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究竟无我分第十七 

ULTIMATELY THERE IS NO SELF, SEVENTEEN 

At the time, Subhuti asked the Buddha: 

尔时,须菩提白佛言: 

“World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind, 

世尊!善男子、善女人,发阿耨多罗三藐三菩提心, 

“how should his or her mind abide and how should it be subdued?” 

云何应住?云何降伏其心? 

The Buddha said to Subhuti: 

佛告须菩提: 

“A virtuous man or woman who is determined to develop the Supreme Enlightened Mind, 

善男子、善女人,发阿耨多罗三藐三菩提心者, 

“should thus develop it: 

当生如是心, 

“I have to lead all living beings to put a stop to (reincarnation) and escape (suffering), 

我应灭度一切众生。 

“and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering. 

灭度一切众生已,而无有一众生实灭度者。 

“Why? 

何以故? 

“Because, Subhuti, if a Bodhisattva clings to the notion of an ego, a personality, a being and a life, he is not a (true) Bodhisattva. 

须菩提, 若菩萨有我相、人相、众生相、寿者相,则(即)非菩萨。 

“Why? 

所以者何? 

“Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind. 

须菩提!实无有法。发阿耨多罗三藐三菩提心者。 

“Subhuti, what do you think? 

须菩提!于意云何? 

“When the Tathagata was with Dipamkara Buddha, did He have any Dharma by means of which He attained Supreme Enlightenment (Anuttara-samyak-sambodhi)?” 

如来于燃灯佛所,有法得阿耨多罗三藐三菩提不? 

“No, World Honoured One. 

不也,世尊! 

“As I understand the meaning of the Buddha's teaching, 

如我解佛所说义, 

“when He was with Dipamkara Buddha, 

佛于燃灯佛所, 

“He had no Dharma by means of which He attained ‘Supreme Enlightenment’”. 

无有法得阿耨多罗三藐三菩提。 

The Buddha said: “Just so! Subhuti, just so! 

佛言:如是,如是。须菩提! 

“There was really no Dharma by means of which the Tathagata attained Supreme 
Enlightenment. 

实无有法如来得阿耨多罗三藐三菩提。 

“Subhuti, if there had been, 

须菩提!若有法如来得阿耨多罗三藐三菩提, 

“Dipamkara Buddha would not have predicted: 

燃灯佛则(即)不与我授记: 

“In your next life, you will be a Buddha named Sakyamuni". 

汝于来世,当得作佛,号释迦牟尼。以实无有法得阿耨多罗三藐三菩提,是故燃灯佛与我授记,作是言:“汝于来世,当得作佛,号释迦牟尼。” 

“Why is it? Because ‘Tathagata’ means the suchness of all Dharmas. 

何以故?如来者,即诸法如义。 

“If someone still says: ‘The Tathagata obtained Supreme Enlightenment,’ 

若有人言:如来得阿耨多罗三藐三菩提。 

“(I tell you,) Subhuti, there is no Dharma by means of which the Buddha did so, 

须菩提!实无有法,佛得阿耨多罗三藐三菩提。 

“(because), Subhuti, that Enlightenment was by itself neither real nor unreal. 

须菩提!如来所得阿耨多罗三藐三菩提,于是中无实无虚。 

“This is why the Tathagata says that all Dharmas are Buddha's Dharmas. 

是故如来说:一切法皆是佛法。 

“Subhuti, these so-called Dharmas are not, but are (expediently), called all Dharmas. 

须菩提!所言一切法者,即非一切法,是故名一切法。 

“Subhuti, supposing there is a man whose body is great.” 

须菩提!譬如人身长大。 

Subhuti said: “World Honoured One, the great body of which the Tathagata speaks is not great, but is (expediently) called a great body.” 

须菩提言:世尊!如来说:人身长大,则为非大身,是名大身。 

“Subhuti, in like manner, if a Bodhisattva says: ‘I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)’, he cannot be called a Bodhisattva. 

须菩提!菩萨亦如是。若作是言:“我当灭度无量众生”,则不名菩萨。 

“Why? 

何以故? 

“Because there is really no dharma called the Bodhisattva (stage). 

须菩提!实无有法名为菩萨。 

“Therefore, the Buddha says: 

是故佛说: 

“Of all dharmas, there is not a single one which possesses an ego, a 
personality, a being and a life. 

一切法无我、无人、无众生、无寿者。 

“Subhuti, if a Bodhisattva says: ‘I should adorn Buddha lands’, he cannot be called a Bodhisattva. 

须菩提!若菩萨作是言:“我当庄严佛土”,是不名菩萨。 

“Why? 

何以故? 

“Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment. 

如来说:庄严佛土者,即非庄严,是名庄严。 

“Subhuti, 

须菩提! 

“if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisattva. 

若菩萨通达无我、法者,如来说名真是菩萨。 

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