(IV) The Great Element of Wind: The Nature of Wind Is True Emptiness; the Nature of Emptiness Is True Wind （四）风大 性风真空，性空真风
Writings of Master Yuanyin | 2018-06-10 | Download | AI assisted translation
| “阿难，风性无体，动静不常。汝常整衣，入于大众，僧伽梨角，动及傍人，则有微风，拂彼人面。” |
“Ānanda, the nature of wind has no substance; its movement and stillness are inconstant. When you adjust your robes and enter the assembly, the corner of your saṅghāṭī moves and brushes those beside you, producing a slight breeze that touches their faces.” |
| 现在讲风大。“风性无体，动静不常。”风本来是没有体性的。风是什么？风是空气在流动，它没有滞碍之性，因而没有所在。 |
We now discuss the great element of wind. “The nature of wind has no substance; its movement and stillness are inconstant.” Wind originally has no inherent substance. What is wind? Wind is air in motion. It has no obstructive nature and therefore no fixed location. |
| 如果是水，你可以拿东西搅动它；如果是火，你可以拿来燃烧；但是风却无处可以捞摸，没有滞碍之体，故说“风性无体，动静不常。”因为它时有时无，一动之后就有风，一止之后风就停了，忽起忽停，所以说动静不常。 |
If it is water, you can stir it with something; if it is fire, you can use it to burn. But wind cannot be grasped anywhere. It has no obstructive substance; hence it is said, “The nature of wind has no substance; its movement and stillness are inconstant.” It is sometimes present and sometimes absent. Once there is movement, there is wind; once movement stops, the wind ceases. It suddenly arises and suddenly stops; thus its movement and stillness are inconstant. |
| “汝常整衣，入于大众。”你经常是把衣服整理好，到大众中去。“僧伽梨角，动及旁人。”僧伽梨就是和尚穿在外面的大衣，又称杂碎衣。 |
“When you adjust your robes and enter the assembly.” You often arrange your clothing and go among the assembly. “The corner of your saṅghāṭī moves and brushes those beside you.” A saṅghāṭī is the outer robe worn by monastics; it is also called a patchwork robe. |
| 我在云居寺见过虚云大师穿过的衣裳，那件布衫一条条的，有红、黄、白、兰、黑各种颜色，这就是杂碎衣，也叫僧伽梨。你穿衣服的时候，衣角一动，就会动及旁人，就有风拂到别人的面孔上去。这风是从哪里起来的呢？那是你衣裳动的时候，空气流动，于是把风带了起来。 |
At Yunju Monastery, I saw a robe once worn by Master Xuyun. That cloth garment was made of strips in various colors—red, yellow, white, blue, and black. This is a patchwork robe, also called a saṅghāṭī. When you put on your robe and its corner moves, it affects those beside you, and wind brushes against their faces. Where does this wind arise? When your robe moves, the air moves, and wind is thereby stirred up. |
| “此风为复出袈裟角、发于虚空、生彼人面？” |
“Does this wind come forth from the corner of the kaṣāya, arise from empty space, or originate on the face of the person it brushes?” |
| 那么这风是袈裟角生出来的、是虚空生出来的、还是从人的面孔上生出来的？世尊在这里向阿难问这个风的来处。为什么要问来处？因为有来处，才会有风；没有来处，就是没有风。 |
So does this wind arise from the corner of the kaṣāya, from empty space, or from a person’s face? Here the World-Honored One asks Ānanda where this wind comes from. Why ask where it comes from? Because if it has a place of origin, then there is wind; if it has no place of origin, then there is no wind. |
| “阿难，此风若复出袈裟角，汝乃披风。其衣飞摇，应离汝体。” |
“Ānanda, if this wind comes forth from the corner of the kaṣāya, then you are wearing wind. As the robe flutters and sways, it should leave your body.” |
| 假如这风是袈裟角生出来的，那么你穿衣裳就等于穿个风了。“其衣飞摇，应离汝体。”风是摇动的，那么你的衣服就应该穿不住，会像风一样飘离你的身体。这样一来你穿的就是风，而不是衣裳了。 |
If this wind arises from the corner of the kaṣāya, then wearing your robe is equivalent to wearing wind. “As the robe flutters and sways, it should leave your body.” Wind moves and sways, so your robe should not remain on you; it should drift away from your body like wind. In that case, what you are wearing would be wind, not clothing. |
| “我今说法，会中垂衣。汝看我衣，风何所在？不应衣中，有藏风地。” |
“As I now expound the Dharma, the garments of those in the assembly hang down. Look at my robe: where is the wind? There should not be a place within the robe where wind is stored.” |
| 佛说，我现在正在这里说法，会中大众的衣服都下垂着。衣角垂在下面不动不摇，证明里面没有风。如果有风，这个衣裳就会随时飘动。“汝看我衣，风何所在？”你看我的衣裳藏着风吗？风在什么地方呢？你不能说我衣裳里有藏风的地方。这就说明风不是从袈裟生出来的。下面再说虚空： |
The Buddha says: I am now expounding the Dharma here, and the garments of those in the assembly all hang down. The corners of their robes hang motionless below, proving that there is no wind within them. If there were wind, the robes would flutter at any time. “Look at my robe: where is the wind?” Do you see wind stored in my robe? Where is the wind? You cannot say that there is a place in my robe where wind is stored. This shows that wind does not arise from the kaṣāya. The text next discusses empty space: |
| “若生虚空，汝衣不动，何因无拂？” |
“If it arises from empty space, then when your robe does not move, why is there no brushing wind?” |
| 假如风是虚空生出来的，那么你衣裳不动的时候，为什么看不见风呢？为什么要衣裳动的时候，才有风拂人面孔呢？ |
If wind arises from empty space, then when your robe is not moving, why is no wind seen? Why is it only when the robe moves that wind brushes against a person’s face? |
| “空性常住，风应常生，若无风时，虚空当灭。灭风可见，灭空何状？” |
“The nature of empty space is ever-abiding; wind should therefore arise constantly. If, when there is no wind, empty space must perish, then the cessation of wind can be perceived—but what would the cessation of empty space be like?” |
| 虚空常在，不会断灭，那么风也应该一直在吹，没有断续之相。假如是虚空生出来的风，那么当风停了的时候，虚空也应该消灭了。 |
Empty space is always present and does not cease, so wind too should be blowing continuously, without interruption. If wind arose from empty space, then when the wind stopped, empty space too should disappear. |
| 风虽然没有形相，但是我们能感觉到它的来去，在风停了的时候，还有各种形状的东西可以看见（比如：树枝不动了）。如果虚空灭掉了该是什么状况呢？所谓虚空正是因为它本身没有东西。既然没有东西也就没生灭，所以说虚空不可能灭掉。 |
Although wind has no visible form, we can sense its coming and going. When the wind stops, the forms of various things can still be seen—for example, the branches of trees no longer move. But what would it be like if empty space disappeared? Empty space is precisely that in which there is nothing. Since there is nothing, there is neither arising nor ceasing. Thus empty space cannot possibly perish. |
| “若有生灭，不名虚空。名为虚空，云何风出？” |
“If there is arising and ceasing, it cannot be called empty space. If it is called empty space, how can wind come forth from it?” |
| 假如有生有灭，就不能叫虚空。因为有生有灭，就说明有事物、有物体、有东西，当然就不叫虚空。没有东西才没有生灭，没有生灭才是虚空。既然虚空没有东西，又怎么能生出别的东西来呢？所以说风从空出也不可能。那么既然不从衣出，不从空出，是不是从面孔出的呢？请看下面： |
If there is arising and ceasing, it cannot be called empty space. Arising and ceasing imply things, objects, something existent; naturally, this cannot be called empty space. Only where there is nothing are there no arising and ceasing; only where there are no arising and ceasing is there empty space. Since empty space contains nothing, how could it give rise to something else? Thus wind cannot arise from empty space. Since it arises neither from the robe nor from empty space, could it arise from the face? Please read on: |
| “若风自生被拂之面，从彼面生，当应拂汝。自汝整衣，云何倒拂？” |
“If wind arises from the face that is brushed, then, arising from that face, it should brush against you. Since you are adjusting your robe, why does it instead brush backward?” |
| “若风生自被拂之面，从彼面生，当应拂汝。”假如说这个风是从他面孔上生出来的，应该吹到你，而不应该吹到他自己的面孔上。东风应该向西吹，北风应该向南刮。从我面孔上生出的风，应该吹你，而不是吹我。 |
“If wind arises from the face that is brushed, then, arising from that face, it should brush against you.” If this wind arose from the other person’s face, it should blow toward you rather than upon that person’s own face. An east wind should blow westward, and a north wind should blow southward. Wind arising from my face should blow toward you, not toward me. |
| 假如不吹你，而吹到我自己的面孔上来，那就是倒拂。“自汝整衣，云何倒拂？”你在这里整衣，风从他面孔上生，又吹到他面孔上了，怎么会这样倒拂呢？所以说这风不是从他脸上生的，若从他脸上生出来，不应该吹到他自己呀。 |
If it does not blow toward you but instead blows upon my own face, that is a backward brushing. “Since you are adjusting your robe, why does it instead brush backward?” You are adjusting your robe here; the wind arises from the other person’s face and then blows back upon that person’s face. How could it brush backward in this way? Thus this wind does not arise from that person’s face. If it did, it should not blow upon that person’s own face. |
| “汝审谛观，整衣在汝，面属彼人，虚空寂然，不参流动，风自谁方，鼓动来此？风空性隔，非和非合。不应风性，无从自有。” |
“Examine this carefully: you are the one adjusting the robe; the face belongs to the other person; empty space is still and does not participate in movement. From what direction does the wind come, stirring and moving to this place? Wind and empty space differ in nature; they neither harmonize nor combine. The nature of wind should not exist of itself, without any source.” |
| 你仔细思量审查，整理衣服的是你。面孔是别人的，虚空则是寂然不动，不参流动的，那么“风自谁方鼓动来此”呢？这风不是从衣上生的，不是从空中生的，也不是从面生的。既然不从这三处生，它是从什么地方鼓动而来的呢？ |
Examine and investigate carefully. You are the one arranging the robe. The face belongs to someone else, while empty space is still and does not participate in movement. Then from what direction does the wind come, stirring and moving to this place? This wind does not arise from the robe, from empty space, or from the face. Since it arises from none of these three places, from where does it come, stirring and moving? |
| “风空性隔，非和非合。”风是流动的，虚空是寂然不动的，它们两个一个是动，一个是不动。动与不动非一之故，性体不一样，不能和合在一起。 |
“Wind and empty space differ in nature; they neither harmonize nor combine.” Wind is moving, whereas empty space is still. One moves and the other does not. Because movement and stillness are not one, their natures differ and they cannot harmonize or combine. |
| “不应风性，无从自有。”不应该说这风没有方所，是自己生出来的。因为任何东西都不能自己生自己。火不能生火，水不能生水，风当然也不能生风。既然不他生、不共生、不自生，那就证明这风性本来就是如来藏妙真如性，没有来去，清净本然。 |
“The nature of wind should not exist of itself, without any source.” One should not say that wind has no place of origin and arises by itself, for nothing can give rise to itself. Fire cannot produce fire, water cannot produce water, and wind naturally cannot produce wind. Since it is not produced by another, not jointly produced, and not self-produced, this demonstrates that the nature of wind is originally the wondrous true suchness of the Tathāgata-garbha: without coming or going, and originally pure. |
| “汝宛不知，如来藏中，性风真空，性空真风。清净本然，周遍法界。随众生心，应所知量。” |
“You still do not understand that within the Tathāgata-garbha, the nature of wind is true emptiness, and the nature of emptiness is true wind. It is originally pure and pervades the dharma realm, responding to sentient beings’ minds in accordance with the measure of what they know.” |
| 这是在斥责阿难：你完全不知道，“如来藏中，性风真空，性空真风。”性风真空，就是说这性风连风的分别都不可得，它的性体本空，不要执著妄空妄动。风虽然是动的，但性风并没有动。 |
This rebukes Ānanda: you do not understand at all that “within the Tathāgata-garbha, the nature of wind is true emptiness, and the nature of emptiness is true wind.” That the nature of wind is true emptiness means that even the distinction of wind cannot be apprehended. Its essential nature is originally empty; do not cling to deluded emptiness or deluded movement. Though wind moves, the nature of wind itself does not move. |
| 性空真风，由于真空之中没有形状，没有动摇，所以说这个风才是真风。有形状、有动摇、有触觉，那就不是真风。性空是真风，它是生而不生，不生而生，清净本然，周遍法界的，不是什么“自生、他生、共生”。 |
The nature of emptiness is true wind. Because true emptiness has no form and no movement, this wind is called true wind. If there is form, movement, or tactile sensation, it is not true wind. The nature of emptiness is true wind: it arises without arising, and does not arise yet arises; it is originally pure and pervades the dharma realm. It is not a matter of “self-arising, other-arising, or co-arising.” |
| 既然周遍法界，那就无时不有，无时不在，无处不有，无所不在。“随众生心，应所知量。”和前面说的一样，由于众生心量不同，所知道的风相也就各各不同。 |
Since it pervades the dharma realm, it is never absent, never not present, nowhere absent, and nowhere not present. “Responding to sentient beings’ minds in accordance with the measure of what they know.” As stated before, because sentient beings differ in the capacity of their minds, the appearances of wind that they know likewise differ from one another. |
| “阿难，如汝一人，微动服衣，有微风出。遍法界拂，满国土生。周遍世间，宁有方所？” |
“Ānanda, when you alone make the slightest movement of your robe, a slight breeze arises. If robes are brushed throughout the dharma realm, wind arises filling all lands. Since it pervades the world, how could it have a fixed place?” |
| “阿难，如汝一人，微动服衣，有微风出。”像你一个人动一动衣服，微风就出来了。“遍法界拂，满国土生。”如果整个法界都在拂衣服，到处都会有风生出来，所以“周遍世间，宁有方所。 |
“Ānanda, when you alone make the slightest movement of your robe, a slight breeze arises.” When you move your robe slightly, a slight breeze arises. “If robes are brushed throughout the dharma realm, wind arises filling all lands.” If robes were brushed throughout the entire dharma realm, wind would arise everywhere; therefore, “Since it pervades the world, how could it have a fixed place?” |
| ”世间无所不在，无所不有，到处都周遍，哪里有一个专门的地方呢？不是你这里摇动就有风，他那里摇动就没有风。因为性风就是真空，它周遍一切世间，不是从我们妄想执著中生的。 |
It is everywhere in the world, absent nowhere and present everywhere. Since it pervades every place, where could there be one particular location for it? It is not that wind arises when you move here but does not arise when someone else moves there. Because the nature of wind is true emptiness, it pervades all worlds and does not arise from our deluded thoughts and attachments. |
| 世上的人就是这样无知，在那里妄想执著，把这个真空的性风割裂了，这都是妄想成执啊！因为执著之故，于是就见到有的地方有风，有的地方没有风，实际上性风无所不在。 |
People in the world are so ignorant: they indulge in deluded thoughts and attachments, dividing up this true-empty nature of wind. All this is attachment formed from deluded thought. Because of attachment, they see wind in some places and no wind in others, whereas in reality the nature of wind is everywhere. |
| “循业发现。世间无知，惑为因缘及自然性，皆是识心分别计度。但有言说，都无实义。” |
“It manifests in accordance with karma. Worldly people, in their ignorance, mistake it for causes and conditions or for an inherent nature. These are all discriminations and calculations of the consciousness-mind. They are merely words and have no real meaning.” |
| “循业发现。”由于各自业不相同，所见也就不同。世间上的人没有知识，对这个风的来历迷惑不解，或者认为是因缘生，或者认为是自然生。因缘就是和合而生，自然就是非和非合而生。 |
“It manifests in accordance with karma.” Because each person’s karma differs, what each sees also differs. People in the world lack understanding and are confused about the origin of wind. Some believe it arises from causes and conditions, while others believe it arises naturally. Causes and conditions mean arising through combination; natural arising means arising neither through harmony nor combination. |
| 事实上和合也好，非和非合也好，都不可得。因缘与自然，都是识心分别。“但有言说，都无实义。”能言说的都是假的，都是假相。现在有人讨论这个问题时，都在说什么一元、二元、唯心、唯物，其实都讨论不到真实之处。 |
In fact, whether through combination or not through combination, neither can be apprehended. Causes and conditions and inherent nature are both discriminations of the consciousness-mind. “They are merely words and have no real meaning.” Whatever can be spoken of is false, merely an illusory appearance. When people now discuss this question, they speak of monism, dualism, idealism, and materialism, but none of these discussions reaches what is real. |
| 要理解真如实相，只有佛法才做得到。对这个时空你执著生灭有无，就只能见妄相。只有理解了性空的道理，一点也不执著，才能见到真如实相。 |
To understand the true suchness of reality, only the Buddhadharma can accomplish this. If you cling to arising and ceasing, existence and nonexistence, with respect to time and space, you can perceive only illusory appearances. Only by understanding the principle of the emptiness of nature and not clinging in the least can you perceive the true suchness of reality. |
| 地、水、火、风这四大已经讲完了，下面讲空大： |
The four great elements of earth, water, fire, and wind have now been explained. Next, we discuss the great element of empty space: |
