(II) Diamond Sūtra （二）《金刚经》
| 2018-06-23 | Download | AI assisted translation
| 39、“云何应住，云何降伏其心”，为什么问了两次？ |
39. “How should one abide, and how should one subdue one’s mind?” Why is this asked twice? |
| 答：哦！这应该联系上下文，便知深度不同。 |
Answer: Ah! This should be understood in connection with the preceding and following context; then one sees that the depth is different. |
| 问：像“云何应住，云何降伏其心”就问了两次。第一次是破人无我，第二次是破法无我吗？ |
Question: The question “How should one abide, and how should one subdue one’s mind?” is asked twice. Does the first instance refute the absence of a self in persons, and the second refute the absence of a self in dharmas? |
| 答：也可以说，第一次是不即一法，第二次是不离一法。 |
Answer: One may also say that the first is not identifying with any single dharma, while the second is not departing from any single dharma. |
| 问：因为无实无虚，所以“不即不离”。如果改为：如来所得阿耨多罗三藐三菩提，于是中“有实有虚”可以吗？ |
Question: Because there is neither reality nor unreality, there is “neither identification nor departure.” Could it be changed to: “With regard to the unsurpassed, complete, perfect enlightenment attained by the Tathāgata, therein there is reality and unreality”? |
| 答：无实无虚，不落两边。有实有虚，两边都落吗？ |
Answer: Neither reality nor unreality means not falling into either extreme. Does “reality and unreality” not fall into both extremes? |
| 问：降了呢？还是没有降？ |
Question: Has it been subdued, or has it not been subdued? |
| 答：说“降了”则触，说“没降”则背。不触不背的，请道一句来。 |
Answer: To say that it has been subdued is to touch upon it; to say that it has not been subdued is to turn away from it. Please say a word that neither touches nor turns away. |
| 问：这是第二句！ |
Question: That is the second phrase! |
| 答：^_^ |
Answer: ^_^ |
| 40、四相 |
40. The Four Marks |
| 【仁觉】问：我相未破欲成佛，人相没破度众生。心中四相如何破，祈请老师来点睛。 |
[Renjue] asked: “If the mark of self has not been shattered, one still wishes to become a Buddha; if the mark of person has not been shattered, one still seeks to liberate sentient beings. How can the four marks in the mind be shattered? I respectfully ask the teacher to provide the illuminating insight.” |
| 答：人相若破本无佛，我相若破无众生。四相本无何须破，无龙何用来点睛。【仁觉】兄在吗？ |
Answer: “If the mark of person is shattered, there is originally no Buddha; if the mark of self is shattered, there are no sentient beings. Since the four marks are originally nonexistent, why need they be shattered? If there is no dragon, why dot its eyes?” Is Brother [Renjue] here? |
| 41、无所住心 |
41. The Non-Abiding Mind |
| 问：《金刚经》所谓无所住心是妙明真心吗？ |
Question: Is the non-abiding mind spoken of in the Diamond Sūtra the wondrous, luminous true mind? |
| 答：不著在“妙明真心”的概念上，便是无所住心。 |
Answer: If one does not cling to the concept of the “wondrous, luminous true mind,” that is the non-abiding mind. |
| 若著在“妙明真心”的概念上，便是有所住心。 |
If one clings to the concept of the “wondrous, luminous true mind,” that is an abiding mind. |
| 任你有所著、无所著，妙明真心也不曾动摇、不曾生灭、不曾染净、不曾增减。 |
Whether you are attached or unattached, the wondrous, luminous true mind has never wavered, never arisen or ceased, never been defiled or purified, and never increased or decreased. |
| 问：《金刚经》“应生无所住心，若心有住，则为非住”该如何理解？ |
Question: How should one understand the Diamond Sūtra’s statement, “One should give rise to a mind that abides nowhere; if the mind abides anywhere, that is not abiding”? |
| 答：应生无所住心——不应住色生心，不应住声香味触法生心。 |
Answer: “One should give rise to a mind that abides nowhere” means that one should not give rise to a mind abiding in forms, nor should one give rise to a mind abiding in sounds, smells, tastes, touchables, or dharmas. |
| 若心有住，则为非住——菩萨心不应住色布施。菩萨为利益一切众生，应如是布施。乃至应如是持戒、忍辱、精进、禅定、智慧。声香味触法亦不应住。 |
“If the mind abides anywhere, that is not abiding” means that a bodhisattva’s mind should not abide in forms when giving. A bodhisattva should give in this way for the benefit of all sentient beings. Likewise, one should uphold the precepts, practice forbearance, diligence, meditative stability, and wisdom in this way. One should not abide in sounds, smells, tastes, touchables, or dharmas either. |
| 布施——三轮体空。 |
Giving—the three wheels are empty. |
| 持戒——“起心动念就是犯戒。” |
Upholding the precepts—“The very arising of a thought is already a violation of the precepts.” |
| 忍辱——无辱可忍：你若唾我面，任他自干了，我也省气力，你也没烦恼。 |
Forbearance—there is no insult to endure: if you spit in my face, I let it dry by itself. I save my effort, and you have no affliction. |
| 精进——起念欲精进，是妄非精进。若能心不妄，精进无有涯。 |
Diligence—giving rise to the thought of wishing to be diligent is delusion, not diligence. If the mind is free of delusion, diligence has no limit. |
| 禅定——没出没入的大定。 |
Meditative stability—the great samādhi in which there is neither entering nor emerging. |
| 智慧——无智亦无得。 |
Wisdom—no wisdom and no attainment. |
