如法受持分第十三
Chapter 13: Receiving and Upholding the Dharma
(頌曰)。
The verse says:
Seeking the Dharma is like seeking a pearl that calms the sea— At the bottom of a ninefold abyss, the true channel appears. Even the greatest painter cannot capture it; Naming it would only fall short.
爾時須菩提白佛言。𠀍尊。當何名此經。我等云何奉持。佛告須菩提。是經名為金剛般若波羅蜜。以是名字。汝當奉持。所以者何。須菩提。佛般若波羅蜜。即非般若波羅蜜。是名般若波羅蜜。
Then Subhuti said to the Buddha, “World-Honored One, what should this sutra be called, and how should we receive and uphold it?” The Buddha told Subhuti, “This sutra is called the Diamond Perfection of Wisdom. By this name you should receive and uphold it. And why is that? Subhuti, the Perfection of Wisdom that the Buddha teaches is not a fixed Perfection of Wisdom; it is only provisionally called the Perfection of Wisdom.”
(須菩提聞此法要法眼清淨念末𠀍眾生請佛安名號金剛般若波羅蜜金剛不壞之義喻自己一點圓明本性於一切聲色中無染無着不乱其性常在於定修鍊到此地鋪堅固不壞聖心成就究竟解為之彼岸為無學地不見有般若之相也是非般若非者無也若有般若即有法得何名非般若也到此悟之一字尚要吐却人法俱忘無佛法身心到這箇時節顯而不露隱而彌彰為非般若如此通達是名金剛般若真法現前要見真法麼開口即啞)。
(When Subhuti heard these essential teachings, his Dharma-eye was purified. He thought of beings in future times and asked the Buddha to establish a name for this teaching—the Diamond Sutra—which uses the indestructible nature of a diamond as a metaphor for one's own inherently bright, awakened nature. This true nature cannot be stained or disturbed by any sights or sounds, nor can it be confused; it remains constantly in a state of meditative stillness. When one cultivates to this level, their enlightened heart becomes unshakably firm and pure, and they reach the ultimate goal of awakening—the far shore beyond learning. At this point, they no longer see even the concept of wisdom as something to hold onto. What is meant by "this is not wisdom"? "Not" means there is no such thing. If there were wisdom, there would be something to attain, so how could it be called "non-wisdom"? Even the word "awakening" must be let go. Both self and teachings are forgotten—no self, no Buddha, no Dharma. At this moment, it is revealed without being displayed, hidden yet fully evident. This is what is meant by "non-wisdom." To understand it this way is to truly realize the Diamond Wisdom. Do you want to see the true teaching? The moment you open your mouth to speak, it is already silenced.)
須菩提。於意云何。如來有所法不。須菩提白佛言。𠀍尊。如來無所。
(佛問須菩提如來證大涅槃靈空之中演一切法開闡聖諦是有我我所不若有我所即同凢夫於無生中自尚不可見何有我所耶經云如來無所若立我所者是非鋒起是未見道之人若見道之人𡚖家罷問程無所也定中修心寂㓕性中隨飲啄也)。
(The Buddha asked Subhuti, "When the Tathagata realizes the Great Nirvana and expounds all teachings within the empty, spiritual realm, declaring the holy truths, does He then possess a self or anything belonging to a self? If He has what belongs to a self, He would be the same as ordinary people. Within the unborn, He cannot even see a self—how could He have what belongs to a self? The scripture says, 'The Tathagata has no attachments.' If one establishes what belongs to a self, then disputes arise—this person has not yet seen the Way. But one who has seen the Way has returned home, no longer needing to ask about the journey, for they have no attachments. In meditative cultivation, the mind is refined within the nature of stillness and cessation, and one simply eats and drinks along with it.")
須菩提。於意云何。三千大千𠀍界。所有微塵。是為多不。須菩提言。甚多𠀍尊。須菩提。諸微塵。如來非微塵。是名微塵。
(佛微塵多者指三千大千𠀍界於中括量所有微塵日影發現是為多否以此喻眾生心中雜念妄想微塵此妄心微塵已㓕盡故清淨微塵顯見明白是非微塵微塵即是真空真空即是微塵一塵即是多塵多塵即是一塵一念即是多念多念即是一念也塵㓕晴空廓尓心㓕真法現前)。
如來𠀍界。非𠀍界。是名𠀍界。
The Tathagata speaks of worlds—they are not truly worlds, yet are called worlds.
(𠀍界者唯心建立是心境界除盡妄想心境𠀍界煩惱𣱵㓕唯心淨土無生𠀍界圓明現前心法泯絕誰立𠀍界是非𠀍界名真如界法性土也)。
須菩提。於意云何。可以三十二相見如來不。不也𠀍尊。不可以三十二相得見如來。何以故。如來三十二相。即是非相是名三十二相。
(寶女經云問如來所得三十二相何業成就佛荅如來持淨戒故得足下平滿相修布施業故得千輻輪相不欺誑眾生故得足跟𦟛相護正法故得指纖長相不壞他眾故得網縵相妙服奉施故得手足軟相淨飲食施故得七處滿相喜聞佛法故得鹿王腨相覆藏他過故得馬王隂藏相修善法故得生身如獅子王相善法化眾生故得骨平滿相救護怖畏故得臂肘𦟛相見他福業樂佐助故得手過𦡀相常修十善故得清淨身相常施病藥故所食之物至喉悉現相常發莊嚴修善法故得獅子頰相於諸眾生心平等故得四十齒相和合諍訟故得齒密相寶施故得齒齊相身口意淨故得二牙白相護口四過故得廣長舌相成就無量功德故得味中上味相於眾生中常軟語故得梵音相修習慈心故得紺色目相至心求菩提故得牛王睫相讚他功德故得白毫相恭敬父母師長和尚故得肉髻相樂深法故得身柔軟相施敷具故得金光相遠離聚𠀍間事故得一孔一毛生相愛受善友師長教勑故得身毛上羙相不以惡事加眾生故得髮色金青相常觀眾生修三昧故得身圓滿如尼拘陁樹相生生之處作佛像故得那羅延力相要集經云佛行之時其足離地四寸千輻輪相紋現於地上足下諸䖝七日安隱命終生天以三十二相莊嚴法身無量劫中苦行萬德成就二種莊嚴一三十二相福莊嚴二慧性圓明神通妙用莊嚴佛身金色相好無等赫赫威雄恐認相好為佛不見自性恐境迷了問須菩提可以三十二相見如來須菩提通身是眼不受佛瞞荅云不以三十二相得見如來顯差別智明故)。
須菩提。若有善男子。善女人。以恒河沙等身命布施。若復有人於此經中。乃至受持四句偈等。為他人。其福甚多。
(菩薩為輪王時統治四天下行菩薩道滿六波羅密故施頭目耳鼻舌身投崖飼虎割肉濟鷹行此苦行微塵劫數煉行伏心如此捨身命一恒河沙一沙一數身命此福唯佛知尓若人受持四句偈為人其福甚多佛言受持經者聞而生信信而受學學而修行行而不退打成一片深入清淨禪定境中見法根源動相不生唯此妙心超三界性功德海難以為量捨身命功德雖廣無涯皆是有相之福作其福行本煉其心不作福行决不成道福是莊嚴福非究竟須借福成)。