T15n0655_佛說勝義空經
大正藏第 15 冊 No. 0655 佛說勝義空經
No. 655
佛說勝義空經
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉 詔譯
佛世尊一時在俱盧數國，與苾芻眾俱。
佛告諸苾芻言：「諸有法門，我如前說；復有正法，名勝義空，汝等諦聽，極善作意，今為汝說。
「諸苾芻！此中雲何名勝義空？謂：眼生時而無少法有所從來；又眼滅時亦無少法離散可去。
「諸苾芻！其眼無實，離於實法。以要而言：有業有報，作者不可得，此蘊既終，復他蘊攝；別法合集，因緣所生。耳、鼻、舌、身、意亦復如是。彼意生時，而無少法有所從來；又意滅時，亦無少法離散可去。
「諸苾芻！彼意無實，離於實法，亦如前說，別法合集。此合集法，無實可得，因緣所生。此緣生者，所謂：無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，如是即一大苦蘊生。此所生法，無實可得，生已即滅。由是無明滅即行滅、行滅即識滅、識滅即名色滅、名色滅即六處滅、六處滅即觸滅、觸滅即受滅、受滅即愛滅、愛滅即取滅、取滅即有滅、有滅即生滅、生滅即老死憂悲苦惱滅，
【現代漢語翻譯】 現代漢語譯本 《佛說勝義空經》
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉 詔譯
佛世尊一時在俱盧數國，與比丘眾在一起。
佛告訴諸位比丘：『各種法門，我已如之前所說；現在還有一種正法，名為勝義空，你們仔細聽好，認真思考，我現在為你們解說。』
『諸位比丘！這其中什麼是勝義空呢？就是說：眼（感官）產生時，沒有任何事物是從任何地方而來；而眼（感官）滅去時，也沒有任何事物離散而去。
『諸位比丘！這眼（感官）並非真實存在，它脫離了真實之法。總而言之：有業力，有報應，但作者（造業者）卻不可得，這個蘊結束后，又被其他的蘊所攝取；各種不同的法聚合在一起，是因緣所生。耳、鼻、舌、身、意也是如此。這意（念頭）產生時，沒有任何事物是從任何地方而來；而意（念頭）滅去時，也沒有任何事物離散而去。
『諸位比丘！這意（念頭）並非真實存在，它脫離了真實之法，也如之前所說，是各種不同的法聚合在一起。這種聚合之法，並非真實存在，是因緣所生。這因緣所生，就是指：無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，這樣就產生了一個巨大的苦蘊。這所產生的法，並非真實存在，產生之後隨即滅去。因此，無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六處滅、六處滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅，
【English Translation】 English version The Sutra of Ultimate Emptiness Spoken by the Buddha
Translated by the Tripitaka Master Shi Hu, Great Master of Spreading the Dharma, Purple-Robed Shramana, Attendant of the Imperial Court, Vice Minister of the Court of Imperial Sacrifices, from the Western Heaven, under Imperial Decree
At one time, the World Honored Buddha was in the country of Kurus, together with a gathering of Bhikshus (monks).
The Buddha told the Bhikshus: 'I have spoken of various Dharma (teachings) as before; now there is another Right Dharma, called Ultimate Emptiness. Listen carefully and pay close attention, for I will now explain it to you.'
'Bhikshus! What is called Ultimate Emptiness in this context? It means that when the eye (sense organ) arises, there is no Dharma (phenomenon) that comes from anywhere; and when the eye (sense organ) ceases, there is no Dharma (phenomenon) that disperses and goes anywhere.'
'Bhikshus! The eye (sense organ) is not real; it is separate from real Dharma. In short: there is karma, there is retribution, but the doer (creator of karma) cannot be found. When this Skandha (aggregate) ends, it is taken up by other Skandhas; different Dharmas (phenomena) come together, arising from causes and conditions. The ear, nose, tongue, body, and mind are also like this. When the mind (thought) arises, there is no Dharma (phenomenon) that comes from anywhere; and when the mind (thought) ceases, there is no Dharma (phenomenon) that disperses and goes anywhere.'
'Bhikshus! The mind (thought) is not real; it is separate from real Dharma, as said before, it is different Dharmas (phenomena) coming together. This coming together of Dharmas (phenomena) is not real; it arises from causes and conditions. This arising from conditions refers to: ignorance conditioning activities, activities conditioning consciousness, consciousness conditioning name and form, name and form conditioning the six sense bases, the six sense bases conditioning contact, contact conditioning feeling, feeling conditioning craving, craving conditioning grasping, grasping conditioning becoming, becoming conditioning birth, birth conditioning old age, death, sorrow, lamentation, pain, grief, and despair. Thus, a great mass of suffering arises. This arising Dharma (phenomenon) is not real; it arises and then immediately ceases. Therefore, with the cessation of ignorance, activities cease; with the cessation of activities, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, grief, and despair cease.'
如是即一大苦蘊滅。如是等所說，是為勝義空。
「諸苾芻！諸有法門，如前已說，今此正法，汝等當學。」
佛說勝義空經
【現代漢語翻譯】 現代漢語譯本： 像這樣，一個巨大的苦蘊（duhkha-skandha，苦的集合）就滅盡了。像這樣所說的，就是勝義空（paramārtha-śūnyatā，究竟空性）。
『諸位比丘（bhikṣu，出家修行的僧人）！所有法門，如前面已經說過的，現在這正法（saddharma，真正的佛法），你們應當學習。』
《佛說勝義空經》
【English Translation】 English version: Thus, a great mass of suffering (duhkha-skandha) is extinguished. What is spoken of in this way is ultimate emptiness (paramārtha-śūnyatā).
『Monks (bhikṣu)! All teachings, as previously stated, you should now learn this true Dharma (saddharma).』
The Buddha Speaks the Sutra on Ultimate Emptiness