Chapter 9: Emptiness
第九章：空性
9.1Then the Bhagavat, having taught that dhāraṇī, in order to benefit and bring happiness to that gathered assembly of bodhisattva mahāsattvas, devas, humans, and so on, and in order to teach the characteristics of the ultimate truth, emptiness, recited these verses:
9.1爾時薄伽梵宣說此陀羅尼後，為利樂彼集會菩薩摩訶薩、諸天、人等，並為教導勝義諦空的特性，而誦此偈頌：
“I have taught the Dharmas of emptiness
「我已經教導了空的法
Very extensively in countless other sūtras.
在無數其他經典中得到了極為廣泛的闡述。
Therefore, in this supreme sūtra,
因此，在這部至尊的經典中，
I will teach the Dharmas of emptiness briefly.
我將簡略地教導空的法。
“Unknowing beings with little intelligence
「智慧微劣的無明眾生
Are not able to know all the Dharmas.
無法認識所有的法。
Therefore, in this supreme sūtra
因此，在這部殊勝的經典中
I will teach the Dharmas of emptiness briefly.
我將簡要為眾生講述空的法義。
“I teach this lord of supreme sūtras
我教導這個至尊經王
Through other methods, ways, and causes,
通過其他的方法、途徑和因緣，
And through compassion, so that all beings will understand
並藉由大悲，使所有眾生都能領悟
And so that it will arise in beings.
使眾生中能夠生起此道。
“This body is like an empty village.
「這個身體就像一個空村莊。
The senses are like six village thieves,
諸根如同六個村裡的盜賊，
Who, although they are in the same village,
雖然他們在同一個村莊裡，
Are not aware of one another.
互相不了解彼此。
“The sense of sight runs toward forms;
視覺追逐色相；
The sense of hearing moves after sounds;
聽覺追逐聲音；
The sense of smell steals various aromas;
嗅覺竊取各種香氣；
The sense of taste runs after flavors;
味覺追逐著各種味道；
“The sense of touch pursues tactility;
觸覺追逐觸感；
The mental sense investigates phenomena.
意根探究法。
These six senses in relation to one another
這六種感官彼此之間的關係
Are each engaging with their own objects of perception.
各自與自身的知覺對象相互作用。
“The mind is unstable, like an illusion.
意不安穩，如同幻相。
The six senses experience their fields of perception,
六根體驗各自的感知對象，
The six village thieves present there
六個村莊的盜賊現在出現在那裡
Are like a man running around in an empty village.
就像一個人在空的村落裡四處奔跑。
“Just as the mind and the six present senses [F.204.b]
「譬如意與六根現前
Know the range of sensory perception—
要知道感官知覺的範圍——
Forms, sounds, and likewise smells,
色、聲，以及香氣，
Flavors, tactility, and the range of mental phenomena—
味、觸及心法的範圍——
“The mind enters the senses, moving like a bird
「意入於諸根，如鳥翔空中
Throughout all six of them.
普遍於六根之中。
In whatever sense it is present,
無論在哪一種感官中出現，
It has the nature of that sense’s perception.
它具有那個感官感知的性質。
“The body is unmoving and has no activity.
「身體是不動的，沒有活動。
It has no essence and arises from conditions.
它沒有本質，是由因緣而生起的。
It has no real existence but arises from concepts.
它沒有真實的存在，而是從概念而生。
It is an empty village; it is like a working machine.
它是一個空村；它就像一台工作的機器。
“Earth, fire, water, and air
地、火、水、風
Dwell here and there outside the village.
住在村外的各個地方。
They are like poisonous snakes in one location
它們如同在一個地方的毒蛇
That are always in conflict with one another.
這些元素之蛇總是互相衝突對抗。
“Of those four snakes of the elements,
「那四條元素之蛇，
Two move upward and two go downward;
兩個向上移動，兩個向下移動；
They go in twos to the main and intermediate directions,
牠們成對地朝著主要方向和中間方向移動，
And all those element snakes are destroyed.
所有這些元素之蛇都被摧毀了。
“The earth snake and the water snake—
「地蛇和水蛇——
These two come to an end below.
這兩條在下方終結。
The fire snake and the air snake—
火蛇和風蛇——
They go upward into the sky.
它們向上進入虛空。
“The mind and the consciousnesses remain,
「意和識存留著，
And they go according to previous karma.
他們按照過去所造的業而去。
According to the karma created in the past, they are reborn
根據過去所造的業，他們會重新投生
Into an existence among devas, humans, or the three lower realms.
進入諸天、人道或下三道的存在中。
“When the phlegm, air, and bile come to an end,
當痰、風、膽汁終結時，
The body becomes covered with urine and vomit.
身體被尿液和嘔吐物覆蓋。
It becomes a disgusting mass of worms
它變成了令人厭惡的蟲蛆堆積。
And is cast into the charnel ground as if it were wood.
被棄置在墓地中，如同木頭一般。
“Goddess, look at these phenomena,
「天女，你看這些法，
At whatever being or individual is here;
在這裡任何眾生或個人身上；
All of these phenomena are empty,
所有這些法都是空的，
But they occur through the factor of ignorance.
但它們是通過無明這個因素而發生的。
“All these great elements are not ‘great occurrences.’
「這一切大元素都不是『偉大的產生』。
They occur through nonoccurrence and so do not occur.
它們通過非顯現而顯現，因此並不真實顯現。
Because the occurring elements are nonoccurring,
因為生起的諸元素是不生起的，
For that reason I call them ‘great elements.’ [F.205.a]
因此我稱它們為「大元素」。
“They are not existent and never were existent.
「它們不存在，也從未存在過。
They come to be because of ignorance.
它們因為無明而產生。
This ignorance, too, is not existent.
這個無明也是不存在的。
Therefore, I teach that this is ignorance.
因此，我教導說這就是無明。
“Formations, consciousness, and name and form;
行、識和名色；
The six āyatanas, contact, and sensation;
六處、觸、受；
Craving, grasping and likewise becoming;
愛、取及有亦復如是；
And the misfortunes of birth, aging, death, and misery—
以及生、老、死、苦的不幸——
“Those inconceivable sufferings in saṃsāra
「輪迴中那些不可思議的苦
That are present in the wheel of saṃsāra
輪迴之輪中所存在的
Have happened without happening and have no origination.
是無而顯現，本無所生。
The distinctions made by an erroneous mind,
錯誤的意所做出的區分，
“And the view that there is a self, should be cut through.
「應當斷除有自我的看法。
Cut through the net of the kleśas with the sword of wisdom.
用智慧之劍斬斷煩惱之網。
See that the basis of the skandhas is empty.
認識到五蘊的基礎是空性。
Reach the vast qualities of the buddhas.
證得諸佛廣大的功德。
“I have opened the gate of the city of amṛta.
「我已經打開了甘露城的大門。
I have shown everyone the vessel of amṛta liquid.
我已經向所有人展示了盛裝甘露的容器。
I have entered the place that is the city of amṛta,
我已進入甘露之城這個地方，
And I have been satiated by the amṛta liquid.
我已被甘露液所滿足。
“I have beaten the sublime great drum of the Dharma
「我敲擊了尊勝的法鼓
I have blown the sublime conch of the Dharma.
我已經吹響了尊勝的法螺。
I have lit the sublime lamp of the Dharma,
我已點燃了尊勝的法之燈。
And I have sent down a sublime rain of Dharma.
我已降下尊勝的法雨。
“I have defeated the supreme enemy, the kleśas.
「我已經戰勝了最高的敵人，煩惱。
I have raised the sublime banner of the Dharma.
我已經豎起了尊勝的法幢。
I have brought beings across the ocean of existence.
我已經把眾生渡過了生死輪迴的大洋。
I have blocked the road to the three lower existences.
我已經阻斷了通往三惡道的道路。
“There are beings who are tormented by the fire of the kleśas,
「有眾生被煩惱之火所煎燒，
Who have no support or protector.
沒有依靠或保護者的眾生。
I have extinguished the fire of the kleśas in those beings
我已經在那些眾生身上熄滅了煩惱的火焰
And brought them relief with the cooling liquid of amṛta.
用甘露的清涼液為他們帶來了救濟。
“For that reason, through many past eons
「為此之故，經過許多過去的劫
I made offerings to innumerable guides,
我向無數的導師進行了供養，
And in seeking for the Dharma body
在追求法身的過程中
I practiced resolute discipline for the sake of enlightenment.
我為了菩提而修習堅定的持戒。
“I gave away my arms, eyes, and legs,
我捨棄了我的雙臂、眼睛和雙腿，
My head, beloved sons and daughters,
我的頭，親愛的兒女們，
Wealth, treasures, ornamentations of jewels and pearls,
財寶、珍寶、寶石和珍珠的裝飾品、
Gold, beryl, and various kinds of jewels.
黃金、琉璃及各種寶石。
“If all the trees in the trichiliocosm,
「假如三千大千世界裡所有的樹木，
And all the grasses, the plants,
以及所有的草木和植物，
And the forests—everything that [F.205.b]
以及森林——所有從地面生長的一切——
Grows from the ground—were to be cut down,
從地面生長出來的一切都被砍伐下來，
“And they were all ground down
「並且它們都被研磨成碎片
And made into the smallest atoms
並將其制成最微小的微塵
And were formed into a heap of powder
並被堆積成一堆粉末
That reached the domain of the sky,
那到達了天空的領域，
“It would not be possible to divide that into portions.
「不可能將其分成若干份。」
There are the particles that exist in the earth—
地上存在的微塵粒子——
The countless elemental particles
無數的微塵原子
In all the trichiliocosm worlds—
在所有三千大千世界中——
And if the knowledge of all beings
如果所有眾生的智慧
Could become that of a single being,
若能匯聚為一個眾生的智慧，
Such that with that knowledge
如此以致於用那智慧
All those particles could be counted,
那麼所有這些微塵都能被計算。
“Then the humans with that perfect wisdom,
「那時具有圓滿智慧的人們，
Who would be superior to all other beings,
誰能超越所有其他眾生。
Could possibly count all those particles,
可能數得盡所有那些微塵，
But they would not be able to calculate a jina’s wisdom.
但他們仍無法計算勝者的智慧。
“If they were to engage with a single instant
「若是他們於一剎那間專注思考」
Of the wisdom of the great Muni
偉大牟尼的智慧
For many millions of eons,
經過無數百萬劫，
They would still be unable to calculate it.”
他們仍然無法計算出來。
9.35This concludes “Emptiness,” the ninth chapter of “The Lord King of Sūtras, the Sublime Golden Light.”
9.35（結尾）