhagavan aha: Yah kascit Subhute bodhisattva evam vaded: Aham ksetra-vyuhan nispadayisyami-iti, sa vitatham vadet. Tat kasya hetoh? Ksetra-vyuhah ksetra-vyuha iti Subhute, 'vyuhas te Tathagatena bhasitah. Tenocyante ksetra-vyuha iti.
----The Lord said: If any Bodhisattva would say, 'I will create harmonious Buddhafields', he would speak falsely. 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'.
「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,即非莊嚴,是名莊嚴。」

Tasmat tarhi Subhute bodhisattvena mahasattvenaivam apratisthitam cittam utpadayitavyam yan na kvacit-pratisthitam cittam utpadayitavyam, na rupa-pratisthitam cittam utpadayitavyam na sabda-gandha-rasa-sprastavya-dharma-pratisthitam cittam utpadayitavyam.
----Therefore then, Subhuti, the Bodhisattva, the great being, should produce an unsupported thought, i.e. a thought which is nowhere supported, a thought unsupported by sights, sounds, smells, tastes, touchables or mind-objects.
「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。

Tad yathapi nama Subhute puruso bhaved upeta-kayo maha-kayo vat tasyaivamrupa atma-bhavah syat tad yathapi nama Sumeruh parvata-raja, tat kim manyase Subhute api nu mahan sa atmabhavo bhavet? Subhutir aha: Mahan sa Bhagavan mahan Sugata sa atma-bhavo bhavet. Tat kasya hetoh? Atma-bhava atma-bhava iti Bhagavann a-bhavah sa Tathagatena bhasitah. Tenocyata atma-bhava iti. Na hi Bhagavan sa bhavo na-abhavah. Tenocyata atma-bhava iti.
----Suppose, Subhuti, there were a man endowed with a body, a huge body, so that he had a personal existence like Sumeru, king of mountains. Would that, Subhuti, be a huge personal existence?
Subhuti replied: Yes, huge, O Lord, huge, O Well-Gone, would his personal existence be. And why so? 'Personal existence, personal existence', as no-existence has that been taught by the Tathagata; for not, O Lord, is that existence or non-existence. Therefore is it called 'personal existence'. [10]
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。」

Bhagavan aha: Tat kim manyase Subhute yavatyo Gangayam mahanadyam valukas tavatya eva Ganga-nadyo bhaveyuh, tasu ya valuka api nu ta bahavyo bhaveyuh? Subhutir aha: Ta eva tavad Bhagavan bahavyo Ganga-nadyo bhaveyuh, prag eva yas tasu Ganganadisu valukah. Bhagavan aha: Arocayami te Subhute prativedayami te yavatyas tasu Ganga-nadisu valuka bhaveyus, tavato loka-dhatun kascid eva stri va puruso va saptaratna-paripurnam krtva Tathagatebhyo'rhadbhyah samyaksambuddhebhyo danam dadyat, tat kim manyase Subhute, api nu sa stri va puruso va tato nidanam bahu punyaskandham prasunuyat? Subhutir aha: Bahu Bhagavan bahu Sugata stri va puruso va tato nidanam punya-skandham prasunuyad aprameyam asamkhyeyam. Bhagavan aha: Yas ca khalu punah Subhute stri va puruso va tavato loka-dhatun sapta-ratna-paripurnam krtva Tathagatebhyo'rhadbhyah samyaksambuddhebhyo danam dadyat, yas ca kulaputro va kuladuhita veto dharma-paryayad antasas catuspadikam api gatham udgrhya parebhyo desayet samprakasayed, ayam eva tato nidanam bahutaram punya-skandham prasunuyad aprameyam asamkhyeyam. Api tu khalu punah Subhute yasmin prthivi-pradesa ito dharma-paryayad antasas catuspadikam api gatham udgrhya bhasyeta va samprakasyeta va, sa prthivi-pradesas caityabhuto bhavet sa-deva-manusa-asurasya lokasya; kah punar vado ya imam dharma-pryayam sakala-samaptam dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena samprakasayisyanti, paramena te Subhute ascaryena samanvagata bhavisyanti. Tasmims ca Subhute prthivi-pradese sasta viharaty
anyatara-anyataro va vijnaguru-sthaniyah.
----The Lord asked: What do you think, Subhuti, if there were as many Ganges rivers as there are grains of sand in the large river Ganges, would the grains of sand in them be many?
Subhuti replied: Those Ganges rivers would indeed be many, much more so the grains of sand in them.
The Lord said: This is what I announce to you, Subhuti, this is what I make known to you, if some woman or man had filled with the seven precious things as many world systems as there are grains of sand in those Ganges rivers, and would give them as a gift to the Tathagatas, Arhats, fully Enlightened Ones what do you think, Subhuti, would that woman or man on the strength of that beget a great heap of merit?
Subhuti replied: Great, O Lord, great O Well-Gone, would that heap of merit be, immeasurable and incalculable. The Lord said: But if a son or daughter of good family had taken from this discourse on dharma but one stanza of four lines, and were to demonstrate and illuminate it to others, then they would on the strength of that beget a still greater heap of merit, immeasurable and incalculable. [11]
Moreover, Subhuti, that spot of earth where one has taken from this discourse on dharma but one stanza of four lines, taught or illumined it, that spot of earth will be a veritable shrine for the whole world with its gods, men and Asuras. What then should we say of those who will bear in mind this discourse on dharma in its entirety, who will recite, study, and illuminate it in full detail for others! Most wonderfully blest, Subhuti, they will be! And on that spot of earth, Subhuti, either the Teacher dwells, or a sage representing him. [12]

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