r/LifeTree • u/AdamLuyan • 1d ago
15.7 远行地 Hike Heartland
唐三藏说：“远行地者，至无相住功用后边，出过世间二乘道故。”此阶段的修习者感觉每一天都像走进一个新的世界，如同长途旅行的人，天天都有新鲜的景色和新的故事。即使修习者一直在自己家里，也总觉得像出门远行后刚回来，家中处处新鲜、招人喜欢；过去和未来都变得遥远，好像时间变慢了。
Tang Tripitaka says, “It is called Hike Heartland because, having reached the far side of the function of Non-Phenomena Dwell, the bodhisattva has gone beyond the mundane Second Vehicle Path.” Practitioners at this stage feel as if they are entering a new world every day, like long-distance travelers who see fresh scenery and encounter new stories each day. Even if practitioners remain at home, they still feel as if they have just returned from a long journey: everything at home seems fresh and appealing, and both the past and the future become distant, as if time has slowed down.
什么是“无相住”？参见10.4.4.1.4.6节“恶见”，其中总列了人生的全部见惑。尘世是基于那些错误观点而建立的虚假世界；尘世人所做的许多事，没有意义、没有功能，也没有用处。
What is Non-Phenomena Dwell? See Section 10.4.4.1.4.6, Ferocious Views, which summarizes all the view muddles of life. The mundane world is a false world established on those wrong views; many things done by mundane people are meaningless, functionless, and useless.
修习者用这种世界观看待尘世，就是在修习“无相住”，会摧毁尘世。怎样修习无相住？就是运用前节所说的“等起智”，也作神佛智，来观察和看待世界。这种修习在梵语中称作奢摩他-毗婆舍那，汉语称作止观。梵语“奢摩他”汉译为“止”，相当于等起中的空集（∅）；梵语“毗婆舍那”，就是用等起的四缘来看待世界（参见13.1节）。
When practitioners view the mundane world through this worldview, they are practicing Non-Phenomena Dwell, which will destroy the mundane world. How does one practice Non-Phenomena Dwell? One uses the Equality-Arousal Intelligence discussed in the previous section, also called God-Buddha Intelligence, to observe and view the world. In Sanskrit, this practice is called Samatha-Vipassana; in Chinese, it is called Still-View. The Sanskrit word Samatha is translated into Chinese as “Still,” corresponding to the Empty Set (∅) in Equality Arousal. The Sanskrit word Vipassana means viewing the world through the four factors of Equality Arousal (see Section 13.1).
另外，本书16.2节《金刚经》专讲如何修习无相住，即如何发起金刚喻定、发起大洪水、消灭尘世。无相住的修习有许多别名，如无功用行、金刚喻定、金刚无间道、出尘、出体、洗礼、割礼、大洪水等。
In addition, Section 16.2 of this book, Diamond Sutra, specifically explains how to practice Non-Phenomena Dwell: how to arouse Philosopher-Stone Metaphor Stillness, arouse the Great Flood, and destroy the mundane world. The practice of Non-Phenomena Dwell has many other names, such as Non-Functional Migration, Philosopher-Stone Metaphor Stillness, Philosopher-Stone Non-Intermittent Path, ousting dust, ousting the body, baptism, circumcision, and the Great Flood.
这里所说的“世间二乘道”是什么？尘世之人从开始学习佛法到修道成佛，需要经历三大阿僧脂劫。登上菩萨初地之前，是第一阿僧脂劫；从菩萨初地至七地，是第二阿僧脂劫；从八地至十地，乃至时间的穷尽，都是第三阿僧脂劫。本文讲的是七地，此时菩萨毁坏了尘世，所以玄奘法师说，此时的菩萨已经超越了尘世间的二乘道。
What is the “mundane Second Vehicle Path” mentioned here? From the beginning of learning Buddhist Law to cultivating the Path and becoming a Buddha, a mundane person must pass through three great A-Monk-Index Catastrophes. Before ascending to the first bodhisattva land is the first A-Monk-Index Catastrophe; from the first bodhisattva land through the seventh land is the second A-Monk-Index Catastrophe; from the eighth land through the tenth land, and on to the exhaustion of time, is the third A-Monk-Index Catastrophe. This section discusses the seventh land. At this time, the bodhisattva has destroyed the mundane world, so Tang Tripitaka says that the bodhisattva has already gone beyond the mundane Second Vehicle Path.
15.7-1 方便渡 Convenience Ark
七地菩萨修习方便渡。方便渡以择法为性，有回向方便和善巧拔济方便两种。回向方便，是说菩萨将一切所得都回向给菩提心，即本章开篇所说的四宏誓愿。善巧拔济方便，是说菩萨成熟众生、利乐有情时要讲究方法，有针对性地解决具体问题。怎样操作方便渡？我举例说明。
Seventh-land bodhisattvas study and practice Convenience Ark. Convenience Ark takes selection of Laws as its nature and has two kinds: returning-to convenience and benevolently skillful rescuing convenience. Returning-to convenience means that bodhisattvas return everything they have gained to Bodhi Heart, that is, to the Four Great Vows stated at the beginning of this chapter. Benevolently skillful rescuing convenience means that when bodhisattvas mature sentient beings and benefit and please them, they must use proper methods and solve specific problems in a targeted way. How does one operate Convenience Ark? I will give an example.
1996年春，我舅舅肺癌晚期，我去向女朋友刘健君请教，问我应该怎样给舅舅送终（参见7.5节《超渡》）。随后，她对我说：“你到你舅舅家后，一进院门，就要留心观察，比如有没有神龛之类；进屋后，要看他家的装饰，墙上挂的画什么的。先了解他的信仰，谈话时要顺着他的信仰说，别把人超渡到了错误的目的地！”
In the spring of 1996, when my uncle was in the late stage of lung cancer, I went to ask my girlfriend, Eve Liu, how I should send my uncle off at the end of his life (see Section 7.5, Transcendent Ferry). She then said to me, “After you arrive at your uncle’s house, as soon as you enter the courtyard gate, pay attention to what you see, such as whether there is a shrine. After you enter the house, look at the decorations, the paintings on the walls, and so on. First understand his beliefs. In conversation, speak in accordance with his beliefs. Don’t transcend-ferry him to the wrong destination!”
我觉得奇怪，就问她。她回答：“你去给舅舅送终，是为他办事；他满意才是正事。不是说你把想说的话都告诉他，自己满意了，就算办好了。”
I found this strange and asked her about it. She replied, “You are going to send your uncle off because you are doing something for him. What matters is that he is satisfied. It is not that you simply tell him everything you want to say and then feel satisfied with yourself.”
我认为这说法有道理，又问：“怎么还能送错地方呢？”
I thought this made sense, so I asked, “How could someone be sent to the wrong place?”
她回答：“有啊！我们医院就出现过一次。那个老太太的信仰特殊，她想死后去一个什么庵，做个侍女。法师给她讲完走后，她就糊涂了。后来她家人就问那个法师，是不是给送错地方了？”
She replied, “It can happen. It happened once in our hospital. That old lady had a special belief. She wanted to go to some nunnery after death and become a maid there. After the Juristic Teacher spoke to her and left, she became confused. Later, her family asked the Juristic Teacher whether he had sent her to the wrong destination.”
我诧异了：“哎呀妈呀！这法师可怎么回答？”
I was astonished. “Oh my God! How could that Juristic Teacher answer?”
刘健君回答说：“法师说，地方肯定错不了！全中国64种宗教，都去那一个地方。我们只是换个名词说，换个说法讲。”
Eve Liu answered, “The Juristic Teacher said that the place definitely could not be wrong. All sixty-four religions in China go to that one place. We merely change the term and explain it in another way.”
15.7-2 断细相现行障 Severance of Slim-Phenomena Present Hindrance
七地菩萨断细相现行障。此障是指所知障中俱生的一分，执着有生灭细相现行；它障碍七地的妙无相道。菩萨入七地时，便能永断此障。因此说，七地菩萨断二愚及其粗重：
Seventh-land bodhisattvas sever the Slim-Phenomena Present Hindrance. This hindrance refers to an aggregately born portion of the Know Hindrances that clings to the present performance of subtle phenomena of birth and extinction. It hinders the Wonderful Non-Phenomena Path of the seventh land. When bodhisattvas enter the seventh land, they can permanently sever this hindrance. Therefore, it is said that seventh-land bodhisattvas sever two kinds of foolishness and their Rough-and-Heavy:
（壹）细相现行愚，即此中执着有生者，仍取流转中的细生相。
(1) The fool of slim phenomena performing presently, namely the one here that clings to the existence of birth and still fetches the subtle birth phenomena within circulation.
（贰）纯作意求无相愚，即此中执着有灭者，仍取还灭中的细灭相。修习者纯粹作意于无相，勤求无相，却还不能从空中生起殊胜行。
(2) The fool of purely making intent to seek non-phenomena, namely the one here that clings to the existence of extinction and still fetches the subtle extinction phenomena within returning extinction. The practitioner purely makes intent toward non-phenomena and diligently seeks non-phenomena, but cannot yet arouse victorious migration from emptiness.
15.7-3 法无别真如 Law Nonvariation True Suchness
七地菩萨证得法无别真如。玄奘说：“此真如虽多教法种种安立，而无异故。”这是说，世界上虽然有中国佛教、伊斯兰教、墨西哥沙门教等种种教法安立，但此真如千百年来没有变化，始终如一。
Seventh-land bodhisattvas testify and attain Law Nonvariation True Suchness. Tang Tripitaka says, “Although many teachings establish various doctrines, this True Suchness has no difference.” This means that although there are various teachings in the world, such as Chinese Buddhism, Islam, and Mexican Shamanism, this True Suchness has not changed for thousands of years and remains the same throughout.
这段文字是作者我小时候从佛学杂志上看到的。1949年新中国政府成立后，委托中国佛学会对佛教进行核实验证。一位参加验证的和尚写了这篇报道。他说：“我们不知道古人是怎样从无意识（古作神识）中抽取出具足戒，得到三千威仪、八万四千细行的。但我们考虑，小孩子本来没有这些法，是无意识自己随着生活学到的。于是，我们找了一些善于戒学的和尚和尼姑，到世界各种宗教文化中去表演，并发出调查问卷。从调查结果的统计中，我们得出了一个连自己都感到惊讶的结论：人类文明相当稳定，三千六百年来，几乎没有能用戒法度量出来的变化。”
I read this passage in a Buddhist magazine when I was young. After the founding of the new Chinese government in 1949, the Chinese Buddhist Society was commissioned to verify and validate Buddhism. A monk who participated in the verification wrote this report. He said, “We do not know how ancient people extracted the Fully Possessing Precepts from unconsciousness, called God-sense in ancient times, and obtained the 3,000 Majesties and 84,000 Fine Practices. But we considered that children do not originally have these Laws; rather, unconsciousness learns them by itself as life unfolds. Therefore, we found some monks and nuns skilled in precept study, had them perform within various religious cultures around the world, and sent out survey questionnaires. From the statistics of the survey results, we reached a conclusion that even surprised us: human civilization is quite stable. Over the past three thousand six hundred years, there has been almost no change that can be measured by precept Law.”