Master Wang Xianglu | 2018-06-23 | Download | AI assisted translation
| 是故空中无色，无受、想、行、识，无眼耳鼻舌身意，无色声香味触法，无眼界，乃至无意识界，无无明，亦无无明尽，乃至无老死，亦无老死尽。无苦集灭道，无智亦无得。以无所得故。 | Therefore, in emptiness there is no form, no feeling, perception, formation, or consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or dharmas; no eye realm, up to and including no mind-consciousness realm; no ignorance, nor the ending of ignorance; up to and including no old age and death, nor the ending of old age and death. There is no suffering, origination, cessation, or path; no wisdom and no attainment. Because there is nothing to attain. |
|---|---|
| 般若本体，由用而显，般若之妙，在能起用，而法之妙用，在乎无著，如欲无著，首在解空，以空则无著无染也，故曰空中无色等等，此言如能解空，当无所执取也。此无字，乃不执取之谓。世人每误解为有无之无，根本大错，由五蕴以至智得，都属于法，倘知诸法空相，则自不执取而得自在矣。 | The essence of prajñā is revealed through its functioning. The wonder of prajñā lies in its ability to function, while the wondrous functioning of dharmas lies in nonattachment. If one wishes to be nonattached, the foremost requirement is to understand emptiness, for through emptiness there is neither attachment nor defilement. Thus it says, “In emptiness there is no form,” and so forth. This means that if one can understand emptiness, one will have nothing to grasp or cling to. This word “no” means not grasping or clinging. Worldly people often mistakenly understand it as the “no” of existence versus nonexistence. This is fundamentally a great error. From the five aggregates through wisdom and attainment, all belong to dharmas. If one knows that all dharmas have the marks of emptiness, one will naturally not cling to them and will attain freedom. |
| 入地狱者，执取于多分之贪嗔痴，畜类执取于多分之痴，鬼道执取于多分之贪，魔道执取于多分之嗔，人道执取于半分之贪嗔痴，天道执取于少分之贪，是皆生死挂碍也，皆五蕴未空，六根未净者也。 | Those who enter the hells cling to a large measure of greed, anger, and ignorance; animals cling to a large measure of ignorance; beings in the realm of hungry ghosts cling to a large measure of greed; beings in the realm of māras cling to a large measure of anger; humans cling to a half measure of greed, anger, and ignorance; and devas cling to a small measure of greed. All these are the hindrances of birth and death; all are cases in which the five aggregates have not been emptied and the six sense faculties have not been purified. |
| 又世人误解五蕴皆空，以谓止灭五蕴，断绝五蕴，落于断灭矣，不知无五蕴者，非断灭也，非废五蕴也，不执取而已，知心境本来空而已。凡夫执取五蕴，执取六尘六根，乃至六识，是十八界蕴集不散，故难解脱。 | Moreover, worldly people misunderstand “the five aggregates are all empty,” supposing that it means to extinguish or cut off the five aggregates, thereby falling into annihilationist emptiness. They do not know that the absence of the five aggregates is not annihilation, nor does it mean discarding the five aggregates; it simply means not clinging to them, and knowing that mind and objects are originally empty. Ordinary beings cling to the five aggregates, the six sense objects and six sense faculties, and even the six consciousnesses. Thus, the eighteen realms accumulate without dispersing, and liberation is difficult. |
| 缘觉虽无三毒，然执取于十二因缘，由无明至老死，均属于幻法，彼尚无智以空之也，故未究竟。声闻虽亦了分段生死，但执取于四谛法，同一不究竟也。菩萨则执取六度万行，仍不离智得之法见，尚有挂碍，亦未可谓为究竟也。是故法之妙用在一无字，曰勿执取而已。 | Although pratyekabuddhas are free of the three poisons, they cling to the twelve links of dependent origination. From ignorance through old age and death, all belong to illusory dharmas. They still lack the wisdom to realize these as empty, and thus have not reached the ultimate. Although śrāvakas have also transcended segmented birth and death, they cling to the Dharma of the Four Noble Truths; likewise, they have not reached the ultimate. Bodhisattvas, for their part, cling to the six perfections and myriad practices. They still do not depart from the dharma-self view of wisdom and attainment, and still have hindrances; thus they too cannot be said to have reached the ultimate. Therefore, the wondrous functioning of dharmas lies in the single word “no”: do not cling, that is all. |
| 自凡夫以至菩萨，由五蕴以至智得，皆不可取。何以故，诸法相本来空故，以无所得故。此分专言起用之法，在用慧照功夫，不执取而已。 | From ordinary beings up to bodhisattvas, and from the five aggregates up to wisdom and attainment, none may be grasped. Why? Because the marks of all dharmas are originally empty, and because there is nothing to attain. This section speaks specifically of the method of putting function into play: apply the work of wisdom illumination and simply do not cling. |
| 十二因缘四谛法等解，可参阅其他注释，总不外乎惑业苦三字之流转，至于经内之尽字，亦作无字解。无无明者，勿执取于无明也，尽者，言无无无明。并执取亦不执取也，前为空心，后为空空，前空人我，后空法我，乃登佛位焉。 | For explanations of the twelve links of dependent origination, the Dharma of the Four Noble Truths, and the like, one may consult other commentaries. In general, they amount to no more than the cycle of the three words delusion, karma, and suffering. As for the character “ending” in the sūtra, it is also to be understood as “no.” “No ignorance” means do not cling to ignorance; “ending” means there is no absence of ignorance. One does not cling even to non-clinging. The former is emptying the mind, and the latter is emptying emptiness; the former empties the personal self, and the latter empties the dharma-self. Thus one ascends to the Buddha stage. |
