摘要：“Listen, Sariputra! Form is not different from emptiness, and emptiness is not different from form. Form is emptiness, and emptine
舍利子！色不异空，空不异色。色即是空，空即是色。受想行识，亦复如是。
“Listen, Sariputra! Form is not different from emptiness, and emptiness is not different from form. Form is emptiness, and emptiness itself is form. So too are feelings, cognition, mental formations and consciousness.”
我们看到的宇宙万有、山河大地，一切都是实实在在的，怎么会是空呢？那我们眼前的桌子、房子又算什么？之所以有这样的疑惑，是因为我们觉得，空和有是二元对立的——有就是有，空就是没有。
Everything we see in the universe, such as mountains, rivers, and the earth, appears to be real and tangible. How can it be empty? What about the table and the house before our eyes? Such doubts arise because we think of emptiness and existence as dualistic opposites – existence means presence, and emptiness means absence.
而《心经》告诉我们，有和空是一体的，看到有就是看到空。如果不具备这样的智慧，就会在有的现象上产生自性见，产生贪著，产生永恒的期待。事实上，所有烦恼都和我们的认识有关。
However, the Heart Sutra tells us that existence and emptiness are inseparable; seeing existence is seeing emptiness. Without this wisdom, we may form inherent views on the phenomena of existence, leading to attachment and eternal expectations. In reality, all afflictions are related to our perception.
我们盘点一下自己的烦恼就会发现，每一种都有各自的依托点和产生基础，或是来自孩子，或是来自家庭，或是来自事业，或是来自人际关系。为什么这件事能让你烦恼？并不在于事情本身，而是因为你对它有一种执著和期待。当事情和你的设定不符时，烦恼随之而生。
When we examine our afflictions, we realize that each one has its own underlying basis and source, whether it stems from children, family, career, or interpersonal relationships. Why can a particular issue cause you distress? It’s not the situation itself, but rather your attachment and expectations towards it. When reality does not align with your expectations, afflictions arise.
凡夫对每件事都会产生我执和法执。我执，是对五蕴色身产生自我的设定和执著；法执，是对一切事物产生错误的设定和执著。这两种执著是一切烦恼的根源，唯识宗称为遍计所执。
Ordinary beings tend to develop attachments to self and to dharmas in everything they encounter. Attachment to self involves forming an assumption and attachment of self towards the physical body comprised of the Five Aggregates; attachment to dharmas involves forming incorrect assumptions and attachments towards all things. These two types of attachment are the root of all afflictions, referred to as “attachment to all-pervasive discrimination” in the Consciousness-Only sect of Buddhism.
就像有人在月光下看到一条绳子，因为看不清，把它误以为蛇，饱受惊吓。杯弓蛇影也是类似的典故。有人到朋友家喝酒，偶然看到杯中有条蛇，以为自己喝了下去，越想越觉得蛇在肚子里作怪，结果吓出病来。朋友得知后，再次把他请到家中。原来朋友家墙上挂了一张弓，举杯时，弓影正好照到杯中，看着就像是蛇。当他了解真相后，病马上好了。
Just as someone, seeing a rope in the moonlight, mistakes it for a snake due to poor visibility and becomes frightened. A similar story is the anecdote of “the shadow of a bow mistaken for a snake in a cup.” Someone drinking at a friend’s house saw what appeared to be a snake in the cup, and thought he had ingested it. He became increasingly convinced that the snake was causing trouble inside the stomach, eventually falling ill. Upon learning this, his friend brought him back to the house again. It turned out that a bow hung on the wall of his friend’s house cast a shadow into the cup that looked like a snake. Once he understood the truth, his illness disappeared immediately.
我们的烦恼也是同样，并不是实实在在的，而是来自对世界的错误设定、想象和期待，就像杯中那条不存在的蛇。
Our afflictions are similar. They are not real but stem from incorrect assumptions, imaginations, and expectations about the world, like the non-existent snake in the cup.
摘自《心经》的禅观
作者：济群法师
Excerpted from:
The Meditative Approach to the Heart Sutra
By Master Jiqun
来源：云水三千
