金刚经全文在线阅览（英文）(5)

金刚经全文英文第十七品:究竟无我分 （ULTIMATELY THERE IS NO SELF, SEVENTEEN）
At the time, Subhuti asked the Buddha:
“World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind,
“how should his or her mind abide and how should it be subdued?”
The Buddha said to Subhuti:
“A virtuous man or woman who is determined to develop the Supreme Enlightened Mind,
“should thus develop it:
“I have to lead all living beings to put a stop to (reincarnation) and escape (suffering),
“and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering.
“Why?
“Because, Subhuti, if a Bodhisattva clings to the notion of an ego, a personality, a being and a life, he is not a (true) Bodhisattva.
“Why?
“Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind.
“Subhuti, what do you think?
“When the Tathagata was with Dipamkara Buddha, did He have any Dharma by means of which He attained Supreme Enlightenment (Anuttara-samyak-sambodhi)?”
“No, World Honoured One.
“As I understand the meaning of the Buddha's teaching,
“when He was with Dipamkara Buddha,
“He had no Dharma by means of which He attained ‘Supreme Enlightenment’”.
The Buddha said: “Just so! Subhuti, just so!
“There was really no Dharma by means of which the Tathagata attained Supreme
Enlightenment.
“Subhuti, if there had been,
“Dipamkara Buddha would not have predicted:
“In your next life, you will be a Buddha named Sakyamuni".
“Why is it? Because ‘Tathagata’ means the suchness of all Dharmas.
“If someone still says: ‘The Tathagata obtained Supreme Enlightenment,’
“(I tell you,) Subhuti, there is no Dharma by means of which the Buddha did so,
“(because), Subhuti, that Enlightenment was by itself neither real nor unreal.
“This is why the Tathagata says that all Dharmas are Buddha's Dharmas.
“Subhuti, these so-called Dharmas are not, but are (expediently), called all Dharmas.
“Subhuti, supposing there is a man whose body is great.”
Subhuti said: “World Honoured One, the great body of which the Tathagata speaks is not great, but is (expediently) called a great body.”
“Subhuti, in like manner, if a Bodhisattva says: ‘I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)’, he cannot be called a Bodhisattva.
“Why?
“Because there is really no dharma called the Bodhisattva (stage).
“Therefore, the Buddha says:
“Of all dharmas, there is not a single one which possesses an ego, a
personality, a being and a life.
“Subhuti, if a Bodhisattva says: ‘I should adorn Buddha lands’, he cannot be called a Bodhisattva.
“Why?
“Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment.
“Subhuti,
“if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisattva.
金刚经全文英文第十八品:一体同观分 （CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN）
“Subhuti, what do you think.? Does the Tathagata possess human eyes?”
“Yes, World Honoured One, the Tathagata possesses human eyes.”
“'Subhuti, what do you think? Does the Tathagata possess deva eye?”
“'Yes, World Honoured One, the Tathagata possesses deva eyes.”
“Subhuti, what do you think? Does the Tathagata possess wisdom eyes?”
“Yes, World Honoured One, the Tathagata possesses wisdom eyes.”
“Subhuti, what do you think? Does the Tathagata possess Dharma eyes?”
“Yes, World Honoured One. The Tathagata possess Dharma eyes.”
“Subhuti, What do you think? Does the Tathagata possess Buddha eyes?”
“Yes, World Honoured One, the Tathagata possesses Buddha eyes.”
“Subhuti, what do you think? Does the Tathagata say that the sand-grains in
the Ganges are sand-grains?”
“Yes, World Honoured One, the Tathagata says they are sand-grains.”
“Subhuti, what do you think? If there were as many Ganges rivers as sand-grains in the Ganges, and if there were as many Buddha realms as sandgrains
of all these Ganges rivers, would there be many world systems?”
“Many, World Honoured One!”
“The Buddha said the living beings in all these world systems have many different minds which are all known to the Tathagata.
“Why?
“Because the minds the Tathagata speaks of are not minds, but are
(expediently) called minds.
“And why?
“Because, Subhuti, neither the past, the present nor the future mind can be found
金刚经全文英文第十九品:法界通化分 （UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN ）
“Subhuti, what do you think.?
“If someone filled the universe with the seven treasures and gave all away in his practice of dana,
“would this (good) cause enable the giver to gain a great merit?”
“Yes, World Honoured One, because of this (good) cause the giver would gain a great merit.”
“'Subhuti, if the merit was real, the Tathagata would not say it was great.
“He says so because there is no merit.
金刚经全文英文第二十品:离色离相分 （LEAVING BOTH FORM AND APPEARANCES, TWENTY）
“Subhuti, what do you think? Can the Buddha be perceived by His completely perfect physical body (rupa-kaya)?”
“'No, World Honoured One,
“the Tathagata should not be so perceived.
“Why?
“Because the Buddha says the completely perfect rupa-kaya is not, but is called the completely perfect rupakaya.”
“Subhuti, what do you think?
“Can the Tathagata be perceived by His completely perfect forms?”
“No, World Honoured One,
“the Tathagata should not be so perceived,
“because the Tathagata says the completely perfect forms are not, but are
called completely perfect forms.”