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佛法双语工作坊 | 佛说四十二章经 第18章 念等本空

2021年02月22日 19:32:00 北京天开寺 点击:0

The Sutra of Forty-two Chapters - 18
佛說四十二章經 第18章

後漢 西域沙門迦攝摩騰 竺法蘭 同譯
Translated jointly by Indian Sramana Kasyapa Matanga and Dharmaraksa in the Later Han Dynasty

法师讲解  00:43 开始   单词 03:39 开始

第18章 念等本空
Thoughts et al are Unreal in Nature


佛言。吾法念無念念。行無行行。言無言言。修無修修。
The Buddha said: "My doctrine is to think the thought that is unthinkable, to practise the deed that is not-doing, to speak the speech that is inexpressible, and to be trained in the discipline that is beyond discipline.

會者近爾。迷者遠乎。
Those who understand this are near, those who are confused are far.

言語道斷。非物所拘。
The Way is beyond words and expressions, is bound by nothing earthly.

差之毫釐。失之須臾。
Lose sight of it to an inch, or miss it for a moment, and we are away from it forevermore."


英文版经文转载自 菩提字幕屋,英译者 D.T. Suzuki
English  version sourced from Bodhi Fansubs, translated by D.T. Suzuki



法师讲解:念等本空
Commentary:  Thoughts et al are unreal in nature


This chapter teaches us how to cultivate through our body, speech, and mind with the ultimate truth. In the past the Buddha would teach differently under different circumstances. For example, the Buddha would tell the ultimate truth to people of high potentials, but he would teach people of lower potentials with expedient means only. This is just like a doctor who will tell an adult patient the expected efficacy of a certain medication, but he will only tell a child patient that you will get well very soon after taking the medicine.
这一章是教我们第一义的身、口、意修行方法。以前佛陀在不同时场合会用不同方式说法。例如对着根器高的人会直接说第一义,但对着根器较差的会说方便法。这好比医生会对成年病人说明吃药的预期效果,但对儿童病人则会说吃了药就会很快好。

Let’s first of all analyze the structure of the first sentence in the scripture. The first “mind” is a verb which means think or contemplate. The second “mind” is an adjective, and the term without mind means without attachment. The third “mind” is a noun to mean thought. Altogether the essence of the whole sentence is forgoing attachments in our mind. In the Diamond Sutra, there is a story about Buddha Dipamkara and Buddha Sakyamuni’s previous existence, who was a teenager with very good endowments. Once Buddha Dipamkara had to walk barefooted across a pool of slops, but the teenager did not want to see that the Buddha’s feet become dirty. Therefore the teenager lay prone in the slops to let the Buddha step on him. As a result, Buddha Dipamkara prophesied to the teenager that he would become a Buddha after ninety one kalpas. Buddha Dipamkara made that prophecy because the teenager had provided the offering with a very pure mind. Had the teenager contemplated that the offering could make him a Buddha someday, perhaps Buddha Dipamkara would not have made the prophecy to him.  
我们先来分析经文第一句句子结构,第一个“念”字是动词,是思考、忆念的意思。第二个”念”是形容词,无念就是没有执着,第三个“念”是名词,意思是念头,全句旨在要我们放下执念。《金刚经》里有一个关于燃灯佛给释迦牟尼佛的前身授记作佛的故事。释迦牟尼佛当时还是一名善根深厚的童子,一次燃灯佛要赤脚走过一滩污水,童子不忍心佛的脚被沾污,于是就趴在水中让佛走过,随即燃灯佛给他授记九十一劫后当得作佛。当时童子以清净之心来供养如来,所以燃灯佛给他授记了,但若童子一心想着我这样做以后一定能成佛,恐怕燃灯佛就不会给他授记了。

In the scripture, the three statements that follow share the same logic too. As another illustrative example, the Diamond Sutra says: “if a Bodhisattva's mind does not abide in forms when practicing alms giving, his merit will be inconceivable and immeasurable.” It follows that when we make donations, we should contemplate the unreality of the three wheels; that is to say, there is no such thing as “I” who can offer, no such thing as “you” who can accept, and no such thing as “gift” which can be given away. By doing so the merit earned can be immeasurably huge. On the contrary, if one talks about his alms giving all the time, his merit earned will be very limited.  
经文后面三句的道理都是一样的。例如《金刚经》中又说:“菩萨不住相布施,其福德不可思量”。这是告诉我们布施时应观三轮体空,当中没有能布施的我,没有能受施的你,也没有布施之物,这样的话所得的福德将无边无际。相比有些人布施后经常把这件事挂在嘴边,这样所得的福德将很有限。

讲解 | 释宏添   北京天开寺
By Bhiksu Hong Tian,  Tiankai Temple





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