| 6 | 6 | 第六品 正信希有分
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。’”
【今译】须菩提对佛说：“世尊，如众生听到佛刚才所讲的道理，那他们还能信佛吗？”佛告诉须菩提说：“不要这样说。我寂灭后，过五百年将有修持佛法成正果的，对我刚才说的道理能理解，他们会认为此理真实可信。应当知道，这些人不是从一个佛、两个佛、三四五个佛那儿来培植自己的善性的，而是从无数个佛那儿来修行种善根，他们闻说我刚才所讲的道理，将在一念之间产生空灵洁净的信念来。须菩提，我全都能知能见，这些众生能修得不可估量的福德。”“为什么呢？”“这些人不再有我相、人相、众生相、寿者相这四种错误想法，他们心中没有佛法的表相，也没有非佛法的表相，没有任何惦念了。”“那又是什么原因呢？”“这些人如心中存有相状，那就会执著于自我的相状，他人的相状，众生的相状，长寿者的相状；如心中有佛法的相状，也就会执著于自我、他人、众生、寿者的相状。”“这又是为什么呢？”“如果心中有没有佛法的表相，就会执著于自我、他人、众生、寿者。因此，我们既不应该执迷于佛法的表相，也不执迷于没有佛法的表相，不要有任何惦念。因为这个原因，我常说你们这些比丘，应知道我所说的法，就如同渡河的木筏，过河上岸后就不用惦记它了。对佛法尚且都该这样不要执著，何况对于非佛法呢！” | PROPER FAITH IS RARE, SIX
Subhuti addressed the Buddha, "World Honored One, in the future will there be living beings who truly believe upon hearing such phrases?" The Buddha told Subhuti, "Do not say that! In the last five hundred years after the Thus Come One's Cessation, there will be those who, holding the moral precepts and cultivating blessings, will believe such phrases and accept them as true. You should know that such people have not planted goodroots with just one Buddha, two Buddhas, three Buddhas, four, or five Buddhas, but they have planted good roots at the places of immeasurable tens of millionsof Buddhas. The Thus Come One knows and sees all people who hear these phrases, Subhuti, and have even a single thought of pure faith. Such living beings will thus obtain immeasurable blessings and virtues. Why? Because those living beings no longer cling to the appearances of self, others, living beings, or alife, nor to the appearances of dharmas or non-dharmas. Why? If those living beings' minds cling to appearances, that would be attachment to a self, others, living beings and a life. If they cling to appearances of dharmas, that would be attachment to a self, others, living beings and a life. Why? If they cling to the appearances of non-dharmas, that would be attachment to a self, others, living beings and a life. Therefore, you should not cling to dharmas; youshould not cling to non-dharmas. Because of this principle the Thus Come One always says, 'Bhikshus, you should all know that the Dharma I speak is like araft. You must let go of dharmas. Even more so let go of non-dharmas.'" |