太能干的人，往往有两种结果

The reason ordinary people remain such is precisely because of the attachment to the self. This leads to two outcomes when doing things: in addition to accumulating merits, one might also reinforce self-attachment, enhancing a sense of self-importance, superiority, and desire to dominate. If one’s intentions deviate, the more one does and the greater the contributions made, the heavier the attachment to self becomes. This is not only true for ordinary beings but also for practitioners.

基于此，经中不断提醒我们，如果进入我相、人相、众生相、寿者相，就是凡夫，反之才是菩萨。这四句话贯穿全经，每做一件事，佛陀都给我们这样的教诲，担心我们落入我执，落入凡夫心的系统。

In light of this, the sutra continually reminds us that, if one attaches to the forms of self, others, living beings, and longevity, one is an ordinary being; conversely, one is a bodhisattva. These four phrases run throughout the entire sutra, and with every action, the Buddha offers us this teaching, concerned that we might fall into self-attachment and the mindset of an ordinary being.

其二，是“所谓……是名……即非……”的三句式。

The second point emphasized in the Diamond Sutra is the tripartite formula: “…is spoken of as no … therefore, it is called…”

执著有二，除了我执，还有法执，就是对所做事情以及修行结果的执著。佛陀为了避免我们落入法执，每说一个问题，都会以这个公式作为总结，如“所谓布施，即非布施，是名布施”等。如果在行菩萨道过程中，对所做事情产生执著，对修行结果产生执著，就会造成对立，带来焦虑、患得患失等负面心行，与修行背道而驰。

There are two types of attachments: attachment to the self and attachment to dharmas, which refers to attachment to the actions one performs and the results of one’s practice. To prevent us from falling into attachment to dharmas, the Buddha concludes each point with this formula, such as “Giving is spoken of as no giving. Therefore, it is called giving.” If, in the process of practicing the Bodhisattva path, one becomes attached to the actions performed or the results of practice, it will lead to negative mental states such as opposition, anxiety, fear of gain and loss, which run counter to the aim of practice.

那么，如何放下执著，避免陷入凡夫心的系统？《金刚经》给我们的指导，就是学会用三句式观察。

Then, how can we let go of attachments and avoid falling into the mindset of an ordinary being? The guidance given by the Diamond Sutra is to learn to observe through the tripartite formula.

比如世界——“所谓世界，即非世界，是名世界”，告诉我们，世界只是因缘关系的假相，并非真实不变的存在。如果我们这样观察，就能在缘起的当下，认识到世界的无自性，进而通达空性，做到《金刚经》所说的“无住生心”。

For example, with the world—“The world is spoken of as no world. Therefore, it is called the world.”—it tells us that the world is merely a provisional appearance based on interdependent origination, not a truly unchanging existence. If we observe in this way, we can recognize the lack of inherent nature of the world at the moment of dependent origination. Furthermore, we can understand emptiness and achieve what the Diamond Sutra describes as “giving rise to a mind without dwelling anywhere.”

无住不是一个概念，而是一种境界，一种能力。当我们通过中道正观，通过无我无相，真正做到无住生心，就能日理万机而不为所累，就能“处世界，如虚空，如莲花，不着水”。

No-dwelling is not a concept, but a state of being, a capacity. When we truly achieve a mindset that does not dwell on anything, through the right view of the Middle Way devoid of self and forms, we can handle myriad tasks without being burdened. We can “live in the world as if in the void, like a lotus flower, not clinging to water.”

摘自《心经》的禅观

作者：济群法师

Excerpted from:

The Meditative Approach to the Heart Sutra

By Master Jiqun

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