Diamond sutra chapter14 金剛般若波羅蜜經 離相寂滅分第十四

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金剛般若波羅蜜經
離相寂滅分第十四
感恩根本上師傳法
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歌詞:
無我相、無人相、無眾生相，無壽者相。
我相，即是非相；人相、 眾生相、壽者相，即是非相。何以故？離一切諸相，則名諸佛。
　　菩薩應離一切相，發阿耨多羅三藐三菩提心，不應住色生心，
不應住聲、香、味、觸、法生心， 應生無所住心。
若心有住，即為非住。是故佛說菩薩心， 不應住色布施。
　　菩薩為利益一切眾生故，應如是布施。如來說一切諸相，即是非相；
又說一切眾生，即非眾生。
　　如來是真語者、實語者、如語者、不誑語者、不異語者。
　　如來所得此法，此法無實無虛。
　　若菩薩心住於法，而行布施，如人入闇，則無所見。
若菩薩心不住法，而行布施，如人有目日光明照，見種種色。
　　當來之世，若有善男子、善女人，能於此經受持、讀誦，則為如來，以佛智慧，悉知是人，悉見是人，皆得成就無量無邊功德。」
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經文:
爾時須菩提聞說是經，深解義趣，涕淚悲泣，而白佛言：「希有世尊！佛說如是甚深經典，我從昔來，所得慧眼，未嘗得聞如是之經。「昔來」卽「向來」。世尊，若復有人得聞是經，信心清淨，卽生實相，當知是人，成就第一希有功德。世尊，是實相者，卽是非相，是故如來說名實相。世尊，我今得聞如是經典，信解受持，不足為難。若當來世，後五百歲，其有衆生得聞是經，信解受持，是人卽為第一希有！何以故？此人無我相、無人相、無衆生相、無壽者相。所以者何？我相卽是非相，人相、衆生相、壽者相卽是非相。何以故？離一切諸相，卽名諸佛。」佛告須菩提：如是如是！若復有人，得聞是經，不驚不怖不畏，當知是人，甚為希有！何以故？須菩提，如來說第一波羅蜜，卽非第一波羅蜜，是名第一波羅蜜。須菩提，忍辱波羅蜜，如來說非忍辱波羅蜜，何以故？須菩提，如我昔為歌利王割截身體，我於爾時，無我相，無人相，無衆生相，無壽者相。何以故？我於往昔節節支解時，若有我相、人相、衆生相、壽者相，應生瞋恨。須菩提，又念過去於五百世，作忍辱仙人，於爾所世，無我相，無人相，無衆生相，無壽者相，是故須菩提，菩薩應離一切相，發阿耨多羅三藐三菩提心，不應住色生心，不應住聲、香、味、觸、法生心，應生無所住心。若心有住，卽為非住。是故佛說菩薩心不應住色布施。須菩提，菩薩為利益一切衆生，應如是布施。如來說一切諸相，卽是非相；又說一切衆生，卽非衆生。須菩提，如來是眞語者，實語者，如語者，不誑語者，不異語者。須菩提，如來所得法，此法無實無虛。須菩提，若菩薩心住於法而行布施，如人入闇，卽無所見。若菩薩心不住法而行布施，如人有目，日光眀照，見種種色。須菩提，當來之世，若有善男子、善女人，能於此經受持讀誦，卽為如來以佛智慧，悉知是人，悉見是人，皆得成就無量無邊功德。
Diamond Sutra: Chapter 14
“Most Honored One, having listened to this Sutra, I am able to receive and retain it with faith and understanding. This is not difficult for me, but in ages to come - in the last five hundred years, if there is a person who hears this Sutra, who receives and retains it with faith and understanding, then that person will be a rare one, a person of most remarkable achievement. Such a person will be able to awaken pure faith because they have ceased to cherish any arbitrary notions of their own selfhood, other selves, living beings, or a universal self. Why? Because if they continue to hold onto arbitrary conceptions as to their own selfhood, they will be holding onto something that is non-existent. It is the same with all arbitrary conceptions of other selves, living beings, or a universal self. These are all expressions of non-existent things. Buddhas are Buddhas because they have been able to discard all arbitrary conceptions of form and phenomena, they have transcended all perceptions, and have penetrated the illusion of all forms.”
The Buddha replied:
“So it is, Subhuti. Most wonderfully blest will be those beings who, on hearing this Sutra, will not tremble, nor be frightened, or terrified in any way. And why? The Buddha has taught this Sutra as the highest perfection. And what the Buddha teaches as the highest perfection, that also the innumerable Blessed Buddhas do teach. Therefore is it called the ‘highest perfection’.”
“Subhuti, when I talk about the practice of transcendent patience, I do not hold onto any arbitrary conceptions about the phenomena of patience, I merely refer to it as the practice of transcendent patience. And why is that? Because when, thousands of lifetimes ago, the Prince of Kalinga severed the flesh from my limbs and my body I had no perception of a self, a being, a soul, or a universal self. If I had cherished any of these arbitrary notions at the time my limbs were being torn away, I would have fallen into anger and hatred.”
“I also remember Subhuti that during my five hundred previous lives I had used life after life to practice patience and to look upon my life humbly, as though I were a saint called upon to suffer humility. Even then my mind was free of arbitrary conceptions of the phenomena of my self, a being, a soul, or a universal self.”
“Therefore, Subhuti, disciples should leave behind all distinctions of phenomena and awaken the thought of the attainment of Supreme Enlightenment. A disciple should do this by not allowing their mind to depend upon ideas evoked by the world of the senses - by not allowing their mind to depend upon ideas stirred by sounds, odors, flavors, sensory touch, or any other qualities. The disciple’s mind should be kept independent of any thoughts that might arise within it. If the disciple’s mind depends upon anything in the sensory realm it will have no solid foundation in any reality. This is why Buddha teaches that the mind of a disciple should not accept the appearances of things as a basis when exercising charity. Subhuti, as disciples practice compassion and charity for the welfare of all living beings they should do it without relying on appearances, and without attachment. Just as the Buddha declares that form is not form, so he also declares that all living beings are, in fact, not living beings.”