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。若見諸相非相則見如來。
"Subh?ti, what do you say? Can one discern the Tath?gata by means of his bodily characteristics?"
"No, World Honored One. One cannot see the Tath?gata by means of bodily characteristics. Why not? The bodily characteristics taught by the Tath?gata are actually not bodily characteristics." The Buddha said to Subh?ti: "All things that have characteristics are false and ephemeral. If you see all characteristics to be non-characteristics, then you see the Tath?gata."
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。
Subh?ti addressed the Buddha, saying: "World Honored One, will there be sentient beings who are able, upon hearing these words and sentences, to give rise to true faith?"
The Buddha said to Subh?ti, "Do not even say such a thing. Five hundred lifetimes after my passing away, there will be those who observe moral discipline and cultivate merit, who will be able to give rise to the mental state of faith and take these words to be the truth. You should know that these people have not merely cultivated virtuous roots with one buddha, two buddhas, three, four, or five buddhas. They have cultivated all kinds of virtuous roots with countless hundreds of thousands of buddhas. Hearing these passages, in a single moment they give rise to pure faith. Subh?ti, the Tath?gata fully knows and fully sees these sentient beings as they attain these countless merits."
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。何以故。是諸眾生、若心取相則為著我人眾生壽者。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
Why is this? It is because these sentient beings do not again [abide in] the notions of self, person, sentient being, or life span. Nor do they abide in the notions of the dharma, or the notions of non-dharma. Why? If these sentient beings their minds grasp to these notions, then they will cling to self, person, sentient being, and life-span. If they grasp to the notions of phenomena, they will attach to self, person, sentient being, and life span. Why? If they grasp to the denial of phenomena, then they will attach to self, person, sentient being, and life span. Therefore one should not grasp to phenomena, and one should not deny phenomena. Expressing this, the Tath?gata always teaches: ’Monks, understand my correct teachings to be like a raft.’ If even my correct teachings are to be abandoned, how much more incorrect teachings?
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。
"Subh?ti, what do you think? Does the Tath?gata attain peerless perfect enlightenment? And does he have a teaching that he explains?"
Subh?ti said: "As I understand the implications of what the Buddha has explained, there is no determinable phenomenon called peerless perfect enlightenment. And there is also no set teaching that can be delivered by the Tath?gata. Why? The teachings explained by the Tath?gata can neither be appropriated nor explained. There is neither a teaching nor a non-teaching. How can this be? All the enlightened sages are distinguished [from worldly teachers] by indeterminate phenomena."
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