摩訶般若波羅蜜初品
外身內外身觀亦如是。受心法念處亦復如是。是名比丘自依止法依止不餘依止。從今日解脫戒經即是大師。如解脫戒經說。
身業口業應如是行。車匿比丘我涅槃後。如梵法治。若心濡伏者。應教刪陀迦旃延經。即可得道。復次我三阿僧祇劫所集法寶藏。是藏初應作是說。
如是我聞一時佛在某方某國土某處樹林中。何以故。過去諸佛經初。皆稱是語。未來諸佛經初。亦稱是語。現在諸佛末後般涅槃時。亦教稱是語。今我般涅槃後。經初亦應稱如是我聞一時。
待續 |
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MAHÀ PRAJÑÀ - PART ONE
The contemplation of others’ bodies and then of both his own and others’ bodies should be taken up in like manner. The stations of mindfulness with regard to feelings, with regard to thoughts, and with regard to dharmas should each be taken up in this manner as well. This is what is meant by, ‘a bhikshu should take refuge in himself, take refuge in the Dharma, and should not take refuge in anything else.’”
“From this very day, The Scripture on the Liberating Precepts is your great Master. In one’s physical actions and verbal actions, one should conduct oneself in accord with the declarations of The Scripture on the Liberating Precepts.
“As for the bhikshu Chandaka, after my nirvana, treat him according to the brahman (silent treatment) method. If his mind becomes pliant and submissive, he should be taught the Sa×thakÁtyÁyana Sutra. Then he may be able to attain the Way.
“As for the treasury of Dharma jewels which I have accumulated throughout the course of three asa×khyeya kalpas, one should place this phrase at the beginning of [the scriptures in] this treasury: ‘Thus I have heard, at one time the Buddha was at such-and-such a country in such-and-such a direction, in the forest at such-and-such a location...’ Why? This phrase has been spoken at the beginning of the scriptures of all of the Buddhas of the past. This phrase shall also be spoken at the beginning of the scriptures of all of the Buddhas of the future. All of the Buddhas of the present, at the very end, at the time of their Parinirvana,--hey too instruct that this phrase should be spoken. Now, after my Parinirvana, at the beginning of the scriptures, one should also declare, ‘Thus I have heard at one time...’” c
To be continued |
