金剛經 Conze 英譯中文 (10)

The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has learned from Dipankara, the Tathagata, the Arhat, the Fully Enlightened One?

世尊問：「你認為如何呢？須菩提！有沒有任何 (現象界的) 意旨，是如來從燃燈如來、無垢者、正遍知者那裡，用他的思維義解所領會到的呢？」

Subhuti replied: Not so, O Lord, there is not.

須菩提回答：「沒有的，世尊！沒有任何 (現象界的) 意旨，是如來從燃燈如來、無垢者、正遍知者那裡，用他的思維義解所領會到的。」

The Lord said: If any Bodhisattva would say,  'I will create harmonious Buddhafields', he would speak falsely.

世尊說：「如果，須菩提！有菩薩這麼說：『我將創造一個莊嚴的淨土。』那麼，他就是在妄語。

And why? 'The harmonies of Buddhafields, the harmonies of Buddhafields', Subhuti, as no-harmonies have they been taught by the Tathagata. Therefore he spoke of 'harmonious Buddhafields'.

為什麼呢？因為，『莊嚴的淨土』，須菩提！如來說它就是『非莊嚴』，以這個緣故，才稱它為『莊嚴的淨土』。

Therefore then, Subhuti, the Bodhisattva, the great being, should produce an unsupported thought, i.e. a thought which is nowhere supported, a thought unsupported by sights, sounds, smells, tastes, touchables or mind-objects.

因此，須菩提！菩薩應該生起不佇足停留、不被繫絆、不受束縛的心：應該生起不佇足停留於任何視覺對象的心，應該生起不被聲音、氣味、味道、可觸摸的東西、或任何心中的想法所繫絆的心，應該生起 (空無一物的) 不受任何概念認知所束縛的心。

Suppose, Subhuti, there were a man endowed with a body, a huge body, so that he had a personal existence like Sumeru, king of mountains. Would that, Subhuti, be a huge personal existence?

比方說，須菩提！有一個人，他的身體猶如須彌山王。你認為如何呢？須菩提！他的身體的存在，巨大嗎？」

Subhuti replied: Yes, huge, O Lord, huge, O Well-Gone, would his personal existence be. And why so? 'Personal existence, personal existence', as no-existence has that been taught by the Tathagata; for not, O Lord, is that existence or non-existence. Therefore is it called 'personal existence'.

須菩提答：「巨大，世尊！巨大，善逝者！他的身體存在很巨大。為什麼呢？ 因為，『身體身體』，世尊！如來說它就是『非身體』，正因如此，才稱它為『身體』；因為，它的存在就是『非身體』，也正因為如此，才稱它為『身體』。

(『身體身體』重複兩次，指的是由兩種觀點看到的同一件事情，一種為凡夫的觀點，另一種為佛的觀點；『非身體』，指的是佛性；正因如此，才稱為『身體』，代表在已證悟的佛性中，用清淨的意識心看來，身體還是身體，並沒有消失。再言之，第一句的『身體身體』有兩個部分，一個是凡夫看到的身體，另一個是佛看到的身體，而在第三句中的，才稱為『身體』，就是在重申佛所看到的身體的部分。)