上篇-I·应云何住 云何降伏其心
这篇经文描写的是须菩提和佛陀之间的一段对话。须菩提向佛陀请教问题。
缘起
如是我闻，一时，佛在舍卫国祗树给孤独园，与大比丘众千二百五十人俱。 尔时，世尊食时，著衣持钵，入舍卫大城乞食。于其城中，次第乞已，还至本处。 饭食讫，收衣钵，洗足已，敷座而坐。
衣食住行、行走坐卧都合仪轨，日常即修行。
这就是佛陀普通的一天。
Life actions are all in compliance with the rituals, and daily practice is part of it.
This was an ordinary day for Buddha.
发菩提心者，应云何住，云何降伏其心？
时，长老须菩提在大众中即从座起，偏袒右肩，右膝着地，合掌恭敬而白佛言：“希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，应云何住，云何降伏其心？” 佛言：“善哉，善哉。须菩提！如汝所说，如来善护念诸菩萨，善付嘱诸菩萨。汝今谛听！当为汝说：善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。” “唯然，世尊！愿乐欲闻。”
最高智慧（宇宙本性的认知）最为根本，对所有的生命都是一样的，没有高下之分，是唯一的智慧，觉悟这样的智慧被称为“无上正等正觉”（阿耨多罗三藐三菩提）。
觉悟者对宇宙本性的认知是真实无误的，不是基于个人偏见、错觉或虚幻的。觉悟者知道事物真实的本质，是无扭曲的认知，不会受个人情感、偏见或期望的影响。他们如实的阐述根本道理，没有掩饰，没有偏见，没有错觉，不会受到“自己”的欲望、恐惧和偏见所误导。这样的觉悟者来到普罗大众（众生）之间，日常生活就是智慧的分享和传播，被称为“如实而来”（如来）。
以人类情感为出发点，通过智慧达到那个觉悟的状态，维持在那个状态的过程被称为“有情觉悟”（菩提萨埵，菩萨）。
修行者的理解和接受能力有所不同，套路化言语的宣教反而可能因为理解的不同而引起误解，而众生情感的发起原因、表达千差万别，主要依靠修行者自己的体悟和探索。所以在修行者有情觉悟的过程中，觉悟者能够自然而然的根据每个修行者的状态护持住他们念头通达，选择合适的方法把智慧分阶段有选择无歧义的传递给修行者，引导他们往觉悟的目标而去。这个就叫“如来善护念诸菩萨，善付嘱诸菩萨”。
提问：普通人以觉悟最高智慧为目标！这个设定目标的“愿望心”，以及在实现目标的过程中梳理所得的“智慧心”，在修行的过程中应该维持什么样的心境？怎么才可以驾驭住这样的“发心”？
Supreme wisdom (the understanding of the nature of the universe) is the most fundamental and is the same for all beings without distinction of high or low. It is the only wisdom, and the realization of such wisdom is called "Anuttara-samyak-sambodhi" (unsurpassed, right and equal enlightenment).
The enlightened ones possess a true and errorless cognition of the universe's nature, not based on personal prejudice, illusion, or delusion. Enlightened beings know the true essence of things, which is an undistorted cognition, uninfluenced by personal emotions, biases, or expectations. They expound the fundamental principles truthfully, without disguise, prejudice, or delusion, and are not misled by their own desires, fears, and biases. Such enlightened ones, coming among the general populace (sentient beings), share and spread wisdom through their everyday lives, and are called "Tathagatas" (Thus-Come Ones).
Starting from human emotions and reaching the state of enlightenment through wisdom, the process of maintaining that state is called "sentient enlightenment" (Bodhisattva).
Practitioners vary in their understanding and acceptance; doctrinal teachings might lead to misunderstandings due to different interpretations. Since the causes and expressions of sentient beings" emotions are varied, it mainly relies on the practitioner's own insight and exploration. Therefore, in the process of sentient enlightenment of practitioners, the enlightened ones can naturally support the clarity of their thoughts according to the state of each practitioner and choose appropriate methods to stage-wise and unambiguously impart wisdom to the practitioners, guiding them towards the goal of enlightenment. This is called "The Tathagata well protects the minds of the Bodhisattvas and entrusts them well."
Question: Ordinary people take the enlightenment of supreme wisdom as their goal! What kind of mindset should be maintained during the practice with the "wishful heart" that sets this goal and the "wisdom heart" that sorts out what is attained in the process of achieving the goal? How can one master such an "aspiration"?
如是降伏其心
佛告须菩提：“ 诸菩萨摩诃萨应如是降伏其心！ 所有一切众生之类：若卵生、若胎生、若湿生、若化生；若有色、若无色；若有想、若无想、若非有想非无想，我皆令入无余涅盘而灭度之。 如是灭度无量无数无边众生，实无众生得灭度者。 何以故？ 须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。”
出生之后感觉到“我”，然后知道“我”是“人”，然后知道“我”是“生命”，然后知道“我”会变“老”“死”掉；或者，出生之后感觉到“我”，然后知道“我”是“人”，然后知道“人”是“生命”，然后知道“生命”会变“老”“死”掉。这就是“我”“人”“众生”“寿者”的觉知和表象。反本归源就是在观念中消除“我”“人”“众生”“寿者”的表象而去追寻更加本质的东西。
令入无余涅槃而灭度之：使进入正觉的境界（贪、嗔、痴与以经验为根据的我亦已灭尽，达到寂静、安稳和常在），帮助他们灭烦恼、度苦海（离生死之苦，全静妙之乐，穷极之果德）。寂静、安稳、常在，贪嗔痴这样的提法是修行人在修行过程中的一种经验，可以借鉴，可以践行，可以体悟，但对不同修行者而言，在不同阶段不一定是最适合的。
在到达最高智慧之前先解决“驾驭”自己“发心”的问题，以免南辕北辙，保证修行者在往正确目标的道路上。就是预设实现方案然后践行：针对所有的生命形式，不管是物理的还是逻辑的，甚至概念的，“我”都使他们到达智慧觉悟的彼岸（获得最高智慧）。这样所有的生命形式都可以到达我所领悟的“最高智慧”，证明这就是那个“唯一”的最高智慧。
作为“最高智慧”“觉悟者”的我，只是持续地借所有生命“觉悟”的过程来验证和修正“我”的智慧修行，最终一起成就了“唯一的最高智慧”。所以这个结果中“我”和其他生命并没有高下之分，他们能获得“觉悟”也不是我的成果，而是他们本来就可以“觉悟”。
如果修行者获得智慧的结果表现出“我”和其他生命有区别，存在生命的差异性和生老病死的苦痛无法解决或不适用的情况，那就说明“我”获得的智慧还不是那个“最高智慧”，并没有到达真正觉悟的目标，“我”也还算不上是“觉悟者”，甚至在修行的道路上已经走偏了。
After birth, one feels the "self," then knows the "self" is "human," then knows the "self" is "life," then knows the "self" will become "old" and "die"; or, after birth, one feels the "self," then knows the "self" is "human," then knows "human" is "life," then knows "life" will become "old" and "die." This is the cognition and appearance of the "self," "human," "sentient beings," "those with lifespan." To return to the source is to eliminate the appearance of "self," "human," "sentient beings," "those with lifespan" in concept and to pursue something more fundamental.
To lead them to enter parinirvana and be completely liberated: to help them enter the realm of right enlightenment (where greed, anger, ignorance, and ego based on experience are also extinguished, reaching tranquility, stability, and permanence), aiding them to extinguish afflictions, and cross the sea of suffering (away from the suffering of life and death, and to enjoy the serene joy, to achieve the ultimate virtue). Tranquility, stability, permanence - such formulations as greed, anger, and ignorance are experiences during the practice for practitioners, which can serve as references, be practiced, and be realized. However, they may not be the most suitable for different practitioners at different stages.
Before reaching the highest wisdom, first address the issue of "managing" one's "aspiration" to avoid going in the wrong direction, ensuring that practitioners are on the correct path to the goal. It involves setting up a plan and then implementing it: for all forms of life, whether physical, logical, or even conceptual, "I" lead them to the other shore of wisdom enlightenment (to attain the highest wisdom). In this way, all forms of life can reach the "highest wisdom" that I have realized, proving that this is the "one" highest wisdom.
As an "enlightened being" of the "highest wisdom," I simply continue to verify and correct "my" wisdom practice through the process of "enlightenment" of all lives, and ultimately achieve the "one highest wisdom" together. Therefore, in this result, there is no distinction of high or low between "me" and other lives. They can achieve "enlightenment" not because of my accomplishments, but because they inherently have the capacity to "enlighten."
If a practitioner's attainment of wisdom results in a distinction between "myself" and other lives, with the inability to resolve the differences in life or the suffering of birth, aging, illness, and death, or if it's inapplicable, then the wisdom I"ve attained is not yet the "highest wisdom," and the goal of true enlightenment has not been reached. "I" cannot be considered an "enlightened one," and there is still a difference in high and low between "me" and other lives.
无所住行布施
“复次，须菩提！菩萨于法，应无所住，行于布施，所谓不住色布施，不住声香味触法布施。 须菩提！菩萨应如是布施，不住于相。 何以故？若菩萨不住相布施，其福德不可思量。 须菩提！于意云何？东方虚空可思量不？”
“不也，世尊！” “须菩提！南西北方四维上下虚空可思量不？” “不也，世尊！” “须菩提！菩萨无住相布施，福德亦复如是不可思量。须菩提！菩萨但应如所教住。”
修行者在追寻觉悟“最高智慧”的过程中，和世间万物打交道的过程都是一种智慧的分享和交流，要以更为平常（低下）的心态去体会众生情感情绪的发端、表达，观察结果，分析其因果。整个过程表现为为周边的环境和生命提供帮助和支持，是一种“布施”。
日常生活和周边生命的交互行为中，怎么保持那份持续向“最高智慧”的目标靠近的状态呢？不用刻意保持！因为修行的过程需要一直在那个状态里面了，是自然而然的持续觉知众生的情绪情感，并持续对众生传递和分享智慧。反倒是不能有意识的针对特定的生命或事物表象进行”布施“，因为一旦是有针对的布施，就走错路了，也就无法追求“所有生命理解一致的唯一最高智慧”了，自然也就从那个状态里面退出来了。所以修行者应该一视同仁、自然而然地进行智慧的分享和交流。
Practitioners, in the pursuit of "ultimate wisdom" during their enlightenment journey, engage in a process of sharing and exchanging wisdom with all beings in the world. They should perceive and empathize with the emotions and sentiments of all creatures with an ordinary (humble) mindset, observing the outcomes, and analyzing the cause and effect. This process manifests in providing help and support to the surrounding environment and life, which is a form of "giving."
In everyday life and interactions with surrounding beings, how does one maintain a state of continual progress towards the "ultimate wisdom"? There's no need to do so deliberately! Because the process of practice should always be in that state, it is a natural and ongoing awareness of the emotions of beings, continuously transmitting and sharing wisdom. On the contrary, one must not consciously give to specific beings or things, as targeted giving is the wrong path, and it would then be impossible to pursue the "singular ultimate wisdom understood by all life," naturally causing one to exit from that state. Therefore, the practitioner should share and exchange wisdom naturally and impartially with all.
相与如来 四句偈
“须菩提！于意云何？可以身相见如来不？” “不也，世尊！不可以身相得见如来。何以故？如来所说身相，即非身相。” 佛告须菩提：“凡所有相，皆是虚妄。若见诸相非相，则见如来。”
以最高智慧去解读一切可以感知的现象，包括外在的事物和内在的思想、情感。发现事物没有固定的、从自身独立存在的实体或本质。所有事物都是由于各种因素和条件的组合而产生的，没有任何事物是独立、自主、不变的。这种因缘关系现象表达的本质是超越一切对立和分类，例如“存在与不存在”、“有与无”、“我与非我”等。而了解这样不断变化由无数因缘条件聚合而成表现出的事物（生命）存在“我”的认知或者概念，就可以知道“我”是不断变化和没有固定本质的，不需要也不能够去执着。
觉悟者描述事物的时候，并不会纠结于事物的外观，因为所有支撑事物外在表象的真实，都是不断变化和没有固定本质的。所以，当任何人能够在看到事物表象的同时体会到其中的真实，他对那个事物的认知就达到觉悟者的状态了。
To interpret all perceivable phenomena with the highest wisdom includes external things as well as internal thoughts and emotions. It's to recognize that nothing has a fixed, independently existing entity or essence. Everything arises from a combination of various factors and conditions; nothing is independent, autonomous, or unchanging. The essence of this dependent origination transcends all dichotomies and categorizations, such as "existence and non-existence," "presence and absence," "self and non-self." By understanding this constantly changing aggregation of countless conditions and the existence of the concept of "self," one can know that "self" is ever-changing and has no fixed essence and that there is no need, nor is it possible, to cling to it.
When an enlightened being describes things, they do not fixate on appearances, for the truth that underpins the external appearance of things is constantly changing and without a fixed essence. Thus, when anyone can perceive the reality within the facade of things, their understanding reaches the state of an enlightened being.
信心为实再寻法
须菩提白佛言：“世尊！颇有众生，得闻如是言说章句，生实信不？” 佛告须菩提：“ 莫作是说。 如来灭后，后五百岁，有持戒修福者，于此章句能生信心，以此为实，当知是人不于一佛二佛三四五佛而种善根，已于无量千万佛所种诸善根，闻是章句，乃至一念生净信者，须菩提！如来悉知悉见，是诸众生得如是无量福德。 何以故？是诸众生无复我相、人相、众生相、寿者相；无法相，亦无非法相。 何以故？是诸众生若心取相，则为著我人众生寿者。若取法相，即著我人众生寿者。 何以故？若取非法相，即著我人众生寿者，是故不应取法，不应取非法。 以是义故，如来常说：‘汝等比丘，知我说法，如筏喻者；法尚应舍，何况非法。’”
当觉悟者离开人世间，留下纸面经文，不会描述详细的修行法门，因为条条大路通罗马，到达“最高智慧”的过程是有差异的。“有情觉悟”因人而异、因情而易。如果描述详细的修行法门，反而可能误导。所以要去相信这篇经文所描述的场景或理论，然后以这个“相信的心”为指导，来作为（验证）修行的依据，而不是直接以经文描述的场景或理论来进行实际修行。这是符合觉悟者如何从众生之间脱颖而出的道路的。这样的人是能够实现自我满足并持续前行的。
当你攀登达到顶峰的时候，选择哪条道路并不重要，你只需要告诉其他攀登者顶峰的存在和攀登的技巧（作为参考）。
When the enlightened being departs from this world, leaving behind scriptures, they do not detail the methods of practice because there are many paths to Rome, and the process of reaching "ultimate wisdom" varies. "Emotional enlightenment" varies from person to person, and circumstance to circumstance. Detailing specific methods might mislead. Therefore, one should believe in the scenarios or theories described in the scriptures and use this "believing heart" as a guide for practice verification, rather than directly practicing based on the scenarios or theories described in the scriptures. This aligns with how an enlightened being stands out from all beings. Such a person is able to achieve self-fulfillment and continue to progress.
When you reach the summit, the path you choose doesn"t matter; you only need to tell other climbers about the existence of the summit and the techniques of climbing (for reference).
以无为法而有差别
“须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？如来有所说法耶？” 须菩提言：“ 如我解佛所说义，无有定法名阿耨多罗三藐三菩提，亦无有定法，如来可说。 何以故？如来所说法，皆不可取、不可说、非法、非非法。 所以者何？一切贤圣，皆以无为法而有差别。”
最高智慧就在那里，但是达到顶峰的路有很多条，觉悟者无法通过描述一条路来指引攀登者登顶，因为指出的任何一条路都不可能适合所有攀登者。
所有到达顶峰的觉悟者，只会因为攀登技巧的不同而用不同的方式指导攀登者寻路而上。
The supreme wisdom is out there, but there are many paths to reach the summit. The enlightened ones cannot guide the climbers to the top by describing just one path because any path pointed out may not be suitable for all climbers.
All the enlightened ones who have reached the summit can only guide the climbers in different ways to find their paths upwards due to the different climbing skills.
诸佛菩提法皆从此经出
“须菩提！于意云何？若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？” 须菩提言：“甚多，世尊！何以故？是福德即非福德性，是故如来说福德多。” “若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。 何以故？须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。 须菩提！所谓佛法者，即非佛法。”
如果有人用很贵重的财物来为很大范围的环境和生命提供帮助和支持，能够获得非常多的自我满足并回报常人对他日常德行的认可。但是，这是流于表面的，并不会积累成为其人内在的智慧的增进，未必能更加靠近“最高智慧”的目标。
但是，如果从这篇经文中收获一些理论和技巧，并且能够坚持使用这些技巧和理论，哪怕仅仅是“凡所有相，皆是虚妄。若见诸相非相，则见如来”这偈子，分享给他人，能够获得内在真正的自我满足。因为所有登山的道路都是使用这部经文所描述的技巧找到的。
当然，觉悟者使用的登山道路，旁人也许根本就用不上，而觉悟者已经在峰顶了，自然也不会再用了。
If someone uses very valuable possessions to provide help and support to a wide range of environments and lives, they may obtain a lot of self-satisfaction and reciprocation for their daily virtues recognized by ordinary people.
However, this is superficial and does not accumulate as an enhancement of their inner wisdom, and it may not bring them any closer to the goal of the "highest wisdom." But if one gains some theories and techniques from this scripture and persists in using these techniques and theories, even if it is just the verse "All phenomena are illusions. If you see all phenomena as not phenomena, then you see the Tathagata," and shares them with others, one can attain inner, genuine self-fulfillment. This is because all paths to mountaineering are found using the techniques described in this scripture.
Of course, the mountaineering paths used by the enlightened ones may be of no use to others, and since the enlightened ones are already at the summit, they naturally will not use them anymore.
小乘修法见如来
“须菩提！于意云何？须陀洹能作是念：‘我得须陀洹果’不？” 须菩提言：“不也，世尊！何以故？须陀洹名为入流，而无所入，不入色声香味触法，是名须陀洹。” “须菩提！于意云何？斯陀含能作是念：‘我得斯陀含果’不？” 须菩提言：不也，世尊！何以故？斯陀含名一往来，而实无往来，是名斯陀含。” “须菩提！于意云何？阿那含能作是念：‘我得阿那含果’不？” 须菩提言：“不也，世尊！何以故？阿那含名为不来，而实无不来，是故名阿那含。”
“须菩提！于意云何？阿罗汉能作是念，‘我得阿罗汉道’不？” 须菩提言：“不也，世尊！何以故？实无有法名阿罗汉。世尊！若阿罗汉作是念：‘我得阿罗汉道’，即为著我人众生寿者。世尊！佛说我得无诤三昧，人中最为第一，是第一离欲阿罗汉。世尊，我不作是念：‘我是离欲阿罗汉’。世尊！我若作是念：‘我得阿罗汉道’，世尊则不说须菩提是乐阿兰那行者！以须菩提实无所行，而名须菩提是乐阿兰那行。”
以修自身的佛教修行次第的描述为例，印证“见诸相非相，则见如来”，同时测试须菩提是否理解并能够使用这个智慧工具。
Taking the description of cultivating one's Buddhist practice as an example, it confirms the "seeing all phenomena as not phenomena, then seeing the Tathagata" while testing whether Subhuti understands and is able to use this wisdom tool.
修行法所见如来
佛告须菩提：“于意云何？如来昔在然灯佛所，于法有所得不？” “不也，世尊！如来在然灯佛所，于法实无所得。” “须菩提！于意云何？菩萨庄严佛土不？” “不也，世尊！何以故？庄严佛土者，即非庄严，是名庄严。”
以所谓“修佛法门”（佛法）和菩萨体会众生有情的修行道场为例，印证“见诸相非相，则见如来”，同时测试须菩提是否理解并能够使用这个智慧工具。
透过观感或者概念上“有”的表象，意识到其本质是变化无定因缘而起的。
Taking the so-called "cultivation of the Dharma door" (Dharma) and the Bodhisattva's experience of sentient beings" practice field as an example, it confirms the "seeing all phenomena as not phenomena, then seeing the Tathagata," while testing whether Subhuti understands and is able to use this wisdom tool.
Through the appearance of "having" in sensations or concepts, one realizes that its essence is changeable and arises due to various causes and conditions.
如是住心
“是故须菩提！诸菩萨摩诃萨应如是生清净心，不应住色生心，不应住声香味触法生心，应无所住而生其心。
从修行中“布施”的行为阐述了修行法门不在于传授登山线路的表象，而在于攀登的技巧，因为没有固定的登山线路。再举了修行次第和场所的例子确认须菩提理解了这个逻辑。再回过来解答第一个问题：以觉悟最高智慧为目标的发心，在修行的过程中应该维持什么样的心境？
对待发心修行过程中的一切事物，心中不应该执着于表象，而能够透过表象看到因缘的本质，生出平静透彻地看待这个因缘本质的心态。以“不执着”生“清净心”，或者以“清净心”看“不执着”。
The act of "giving" in practice illustrates that the practice of the Dharma is not about teaching the appearance of climbing routes but about the technique of climbing, as there is no fixed climbing route. Another example of practice sequence and place confirms Subhuti's understanding of this logic. Then it comes back to answer the first question: What kind of mindset should be maintained during the practice with the "wishful heart" that sets the goal of realizing the highest wisdom?
Regarding everything in the practice process with an aspirational heart, one should not cling to appearances but be able to see through the appearances to the essence of causes and conditions, developing a calm and thorough mindset towards this essence. Cultivate a "pure mind" from "non-attachment," or view "non-attachment" with a "pure mind."
大身习题
须菩提！譬如有人，身如须弥山王，于意云何？是身为大不？” 须菩提言：“甚大，世尊！何以故？佛说非身，是名大身。”
问题回答完了，做个课后习题。
问：如果有个人身体像山一样，这个人身体算高大么？
答：那是很大的。但那只是表象，本质并非是身体，但是为了简单表述这样本质到表象的因缘果报系统，我们叫他“大身”。
The question has been answered, now for a homework exercise.
Question: If a person's body is as big as a mountain, is this person considered tall?
Answer: That would be very large. But that is just an appearance, the essence is not the body itself, but for the sake of simplifying the description of this essence to appearance system of cause and effect, we call him "Great Body."
Last updated