龍舒增廣淨土文 10.14

10.14

《般若心經》云「觀自在菩薩照見五蘊皆空，度一切苦厄。」五蘊謂色、受、想、行、識也。色謂色身，受謂受用，想謂思想，行謂所行，識謂辨識。此五者蘊積不散，以壅蔽真性，故謂之蘊。又謂之五陰，謂陰暗真性也。色身終歸於壞，受用隨時即過，色受豈不空乎？且如思想一物，既得之則無想矣，想豈不空乎？所行之事，回首尚如夢幻，行豈不空乎？識盡千種事物，再生不復能識，識豈不空乎？一切苦厄皆從五者生，若能照見色身為空，則不泥於色身而畏死亡，是度過此一種苦厄也。照見受用為空，則不泥於受用而貪奉養，又度過此一種苦厄也。照見思想為空，則不泥於思想，而意乃無所著，又度過此一種苦厄。照見所行為空，則不泥於所行，而可以息跡，是又度過此一種苦厄也。照見辨識為空，則不泥於辨識，而可以坐忘，是又度過此一種苦厄也。故照見五蘊皆空，則度過一切苦厄。此五者皆不是真實，乃真性中所現之妄緣也。若六根、六塵、六識、十二緣、四諦，皆此類也。

The Heart of Prajñā Sūtra says: 'The Bodhisattva Avalokiteśvara illuminated and saw that the five aggregates are completely empty, transcending all suffering and hardship.' The five aggregates refer to form, feeling, perception, impulses, and consciousness. Form refers to the physical body; feeling refers to experience and enjoyment; perception refers to thinking; impulses refer to what is enacted; consciousness refers to discrimination. These five accumulate and do not disperse, obstructing and veiling the true nature; hence they are called 'aggregates' (yun). They are also called the 'five shades' (yin), meaning that they overshadow and darken the true nature. The physical body ultimately returns to decay; experiences pass away with time—how could form and feeling not be empty? Moreover, consider thinking of an object: once one obtains it, the thought ceases—how could perception not be empty? Regarding the matters one enacts, looking back they are like dreams and illusions—how could impulses not be empty? Even if one discriminates a thousand kinds of things, in another life one will no longer be able to know them—how could consciousness not be empty? All suffering and hardship arise from these five. If one can illuminate and see that the physical body is empty, one will not cling to the physical body and fear death; this is transcending this one kind of suffering and hardship. Illuminating and seeing that experience and enjoyment are empty, one will not cling to experience and enjoyment to covet pampering; one transcends yet another kind of suffering and hardship. Illuminating and seeing that thinking is empty, one will not cling to thinking, and the mind will have nowhere to attach; one transcends yet another kind of suffering and hardship. Illuminating and seeing that what is enacted is empty, one will not cling to what is enacted, and can erase one's traces; this again transcends one kind of suffering and hardship. Illuminating and seeing that discrimination is empty, one will not cling to discrimination, and can sit and forget; this again transcends one kind of suffering and hardship. Therefore, illuminating and seeing that the five aggregates are completely empty, one transcends all suffering and hardship. These five are none of them real; they are delusive conditions appearing within the true nature. The six sense organs, the six sense objects, the six consciousnesses, the twelve links of dependent origination, and the Four Truths are all of this category.