須菩提白佛言 世尊 頗有衆生得聞如是言說章句生實信不 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 是諸衆生得如是無量福德 何以故 是諸衆生無復我相人相衆生相壽者相 無法相亦無非法相 何以故 是諸衆生若心取相則為著我人衆生壽者 若取法相即著我人衆生壽者 何以故 若取非法相即著我人衆生壽者 是故不應取法 不應取非法 以是義故如來常說汝等比丘知我說法如筏喻者 法尚應捨 何況非法
Xū pútí bái Fó yán: Shì zūn, pō yǒu zhòngshēng dé wén rúshì yánshuō zhāngjù, shēng shí xìn fǒu? Fó gào Xū pútí: Mò zuò shì shuō. Rúlái miè hòu hòu wǔbǎi suì, yǒu chí jiè xiū fú zhě, yú cǐ zhāngjù néng shēng xìnxīn, yǐ cǐ wéi shí. Dāng zhī shì rén bù yú yī Fó èr Fó sān sì wǔ Fó ér zhǒng shàngēn, yǐ yú wúliàng qiānwàn Fó suǒ zhǒng zhū shàngēn. Wén shì zhāngjù, nǎi zhì yī niàn shēng jìng xìn zhě — Xū pútí, Rúlái xī zhī xī jiàn — shì zhū zhòngshēng dé rúshì wúliàng fúdé. Hé yǐ gù? Shì zhū zhòngshēng wú fù wǒ xiāng rén xiāng zhòngshēng xiāng shòuzhě xiāng, wú fǎ xiāng yì wú fēi fǎ xiāng. Hé yǐ gù? Shì zhū zhòngshēng ruò xīn qǔ xiāng, zé wéi zhuó wǒ rén zhòngshēng shòuzhě. Ruò qǔ fǎ xiāng, jí zhuó wǒ rén zhòngshēng shòuzhě. Hé yǐ gù? Ruò qǔ fēi fǎ xiāng, jí zhuó wǒ rén zhòngshēng shòuzhě. Shì gù bù yīng qǔ fǎ, bù yīng qǔ fēifǎ. Yǐ shì yì gù, Rúlái cháng shuō: Rǔ děng bǐqiū, zhī wǒ shuō fǎ rú fá yù zhě. Fǎ shàng yīng shě, hékuàng fēifǎ.
Key Message
Genuine faith arises from clinging neither to the Dharma nor to what is not the Dharma. Once you have crossed the river on the raft, even the raft must be let go.
▸Section 6 addresses the possibility of 'genuine faith' in the Diamond Sutra's teachings.
Section 6 addresses the possibility of 'genuine faith' in the Diamond Sutra's teachings. When Subhuti asks, 'Will there be sentient beings who hear such words and sentences and give rise to genuine faith?', the Buddha replies: do not say such a thing. Even five hundred years after the Tathāgata's nirvana, there will be those who uphold the precepts and cultivate merit, and these persons will give rise to faith through these sentences, taking them as real. Such a person has planted roots of goodness not with just one, two, three, four, or five Buddhas, but with immeasurable thousands of Buddhas. Even one who hears these passages and gives rise to a single thought of pure faith — the Tathāgata knows and sees all such beings, and they will obtain immeasurable merit. The key point is that such beings have no more mark of self, mark of others, mark of sentient beings, or mark of a life span, and furthermore have no mark of dharma and no mark of non-dharma. One must neither cling to the dharma nor cling to what is not the dharma.