Chapter 9: The Teaching on the Nature of Emptiness
第九章：空性本質的教導
9.1Then the Bhagavat, having taught that dhāraṇī mantra, in order to benefit that vast assembly of bodhisattva mahāsattvas, devas, humans, and so on, and enable them to understand the very profound ultimate truth, and in order to teach them emptiness, recited these verses: [F.76.b]
9.1然後薄伽梵宣說了那個陀羅尼真言之後，為了利益那廣大的菩薩摩訶薩眾、諸天、人類等眾生，讓他們理解極其深奧的勝義諦，並為了教導他們空性，誦出了這些偈頌：
“I have taught the true Dharma of emptiness
「我已經教導了空性的真實法
Extensively in other profound sūtras.
在其他深奧的經中廣泛宣說。
At this time, in this king of sūtras,
在此時，在這部經王中，
I shall teach inconceivable emptiness in brief.
我將簡要地開示不可思議的空性。
“Beings with no knowledge are unable to understand
「沒有智慧的眾生無法理解
A lengthy, extensive, profound Dharma.
一種長遠、廣博、深奧的法。
Therefore, from my teaching briefly in this sūtra,
因此，我在這部經中簡要地進行教導，
They will understand the Dharma of emptiness perfectly.
他們將圓滿理解空性之法。
“Because of my great compassion and love for beings,
「因為我對眾生的大慈悲和慈心，
From my teaching today in this vast gathered assembly,
從我今日在這個廣大集會中的教導，
Through the perfect cause and condition of extremely skillful methods,
透過圓滿的因緣與極為精妙的方便，
They will clearly understand the meaning of emptiness.
他們將清晰地理解空性的意義。
“Know that this body is like an empty village
「要知道這個身體就像一個空村莊
Where live six thieves who do not know one another.
住著六個互不認識的盜賊。
The six sensory objects dwell with the separate senses, the thieves,
六種感受對象與各自分離的感官同住，這些盜賊，
And they similarly have no knowledge of one another.
他們同樣彼此沒有智的認識。
“The sense of sight is always looking at forms.
「眼識時常觀看色。
The sense of hearing continuously hears sounds.
聽覺感官不斷地聽聞聲音。
The sense of smell is always smelling smells.
嗅覺始終在嗅聞氣味。
The sense of taste is always experiencing flavors.
味覺時常感受滋味。
“The sense of touch seizes soft tactility.
觸覺執著柔軟的觸感。
The mental sense never tires of cognizing phenomena.
心識永不厭倦地認識現象。
These six senses follow after things
這六種感官追隨著事物
And give rise to thoughts about their objects.
並因而產生對其對象的思想。
“The consciousnesses are not real, like magical illusions.
「識猶如魔幻，並非真實存在。
They dwell in the sense organs and, wanting company, search for it.
它們住在六根中，渴望伴侶，因此尋求它。
The six consciousnesses in the six senses are like
六識在六根裡，就像
A man who is running around in an empty village.
一個在空村裡跑來跑去的人。
“The mind follows into the places of searching,
「心隨著尋找的地方而跟隨進去，
And, through the sensory bases cognizing objects of perception,
通過感官根基認知知覺對象，
There is the constant craving for form, sound, smell, taste, and touch,
對於色、聲、香、味、觸，常有愛欲。
And there is not a single instant when the practice of Dharma is present.
而在沒有一剎那存在修習法的時刻。
“According to the conditions, the six senses run,
根據因緣，六根相續運作，
Like a bird flying unimpeded in the sky.
如同鳥兒在天空中自在地飛翔。
In dependence on the senses as a basis,
以感官為基礎而依靠，
There is the ability to cognize external objects.
有能力認識外在的對象。
“The body has no consciousness, and it has no creator.
「身體沒有識，也沒有創造者。
It has an unstable nature and was created through conditions.
它具有不穩定的本質，是通過條件而產生的。
It arises from invalid conceptualization.
它源於無效的概念化。
It is like a machine that is used for work. [F.77.a]
它如同一台用來工作的機器。
“Earth, fire, water, and air together create the body,
「土、火、水、風四者和合而成身體，
So according to causes and conditions, different results are obtained.
因此根據因緣，得到不同的結果。
Though they dwell together, they harm one another
雖然它們共同居住，但彼此傷害。
Like four poisonous snakes in one basket.
就像四條毒蛇放在同一個籃子裡。
“The four snakes of the great elements have different natures.
「四大蛇具有不同的性質。」
Though they live together, some are higher, some lower.
雖然它們住在一起，但有高有低。
They go upward and downward, pervading the body,
它們向上向下活動，遍佈全身，
And in the end these become phenomena that cease.
最終這些都變成了會滅盡的現象。
“Among these four poisonous snakes,
"這四條毒蛇中，"
The earth and water snakes mostly sink downward.
土和水之蛇大多向下沉。
The fire and air snakes have a light nature,
火蛇和風蛇具有輕盈的本性，
And because of this conflict, many illnesses arise.
正因為這種衝突，許多疾病由此產生。
“The mind and consciousnesses live in this body
「心與識住在這個身體裡
And create various kinds of good and bad actions
並造作各種善惡的業行
So that they go to the deva, human, or three lower existences,
因此他們往生到天、人或三惡趣。
Taking a body in accord with the power of their karma.
根據他們業力的力量而投生到相應的身體。
“When the body has encountered illness, after death
「身體遭遇疾病後，死亡之時
It is completely filled by feces, urine, and all other impurities.
它完全充滿了糞便、尿液和所有其他不淨之物。
It becomes rotten, damaged by worms, and undesirable to see,
它變得腐爛，被蟲蛀損壞，令人不願目睹。
And it is cast into a charnel ground as if it were rotten wood.
被拋棄到塚間，就像腐爛的木頭一樣。
“You should observe phenomena in that way!
「你應該以那樣的方式觀察現象！
Why should you believe that a self or a being exists?
你為什麼要相信我或眾生存在呢？
All phenomena come to an end and so are impermanent.
一切現象都會衰滅，因此都是無常的。
They all rise from the condition of ignorance.
它們都是由於癡的條件而生起的。
“These great elements have no reality.
「這些大元素沒有實在性。
They have no real existence; their nature is unborn.
它們沒有真實的存在；它們的本性是無生的。
Therefore, it is taught that the great elements are in essence empty.
因此，大元素的本質是空的，這是被教導的。
Know that these are empty and that they are not real.
你要知道這些都是空的，它們不是真實的。
“The nature of ignorance is primordially nonexistent.
「癡的本性從本來就不存在。
It is not existent through an accumulation based on the power of many factors.
它不是通過眾多因素的力的積累而存在。
A correct understanding is devoid of it at all times,
正確的理解在所有時刻都完全遠離癡。
And therefore that is why I teach it to be ignorance.
因此我才說它是癡。
“Formations and consciousness are the factors for name and form;
「行與識是名色的因素；
The six āyatanas, contact, and sensation arise afterward.
六入、觸和受隨後而生。
Craving, grasping, and becoming produce birth, old age, and death,
愛欲、執著和有生成生、老和死。
And they are followed by misery, lamentation, and agitation.
隨後而來的是痛苦、哀傷和掉舉。
“There is no time limit to circling in saṃsāra,
「在輪迴中流轉沒有時間限制，
Continuously bound and pierced by bad karma and various sufferings. [F.77.b]
持續被惡業和各種苦所束縛與穿透。
Although this has no existent nature and in essence is empty,
雖然這個本質上不存在，本性是空的，
It is created by mistaken thoughts.
它是由錯誤的念頭所造成的。
“I have completely eliminated all kleśas,
「我已經徹底消除了所有的煩惱，
And I am always active within true wisdom.
我常於真實智慧中活動。
I realized that all the five-skandha houses are empty
我證悟到五蘊的所有住處都是空的
And searched for the true state of enlightenment.
並尋求菩提的真實本性。
“I have opened the gate to the great city of amṛta.
「我已經打開了甘露大城的門。
I have revealed the vessel of excellent amṛta.
我已揭示了卓越甘露的容器。
I have obtained the flavor of the true amṛta
我已經獲得了真正甘露的味道
And am constantly giving the amṛta to beings.
並且不斷地將甘露賜予眾生。
“I have beaten the sublime, great drum of the Dharma.
「我已經擊響了法的殊勝、偉大的鼓。
I have blown the supreme, great conch of the Dharma.
我已經吹響了法的最高、偉大的海螺。
I have perfectly lit the great lamp of the Dharma,
我已經圓滿地點燃了法的大燈。
And I have sent down the sublime, great rain of the Dharma.
我已降下了殊勝、偉大的法雨。
“I have completely defeated the enemy, the kleśas.
我已經完全戰勝了敵人，即煩惱。
I have raised the great banner of the unsurpassable Dharma.
我已豎立了無上法的大旗。
I have brought ignorant beings across the ocean of existence.
我已經把無知的眾生渡過了存在的大海。
I have closed the gateway to the three lower existences.
我已關閉了通往三惡趣的門戶。
“Beings are burned by the blazing fire of the kleśas
「眾生被煩惱的熾火所焚燒
And have no one to save them, no protector.
而且沒有人能夠拯救他們，沒有保護者。
I have brought them relief with the perfectly cooling amṛta
我用圓滿清涼的甘露為他們帶來了救濟。
That relieves their bodies and minds of torment.
這種甘露為他們的身心消除了痛苦。
“Therefore, throughout countless past eons,
「因此，我在無數過去的劫中，
I reverently made offerings to the tathāgatas.
我恭敬地向如來們做出供養。
Maintaining correct conduct, dedicated to enlightenment,
持戒修行，一心求菩提，
I sought the state of the bliss of the Dharma body.
我追求法身的樂境。
“Without regret, I gave to others my eyes,
我毫無悔心地將眼睛布施給了他人，
Arms, legs, children, wives, and servants.
手臂、雙腿、子女、妻子和僕人。
I gave to everyone who asked for them
我將一切都給予了那些向我乞求的人。
My wealth and jewelry of the seven jewels.
我的財寶和七寶珠寶。
“Through meditation on patience and the other perfections,
"通過禪定、忍辱和其他波羅蜜的修持，
I completed the ten bhūmis and attained true buddhahood.
我圓滿了十地，成就了真正的佛果。
Therefore, I am called an omniscient one,
因此，我被稱為全知者。
But there are no beings who can fathom that.
但沒有任何眾生能夠理解那一點。
“All that grows from this great earth
「凡是在這大地上生長的一切
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Throughout the trichiliocosm world realms—
遍滿三千大千世界——
The forests, the trees, the wild rice, and sesame,
森林、樹木、野生稻米和芝麻，
Bamboo, and so on, every kind of plant life there is—
竹子等等，所有存在的各種植物生命——
“If these and others were cut down and chopped up [F.78.a]
"假如這些和其他的東西都被砍下來並且切碎了
Until they were made into a powder of the smallest particles,
直到它們被磨成最細微的粉末。
And if this were made into a heap,
如果將這些粉末堆積成一堆，
Its size would be hard to know.
其大小難以知曉。
“And similarly, if in all the realms in the ten directions
「同樣地，如果在十方所有的世界中
That fill the element of space
充滿虛空的
Their earth was made into a powder of particles,
他們的土地被磨成微塵粉末，
One would be unable to calculate the number of those particles.
人們無法計算那些微粒的數量。
“But if the knowledge of all beings
但若將一切眾生的智
Were to all be given to one man,
都交給一個人，
And with that measureless knowledge
用那無量無邊的智
He could know the number of those particles,
他能夠知道那些微塵的數量，
“And if a group of such wise persons tried to know
假如一群這樣的智者試圖去認識
What a bhagavat muni knows in a single instant,
薄伽梵牟尼在一瞬間所知道的，
They would fail to know or calculate a tiny part of it,
他們將無法知曉或計算其中極小的一部分，
Even in many tens of millions of eons.”
即便經過千百萬劫也無法完全了知。
9.35At that time, the vast assembly, having heard the Bhagavat teaching this profound nature of emptiness, realized that the four great elements and the five skandhas of all countless beings are by nature empty, and the six senses and six sensory objects are not real but create bondage. They rejected saṃsāra and prayed that they would accomplish truly departing from it, and with extremely clear minds they were overjoyed, and they devotedly practiced what had been taught.
9.35當時，廣大的法會眾生，聽聞薄伽梵講說這深奧的空性本質，體悟到無數眾生的四大和五蘊本質上都是空的，六根和六塵並非真實，只會造成束縛。他們拋棄了輪迴，祈願自己能夠真正脫離輪迴，以極其清淨的心意感到歡喜，並虔誠地實踐所教導的法門。
9.36This concludes “The Teaching on the Nature of Emptiness,” the ninth chapter of “The Supremely Victorious King of Sūtras, the Sublime Golden Light.”
9.36（結尾）