English
识。也叫做‘荫’。‘荫’是遮盖的意思，‘蕴’是积聚的意思。然而，‘荫’的性质不会迁移，‘空’不会改变。‘荫’的法则是生灭的。色、受、想、行、识，由他人的迷惑而积聚，一旦明白就无生。在观照的时候，没有取舍，所以说‘照见五蕴皆空’。", "‘度一切苦厄’。", "心存情欲追逐外境，不能如意，就会烦恼怨恨；符合心意就欣喜，欲望更加炽盛。这就是苦乐交织。‘厄’是什么？就是对真理的疑惑。进入这个法门，就能做到八风吹不动。所以说‘度一切苦厄’。", "‘舍利子’。", "‘舍利’是梵语，是一种鸟的名字。各家对此翻译不同，有的说是‘秋露子’，有的说是‘眼珠子’，有的说是‘身子’，这些都是没有根据的妄说。‘舍利’，指的是鸲鹆鸟。舍利弗（含义：舍利之子）的母亲，眼睛像鸲鹆鸟的眼睛，又圆又明亮，而且聪明多智。当时世人都因为她的眼睛而认识她，所以称她为‘舍利’。因为她所生的儿子，胜过母亲的聪明，世人都知道，所以称为‘舍利弗’。‘弗’是梵语，翻译成汉语是‘子’。所以说‘舍利子’，聪明第一，投奔佛陀出家，证得阿罗汉果。佛陀与他对话，所以称呼他的名字。", "‘色不异空’。", "‘色’是从‘空’而生，念念迁灭。执着于心，就有了实质；通达情理，照见观照，就毕竟没有形状。应当知道妄情不是究竟。凡夫灭除‘色’，才说得到‘空’。菩萨不妨碍参与万象，了达‘色’和‘空’是一体的。所以说‘色不异空’。", "‘空不异色’。", "‘空’中生‘色’，因缘聚合所以叫做‘色’，因缘离散所以叫做‘空’。‘色’不依靠‘空’，不能生长；‘空’不依靠‘色’，就不能立名。想要显明它的根源，必须互相凭借。所以说‘空不异色’。", "‘色即是空’。", "‘色’是虚妄的物质，‘色’的自性本体是空性。不是灭除‘色’才成为‘空’。所以说‘色即是空’。", "‘空即是色’。", "万象罗列，都从‘空’中产生，也可以说", "English version", "Therefore, it is said to be profound. Contemplation is continuous, hence the saying 'practice'. 'Time' refers to the moment when a practitioner uses wisdom to understand the truth and achieve harmony. Therefore, it is said, 'When practicing deeply the Prajna Paramita'.", "'Seeing that the five Skandhas are all empty'.", "'The five Skandhas' are form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). They are also called 'Skandha' (khandha). 'Skandha' means to cover, and 'Skandha' means to accumulate. However, the nature of 'Skandha' does not migrate, and 'emptiness' does not change. The law of 'Skandha' is birth and death. Form, feeling, perception, mental formations, and consciousness are accumulated by the delusion of others; once understood, there is no birth. At the time of contemplation, there is no acceptance or rejection, hence the saying 'seeing that the five Skandhas are all empty'.", "'Overcoming all suffering and distress'.", "If the mind dwells on desires and pursues external circumstances, and things do not go as desired, there will be vexation and resentment; if things are in accordance with the mind, there will be joy, and desires will become even more intense. This is the interweaving of suffering and joy. What is 'distress'? It is doubt about the truth. Entering this Dharma gate, one can remain unmoved by the eight winds (praise, ridicule, honor, disgrace, gain, loss, pleasure, and pain). Therefore, it is said, 'Overcoming all suffering and distress'.", "'Sariputra'.", "'Sariputra' is a Sanskrit word, the name of a bird. Various schools translate it differently, some saying 'autumn dewdrop', some saying 'eyeball', some saying 'body'. These are all unfounded and false statements. 'Sariputra' refers to the myna bird. Sariputra's (meaning: son of Sariputra) mother's eyes were like the eyes of a myna bird, round and bright, and she was intelligent and knowledgeable. At that time, people recognized her because of her eyes, so they called her 'Sariputra'. Because the son she bore surpassed his mother in intelligence, everyone knew this, so he was called 'Sariputra'. 'Putra' is a Sanskrit word, which translates to 'son' in Chinese. Therefore, it is said 'Sariputra', the foremost in wisdom, who renounced the world and became a monk under the Buddha, attaining the fruit of Arhat. The Buddha spoke to him, so he called him by his name.", "'Form is not different from emptiness'.", "Form arises from emptiness, constantly changing and disappearing. If the mind clings to it, it has substance; if one understands the principle and contemplates it, it ultimately has no form. One should know that delusion is not ultimate. Ordinary people eliminate form in order to attain emptiness. Bodhisattvas do not hinder their participation in the myriad phenomena, understanding that form and emptiness are one. Therefore, it is said, 'Form is not different from emptiness'.", "'Emptiness is not different from form'.", "Form arises from emptiness; when conditions come together, it is called form; when conditions disperse, it is called emptiness. Form cannot grow without relying on emptiness; emptiness cannot be named without relying on form. To reveal its origin, they must rely on each other. Therefore, it is said, 'Emptiness is not different from form'.", "'Form is emptiness'.", "Form is an illusory substance; the nature of form is emptiness. Emptiness is not attained by eliminating form. Therefore, it is said, 'Form is emptiness'.", "'Emptiness is form'.", "The myriad phenomena are arrayed, all arising from emptiness, it can also be said" ] } ``` -------------------------------------------------------------------------------- 得言即色。注心观空。见有空体。岂非空即是色。存吾之者。着空不空。忘我之人。无空无有。意显清混。故言空则是色。 受想行识。亦复如是。 一荫既尔。余四亦然。故言亦复如是。 舍利子。是诸法相空。 此则叠前所说。印一切法同空性相。 不生不灭。 即于法性中。本自不生。今即无灭。无终无始。故言不生不灭。 不垢不净。 一切法生者是垢。灭者是净。若我人见者。即有净。有不净。解脱之人。无净。无不净。故言不垢不净也。 不增不减。 他方入此无碍。则不增。广济有情不亏。名不灭。故言不增不减。 是故空中无色。无受想行识。 是五荫属诸识。缘生。缘生缘无自性。生必凭空。荫受之时。空无增减。荫识生灭。毕竟归空。既了诸法皆空。即知本来无色。若知色本无色。即知受无所受。受无所受想依何想。想既无想。行令谁行。行既不行。识欲何识。因于幻色。即起受心。因受心故。妄想即生。妄想生故。兴诸业行。行有善恶。识有爱憎。爱憎之心。由于知见。今观照知见根本性空。即识牙不生。识牙不生。即业种长谢。业种长谢。菩提果成。故言无色无受想行识。 无眼耳鼻舌身意。无色声香味触法。 即眼能见色。得名为眼。耳能闻声。得名为耳。鼻能闻香。得名为鼻。舌能辨味。得名为舌。身能受触。得名为身。意能观法。得名为意。若无色声香味触法。即眼耳鼻舌身意何所施。若无眼耳鼻舌身意。即色声 ```json { "translations": [ "现代汉语译本", "获得‘色’(Rūpa，物质)的观念，就等同于执着于‘色’。如果用心去观察空的本质，并且认为存在一个空的实体，这难道不是认为‘空’(Śūnyatā，空性)就是‘色’吗？如果执着于‘我的’存在，就会执着于空，或者不空。而忘却‘我’的人，既不会执着于空，也不会执着于有。这表明了清净与混浊的显现。所以说，‘空’就是‘色’。", "‘受’(Vedanā，感受)、‘想’(Saṃjñā，知觉)、‘行’(Saṃskāra，意志)、‘识’(Vijñāna，意识)，也是同样的道理。", "既然一个‘蕴’(Skandha，五蕴)是这样，其余四个也是如此。所以说‘亦复如是’。", "‘舍利子’(Śāriputra，佛陀的十大弟子之一)，‘是诸法空相’(Śūnyatā)，一切法的体性是空。", "这是重申前面所说的，印证一切法的空性。", "‘不生不灭’(anutpāda-anirodha)", "就在法的本性中，本来就没有产生，现在也就没有消灭。没有终结，也没有开始。所以说‘不生不灭’。", "‘不垢不净’(amala-avimala)", "一切法的产生就是垢，一切法的消灭就是净。如果我执着于人相，就会有净与不净的分别。解脱的人，没有净与不净的分别。所以说‘不垢不净’。", "‘不增不减’(aparihāna-apūraṇa)", "从其他地方进入这里没有阻碍，所以不增加。广泛救济有情众生没有亏损，所以不减少。所以说‘不增不减’。", "‘是故空中无色，无受想行识’。", "这五蕴都属于诸识，因缘而生。因缘生法没有自性。产生必定依赖于空。在蕴接受的时候，空没有增加或减少。蕴和识的生灭，最终归于空。既然了解一切法都是空，就知道本来就没有‘色’。如果知道‘色’的本性是空，就知道‘受’没有所受。‘受’没有所受，‘想’又依靠什么去想？‘想’既然没有想，‘行’又令谁去行？‘行’既然不行，‘识’又想要识别什么？因为虚幻的‘色’，就产生了‘受’的心。因为‘受’的心，妄想就产生了。妄想产生，就兴起了各种业行。‘行’有善恶，‘识’有爱憎。爱憎之心，来源于知见。现在观照知见的根本是空，那么识的种子就不会产生。识的种子不产生，那么业的种子就会长久地消谢。业的种子长久地消谢，菩提果就成就了。所以说，没有‘色’，没有‘受’、‘想’、‘行’、‘识’。", "‘无眼耳鼻舌身意，无色声香味触法’。", "眼睛能够看见‘色’，所以叫做眼睛。耳朵能够听见‘声’，所以叫做耳朵。鼻子能够闻到‘香’，所以叫做鼻子。舌头能够辨别‘味’，所以叫做舌头。身体能够感受‘触’，所以叫做身体。意识能够观察‘法’，所以叫做意识。如果没有‘色’、‘声’、‘香’、‘味’、‘触’、‘法’，那么眼睛、耳朵、鼻子、舌头、身体、意识又有什么用处呢？如果没有眼睛、耳朵、鼻子、舌头、身体、意识，那么‘色’、‘声’" ], "english_translations": [ "English version", "Gaining the concept of 'Rūpa' (form, matter) is equivalent to being attached to 'Rūpa'. If you use your mind to observe the essence of emptiness (Śūnyatā), and believe there is an entity of emptiness, isn't that considering 'emptiness' to be the same as 'form'? If one clings to the existence of 'mine', one will cling to emptiness or non-emptiness. But those who forget 'self' will cling neither to emptiness nor to existence. This shows the manifestation of purity and impurity. Therefore, it is said that 'emptiness' is 'form'.", "'Vedanā' (feeling, sensation), 'Saṃjñā' (perception), 'Saṃskāra' (mental formations, volition), 'Vijñāna' (consciousness) are also the same principle.", "Since one 'Skandha' (aggregate, the five aggregates) is like this, the other four are also the same. Therefore, it is said 'likewise'.", "'Śāriputra' (one of the Buddha's ten principal disciples), 'all dharmas are characterized by emptiness' (Śūnyatā). The nature of all dharmas is emptiness.", "This is to reiterate what was said earlier, confirming that all dharmas share the nature of emptiness.", "'Neither arising nor ceasing' (anutpāda-anirodha).", "Within the nature of Dharma, there is originally no arising, and now there is no ceasing. There is no beginning and no end. Therefore, it is said 'neither arising nor ceasing'.", "'Neither defiled nor pure' (amala-avimala).", "The arising of all dharmas is defilement, and the ceasing of all dharmas is purity. If I cling to the appearance of a person, there will be a distinction between purity and impurity. Those who are liberated have no distinction between purity and impurity. Therefore, it is said 'neither defiled nor pure'.", "'Neither increasing nor decreasing' (aparihāna-apūraṇa).", "Entering here from other places is unobstructed, so there is no increase. Extensively saving sentient beings does not diminish, so there is no decrease. Therefore, it is said 'neither increasing nor decreasing'.", "'Therefore, in emptiness, there is no form, no feeling, no perception, no mental formations, no consciousness'.", "These five aggregates belong to the various consciousnesses, arising from conditions. Dharmas arising from conditions have no self-nature. Arising must depend on emptiness. When the aggregates are received, emptiness does not increase or decrease. The arising and ceasing of the aggregates and consciousness ultimately return to emptiness. Since it is understood that all dharmas are empty, it is known that there is originally no 'form'. If it is known that the nature of 'form' is empty, it is known that 'feeling' has nothing to be felt. If 'feeling' has nothing to be felt, what does 'perception' rely on to perceive? Since 'perception' has no perception, who does 'mental formations' cause to act? Since 'mental formations' do not act, what does 'consciousness' want to recognize? Because of illusory 'form', the mind of 'feeling' arises. Because of the mind of 'feeling', delusion arises. When delusion arises, various karmic actions are initiated.