「二空」与「实相」之关系
[270] Connections Between ‘Two Emptinesses’ And ‘True Form’
又「二空」，即「我空」、「法空」。
Moreover, [the] ‘two emptinesses’, [are] then ‘self’s emptiness’ [and] ‘dharmas’ emptiness’.
[Note 1: Realisation of ‘self’s emptiness’ (我空) leads to self-liberation (自了), as Voice-Hearers (声闻) and Pratyekabuddhas (辟支佛). Realisation of ‘self’s emptiness’ and ‘dharmas’ emptiness’ (法空) leads to self-liberation and liberation of others (了他), as Bodhisattvas (菩萨) and Buddhas (佛).
The first emptiness is about the emptiness of oneself, while the second emptiness is about the emptiness of everyone and everything else (too). As realisation of the two emptinesses (二空) starts from the first, realisation of the second encompasses the first.]
「我空」者，谓于五阴色受想行识中，了知若色若心（色即色法，下四即心法），悉皆因缘和合而生，因缘别离而灭，了无主宰之实我可得。
That ‘self’s emptiness’ speaks of [the] five aggregates’ form, feeling, perception, volition [and] consciousness within, understood clearly as [the] physical [i.e. matter] [and] as [the] mental [i.e. mind] (form is the same as physical dharmas, [and the] below four are the same as mental dharmas). All [are with] causes [and] conditions harmoniously converging then arising, [with] causes [and] conditions separating then ceasing, completely without [a] true self that rules [that] can [be] attained.
「法空」者，于五阴法，了知当体全空。《心经》「照见五蕴皆空」，即是其义。
That ‘dharmas’ emptiness’ [are] with [the] five aggregates’ dharmas, understood clearly [with] their essence entirely empty. [The] Heart Sūtra’s ‘contemplated [upon and] saw [the] five aggregates [to] all [be of] emptiness’, is the same as this [in] meaning.
只此「法空」之理，即是「实相」。由破无明，证「实相」，故曰「度一切苦厄」也。
Only these principles of ‘dharmas’ emptiness’, are the same as ‘true form’. From destroying ignorance, [then] realising ‘true form’, thus saying, ‘crossed over all [with] suffering [and] difficulties’.
[Note 2: Those who have realised ‘dharmas’ emptiness’ (法空) are those who have already realised ‘self’s emptiness’ (我空) too, while those who have only realised ‘self’s emptiness’ have yet to realise ‘dharmas’ emptiness’, thus yet to realise ‘true form’ (实相), which is possible only with complete realisation of the ‘two emptinesses’ (二空).]
「实相」者，法身理体，圆离生灭、断常、空有等相，而为一切诸相之本，最为真实，故名「实相」。
That ‘true form’, [is the] Dharma Body’s principles’ essence, completely departed [from the] arising [and] ceasing, nihilistic [and] eternalistic, emptiness [and] existence, [and] other forms, yet as [the] root of all forms, as [that] most true, thus [is it] named [as] ‘true form’.
[Note 3: The Dharma Body (法身) (i.e. Dharmakāya) is also the universal body of all Buddhas collectively, that pervades all space and time, as they have become one with the Dharma, truth or reality itself.]
[Note 4: As ‘true form’ (实相) is non-dualistic (不二) and on the Middle Path (中道), thus without any particular form, while able to give rise to all forms. This is so as while ‘true form’ is not slanted towards emptiness (空) or existence (有) arising (生) or ceasing (灭) in nihilistic (断) or eternalistic (常) ways, ‘true emptiness is wonderful forms’ (真空妙有). This ‘true emptiness’ (真空) is with the ‘two emptinesses’ (二空).]
此之「实相」，生佛同具。而凡夫、二乘，由迷背故，不能得其受用。
Of this ‘true form’, sentient [beings and] Buddhas together possess [it]. Yet, ordinary beings [and those of the] Two Vehicles, due [to being by] confusions betrayed thus, [are] not able [to] attain its benefits.
[Note 5: The realisation of ‘true form’ (实相) is also the realisation of Buddha-nature (佛性), synonymous with the potential for Buddhahood and the mind-nature (心性) of Buddhas, that all sentient beings and Buddhas have, with the first yet to realise them, while the latter have already realised them.]
[Note 6: The Two Vehicles (二乘) form the Small Vehicle (小乘) for self-liberation (自了), with those learning and practising the Buddha’s Dharma to be (i) Voice-Hearers (声闻), and those learning and practising by themselves to be (ii) Pratyekabuddhas (辟支佛). The letter’s text above refers to those of the Two Vehicles, who have yet to realise their Buddha-nature (佛性).]
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《印光法师文钞》（正编）：复永嘉某居士书五；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Fifth Reply Letter [To A] Certain Yǒngjiā Layperson;
印光大师文钞菁华录（第两百七十则）：八、释普通疑惑：论悟证（第十九则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (270th Short Section): 8th Chapter: Explanations [On] Common Doubts [And] Confusions: Discussion [On] Awakening [And] Realisation (19th Short Section)
[Ref: #270 / 8.19]
Namo Amituofo : Translation and notes by Shen Shi’an
相关典籍
Related Text:
《印光大师文钞菁华录》
Record Of Great Master Yìnguāng’s Collected Writings’ Essence
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