胜义谛空性与世俗谛现象
【中英文连载】
《The Right view》(131)
《THE TWO TRUTHS — THE KEY TO UNLOCKING MADHYAMAKA》
《二谛——开启中观门扉之钥匙》
V. The indivisible union of the two truths
五、二谛双运
Emptiness (ultimate truth, reality) and phenomena (relative truth) have never been contradictory to each another. As mentioned previously, some people mistakenly think that emptiness of the ultimate truth and the phenomena of the relative truth are contradictory after reading the Diamond Sutra and the Heart Sutra. They think that if emptiness is true, there can be no samsara; if samsara exists, it cannot be emptiness. But this is just their personal view. In fact, the two truths do not contradict each other at all.
空性(胜义谛、实相)和现象(世俗谛)从来就不矛盾。前面提到过，有些人读过《金刚经》、《心经》后就误认为：胜义谛的空性与世俗谛的现象是矛盾的。若是空性，就不可能有轮回；如果有轮回，就不可能是空性。但这只是他们自己的见解，实际上二者一点也不矛盾。
Take the earlier example of a piece of fabric. The observation can be made in reverse order from emptiness to the aggregation of quarks, atoms, molecules, etc. and finally wool. Wool can be knitted into yarn, yarn to fabric, and fabric made to clothes. Either to take apart or put together the constituent elements, the essence of fabric is actually the same. When put together, the existence of fabric is of the relative truth. When taken apart, the final non-existence of fabric is of the ultimate truth. The essence of fabric has never been separated from the ultimate truth, but, in the relative truth, fabric exists and can be made into clothes. The two are not contradictory. Hence, it was said before that all matter can be defined by the ultimate truth and the relative truth.
如前所举的例子，如果反过来观察，则是由真空开始，直至夸克→原子→分子等一系列不同层次微尘的聚合，就形成了羊毛，而很多羊毛又可纺成毛线，很多毛线又可织成布、做成衣服。其实，无论分解不分解，组合不组合，布的本体都是一样的。组合起来，叫作世俗谛；分解至不存在，叫作胜义谛，布的本体从未离开过胜义谛，但是在世俗谛中，布又是存在的，它可以做成衣服穿在身上，这两个是不矛盾的。所以，前面才会讲到，每一种物质都可以分出世俗谛和胜义谛。
Are all these only some kind of theory? Not so. This is not just a play of words but principles that can be applied to practice the union of the two truths. How? At present, we must start from the relative truth, that is, to generate renunciation and bodhicitta first. Cultivating the view of emptiness can wait. Once a firm foundation of renunciation and bodhicitta is laid, everyone will be able to enter the state of emptiness without much difficulty. Conversely, absent this foundation，it would be quite a difficult task to realize emptiness. No amount of empowerment that one receives, or however many tulkus one can meet and rituals to attend can help in this regard. The key to Buddhist practice does not lie in what kind of image one can produce, but in seeking a secure spiritual path from within and following that path with best effort. Only then can any accomplishment be attained.
那么，以上所讲的是否仅是理论呢？并非如此。这不是仅供嘴上言说的理论，而是要依照前面的道理去实现二谛双运的。怎么实现呢？目前，我们要先从世俗谛着手，把出离心、菩提心建立起来，还不急于修空性。在出离心、菩提心的基础扎实以后，我们每一个人都能轻轻松松地进入空性状态；反之，若没有出离心、菩提心，即使求的灌顶再多，见的活佛再多，参加的法会再多，也很难证悟。学法修行，关键不是外在形象，而是要于内心寻找一种非常安全的出路，然后再努力地走上去，这样才有可能成就。
未完待续
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