Chapter 6: Emptiness
第六章：空性
6.1[F.13.b] Then the Bhagavat recited these verses:
6.1那時世尊誦出了這些偈頌：
“I have taught the Dharmas of emptiness
我已經傳授了空性的法
Very extensively in countless other sūtras.
在無數其他經中詳盡廣泛地教導。
Therefore, in this supreme sūtra
因此，在這部至高無上的經典中
I will teach the Dharmas of emptiness briefly.
我將簡要地教導空性的法。
“Unknowing beings with little intelligence
無知的低智慧眾生
Are not able to know all the Dharmas.
無法認識所有的法。
Therefore, in this supreme sūtra
因此，在這部殊勝的經中
I will teach the Dharmas of emptiness briefly.
我將簡要地教導空性的法。
“I teach this lord of supreme sūtras
「我開示這個殊勝經中之王
Through other methods, ways, and causes,
通過其他方法、途徑和因緣，
And through compassion, so that all beings will understand
以及透過慈悲，使得一切眾生都能夠理解
And so that it will arise in beings.
使得它在眾生心中生起。
“This body is like an empty village.
「這個身體就像一座空村莊。
The senses are like six village thieves,
感官就像六个村中的盗贼，
Who, although they are in the same village,
雖然它們在同一個村莊裡，
Are not aware of one another.
彼此不知道對方。
“The sense of sight runs toward forms;
視覺奔向色境；
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;
味覺追逐滋味；
“The sense of touch pursues tactility;
觸覺追逐觸感；
The mental sense investigates phenomena.
心識審察諸法。
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.
各自與各自的認知對象相互接觸。
“The mind is unstable, like an illusion.
「心識不穩定，如同幻象一般。
The six senses experience their fields of perception.
六根各自體驗它們的感受對象。
The six village thieves present there,
六個村莊賊盜現身於此處，
Are like a man running around in an empty village.
就像一個人在空村裡到處奔跑一樣。
“Just as the mind and the six present senses
"就像心和現前的六根一樣
Know the range of sensory perception—
要知道感官知覺的範圍——
Forms, sounds, and likewise smells,
色、聲，同樣還有香，
Flavors, tactility, and the range of mental phenomena—
味道、觸覺以及心識現象的範圍——
“The mind enters the senses, moving like a bird
「心進入感官，移動如同鳥兒
Throughout all six of them.
遍佈於全部六根之中。
In whatever sense it is present,
在任何感官中出現時，
It has the nature of that sense’s perception.
它具有那個感官知覺的本質。
“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.
它沒有自性，因緣而生。
It has no real existence but arises from concepts. [F.14.a]
它沒有真實存在，而是由概念而生起。
It is an empty village; it is like a working machine.
它是一個空村；它像一台運作的機器。
“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
它們就像在一個地方的毒蛇
That are always in conflict with one another.
它們總是互相衝突。
“Of those four snakes of the elements,
「那四條元素之蛇中，
Two move upward and two go downward;
其中兩條向上移動，兩條向下移動；
They go in twos to the main and intermediate directions,
它們成雙成對地前往主要方向和中間方向。
And all those element snakes are destroyed.
而所有這些元素之蛇都被摧毀了。
“The earth snake and the water snake—
「大地蛇和水蛇——
These two come to an end below.
這兩條來到下方而終結。
The fire snake and the air snake—
火蛇和風蛇——
They go upward into the sky.
它們向上進入天空。
“The mind and the consciousnesses remain,
「心和識存留，
And they go according to previous karma.
他們按照先前造作的業而去。
According to the karma created in the past, they are reborn
根據過去所造的業，他們重新投生
Into an existence among devas, humans, or the three lower realms.
進入天人、人類或三惡道的存在中。
“When the phlegm, air, and bile come to an end,
「當痰、風、膽汁這三種物質耗盡之時，
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子堆積物
And is cast into the charnel ground as if it were wood.
被拋棄在墓地，就像木頭一樣。
“Goddess, look at these phenomena,
「女神，看這些現象，
At whatever being or individual is here;
這裡任何有情眾生或個人；
All of these phenomena are empty,
這一切現象都是空無自性的，
But they occur through the factor of ignorance.
但它們是由無明這個因素而產生的。
“All these great elements are not ‘great occurrences.’
「這些偉大的元素都不是『偉大的發生』。
They occur through nonoccurrence and so do not occur.
它們通過非生起而生起，因此不生起。
Because the occurring elements are nonoccurring,
因為生起的蘊處界是不生起的，
For that reason I call them ‘great elements.’
因此我稱它們為「大元素」。
“They are not existent and never were existent.
「它們不存在，從來也不曾存在。
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，我開示這就是無明。
“Formations, consciousness , and name and form;
「行、識和名色；
The six āyatanas, contact, and sensation;
六入、觸和受；
Craving, grasping, and likewise becoming ;
愛、取，以及有；
And the misfortunes of birth , aging and death, and misery—
以及生、老死和痛苦的不幸——
“Those inconceivable sufferings in saṃsāra
「那些在輪迴中難以想像的苦難
That are present in the wheel of saṃsāra
存在於輪迴之輪中的
Have happened without happening and have no origination.
它們發生而無發生，且無始源。
The distinctions made by an erroneous mind,
錯誤的心識所做出的區分，
“And the view that there is a self, should be cut through.
「以及認為存在自我的見解，應該被切斷。
Cut through the net of the kleśas with the sword of wisdom. [F.14.b]
用智慧之劍斬斷煩惱的網羅。
See that the basis of the skandhas is empty.
看清蘊的基礎是空性。
Reach the vast qualities of the buddhas.
達到諸佛廣大的功德。
“I have opened the gate of the city of amṛta.
我已經打開了甘露城的城門。
I have shown everyone the vessel of amṛta liquid.
我已經向眾生展示了盛裝甘露的器皿。
I have entered the place that is the city of amṛta,
我已進入甘露城這個地方，
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.
「我已經敲打了妙法的殊勝大鼓。
I have blown the sublime conch of the Dharma.
我已吹響殊勝的法螺。
I have lit the sublime lamp of the Dharma,
我已經點燃了崇高的法之燈。
And I have sent down a sublime rain of Dharma.
我降下了殊勝的法雨。
“I have defeated the supreme enemy, the kleśas.
「我已經戰勝了至高無上的敵人——煩惱。
I have raised the sublime banner of the Dharma.
我已經樹立了殊勝的法幢。
I have brought beings across the ocean of existence.
我已將眾生渡過了輪迴的苦海。
I have blocked the road to the three lower existences.
我已經阻斷了三惡道的道路。
“There are beings who are tormented by the fire of the kleśas,
「有許多眾生被煩惱之火所折磨，」
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
我已經熄滅了那些眾生心中的煩惱之火
And brought them relief with the cooling liquid of amṛta.
並用甘露的清涼液體給他們帶來了安樂。
“For that reason, through many past eons
「為了這個原因，經過許多過去的時代」
I made offerings to innumerable guides,
我曾向無數的導師作出供養，
And in seeking for the Dharma body
並且在尋求法身
I practiced resolute discipline for the sake of enlightenment.
我為了菩提而修行堅定的戒律。
“I gave away my arms, eyes, and legs;
我捨棄了我的手臂、眼睛和雙腿；
My head, beloved sons and daughters,
我的頭顱，我所摯愛的兒女們，
Wealth, treasures, ornamentations of jewels and pearls,
財富、寶藏、珍寶和珍珠的裝飾品，
Gold, beryl, and various kinds of jewels.
黃金、吠琉璃和各種珍寶。
“If all the trees in the trichiliocosm,
「若三千大千世界一切樹木，
And all the grasses, the plants,
以及所有的草木、植物，
And the forests—everything that
還有這些森林——一切從地面生長出來的東西——都被砍倒的話，
Grows from the ground—were to be cut down,
從地上生長的一切都被砍伐下來，
“And they were all ground down
「並且它們都被磨碎」
And made into the smallest atoms
被磨成最細微的微塵
And were formed into a heap of powder
並將其堆積成粉末
That reached the domain of the sky,
那達到了虛空的領域，
“It would not be possible to divide that into portions.
「這是不可能分成份額的。
There are the particles that exist in the earth—
存在於大地中的微塵——
The countless elemental particles
無數的基本微粒
In all the trichiliocosm worlds—
在所有的三千大千世界裡——
“And if the knowledge of all beings
「而且如果一切眾生的知識
Could become that of a single being,
都能成為某一個眾生的知識，
Such that with that knowledge
使得以那個知識
All those particles could be counted,
那麼所有的粒子都可以被計算。
“Then the humans with that perfect wisdom,
「那麼具有那完滿智慧的人類，
Who would be superior to all other beings,
誰會超越所有其他眾生。
Could possibly count all those particles,
可能會數得盡所有那些微塵，
But still they would not be able to calculate a jina’s wisdom. [F.15.a]
但即使如此，他們仍然無法計算勝者的智慧。
“If they were to engage with a single instant
「如果他們要投入單一瞬間
Of the wisdom of the great Muni,
大牟尼的智慧，
For many millions of eons,
經過無數百萬個劫
They would still be unable to calculate it.”
他們仍然無法計算它。
6.35This concludes “Emptiness,” the sixth chapter of “The Lord King of Sūtras, The Sublime Golden Light.”
6.35（結尾）