2012前,塗鴉總回顧..

2012前,塗鴉總回顧..看似簡單,但都耗費諸多精神時間..

Spontaneous Arts 小小人做的小小詩...

要踽踽獨行，
抑或行而踟躕，
動一念塵緣難清靜，
何不掌一花笑世界，
浮一木觀天堂，
葉枯如來自來，
砂盡淨土極樂。


似乎忘了人生的孤獨與等候是必然的
,在濁濁塵世,
放流的不是生命,
流放的卻是不可企及的遙遠夢想...

無盡無盡的憂思,
不悔不悔的前程,
是什麼樣什麼樣細膩心腸,
讓雲這麼白,
山這麼黑...

阿,是浮生啦!!

心飛揚,
心非徉,
段段雲彩並馴良...

夢裡委婉尋芳菲,
點點憔情向朝陽,
若要人間有紅蕊,
莫從仙山輕折迴...

美麗的浪漫愛情如詩,
郎才女貌的理想婚姻如歌,
一旦變幻莫測的雲霧浪濤倏倏忽來,
千萬人澆於上,
流於上.
淚滴滴淚淚滴淚,
迷糊糊迷迷糊迷....


(鉛筆,21x30cm)Spontaneous Arts 

一輩子永遠難忘的小說...我的小小說

{篇一}

那一夜是35歲的生日前夕,

溫文儒雅的何老師在小麵攤把自己灌醉,

走向河水中,走入爛泥中,漸漸沉沒.....

隔天在醫院醒來,羞辱的發現自己沒死,

下一秒他離開病床,

決定不再因為同情而毅然搬出寡居的嫂嫂家,

回到學校找到媚上欺下的教務主任,拍桌子對罵,

拿出藤條把一直被班上投訴愛霸凌的學生毒打一頓,

下班後把譏諷他懦弱的女朋友押到器材室強吻....

從此他發現死去而未死的自己,

個性丕變,

全小鎮的人對他另眼相看,

竟解救了他垂暮欲墜的人生....

出生時算命先生說得好"35歲時...兇險阿,兇險"

(改編自許家石小說"35歲")

guban說:我們無法選擇出生,但可以改變人生....

{篇二}

這一路兩百公里的車程,我們沒說多少話,

當兩個人再也走不下去時,

牽字離婚似乎是最文明的方式,

我之所以願意跟著來,回到他出生的老家,

一方面貪圖的是沿途明媚的風光,

另一方面也是彰顯自己是個講道理的人....

晚上寒風蕭颯,午夜時分我從溫暖的臥室出來,

睡在寒氣逼人的客廳沙發的他,

卻在落地窗前兀自站立,光著腳,

我擔心的問了一下,為何不睡,不要受寒,

他卻頭也不回,娓娓細述小時被父親虐待的情形,

那雙凍紅的腳捲曲,淒冷的臉有兩行淚痕....

突然間那吵架時脾氣暴戾,身體顫抖,

亂甩東西的男人,逐漸縮小,縮小成一個孤獨無助的小男孩,

我也憶起了這個男人談戀愛時是多麼溫柔體貼...

隔天,回程我把手輕輕的放在他僵硬的右手

說:親愛的,我們重新開始,好嗎?

(改編自讀者文摘某年代久遠的小說)

guban說:生如何歡,死又如何憾,既不知死後世界,倒不如苛活今朝....

般若波羅蜜多心經Heart Sutra淺釋(東方哲學思想的至寶)

2013DEC,完成心經書寫,準備付印推廣之。

整個佛教信徒都唸過"心經",許多人拚命寫拚命唸，卻不知其中意思,其實"心經"260字中用了二十一個"無"與七個"空",這個"空"不是空無一物或空曠空虛,是指"一切事物都有各自的因緣,不須強求"。
GUBAN整理各中外名家論點對心經之白話淺釋:

觀自在!觀自在!這位神聖的菩薩正處於證悟渡到彼岸大智慧，深而微妙的修行狀態中。祂由高處往下確切直觀到五蘊，也就是人世界的有形生理與無形心理現象都有各自的因緣，不可強求，因此能度過所有的苦痛困難。舍利子，世界萬物都由於因緣和合而成， 雖有而無，有非真有，無非真無，非有非無，這正是"空"。色與空兩者相互依存。當一切有形的物質最後一定會有它的因緣趨向空無，同樣的相信當一切終究是因緣，那麼無所求的人就像擁有了一切。既然有形物質層面已如此。肉體感受 、感知能力 、行為造作、辨識能力等也是一樣會有它的因緣趨向空無。舍利子，世界上的一切存在現象都具備了空的特性。它們沒有被生起也沒有被止滅、它們沒有被污染也沒有一定潔淨、它們沒有缺陷也沒有完滿。當一切因緣必然趨向空無，那麼一切有形的物質也沒什麼重要了。照這樣推論下去，肉體感受 、感知能力 、行為造作、辨識能力以及視覺、聽覺 、嗅覺、味覺、觸覺、心念最終也影響不了什麼。也能避開來自視覺、聽覺 、嗅覺、味覺、觸覺的享受以及心念的對象的種種心性污塵。要領悟從眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法到眼識、耳識、鼻識、舌識、身識，到意識一共十八界依然是空無的狀態。十二因緣講的是：因為無明，即貪、嗔、癡等煩惱帶來的惑，蒙蔽了真如本性開始，就會造作諸業，就會造作人的分別心，就會造作對物質與心理的欲求，就會造作眼耳鼻舌身意之六根的感覺，就會造作外境接觸，就會造作苦、樂的感受，就會造作對境生愛欲，就會執著與愛導致苦的產生，就體會生命的情緒與感覺的心靈不得不的存在，也體會生命實體的不得不的存在，最終歷經成熟後又開始敗壞，這是講人間的轉生因果 ， 始終陷在凡夫的境地，不得解脫 ， 這時你要理解，唯一的方法就是破除無明煩惱，則能轉愚成智，進而脫離輪迴，永入無煩惱無罣礙境界。四聖諦：苦諦 ：眾生有三種身苦：老、病、死；有三種心苦：貪、嗔、痴。集諦，造成苦果之原因也。滅諦，消除一切苦惱也。道諦，即滅苦之道，終極目標就是理解這四種道理而因此解脫。 要破除自以為已悟通般若智慧或自以為已悟得佛法的執著。正因為對佛法悟得的無所執著，對所有追求菩提智慧的有情眾生，以修習般若波羅蜜多為前導，擺脫了種種思維的覆蓋。因為沒有 種種思維的覆蓋  ，所以心中清靜無礙，再也不怖畏死生之事。遠離一切不合理的思想行為或妄想，自覺達至明白的寂滅境界。過去現在未來三世，十方一切佛 ，無不是一以修習般若波羅蜜多為前導，獲得解脫煩惱障及所知障與無上智慧和圓滿覺悟。所以說般若波羅蜜多是廣大普遍、貫通三世十方的密語， 咒是一種「聲音感應的法門」。是掃除無明、愚痴的密語，是一切之最、無法超越的密語，是相等於無與倫比境界的密語。所以說般若波羅蜜多是密語真言。現在告訴你密語真言的原始梵音。去吧去吧，越過去吧 ，一起都超越到彼岸去吧，願圓滿的智慧覺悟安住。

心經白話淺釋:
[心經的背景:二千五百多年前，佛陀在王舍城靈鷲山上對大比丘一千二百五十多位及眾菩薩等開示正法。在這一次開示中，佛陀並非以其金口直接講解，而是入於三昧禪定中，以神通驅使觀自在菩薩與佛陀弟子之一的舍利子作出一番對答]

般若波羅蜜多心經。心經是指靠著這偉大的智慧，到達解脫彼岸，這一類經典的精華、心髓。
THE HEART SUTRA(華文為唐朝玄奘譯;English translated by E. Conze)

觀自在菩薩,Avalokita, the Holy Lord and Bodhisattva
(觀自在菩薩俗稱觀世音菩薩，祂的起源目前已不可考，在大乘佛教的信仰中是西方極樂世界教主阿彌陀佛座下的上首菩薩，同大勢至菩薩一起，為阿彌陀佛的左、右脅侍菩薩並稱「西方三聖」。另外祂也是四大菩薩之一，四大菩薩為：觀音菩薩、文殊菩薩、普賢菩薩、地藏菩薩。)
行深般若波羅蜜多時,was moving in the deep course of the Wisdom which has gone beyond
(正處於證悟渡到彼岸大智慧深而微妙的修行狀態中。)
照見五蘊皆空,He looked down from on high, He beheld but five heaps, and He saw that in their own-being they were empty
(祂由高處往下直觀到，人世界的有形生理與無形心理現象都有各自的因緣，不可強求。五蘊=色、受、想、行、識，構成了人的全部要素。色：是有形物質層面。受：是生理感受。想：是對所知事物的概念。行：是因意思而行動的行為。識：是判斷與分別。)
度一切若厄..(因此能度過所有的苦痛困難。)
舍利子,Here, O Sariputra
(觀自在菩薩稱呼舍利子=舍利弗，是釋迦牟尼佛的十大弟子之一，號稱智慧第一[舍利弗梵文Sariputra，不是sarira=那是火化後遺留的固體物，一般人容易混淆])
色不異空,form is emptiness and the very emptiness is form ;
空不異色;emptiness does not differ from form
(世界萬物都由於因緣和合而成， 雖有而無，有非真有，無非真無，非有非無，這是"空"。色與空兩者相互依存。)
色即是空,form does not differ from emptiness,
空即是色 whatever is emptiness, that is form
(當一切有形的物質最後一定會有它的因緣趨向空無，同樣的相信當一切終究是因緣，那麼無所求的人就像擁有了一切。)
受想行識亦復如是.the same is true of feelings, perceptions, impulses, and consciousness.
(既然有形物質層面已如此。肉體感受 、感知能力 、行為造作、辨識能力等也是一樣會有它的因緣趨向空無。)
舍利子,Here, O Sariputra,
是諸法空相,all dharmas are marked with emptiness
(世界上的一切存在現象都具備了空的特性)
不生不滅,they are not produced or stopped
(它們沒有被生起也沒有被止滅)
不垢不淨,not defiled or immaculate,
(它們沒有被污染也沒有一定潔淨)
不增不減.not deficient or complete
(它們沒有缺陷也沒有完滿)
是故空中無色,Therefore, O Sariputra,in emptiness there is no form
(一切因緣趨向空無當然一切有形的物質也沒什麼重要了)
無受想行識; nor feeling, nor perception, nor impulse, nor consciousness
( 肉體感受 、感知能力 、行為造作、辨識能力也沒什麼重要)
無眼耳鼻舌身意;No eye, ear, nose, tongue, body, mind
(視覺、聽覺 、嗅覺、味覺、觸覺、心念也沒什麼重要)
無色聲香味觸法;No forms, sounds, smells, tastes, touchables or objects of mind
(也就是說視覺、聽覺 、嗅覺、味覺、觸覺的享受以及心念的對象也沒什麼重要)
無眼界, No sight-organ element,
乃至無意識界;and so forth, until we come to :No mind-consciousness element ;
(眼、耳、鼻、舌、身、意之六根，色、聲、香、味、觸、法之六塵，眼識、耳識、鼻識、舌識、身識、意識之六識，名為十八界。依然是空無的狀態)
無無明,There is no ignorance,
亦無無明盡,no extinction of ignorance,
乃至無老死,亦無老死盡;and so forth, until we come to : There is no decay and death, no extinction of decay and death.
(十二因緣講的是：因為無明，即貪、嗔、癡等煩惱帶來的惑，蒙蔽了真如本性開始，造作諸業，造作人的分別心，造作對物質與心理的欲求，造作眼耳鼻舌身意之六根的感覺，造作外境接觸，造作苦、樂的感受，造作對境生愛欲，執著與愛導致苦的產生，生命的情緒與感覺的心靈不得不的存在，生命實體的不得不的存在，然後歷經成熟後又開始敗壞，這是講人間的轉生因果 ， 始終是凡夫，不得解脫 ， 倘能破除無明煩惱，則能轉愚成智，永入無煩惱無罣礙境界)
無苦集滅道;There is no suffering, no origination, no stopping, no path.
( 四聖諦:。 苦諦 ：眾生有三種身苦：老、病、死；有三種心苦：貪、嗔、痴。集諦，造成苦果之原因也。滅諦，消除一切苦惱也。道諦，即滅苦之道，連這四種道理都可以因此解脫)
無智亦無得.There is no cognition, no attainment and no non-attainment
( 要破除自以為已悟通般若智慧或自以為已悟得佛法的執著)
以無所得故,菩提薩埵,依般若波羅蜜多故,心無罣礙Therefore, O Sariputra,it is because of his non-attainmentness that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without thought-coverings.
( 正因為對佛法悟得的無所執著，對所有追求菩提智慧的有情眾生，以修習般若波羅蜜多為前導，擺脫了種種思維的覆蓋)
無罣礙故,無有恐怖,In the absence of thought-coverings he has not been made to tremble
(因為沒有 種種思維的覆蓋  ，所以心中清靜無礙，再也不怖畏死生之事)
遠離顛倒夢想,究竟涅槃.he has overcome what can upset, and in the end he attains to Nirvana
(遠離一切不合理的思想行為或妄想，自覺達至明白的寂滅境界)
三世諸佛,依般若波羅蜜多故,得阿耨多羅三藐三菩提.All those who appear as Buddhas in the three periods of time fully awake to the utmost, right and perfect Enlightenment because they have relied on the Perfection of Wisdom
(過去現在未來三世，十方一切佛 ，無不是一以修習般若波羅蜜多為前導，獲得解脫煩惱障及所知障與無上智慧和圓滿覺悟)
故知般若波羅蜜多是大神咒,Therefore one should know the prajnaparamita as the great spell
(所以說般若波羅蜜多是廣大普遍、貫通三世十方的密語， 咒是一種「聲音感應的法門」)
是大明咒,是無上咒,是無等等咒,the spell of great knowledge, the utmost spell, the unequalled spell
(是掃除無明、愚痴的密語，是一切之最、無法超越的密語，是相等於無與倫比境界的密語)
能除一切苦,真實不虛,allayer of all suffering, in truth-- for what could go wrong ?
故說般若波羅蜜多咒.By the prajnaparamita has this spell been delivered
(所以說般若波羅蜜多是密語真言)
即說咒曰:It runs like this
(現在告訴你密語真言的原始梵音)
揭諦揭諦,波羅揭諦,波羅僧揭諦,菩提薩婆訶.gate gate paragate parasamgate bodhi svaha.( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- )
This completes the Heart of perfect Wisdom.
(去吧去吧，越過去吧 ，一起都超越到彼岸去吧，願圓滿的智慧覺悟安住)

金剛般若波羅蜜經 (正確文字版共5196字)

姚秦三藏法師鳩摩羅什譯金剛般若波羅蜜經 (正確文字版共5196字)

001如是我聞一時佛在舍衛國祇樹給孤獨園與大比丘眾千二百五十人俱爾時世尊食時著衣持缽入舍衛大城乞食於其城中
002次第乞已還至本處飯食訖收衣缽洗足已敷座而坐時長老須菩提在大眾中即從座起偏袒右肩右膝著地合掌恭敬而白佛
003言希有世尊如來善護念諸菩薩善付囑諸菩薩世尊善男子善女人發阿耨多羅三藐三菩提心應云何住云何降伏其心佛言
004善哉善哉須菩提如汝所說如來善護念諸菩薩善付囑諸菩薩汝今諦聽當為汝說善男子善女人發阿耨多羅三藐三菩提心
005應如是住如是降伏其心唯然世尊願樂欲聞佛告須菩提諸菩薩摩訶薩應如是降伏其心所有一切眾生之類若卵生若胎生
006若濕生若化生若有色若無色若有想若無想若非有想非無想我皆令入無餘涅槃而滅度之如是滅度無量無數無邊眾生實
007無眾生得滅度者何以故須菩提若菩薩有我相人相眾生相壽者相即非菩薩復次須菩提菩薩於法應無所住行於布施所謂
008不住色布施不住聲香味觸法布施須菩提菩薩應如是布施不住於相何以故若菩薩不住相布施其福德不可思量須菩提於
009意云何東方虛空可思量不不也世尊須菩提南西北方四維上下虛空可思量不不也世尊須菩提菩薩無住相布施福德亦復
010如是不可思量須菩提菩薩但應如所教住須菩提於意云何可以身相見如來不不也世尊不可以身相得見如來何以故如來
011所說身相即非身相佛告須菩提凡所有相皆是虛妄若見諸相非相即見如來須菩提白佛言世尊頗有眾生得聞如是言說章
012句生實信不佛告須菩提莫作是說如來滅後後五百歲有持戒修福者於此章句能生信心以此為實當知是人不於一佛二佛
013三四五佛而種善根已於無量千萬佛所種諸善根聞是章句乃至一念生淨信者須菩提如來悉知悉見是諸眾生得如是無量
014福德何以故是諸眾生無復我相人相眾生相壽者相無法相亦無非法相何以故是諸眾生若心取相即為著我人眾生壽者若
015取法相即著我人眾生壽者何以故若取非法相即著我人眾生壽者是故不應取法不應取非法以是義故如來常說汝等比丘
016知我說法如筏喻者法尚應捨何況非法須菩提於意云何如來得阿耨多羅三藐三菩提耶如來有所說法耶須菩提言如我解
017佛所說義無有定法名阿耨多羅三藐三菩提亦無有定法如來可說何以故如來所說法皆不可取不可說非法非非法所以者
018何一切賢聖皆以無為法而有差別須菩提於意云何若人滿三千大千世界七寶以用布施是人所得福德寧為多不須菩提言
019甚多世尊何以故是福德即非福德性是故如來說福德多若復有人於此經中受持乃至四句偈等為他人說其福勝彼何以故
020須菩提一切諸佛及諸佛阿耨多羅三藐三菩提法皆從此經出須菩提所謂佛法者即非佛法須菩提於意云何須陀洹能作是
021念我得須陀洹果不須菩提言不也世尊何以故須陀洹名為入流而無所入不入色聲香味觸法是名須陀洹須菩提於意云何
022斯陀含能作是念我得斯陀含果不須菩提言不也世尊何以故斯陀含名一往來而實無往來是名斯陀含須菩提於意云何阿
023那含能作是念我得阿那含果不須菩提言不也世尊何以故阿那含名為不來而實無不來是故名阿那含須菩提於意云何阿
024羅漢能作是念我得阿羅漢道不須菩提言不也世尊何以故實無有法名阿羅漢世尊若阿羅漢作是念我得阿羅漢道即為著
025我人眾生壽者世尊佛說我得無諍三昧人中最為第一是第一離欲阿羅漢世尊我不作是念我是離欲阿羅漢世尊我若作是
026念我得阿羅漢道世尊即不說須菩提是樂阿蘭那行者以須菩提實無所行而名須菩提是樂阿蘭那行佛告須菩提於意云何
027如來昔在然燈佛所於法有所得不不也世尊如來在然燈佛所於法實無所得須菩提於意云何菩薩莊嚴佛土不不也世尊何
028以故莊嚴佛土者即非莊嚴是名莊嚴是故須菩提諸菩薩摩訶薩應如是生清淨心不應住色生心不應住聲香味觸法生心應
029無所住而生其心須菩提譬如有人身如須彌山王於意云何是身為大不須菩提言甚大世尊何以故佛說非身是名大身須菩
030提如恒河中所有沙數如是沙等恒河於意云何是諸恒河沙寧為多不須菩提言甚多世尊但諸恒河尚多無數何況其沙須菩
031提我今實言告汝若有善男子善女人以七寶滿爾所恒河沙數三千大千世界以用布施得福多不須菩提言甚多世尊佛告須
032菩提若善男子善女人於此經中乃至受持四句偈等為他人說而此福德勝前福德復次須菩提隨說是經乃至四句偈等當知
033此處一切世間天人阿修羅皆應供養如佛塔廟何況有人盡能受持讀誦須菩提當知是人成就最上第一希有之法若是經典
034所在之處即為有佛若尊重弟子爾時須菩提白佛言世尊當何名此經我等云何奉持佛告須菩提是經名為金剛般若波羅蜜
035以是名字汝當奉持所以者何須菩提佛說般若波羅蜜即非般若波羅蜜是名般若波羅蜜須菩提於意云何如來有所說法不
036須菩提白佛言世尊如來無所說須菩提於意云何三千大千世界所有微塵是為多不須菩提言甚多世尊須菩提諸微塵如來
037說非微塵是名微塵如來說世界非世界是名世界須菩提於意云何可以三十二相見如來不不也世尊不可以三十二相得見
038如來何以故如來說三十二相即是非相是名三十二相須菩提若有善男子善女人以恒河沙等身命布施若復有人於此經中
039乃至受持四句偈等為他人說其福甚多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
040從昔來所得慧眼未曾得聞如是之經世尊若復有人得聞是經信心清淨即生實相當知是人成就第一希有功德世尊是實相
041者即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眾生得聞是經信解受
042持是人即為第一希有何以故此人無我相無人相無眾生相無壽者相所以者何我相即是非相人相眾生相壽者相即是非相
043何以故離一切諸相即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
044來說第一波羅蜜即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是名忍辱波羅蜜何以故須菩
045提如我昔為歌利王割截身體我於爾時無我相無人相無眾生相無壽者相何以故我於往昔節節支解時若有我相人相眾生
046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眾生相無壽者相是故須菩提菩薩應
047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
048薩心不應住色布施須菩提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須菩提
049如來是真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
050入闇即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須菩提當來之世若有善男子善女人能於此經受持
051讀誦即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須菩提若有善男子善女人初日分以恒河沙等身布施
052中日分復以恒河沙等身布施後日分亦以恒河沙等身布施如是無量百千萬億劫以身布施若復有人聞此經典信心不逆其
053福勝彼何況書寫受持讀誦為人解說須菩提以要言之是經有不可思議不可稱量無邊功德如來為發大乘者說為發最上乘
054者說若有人能受持讀誦廣為人說如來悉知是人悉見是人皆得成就不可量不可稱無有邊不可思議功德如是人等即為荷
055擔如來阿耨多羅三藐三菩提何以故須菩提若樂小法者著我見人見眾生見壽者見即於此經不能聽受讀誦為人解說須菩
056提在在處處若有此經一切世間天人阿修羅所應供養當知此處即為是塔皆應恭敬作禮圍遶以諸華香而散其處復次須菩
057提善男子善女人受持讀誦此經若為人輕賤是人先世罪業應墮惡道以今世人輕賤故先世罪業即為消滅當得阿耨多羅三
058藐三菩提須菩提我念過去無量阿僧祇劫於然燈佛前得值八百四千萬億那由他諸佛悉皆供養承事無空過者若復有人於
059後末世能受持讀誦此經所得功德於我所供養諸佛功德百分不及一百千萬億分乃至算數譬喻所不能及須菩提若善男子
060善女人於後末世有受持讀誦此經所得功德我若具說者或有人聞心即狂亂狐疑不信須菩提當知是經義不可思議果報亦
061不可思議爾時須菩提白佛言世尊善男子善女人發阿耨多羅三藐三菩提心云何應住云何降伏其心佛告須菩提善男子善
062女人發阿耨多羅三藐三菩提者心當生如是心我應滅度一切眾生滅度一切眾生已而無有一眾生實滅度者何以故須菩
063提若菩薩有我相人相眾生相壽者相即非菩薩所以者何須菩提實無有法發阿耨多羅三藐三菩提心者須菩提於意云何如來
064於然燈佛所有法得阿耨多羅三藐三菩提不不也世尊如我解佛所說義佛於然燈佛所無有法得阿耨多羅三藐三菩提佛言
065如是如是須菩提實無有法如來得阿耨多羅三藐三菩提須菩提若有法如來得阿耨多羅三藐三菩提者然燈佛即不與我授
066記汝於來世當得作佛號釋迦牟尼以實無有法得阿耨多羅三藐三菩提是故然燈佛與我授記作是言汝於來世當得作佛號
067釋迦牟尼何以故如來者即諸法如義若有人言如來得阿耨多羅三藐三菩提須菩提實無有法佛得阿耨多羅三藐三菩提須
068菩提如來所得阿耨多羅三藐三菩提於是中無實無虛是故如來說一切法皆是佛法須菩提所言一切法者即非一切法是
069故名一切法須菩提譬如人身長大須菩提言世尊如來說人身長大則為非大身是名大身須菩提菩薩亦如是若作是言我當滅
070度無量眾生即不名菩薩何以故須菩提實無有法名為菩薩是故佛說一切法無我無人無眾生無壽者須菩提若菩薩作是言
071我當莊嚴佛土是不名菩薩何以故如來說莊嚴佛土者即非莊嚴是名莊嚴須菩提若菩薩通達無我法者如來說名真是菩薩
072須菩提於意云何如來有肉眼不如是世尊如來有肉眼須菩提於意云何如來有天眼不如是世尊如來有天眼須菩提於意云
073何如來有慧眼不如是世尊如來有慧眼須菩提於意云何如來有法眼不如是世尊如來有法眼須菩提於意云何如來有佛眼
074不如是世尊如來有佛眼須菩提於意云何如恒河中所有沙佛說是沙不如是世尊如來說是沙須菩提於意云何如一恒河中
075所有沙有如是沙等恒河是諸恒河所有沙數佛世界如是寧為多不甚多世尊佛告須菩提爾所國土中所有眾生若干種心如
076來悉知何以故如來說諸心皆為非心是名為心所以者何須菩提過去心不可得現在心不可得未來心不可得須菩提於意云
077何若有人滿三千大千世界七寶以用布施是人以是因緣得福多不如是世尊此人以是因緣得福甚多須菩提若福德有實如
078來不說得福德多以福德無故如來說得福德多須菩提於意云何佛可以具足色身見不不也世尊如來不應以具足色身見何
079以故如來說具足色身即非具足色身是名具足色身須菩提於意云何如來可以具足諸相見不不也世尊如來不應以具足諸
080相見何以故如來說諸相具足即非具足是名諸相具足須菩提汝勿謂如來作是念我當有所說法莫作是念何以故若人言如
081來有所說法即為謗佛不能解我所說故須菩提說法者無法可說是名說法爾時慧命須菩提白佛言世尊頗有眾生於未來世
082聞說是法生信心不佛言須菩提彼非眾生非不眾生何以故須菩提眾生眾生者如來說非眾生是名眾生須菩提白佛言世尊
083佛得阿耨多羅三藐三菩提為無所得耶佛言如是如是須菩提我於阿耨多羅三藐三菩提乃至無有少法可得是名阿耨多羅
084三藐三菩提復次須菩提是法平等無有高下是名阿耨多羅三藐三菩提以無我無人無眾生無壽者修一切善法即得阿耨多
085羅三藐三菩提須菩提所言善法者如來說即非善法是名善法須菩提若三千大千世界中所有諸須彌山王如是等七寶聚有
086人持用布施若人以此般若波羅蜜經乃至四句偈等受持讀誦為他人說於前福德百分不及一百千萬億分乃至算數譬喻所
087不能及須菩提於意云何汝等勿謂如來作是念我當度眾生須菩提莫作是念何以故實無有眾生如來度者若有眾生如來度
088者如來即有我人眾生壽者須菩提如來說有我者即非有我而凡夫之人以為有我須菩提凡夫者如來說即非凡夫是名凡夫
089須菩提於意云何可以三十二相觀如來不須菩提言如是如是以三十二相觀如來佛言須菩提若以三十二相觀如來者轉輪
090聖王即是如來須菩提白佛言世尊如我解佛所說義不應以三十二相觀如來爾時世尊而說偈言若以色見我以音聲求我是
091人行邪道不能見如來應觀佛法性即導師法身法性非所識故彼不能了須菩提汝若作是念如來不以具足相故得阿耨多羅
092三藐三菩提須菩提莫作是念如來不以具足相故得阿耨多羅三藐三菩提須菩提汝若作是念發阿耨多羅三藐三菩提心者
093說諸法斷滅莫作是念何以故發阿耨多羅三藐三菩提心者於法不說斷滅相須菩提若菩薩以滿恒河沙等世界七寶持用布
094施若復有人知一切法無我得成於忍此菩薩勝前菩薩所得功德何以故須菩提以諸菩薩不受福德故須菩提白佛言世尊云
095何菩薩不受福德須菩提菩薩所作福德不應貪著是故說不受福德須菩提若有人言如來若來若去若坐若臥是人不解我所
096說義何以故如來者無所從來亦無所去故名如來須菩提若善男子善女人以三千大千世界碎為微塵於意云何是微塵眾寧
097為多不須菩提言甚多世尊何以故若是微塵眾實有者佛即不說是微塵眾所以者何佛說微塵眾即非微塵眾是名微塵眾世
098尊如來所說三千大千世界即非世界是名世界何以故若世界實有者即是一合相如來說一合相即非一合相是名一合相須
099菩提一合相者則是不可說但凡夫之人貪著其事須菩提若人言佛說我見人見眾生見壽者見須菩提於意云何是人解我所
100說義不不也世尊是人不解如來所說義何以故世尊說我見人見眾生見壽者見即非我見人見眾生見壽者見是名我見人見
101眾生見壽者見須菩提發阿耨多羅三藐三菩提心者於一切法應如是知如是見如是信解不生法相須菩提所言法相者如來
102說即非法相是名法相須菩提若有人以滿無量阿僧祇世界七寶持用布施若有善男子善女人發菩提心者持於此經乃至四
103句偈等受持讀誦為人演說其福勝彼云何為人演說不取於相如如不動何以故一切有為法如夢幻泡影如露亦如電應作如
104是觀佛說是經已長老須菩提及諸比丘比丘尼優婆塞優婆夷一切世間天人阿修羅聞佛所說皆大歡喜信受奉行

(一行50字乘以104行減去四字等於5196個字，2014年8月重校訂，有爭議的24字用紅字標示。)
(091行加上鳩摩羅什漏譯的:應觀佛法性~故彼不能了等20字)

金剛般若波羅蜜經全部文字共多少,眾說紛紜 ,GUBAN閒閒沒代誌,把各家出版的書籍與字帖都一一比對,終於得到一個應該是99.9%的正確版本.

第一次寫完金剛般若波羅蜜經全部文字5196字,校對後少寫了四個字,多寫了解三個字,每天的字骨隨心境都不同..字醜功力遜.....但有心即可,功德迴向給大家較重要..畫個美麗的封面,裝訂起來...功德圓滿...為第二本預留心情!! 

(正確文字版共5196字,新竹智觀寺釋達觀師父有正確古唐音的唸誦,請用YOUTUBE查詢即可)

下篇為孔茲(Edward Conze)英譯版金剛經,請自行參考..

孔茲(Edward Conze)英譯版金剛經

The Diamond Cutter 

(1)

Thus have I heard at one time. The Lord dwelt at Sravasti, in the Jeta Grove, in the garden of Anathapindika, together with a large gathering of monks, consisting of 1,250 monks, and with many Bodhisattvas, great beings. Early in the morning the Lord dressed, put on his cloak, took his bowl, and entered the great city of Sravasti to collect alms. When he had eaten and returned from his round, the Lord put away his bowl and cloak, washed his feet, and sat down on the seat arranged for him, crossing his legs, holding his body upright, and mindfully fixing his attention in front of him. Then many monks approached to where the Lord was, saluted his feet with their heads, thrice walked round him to the right, and sat down on one side.

(2)

At that time the Venerable Subhuti came to that assembly, and sat down. Then he rose from his seat, put his upper robe over one shoulder, placed his right knee on the ground, bent forth his folded hands towards the Lord, and said to the Lord: 'It is wonderful O Lord, it is exceedingly wonderful, O Well-Gone, how much the Bodhisattvas, the great beings, have been helped with the greatest help by the Tathagata, the Arhat, the Fully Enlightened One. It is wonderful, O Lord, how much the Bodhisattvas, the great beings, have been favoured with the highest favour by the Tathagata, the Arhat, the Fully Enlightened One. How then, O Lord, should a son or daughter of good family, who have set out in the Bodhisattva-vehicle, stand, how progress, how control their thoughts?'

After these words the Lord said to the Venerable Subhuti: 'Well said, well said, Subhuti! So it is, Subhuti, so it is, as you say! The Tathagata, Subhuti, has helped the Bodhisattvas, the great beings with the greatest help, and he has favoured them with the highest favour. Therefore, 'Subhuti, listen well, and attentively! I will teach you how those who have set out in the Bodhisattva vehicle should stand, how progress, how control their thoughts.' 'So be it, O Lord', replied the Venerable Subhuti and listened.

(3)

The Lord said: Here, Subhuti, someone who has set out in the vehicle of a Bodhisattva should produce a thought in this manner: 'As many beings as there are in the universe of beings, comprehended under the term "beings" egg-born, born from a womb, moisture-born, or miraculously born; with or without form; with perception, without perception, and with neither perception nor non-perception, as far as any conceivable form of beings is conceived: all these I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind. And yet, although innumerable beings have thus been led to Nirvana, no being at all has been led to Nirvana.'

And why?If in a Bodhisattva the notion of a 'being' should take place, he could not be called a 'Bodhi-being'. 'And why? He is not to be called a Bodhi-being, in whom the notion of a self or of a being should take place, or the notion of a living soul or of a person.'

(4)

Moreover, Subhuti, a Bodhisattva who gives a gift should not be supported by a thing, nor should he be supported anywhere. When he gives gifts he should not be supported by sight-objects, nor by sounds, smells, tastes, touchables, or mind-objects. For, Subhuti, the Bodhisattva, the great being should give gifts in such a way that he is not supported by the notion of a sign.

And why? Because the heap of merit of that Bodhi-being, who unsupported gives a gift, is not easy to measure. What do you think, Subhuti, is the extent of space in the East easy to measure?

Subhuti replied: No indeed, O Lord. The Lord asked: In like manner, is it easy to measure the extent of space in the South, West or North, downwards, upwards, in the intermediate directions, in all the ten directions all round? Subhuti replied: No indeed, O Lord.

The Lord said: Even so the heap of merit of that Bodhibeing who unsupported gives a gift is not easy to measure. That is why, Subhuti, those who have set out in the Bodhisattva-vehicle, should give gifts without being supported by the notion of a sign.

(5)

The Lord continued: 'What do you think, Subhuti, can the Tathagata be seen by the possession of his marks?'

Subhuti replied: 'No indeed, O Lord. And why? What has been taught by the Tathagata as the possession of marks, that is truly a no-possession of no-marks.'

The Lord said: 'Wherever there is possession of marks, there is fraud, wherever there is no-possession of no-marks there is no fraud. Hence the Tathagata is to be seen from no marks as marks.'

(6)

Subhuti asked: Will there be any beings in the future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine who, when these words of the Sutra are being taught, will understand their truth?

The Lord replied: Do not speak thus, Subhuti! Yes, even then there will be such beings. For even at that time, Subhuti, there will be Bodhisattvas who are gifted with good conduct, gifted, with virtuous qualities, gifted with wisdom, and who, when these words of the Sutra are being taught, will understand their truth. And these Bodhisattvas, Subhuti, will not be such as have honoured only one single Buddha, nor such as have planted their roots of merit under one single Buddha only. On the contrary, Subhuti, those Bodhisattvas who, when these words of the Sutra are being taught, will find even one single thought of serene faith, they will be such as have honoured many hundreds of thousands of Buddhas, such as have planted their roots of merit under many hundreds of thousands of Buddhas. Known they are, Subhuti, to the Tathagata through his Buddha cognition, seen they are, Subhuti, by the Tathagata with his Buddha-eye, fully known they are, Subhuti, to the Tathagata. And they all, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.

And why? Because, Subhuti, in these Bodhisattvas (1) no perception of a self takes place, (2) no perception of a being, (3) no perception of a soul, (4) no perception of a person. Nor do these Bodhisattvas have (5) a perception of a dharma, or (6) a perception of a no-dharma. (7) No perception or (8) non-perception takes place in them.

And why? If, Subhuti, these Bodhisattvas should have a perception of either a dharma, or a no-dharma, they would thereby seize on a self, a being, a soul, or a person.

And why? Because a Bodhisattva should not seize on either a dharma or a no-dharma. Therefore this saying has been taught by the Tathagata with a hidden meaning: 'Those who know the discourse on dharma as like unto a raft, should forsake dharmas, still more so no-dharmas.'

(7)

The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has fully known as 'the utmost, right and perfect enlightenment, or is there any dharma which the Tathagata has demonstrated?

Subhuti replied: No, not as I understand what the Lord has said.And why? This dharma which the Tathagata has fully known or demonstrated it cannot be grasped, it cannot be talked about, it is neither a dharma nor a no-dharma. And why? Because an Absolute exalts the Holy Persons.

(8)

The Lord then asked: What do you think, Subhuti, if a son or daughter of good family had filled this world system of 1,000 million worlds with the seven precious things, and then gave it as a gift to the Tathagatas, Arhats, Fully Enlightened Ones, would they on the strength of that beget a great heap of merit?

Subbuti replied: Great, O Lord, great, O Well-Gone, would that heap of merit be! And why? Because the Tathagata spoke of the 'heap of merit' as a non-heap. That is how the Tathagata speaks of 'heap of merit'. The Lord said:

But if someone else were to take from this discourse on dharma but one stanza of four lines, and would demonstrate and illuminate it in full detail to others, then he would on the strength of that beget a still greater heap of merit, immeasurable and incalculable.

And why? Because from it has issued the utmost, right and perfect enlightenment of the Tathagatas, Arhats, Fully Enlightened Ones, and from it have issued the Buddhas, the Lords. And why? For the Tathagata has taught that the dharmas special to the Buddhas are just not a Buddha's special dharmas. That is why they are called 'the dharmas special to the Buddhas'.

(9)

The Lord asked: What do you think, Subhuti, does it occur to the Streamwinner, 'by me has the fruit of a Streamwinner been attained'?

Subhuti replied: No indeed, O Lord. And why? Because, O Lord, he has not won any dharma. Therefore is he called a Stream-winner. No sight-object has been won, no sounds, smells, tastes, touchables, or objects of mind. That is why he is called a 'Streamwinner'. If, O Lord, it would occur to a Streamwinner, 'by me has a Streamwinner's fruit been attained', then that would be in him a seizing on a self, seizing on a being, seizing on a soul, seizing on a person.

The Lord asked: What do you think, Subhuti, does it then occur to the Once-Returner, 'by me has the fruit of a Once-Returner been attained'?

Subhuti replied: No indeed, O Lord. And why? Because there is not any dharma that has won Once-Returnership. That is why he is called a 'Once-Returner'.

The Lord asked: What do you think, Subhuti, does it then occur to the Never-Returner 'by me has the fruit of a Never-Returner been attained'?

Subhuti replied: No indeed, O Lord. And why? Because there is not any dharma that has won Never Returnership. Therefore is he called a 'Never-Returner'.

The Lord asked: What do you think, Subhuti, does it then occur to the Arhat, 'by me has Arhatship been attained'? Subhuti: No indeed, O Lord.

And why? Because no dharma is called 'Arhat'. That is why he is called an Arhat. If, O Lord, it would occur to an Arhat. 'by me has Arhatship been attained', then that would be in him a seizing on a self, seizing on a being, seizing on a soul, seizing on a person.

And why? I am, O Lord, the one whom the Tathagata, the Arhat, the Fully Enlightened One has pointed out as the foremost of those who dwell in Peace. I am, O Lord, an Arhat free from greed. And yet, O Lord, it does not occur to me, 'an Arhat am I and free from greed'. If, O Lord, it could occur to me that I have attained Arhatship, then the Tathagata would not have declared of me that 'Subhuti, this son of good family, who is the foremost of those who dwell in Peace, does not dwell anywhere; that is why he is called "a dweller in Peace, a dweller in Peace"'.

(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?

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

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

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.

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? 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'.

(11)

The Lord asked: What do you think, Subhuti, if there were as many Ganges rivers as there are grains of sand in the large river Ganges, would the grains of sand in them be many?

Subhuti replied: Those Ganges rivers would indeed be many, much more so the grains of sand in them.

The Lord said: This is what I announce to you, Subhuti, this is what I make known to you, if some woman or man had filled with the seven precious things as many world systems as there are grains of sand in those Ganges rivers, and would give them as a gift to the Tathagatas, Arhats, fully Enlightened Ones what do you think, Subhuti, would that woman or man on the strength of that beget a great heap of merit?

Subhuti replied: Great, O Lord, great O Well-Gone, would that heap of merit be, immeasurable and incalculable.

The Lord said: But if a son or daughter of good family had taken from this discourse on dharma but one stanza of four lines, and were to demonstrate and illuminate it to others, then they would on the strength of that beget a still greater heap of merit, immeasurable and incalculable.

(12)

Moreover, Subhuti, that spot of earth where one has taken from this discourse on dharma but one stanza of four lines, taught or illumined it, that spot of earth will be a veritable shrine for the whole world with its gods, men and Asuras. What then should we say of those who will bear in mind this discourse on dharma in its entirety, who will recite, study, and illuminate it in full detail for others! Most wonderfully blest, Subhuti, they will be! And on that spot of earth, Subhuti, either the Teacher dwells, or a sage representing him.

(13)

Subhuti asked: What then, O Lord, is this discourse on dharma, and how should I bear it in mind? The Lord replied:

This discourse on dharma, Subhuti, is called 'Wisdom which has gone beyond', and as such should you bear it in mind! And why? Just that which the Tathagata has taught as the wisdom which has gone beyond, just that He has taught as not gone beyond. Therefore is it called 'Wisdom which has gone beyond'. What do you think, Subhuti, is there any dharma which the Tathagata has taught?

Subhuti replied: No indeed, O Lord, there is not.

The Lord said: When, Subhuti, you consider the number of particles of dust in this world system of 1,000 million worlds-would they be many?

Subhuti replied: Yes, O Lord.

Because what was taught as particles of dust by the Tathagata, as no-particles that was taught by the Tathagata. Therefore are they called 'particles of dust'. And this world-system the Tathagata has taught as no-system. Therefore is it called a 'world system'.

The Lord asked: What do you think, Subhuti, can the Tathagata be seen by means of the thirty-two marks of the superman? Subhuti replied: No indeed, O Lord.

And why? Because those thirty-two marks of the superman which were taught by the Tathagata, they are really no-marks. Therefore are they called 'the thirty-two marks of the superman'.

The Lord said: And again, Subhuti, suppose a woman or a man were to renounce all their belongings as many times as there are grains of sand in the river Ganges; and suppose that someone else, after taking from this discourse on Dharma but one stanza of four lines, would demonstrate it to others. Then this latter on the strength of that would beget a greater heap of merit, immeasurable and incalculable.

(14)

Thereupon the impact of Dharma moved the Venerable Subhuti to tears. Having wiped away his tears, he thus spoke to the Lord: It is wonderful, O Lord, it is exceedingly wonderful, O Well-Gone, how well the Tathagata has taught this discourse on Dharma. Through it cognition has been produced in me. Not have I ever before heard such a discourse on Dharma. Most wonderfully blest will be those who, when this Sutra is being taught, will produce a true perception. And that which is true perception, that is indeed no perception.

Therefore the Tathagata teaches, 'true perception, true perceptions'. It is not difficult for me to accept and believe this discourse on Dharma when it is being taught. But those beings who will be in a future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine, and who, O Lord, will take up this discourse on Dharma, bear it in mind, recite it, study it, and illuminate it in full detail for others, these will be most wonderfully blest. In them, however, no perception of a self will take place, or of a being, a soul, or a person.

And why? That, O Lord, which is perception of self, that is indeed no perception. That which is perception of a being, a soul or a person, that is indeed no perception. And why? Because the Buddhas, the Lords have left all perceptions behind.

The Lord said: So it is, Subhuti. Most wonderfully blest will be those beings who, on hearing this Sutra, will not tremble, nor be frightened, or terrified.

And why? The Tathagata has taught this as the highest (parama-) perfection (paramita). And what the Tathagata teaches as the highest perfection, that also the innumerable (aparimana) Blessed Buddhas do teach. Therefore is it called the 'highest perfection'.

Moreover, Subhuti, the Tathagata's perfection of patience is really no perfection.

And why? Because, Subhuti, when the king of Kalinga cut my flesh from every limb, at that time I had no perception of a self, of a being, of a soul, or a person.

And why? If, Subhuti, at that time I had had a perception of self, I would also have had a perception of ill-will at that time. And so, if I had had a perception of a being, of a soul, or of a person. With my superknowledge I recall that in the past I have for five hundred births led the life of a sage devoted to patience. Then also have I had no perception of a self, a being, a soul, or a person.

Therefore then, Subhuti, the Bodhi-being, the great being, after he has got rid of all perceptions, should raise his thought to the utmost, right and perfect enlightenment. He should produce a thought which is unsupported by forms, sounds, smells, tastes, touchables, or mind-objects, unsupported by dharma, unsupported by no-dharma, unsupported by anything. And why?

All supports have actually no support. It is for this reason that the Tathagata teaches: By an unsupported Bodhisattva should a gift be given, not by one who is supported by forms, sounds, smells, tastes, touchables, or mind-objects.

And further, Subhuti, it is for the weal of all beings that a Bodhisattva should give gifts in this manner. And why? This perception of a being, Subhuti, that is just a non-perception. Those all-beings of whom the Tathagata has spoken, they are indeed no-beings.

And why? Because the Tathagata speaks in accordance with reality, speaks the truth, speaks of what is, not otherwise. A Tathagata does not speak falsely.

But nevertheless, Subhuti, with regard to that dharma which the Tathagata has fully known and demonstrated, on account of that there is neither truth nor fraud.

In darkness a man could not see anything. Just so should be viewed a Bodhisattva who has fallen among things, and who, fallen among things, renounces a gift.

A man with eyes would, when the night becomes light and the sun has arisen, see manifold forms. Just so should be viewed a Bodhisattva who has not fallen among things, and who, without having fallen among things, renounces a gift.

Furthermore, Subhuti, those sons and daughters of good family who will take up this discourse on Dharma, will bear it in mind, recite, study, and illuminate it in full detail for others, they have been known, Subhuti, by the Tathagata with his Buddha-cognition, they have been seen, Subhuti, by the Tathagata with his Buddha-eye, they have been fully known by the Tathagata. All these beings, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.

(15)

And if, Subhuti, a woman or man should renounce in the morning all their belongings as many times as there are grains of sand in the river Ganges, and if they should do likewise at noon and in the evening, and if in this way they should renounce all their belongings for many hundreds of thousands of millions of milliards of aeons; and someone else, on hearing this discourse on Dharma, would not reject it; then the latter would on the strength of that beget a greater heap of merit, immeasurable and incalculable. What then should we say of him who, after writing it, would learn it, bear it in mind, recite, study and illuminate it in full detail for others?

Moreover, Subhuti, (1) unthinkable and (2) incomparable is this discourse on Dharma. (3) The Tathagata has taught it for the weal of beings who have set out in the best, in the most excellent vehicle. Those who will take up this discourse on Dharma, bear it in mind, recite, study and illuminate it in full detail for others, the Tathagata has known them with his Buddha-cognition, the Tathagata has seen them with his Buddha-eye, the Tathagata has fully known them. All these beings, Subhuti, will be blest with an immeasurable heap of merit, they will be blest with a heap of merit unthinkable, incomparable, measureless and illimitable. All these beings, Subhuti, will carry along an equal share of enlightenment.

And why? (4) Because it is not possible, Subhuti, that this discourse on Dharma could be heard by beings of inferior resolve, nor by such as have a self in view, a being, a soul, or a person. Nor can beings who have not taken the pledge of Bodhi-beings either hear this discourse on Dharma, or take it up, bear it in mind, recite or study it. That cannot be.

(1) Moreover, Subhuti, the spot of earth where this Sutra will be revealed, that spot of earth will be worthy of worship by the whole world with its Gods, men and Asuras, worthy of being saluted respectfully, worthy of being honoured by circumambulation, like a shrine will be that spot of earth.

(16)

And yet Subhuti, those sons and daughters of good family, who will take up these very Sutras, and will bear them in mind, recite and study them, they will be humbled, well humbled they will be!

And why? The impure deeds which these beings have done in their former lives, and which are liable to lead them into the states of woe, in this very life they will, by means of that humiliation, (2) annul those impure deeds of their former lives, and (3) they will reach the enlightenment of a Buddha.

With my superknowledge, Subhuti, I recall that in the past period, long before Dipankara, the Tathagata, Arhat, fully Enlightened One, during incalculable, quite incalculable aeons, I gave satisfaction by loyal service to 84,000 million milliards of Buddhas, without ever becoming again estranged from them. But the heap of merit, Subhuti, from the satisfaction I gave to those Buddhas and Lords without again becoming estranged from them compared with the heap of merit of those who in the last time, the last epoch, the last five hundred years, at the time of the collapse of the good doctrine, will take up these very Sutras, bear them in mind, recite and study them, and will illuminate them in full detail for others, it does not approach one hundredth part, not one thousandth part, nor a one hundred thousandth part, not a ten millionth part, nor a one hundred millionth part, nor a 100,000 millionth part. It does not bear number, nor fraction, nor counting, nor similarity, nor comparison, nor resemblance.

(4) If moreover, Subhuti, I were to teach, the heap of merit of those sons and daughters of good family, and how great a heap of merit they will at that time beget and acquire, beings would become frantic and confused. Since, however, Subhuti, the Tathagata has taught this discourse on Dharma as unthinkable, so just an unthinkable karma result should be expected from it.

(17)

Subhuti asked: How, O Lord, should one set out in the Bodhisattva-vehicle stand, how progress, how control his thoughts?

The Lord replied: Here, Subhuti, someone who has set out in the Bodhisattva-vehicle should produce a thought in this manner: 'all beings I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind; and yet, after beings have thus been led to Nirvana, no being at all has been led to Nirvana'.

And why? If in a Bodhisattva the notion of a 'being' should take place, he could not be called a 'Bodhi-being'. And likewise if the notion of a soul, or a person should take place in him. And why? He who has set out in the Bodhisattva-vehicle he is not one of the dharmas.

What do you think Subhuti, is there any dharma by which the Tathagata, when he was with Dipankara the Tathagata, has fully known the utmost, right and perfect enlightenment?

Subhuti replied: There is not any dharma by which the Tathagata, when he was with the Tathagata Dipankara, has fully known the utmost, right and perfect enlightenment.

The Lord said: It is for this reason that the Tathagata Dipankara then predicted of me: 'You, young Brahmin, will be in a future period a Tathagata, Arhat, fully Enlightened, by the name of Shakyamuni!'

And why? 'Tathagata', Subhuti, is synonymous with true Suchness (tathata).

And whosoever, Subhuti, were to say, 'The Tathagata has fully known the utmost, right and perfect enlightenment', he would speak falsely. And why? There is not any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment. And that dharma which the Tathagata has fully known and demonstrated, on account of that there is neither truth nor fraud.

Therefore the Tathagata teaches, all dharmas are the Buddha's own and special dharmas'. And why? 'All-dharmas', Subhuti, have as no-dharmas been taught by the Tathagata. Therefore all dharmas are called the Buddha's own and special dharmas.

Just as a man, Subhuti, might be endowed with a body, a huge body. Subhuti said: That man of whom the Tathagata spoke as 'endowed with a body, a huge body', as a no-body he has been taught by the Tathagata. Therefore is he called, 'endowed with a body, a huge body'.

The Lord said: So it is, Subhuti. The Bodhisattva who would say, I will lead beings to Nirvana', he should not be called a 'Bodhi-being'.

And why? Is there, Subhuti, any dharma named 'Bodhi-being'? Subhuti replied: No indeed, O Lord. The Lord said: Because of that the Tathagata teaches, 'selfless are all dharmas, they have not the character of living beings, they are without a living soul, without personality'.

If any Bodhisattva should say, 'I will create harmonious Buddhafields', he likewise should not be called a Bodhi-being.

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'. The Bodhisattva, however, Subhuti, who is intent on 'without self are the dharmas, without self are the dharmas', him the Tathagata, the Arhat, the fully Enlightened One has declared to be a Bodhi-being, a great being.

(18)

What do you think, Subhuti, does the fleshly eye of the Tathagata exist? Subhuti replied: So it is, O Lord, the fleshly eye of the Tathagata does exist. The Lord asked: What do you think, Subhuti, does the Tathagata's heavenly eye exist, his wisdom eye, his Dharma-eye, his Buddha-eye? Subhuti replied: So it is, O Lord, the heavenly eye of the Tathagata does exist, and so does his wisdom eye, his Dharma-eye and his Buddha-eye.

The Lord said: What do you think, Subhuti, has the Tathagata used the phrase, 'as many grains of sand as there are in the great river Ganges'?

Subhuti replied: So it is, O Lord, so it is, O Well-Gone! The Tathagata has done so.

The Lord asked: What do you think, Subhuti, if there were as many Ganges rivers as there are grains of sand in the great river Ganges, and if there were as many world systems as there are grains of sand in them, would those world systems be many? Subhuti replied: So it is, O Lord, so it is, O Well-Gone, these world systems would be many.

The Lord said: As many beings as there are in these world systems, of them I know, in my wisdom, the manifold trends of thought. And why? 'Trends of thought, trends of thought', Subhuti, as no trends have they been taught by the Tathagata. Therefore are they called 'trends of thought'. And why? Past thought is not got at; future thought is not got at; present thought is not got at.

(19)

What do you think, Subhuti, if a son or daughter of good family had filled this world system of 1,000 million worlds with the seven precious things, and then gave it as a gift to the Tathagatas, the Arhats, the fully Enlightened Ones, would they on the strength of that beget a great heap of merit?

Subhuti replied: they would, O Lord, they would, O Well-Gone!

The Lord said: So it is, Subhuti, so it is. On the strength of that this son or daughter of good family would beget a great heap of merit, immeasurable and incalculable. But if, on the other hand, there were such a thing as a heap of merit, the Tathagata would not have spoken of a 'heap of merit'.

(20)

What do you think, Subhuti, is the Tathagata to be seen by means of the accomplishment of his form-body?

Subhuti replied: No indeed, O Lord, the Tathagata is not to be seen by means of the accomplishment of his form-body. And why? 'Accomplishment of his form-body, accomplishment of his form-body', this, O Lord, has been taught by the Tathagata as no-accomplishment. Therefore is it called 'accomplishment of his form-body'.

The Lord asked: What do you think, Subhuti, is the Tathagata to be seen through his possession of marks?

Subhuti replied: No indeed, O Lord. And why? This possession of marks, O Lord, which has been taught by the Tathagata, as a no-possession of no-marks this has been taught by the Tathagata. Therefore is it called 'possession of marks'.

(21)

The Lord asked: What do you think, Subhuti, does it occur to the Tathagata, 'by me has Dharma been demonstrated'? Whosoever, Subhuti, would say, 'the Tathagata has demonstrated Dharma', he would speak falsely, he would misrepresent me by seizing on what is not there. And why? 'Demonstration of dharma, demonstration of dharma', Subhuti, there is not any dharma which could be got at as a demonstration of dharma.

Subhuti asked: Are there, O Lord, any beings in the future, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine who, on hearing such dharmas, will truly believe?

The Lord replied: They, Subhuti, are neither beings nor no-beings. And why? 'Beings, beings', Subhuti, the Tathagata has taught that they are all no-beings. Therefore has he spoken of 'all beings'.

(22)

What do you think, Subhuti, is there any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment?

Subhuti replied: No indeed, O Lord, there is not any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment.

The Lord said: So it is, Subhuti, so it is. Not even the least (anu) dharma is there found or got at. Therefore is it called 'utmost (anuttara), right and perfect enlightenment'.

(23)

Furthermore, Subhuti, self-identical (sama) is that dharma, and nothing is therein at variance (vishama). Therefore is it called 'utmost, right (samyak) and perfect (sam-) enlightenment'. Self-identical through the absence of a self, a being, a soul, or a person, the utmost, right and perfect enlightenment is fully known as the totality of all the wholesome dharmas. 'Wholesome dharmas, wholesome dharmas', Subhuti yet as no-dharmas have they been taught by the Tathagata. Therefore are they called 'wholesome dharmas'.

(24)

And again, Subhuti, if a woman or man had piled up the seven precious things until their bulk equaled that of all the Sumerus, kings of mountains, in the world system of 1,000 million worlds, and would give them as a gift; and if, on the other hand, a son or daughter of good family would take up from this Prajnaparamita, this discourse on Dharma, but one stanza of four lines, and demonstrate it to others, compared with his heap of merit the former heap of merit does not approach one hundredth part, etc., until we come to, it will not bear any comparison.

(25)

What do you think, Subhuti, does it occur to a Tathagata, 'by me have beings been set free'? Not thus should you see it, Subhuti!

And why? There is not any being whom the Tathagata has set free. Again, if there had been any being whom the Tathagata had set free, then surely there would have been on the part of the Tathagata a seizing of a self, of a being, of a soul, of a person. 'Seizing of a self', as a no-seizing, Subhuti, has that been taught by the Tathagata. And yet the foolish common people have seized upon it. 'Foolish common people', Subhuti, as really no people have they been taught by the Tathagata. Therefore are they called 'foolish common people'.

(26)

What do you think, Subhuti, is the Tathagata to be seen by means of his possession of marks?

Subhuti replied: No indeed, O Lord. The Lord said: If, Subhuti, the Tathagata could be recognized by his possession of marks, then also the universal monarch would be a Tathagata. Therefore the Tathagata is not to be seen by means of his possession of marks.

Subhuti then said: As I, O Lord, understand the Lord's teaching, the Tathagata is not to be seen through his possession of marks.

Further the Lord taught on that occasion the following stanzas:

Those who by my form did see me,
And those who followed me by voice
Wrong the efforts they engaged in,
Me those people will not see.

From the Dharma should one see the Buddhas,
From the Dharmabodies comes their guidance.
Yet Dharma's true nature cannot be discerned,
And no one can be conscious of it as an object.

(27)

What do you think, Subhuti, has the Tathagata fully known the utmost, right and perfect enlightenment through his possession of marks? Not so should you see it, Subhuti. And why? Because the Tathagata could surely not have fully known the utmost, right and perfect enlightenment through his possession of marks.

Nor should anyone, Subhuti, say to you, 'those who have set out in the Bodhisattva-vehicle have conceived the destruction of a dharma, or its annihilation'. Not so should you see it, Subhuti! For those who have set out in the Bodhisattva-vehicle have not conceived the destruction of a dharma, or its annihilation.

(28)

And again, Subhuti, if a son or daughter of good family had filled with the seven precious things as many world systems as there are grains of sand in the river Ganges, and gave them as a gift to the Tathagatas, Arhats, fully Enlightened Ones, and if on the other hand a Bodhisattva would gain the patient acquiescence in dharmas which are nothing of themselves and which fail to be produced, then this latter would on the strength of that beget a greater heap of merit, immeasurable and incalculable. Moreover, Subhuti, the Bodhisattva should not acquire a heap of merit.

Subhuti said: Surely, O Lord, the Bodhisattva should acquire a heap of merit?

The Lord said: 'Should acquire', Subhuti, not 'should seize upon.' Therefore is it said, 'should acquire'.

(29)

Whosoever says that the Tathagata goes or comes, stands, sits or lies down, he does not understand the meaning of my teaching. And why? 'Tathagata' is called one who has not gone anywhere, nor come from anywhere. Therefore is he called 'the Tathagata, the Arhat, the fully Enlightened One'.

(30)

And again, Subhuti, if a son or daughter of good family were to grind as many world systems as there are particles of dust in this great world system of 1,000 million worlds, as finely as they can be ground with incalculable vigour, and in fact reduce them to something like a collection of atomic quantities, what do you think, Subhuti, would that be an enormous collection of atomic quantities?

Subhuti replied: So it is, O Lord, so it is, O Well-Gone, enormous would that collection of atomic quantities be!

And why? If, O Lord, there had been an enormous collection of atomic quantities, the Lord would not have called it an 'enormous collection of atomic quantities'. And why? What was taught by the Tathagata as a 'collection of atomic quantities', as a no-collection that was taught by the Tathagata. Therefore is it called a 'collection of atomic quantities'.

And what the Tathagata taught as 'the world system of 1,000 million worlds', that he has taught as a no-system. Therefore is it called 'the world system of 1,000 million worlds'.

And why? If, O Lord, there had been a world system, that would have been a case of seizing on a material object, and what was taught as 'seizing on a material object' by the Tathagata, just as a no-seizing was that taught by the Tathagata.

Therefore is it called 'seizing on a material object'. The Lord added: And also, Subhuti, that 'seizing on a material object' is a matter of linguistic convention, a verbal expression without factual content. It is not a dharma nor a no-dharma. And yet the foolish common people have seized upon it.

(31)

And why? Because whosoever would say that the view of a self has been taught by the Tathagata, the view of a being, the view of a living soul, the view of a person, would he, Subhuti, be speaking right?

Subhuti replied: No indeed, O Lord, no indeed, O Well-Gone, he would not be speaking right. And why? That which has been taught by the Tathagata as 'view of self', as a no-view has that been taught by the Tathagata. Therefore is it called 'view of self'.

The Lord said: It is thus, Subhuti, that someone who has set out in the Bodhisattva-vehicle should know all dharmas, view them, be intent on them. And he should know, view and be intent on them in such a way that he does not set up the perception of a dharma. And why? 'Perception of dharma, perception of dharma, 'Subhuti, as no-perception has this been taught by the Tathagata. Therefore is it called 'perception of dharma'.

(32)

And finally, Subhuti, if a Bodhisattva, a great being had filled world-systems immeasurable and incalculable with the seven precious things, and gave them as a gift to the Tathagatas, the Arhats, the fully Enlightened Ones, and if, on the other hand, a son or daughter of good family had taken from this Prajnaparamita, this discourse on Dharma, but one stanza of four lines, and were to bear it in mind, demonstrate, recite and study it, and illuminate it in full detail for others, on the strength of that this latter would beget a greater heap of merit, immeasurable and incalculable. And how would he illuminate it? So as not to reveal. Therefore is it said, 'he would illuminate'.

As stars, a fault of vision, as a lamp,
A mock show, dew drops, or a bubble,
A dream, a lightning flash, or cloud,
So should one view what is conditioned.

Thus spoke the Lord. Enraptured, the Elder Subhuti, the monks and nuns, the pious laymen and laywomen, and the Bodhisattvas, and the whole world with its Gods, men, Asuras and Gandharvas rejoiced in the Lord's teaching. - This completes the Diamond-Cutter of Perfect Wisdom

尋找夢中的雨豆樹....

2011/04/05PM1:00

重傳新配樂高解析度1080P影像檔

http://www.youtube.com/watch?v=42GAsKpCOxc

在TAIWAN　KAOHSIUNG高雄市左營海富路跟實踐路口明德新村海富路兩旁種有逾85 年的雨豆樹與茄冬樹，雨豆樹，原產地為熱帶美洲，西印度。它是豆科Fabaceae）含羞草亞科（Mimosoideae）、大落葉喬木，株高可達20公尺，其樹冠呈傘形，為優雅之庭園綠蔭樹、行道樹。



雨豆樹葉片會在夜晚下垂與合閉或是大風大雨時 ， 據研究是一種抗衡乾旱的本能 ， 為的是減少水分散失。台灣最高大的雨豆樹位於台南公園北門路。

著名的綠色隧道因藏於眷村中少有人知，最近因為高雄市眷村文化保存計劃，才漸為大家注目。以前單車運動都會經過，昨天去左營辦事，想到了想去

畫它們，先用手機iPHONE拍起來，也

讓大家知道我們高雄市市內也有這麼一個寶貴的綠色廊道。雨豆樹編號45,61,62,63,69腰圍都在兩人合抱以上，非常不簡單。

(iPHONE 3GS照相錄影功能不夠好,改天再拍清楚點.)