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90 真忍辱没有四相 The Vajra Prajna Paramita Sutra 90 金刚般若波罗蜜经

作者:宣化上人国际法汇 / 关注公众号:drba1959  发布:2019-10-19


你这个忍辱,应该没有相,没有忍辱相;你若有一个忍辱相,那还是着相的忍辱,还是执着的忍辱,还是没有放下的忍辱。你还是,没有能真忍辱;真忍辱也没有人相,没有我相,没有众生相,没有寿者相。既然四相没有,你又有一个什么可忍的呢?
上宣下化老和尚讲述
bythe Venerable Master Hsuan Hua
离相寂灭分第十四
C H A P T E R 14
STILL EXTINCTION APART FROM MARKS
经文:
须菩提。忍辱波罗蜜。如来说非忍辱波罗蜜。是名忍辱波罗蜜。何以故。须菩提。如我昔为歌利王割截身体。我于尔时。无我相。无人相。无众生相。无寿者相。
Sutra:
“Subhuti, the paramita of patience is spoken of by the Tathagata as no paramita of patience. Therefore it is called the paramita of patience. And why? Subhuti, it is as in the past when the King of Kalinga dismembered my body, at that time I had no mark of self, no mark of others, no mark of living beings and no mark of a life.”
宣化上人浅释:
“须菩提”:佛又叫了一声须菩提,说:“忍辱波罗蜜”:这个忍辱,是个波罗蜜。“如来说非忍辱波罗蜜”:你这个忍辱,应该没有相,没有忍辱相;你若有一个忍辱相,那还是着相的忍辱,还是执着的忍辱,还是没有放下的忍辱。你还是,没有能真忍辱;真忍辱也没有人相,没有我相,没有众生相,没有寿者相。既然四相没有,你又有一个什么可忍的呢?
Commentary from Venerable Master Hua:
The paramita of patience. Your patience should not bear the mark of patience. If it does you still have an attachment to patience. If you still have not relinquished patience, you cannot be truly patient. True patience is devoid of a mark of self, a mark of others, a mark of living beings, and a mark of a life. When the four marks are non-existent, what do you still have which can be patient?
所以说,这个忍辱,如来说,“须菩提。忍辱波罗蜜”:这个忍辱,按照中道说是忍辱波罗蜜。“如来说非忍辱波罗蜜”:你要是人空、法空、空也空了,哪有一个波罗蜜可忍呢?没有的。“是名忍辱波罗蜜”:这是依照俗谛而有一个名称,叫忍辱波罗蜜而已。“何以故”呢?什么缘故?为什么这个忍辱波罗蜜,说它没有忍辱呢?
From the point of view of common truth, the paramita of patience is said to be the paramita of patience, yet it is no paramita of patience. If you realize the emptiness of people, the emptiness of dharmas, and the emptiness of emptiness, what patience is there to perfect? There is none. Therefore it is called the paramita of patience. From the point of view of the Middle Way the paramita of patience is a name and nothing more. Why is the paramita of patience said to be devoid of patience?
“须菩提。如我昔为歌利王割截身体”:好像我在因地的时候。因地,因就是因果那个因;地呢,就是果地的地。因地就是在前生以前的事情。“为歌利王割截身体。”这“歌利王”,歌利王,有的翻译成迦陵伽王。玄奘法师就翻译成,这割利王,也就是有的经上说歌利王。有的就这个“歌”字,翻译成那个割,用刀割的那个“割”。相信,这个翻译法也就因为这个王,他把释迦牟尼佛身体给割开了,割释迦牟尼佛的身体。所以,这个字有的就用这个唱歌的歌;有的经上,用那个割解身体那个割字。那么在释迦牟尼佛因地,不知道多久的时间了,有这么一生。他很年轻的就到山上去修行。这个山,就近歌利王他做国王这个城市,大约没有很远,或者有二十、三十里的样子。
“Subhuti, it is just as when I, on the causal ground, had my body dismembered by the King of Kalinga.” Long before in a former life, Sakyamuni Buddha had been a young cultivator practising in the mountains about thirty miles from the capital city where the King of Kalinga held court.
那么这歌利王有一天,就出去打猎。打猎,听得懂吗?(弟子:是要去杀那个众生。)hunting。(弟子:Yeah。)去打猎去。打猎,他带着很多的军队,又带着文武百官。那么,他觉得还不够这个风头,不够派头,又带着宫娥、婇女、妃嫔,他这些个最美丽的女人都带出去了。因为他舍不得离开这一班女人,所以就带着一起出去打猎。连打猎再玩女人,你说!他觉得这种浪漫的生活,是很十足!十足,就是很满足了。
One day the king decided to go hunting and called together a party of soldiers, ministers, and officials to accompany him. To complete the party he summoned the most beautiful concubines in the palace. Actually he could not bear to part with his women for even the duration of a hunting trip. He found them a most pleasant pastime.
那么带着婇女打猎,到这个山上打猎。那个打猎的地方很大的,这歌利王就去追这个獐、麃麅、野鹿,或者老虎,或者什么,他就追赶那些个野兽去打。这些个女人,她没有那么大胆子,一看着这种野兽,她自然就是躲躲藏藏,不敢跟着这个歌利王去打猎。那么往这个山上一走,就遇着一个在那儿修道的一个比丘。这个比丘,大约有十八九岁的样子;很年轻的,生的相貌大约也很过得去的,不十分的美貌,大约都有普通人那么样。这些个婇女看见山上有这么一个青年人,好奇心就都生出来了。他虽然是个比丘,很年轻,留着长长的头发,穿的衣服也很褴褛的、很破的。这一些个女人哪,以为这是个妖怪,这是个会吃人的,或者是妖怪,或者禽兽,就很怕的。很怕呢,就说:“哦!这个地方也有一个,你看那个野兽像个人似的。”等那释迦牟尼佛说,“哦!我不是野兽,我在这儿修道的。”
The hunting grounds on the mountain were very large, and the King of Kalinga immediately set out in pursuit of big game, leaving the timid women behind to entertain themselves. As the women strolled around on the mountain, they happened upon the young bhiksu who was only eighteen or nineteen years old and quite handsome, despite the fact that his hair had grown long and his clothes were tattered. When they first spied him they thought he was a kind of weird creature or a man-eating beast, and they panicked. “Look,” they gasped, clutching one another, “there’s a wild animal that looks like a man!”
“I am not a wild animal, I am a cultivator of the Way,” the young man assured them.
这一些个人,“哟!什么叫修道的?”在这宫里边,从来就没有听见修道的这个名称;到这儿就听他会说话了,就走近前去和他一谈起来,释迦牟尼佛就给他们说佛法。
这一说佛法,她们都见所未见、闻所未闻,于是乎,就在这个地方停止下来,就来听佛法。正在听着这出神的时候——出神呢,就听着很欢喜听,旁边有什么动静,她们也都不知道了。
When the concubines heard that the creature could talk their curiosity was aroused, and they edged closer to speak with him. “What does it mean to ‘cultivate the Way’?” they asked, for they had never been outside the confines of the palace, and so had never heard of such a thing. The young cultivator spoke dharma for them. Seeing what they had never seen before, and hearing what they had never heard before, soon they were enthralled and forgot everything—even who and where they were.
不知道了,这歌利王追赶这个獐、麃麅、野鹿,回头一看,这些宫娥婇女都跑到什么地方去了?于是乎又回来找他这些个女人;找女人,一找就找到这个比丘这儿了。他在远处一看,“哦!这一些个宫娥婇女在那地方围着一个人,那个人在那儿给她们讲,讲什么呢?”于是乎他就蹑手蹑足地走道,慢慢地慢慢地来,好像做特务似的,到这个地方——特务这个情报的消息。到这儿一听,哈!这释迦牟尼佛在这地方给她们讲佛法。这些个宫娥婇女,他这些妃嫔哪,就都注目凝神,也不知道歌利王走到身边来,什么都不知道了。
Meanwhile the King of Kalinga returned from his expedition to discover that his palace concubines had wandered away. He set out to find them. Eventually he caught sight of them gathered around the strange-looking man. The king, bent on discovering who the man was and what he was doing with the concubines, crept silently towards them like a spy on a secret mission. When he got close he paused, listened to the young cultivator speaking dharma, and realized that the concubines were so enraptured they had not noticed the arrival of their king.
Editor'sNote:
Copy from the Official Website (Chinese) of the Dharma Realm Buddhist Association -
www.drbachinese.org


本文作者 :宣化上人国际法汇

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