下篇-III·云何应住 云何降伏其心
《金刚经》上篇设立了一个修行“最高智慧”的理论框架，其中包含了“空想”（修行者想象中觉悟者的表达）的不确定性。然后基于这个不确定性的理解框架，给出了一个可行的实践方式，“空口无凭”的为这个实践配上的对应的成就。普通人就可以以“信”为凭，知其然不知其所以然的开始修炼。
《金刚经》下篇一开始就上篇问题的答案进行进一步的深入探讨，解决上篇“不确定性”的问题。
发菩提心，云何应住？云何降伏其心？
尔时，须菩提白佛言：“世尊！善男子、善女人，发阿耨多罗三藐三菩提心，云何应住？云何降伏其心？”
《金刚经》上篇解决了“发菩提心，应云何住？云何降伏其心？”的问题。答案是“生无所住心”。须菩提发现一个问题：如果只能生“无所住心”的话，那么“发菩提心”的心态本身是不是一种“住心”？貌似就出现矛盾了。所以须菩提开始追问：修行者“发菩提心”的时候，凭什么保持住这个心态呢？这个心态是“应当”保持住的吧？（要不然，连目标都没有了，还谈什么修行呢？）如果发心是住心的话，那还怎么在“生无所住心”的时候驾驭住这个“住心”？
The first part of the "Diamond Sutra" resolves the question, "When one sets out on the bodhisattva path, how should one abide and subdue one’s mind?" The answer is to "cultivate a mind that clings to no place." Subhuti encounters a dilemma: if one should only cultivate a mind that clings to nowhere, doesn"t the very act of setting forth on the bodhisattva path constitute a form of clinging? This seems contradictory. Therefore, Subhuti probes further: when a practitioner sets forth on the bodhisattva path, by what means can they maintain this mindset? Surely, this mindset ought to be maintained, right? (Otherwise, without even a goal, what is there to speak of practice?) If the initial resolve is a form of clinging, then how can one control this "clinging mind" while "cultivating a mind that clings to no place"?
无有法发菩提心
佛告须菩提：“ 善男子、善女人，发阿耨多罗三藐三菩提心者，当生如是心，我应灭度一切众生。灭度一切众生已，而无有一众生实灭度者。 何以故？须菩提！若菩萨有我相、人相、众生相、寿者相，则非菩萨。 所以者何？须菩提！实无有法发阿耨多罗三藐三菩提心者。”
修行者发菩提心的时候不要纠结于“发心”这件事，而应该直接生“应灭度众生，灭度已而无有实灭度者”的心。这就从对“结果”的纠结转化为持续的在践行“因缘生灭”的爬山（或度海）过程。而践行过程有所收获，但是不需要纠结于这个收获或任何成就，因为“有情觉悟”的修行者不会纠结于“我”“人”“众生”“寿者”的表象。
凭什么要这样“生心”呢？因为“无上正等正觉”不可描述，不可想象，不可推理，只能靠自己证悟，所以本质上根本没有办法来定义这个目标，也就没有办法来发这个菩提心。
《金刚经》上篇必然推出下篇。很多时候我们“以为”自己知道目标，但定义没有达到过的目标往往是有偏差的。唯有脚下的路可信、可行。所以没有关系，只要开始践行，自然而然就会发现问题，解决问题就迈出了一步。然后再迈出下一步，再下一步……
When a practitioner sets forth on the bodhisattva path, they should not get entangled in the act of "setting forth" but should directly cultivate the mind that seeks "to save countless beings, and, having saved them, realizes that no beings have actually been saved." This shifts the focus from being fixated on "results" to continuously engaging in the process of ascending the mountain (or crossing the sea) through the practice of "dependent origination and cessation." And while there may be gains in the practice, one should not be fixated on these gains or any achievement, because a practitioner who has awakened to sentient beings does not dwell on the appearances of "self," "person," "beings," and "life span."
Why cultivate such a mind? Because "supreme perfect enlightenment" is indescribable, unimaginable, and cannot be reasoned out; it can only be personally realized. Thus, there is essentially no way to define this goal, and consequently, no way to cultivate this bodhi mind.
The first part of the "Diamond Sutra" inevitably leads to the second part. Often, we "think" we know the goal, but definitions of a goal we"ve never achieved are usually biased. Only the path under our feet is trustworthy and actionable. So it doesn"t matter; just start practicing, and naturally, problems will arise, and solving these problems is to take a step forward. Then take the next step, and the next...
实无有法得正觉
“须菩提！于意云何？如来于然灯佛所，有法得阿耨多罗三藐三菩提不？” “不也，世尊！如我解佛所说义，佛于然灯佛所，无有法得阿耨多罗三藐三菩提。” 佛言：“如是！如是！ 须菩提！实无有法如来得阿耨多罗三藐三菩提。 须菩提！若有法如来得阿耨多罗三藐三菩提者，然灯佛则不与我授记：汝于来世，当得作佛，号释迦牟尼。 以实无有法得阿耨多罗三藐三菩提，是故然灯佛与我授记，作是言：‘汝于来世，当得作佛，号释迦牟尼。’ 何以故？如来者，即诸法如义。
在践行的过程中逐渐开悟，是根据践行的事物而有所收获，所以不存在任何确定的地方、确定存在的法门可以获得“最高智慧”的觉悟。这是为什么呢？对到人世间的觉悟者而言，所有的法门和人世间一切现象、事物、知觉的真实意义或本质道理是一样的，也就是说能看透和理解一切事物的真实本质或真实意义就是人世间觉悟者。
In the process of practice, gradual enlightenment is based on the things practiced, and therefore, there is no definite place or a definite existing Dharma door through which one can attain the "highest wisdom" of enlightenment. Why is this so? For those who are enlightened in this world, all Dharma doors and the true meaning or essential principle of all phenomena and objects in the world are the same; that is, being able to see through and understand the true essence or meaning of all things is what it means to be an enlightened being in this world.
若有人言：‘如来得阿耨多罗三藐三菩提’。 须菩提！实无有法，佛得阿耨多罗三藐三菩提。 须菩提！如来所得阿耨多罗三藐三菩提，于是中无实无虚。 是故如来说：一切法皆是佛法。 须菩提！所言一切法者，即非一切法，是故名一切法。
如果有这种说法：到人世间的觉悟者获得了最高智慧，得到无上正等正觉。实际上，并不存在一种法门可以使觉悟者最终获得最高智慧。觉悟者获得的最高智慧用人世间的方式描述，也不是物理的存在，也不能做抽象的表达。所以人世间的觉悟者可以做出这样表达：世上一切事物（都可以成为法门）都可以觉悟。因为这个描述的事物，并不是表象的事物本身，而是修行时在了解事物本质或践行方法过程中能够获得智慧，所以可以称这个体系为一切法。
If it is said that an enlightened being in this world has attained the highest wisdom, the perfect supreme enlightenment, in reality, there is no specific Dharma door that can lead an enlightened being to ultimately obtain the highest wisdom. The highest wisdom obtained by the enlightened cannot be described in worldly terms, nor is it a physical existence, nor can it be abstractly expressed. Therefore, the enlightened being in the world can express it this way: all things in the world (all can become Dharma doors) can be enlightened. Because the things described here are not the physical things themselves, but the wisdom obtained in understanding the essence of things or practicing methods during practice, hence this system can be called the Dharma of all things.
佛说 如来说
须菩提！譬如人身长大。” 须菩提言：“世尊！如来说：人身长大，则为非大身，是名大身。”
比如前面提到人的身体很高大的那道习题 ，再做一遍。人世间觉悟者表述的人身体高大，实际上要了解到本质上并不是身体大，而是整个系统演化的结果表现出身体高大，我们可以称这个为“大身”。
《金刚经》上篇中须菩提对这个问题的回答是“佛说”，是以修行者揣测觉悟者的表达，是不确定的，是知其然不知其所以然的；而下篇这边的回答须菩提则是站在人世间的角度，就事论事的回答这个问题，单只这件事情上，他的回答和人世间觉悟者的回答是一致的。因为，“凡所有相，皆是虚妄。若见诸相非相，则见如来”，这时候这句话就不是一个概念的道理，而是一个可以实践而得到结果的智慧。
Take, for example, the exercise mentioned earlier about a person's body being very tall. When an enlightened being in this world describes a tall human body, in essence, it's not about the body being large, but rather the result of the entire system's evolution that manifests as a tall body, which we can call "great body".
In the first part of the "Diamond Sutra," Subhuti's response is what the "Buddha says," which is the practitioner's speculative expression of the enlightened being's perspective, uncertain, and knowing the phenomenon without understanding the reason behind it; whereas, in the second part here, Subhuti's response stands from the perspective of beings in this world, dealing with this issue factually, and in this matter alone, his response aligns with that of the enlightened being. Because, "All that has form is illusory. If one sees all forms as non-form, then one sees the Tathagata," at this point, this statement is not just an abstract principle but a wisdom that can be practiced and yield results.
菩萨通达无我法者
“须菩提！菩萨亦如是。 若作是言：‘我当灭度无量众生’，则不名菩萨。 何以故？须菩提！实无有法名为菩萨。 是故佛说：一切法无我、无人、无众生、无寿者。 须菩提！若菩萨作是言，‘我当庄严佛土’，是不名菩萨。 何以故？如来说：庄严佛土者，即非庄严，是名庄严。 须菩提！若菩萨通达无我法者，如来说名真是菩萨。”
修行“有情觉悟”也是一样的，“有情觉悟”是一个概念，“灭度无量众生”也是一个概念，并不存在特定的法门可以达成“有情觉悟”或“灭度众生”。只能随机应变的一步一个脚印的去践行。所以觉悟者说的“一切法”不能执着于“我”“人”“众生”“寿者”。
同理，菩萨体会众生有情的修行道场时，没有对所有众生而言完全一致的“庄严”的概念（但是整个系统可以叫做“庄严”），也不应该有“‘我’和‘众生’有区别的概念”。因此，如果菩萨说“我当庄严佛土”，那就证明修行还不到家。换句话说，如果修行者知道并理解了不能执着于“我”“人”“众生”“寿者”，也不去追求特定的破除“我”“人”“众生”“寿者”而开悟的法门的时候，也就收获了菩萨的智慧。
The practice of "sentient awakening" is the same; "sentient awakening" is a concept, "saving innumerable beings" is also a concept, and there is no specific Dharma door that can achieve "sentient awakening" or "save beings." It can only be done step by step, adapting to circumstances as they arise. Therefore, what the enlightened one speaks of "all Dharma" should not be attached to "self," "person," "beings," and "life span."
Similarly, when a bodhisattva experiences the practice field of sentient beings, there is no universally consistent concept of "majestic" for all beings (though the entire system can be called "majestic"), nor should there be the notion of "self" and "beings" being different. Therefore, if a bodhisattva says "I shall adorn the Buddha land," it proves that the practice is not yet perfected. In other words, when a practitioner knows and understands not to dwell on "self," "person," "beings," and "life span," nor to seek a specific Dharma door to break through these concepts to enlightenment, they have then acquired the wisdom of a bodhisattva.
Last updated