8400184001 = 84000 + AI

The Translation

[F.5.b]

1.1Homage to all buddhas and bodhisattvas.

1.1敬禮一切佛陀和菩薩。

1.2Now, the tīrthikas‍—those who hold views based on objectification and who engage in concepts and analysis‍—went among the followers of the Mahāyāna. Respectfully, with joined palms, they asked these questions on selflessness: “Sons of noble family, the Omniscient One taught that there is no self in the body. If there truly is no self in the body, then how do playfulness, laughter, crying, enjoyment, anger, pride, jealousy, calumny, and so forth come about? Is there truly a self in the body or not? It would be proper for you to dispel our doubts.”

1.2現在，那些外道——持著基於對象化見解，從事概念和分析的人——來到大乘的追隨者中。他們恭敬地合掌，提出了這些關於無我的問題：「高貴的子弟們，全知者教導身體中沒有自我。如果身體中確實沒有自我，那麼嬉戲、笑聲、哭泣、享樂、憤怒、傲慢、嫉妒、毀謗等等是如何產生的呢？身體中究竟有沒有自我？你們應該為我們消除疑惑才是。」

1.3The followers of the Mahāyāna replied, “Friends, it should not be said that there truly is or is not a self in the body, because to say in this case that there truly is or is not a self is mistaken speech. Now, if there were a self, then why is it not perceptible at all, even after searching through the hair, nails, skin, head, flesh, bones, marrow, fat, ligaments, liver, intestines, throat, hands, feet, limbs, and other minor parts, both inside and outside the body?”

1.3大乘的追隨者們回答說：「朋友們，不應該說身體中確實有我或確實沒有我，因為在這種情況下說確實有我或確實沒有我是錯誤的說法。現在，如果有我的話，那麼為什麼即使搜遍了頭髮、指甲、皮膚、頭部、肌肉、骨頭、骨髓、脂肪、韌帶、肝臟、腸臟、喉嚨、雙手、雙腳、四肢以及身體內外的其他微小部分，仍然完全看不到它呢？」

1.4The tīrthikas said, “The self is only visible to those who have the divine eye. How could it be visible to us who only have eyes of flesh?”

1.4外道說：「無我只有具有天眼的人才能看見。我們只有肉眼，怎麼可能看得見呢？」

1.5The followers of the Mahāyāna replied, “It is not seen even by those with the divine eye. For how can something that has no color, form, or shape be seen?”

1.5大乘的追隨者回答說：「即使具有天眼的人也看不到它。因為沒有顏色、形狀或樣貌的東西怎麼可能被看到呢？」

1.6The tīrthikas asked, [F.6.a] “Then is it nonexistent?”

1.6外道問道：「那麼它是不存在的嗎？」

The followers of the Mahāyāna said, “To say that it is nonexistent or to say that it is existent is mistaken speech. If it is nonexistent, then why do playfulness, laughter, crying, enjoyment, anger, pride, jealousy, calumny, and so forth arise so clearly? Therefore, it is not correct to say that it is nonexistent. One should not say that it is existent or nonexistent. Since this would be a fault, one should not say that it exists or that it does not exist.”

大乘的追隨者說：「說它不存在或說它存在都是錯誤的說法。如果它不存在，那麼嬉戲、笑聲、哭泣、享樂、憤怒、傲慢、嫉妒、誹謗等種種現象為什麼會如此清楚地生起呢？因此，說它不存在是不正確的。不應該說它存在或不存在。既然這樣會有過失，就不應該說它存在或不存在。」

1.7The tīrthikas asked, “Then what is apprehended in this case?”

1.7外道問道：「那麼在這種情況下，什麼是被認知的呢？」

The followers of the Mahāyāna said, “Nothing at all is apprehended.”

大乘的追隨者說：「什麼都沒有被領悟。」

1.8The tīrthikas asked, “Is it as empty as the sky?”

1.8外道問：「它像天空一樣空嗎？」

The followers of the Mahāyāna said, “Friends, it is exactly like that! It is as empty as the sky.”

大乘的追隨者說：「朋友啊，正是如此！它就如同虛空一樣空無。」

1.9The tīrthikas asked, “If that is so, then how should one view playfulness, laughter, crying, enjoyment, anger, pride, jealousy, calumny, and so forth?”

1.9外道問：「如果是這樣的話，那麼應該如何看待嬉戲、歡笑、哭泣、享樂、憤怒、驕傲、嫉妒、誹謗等等呢？」

1.10The followers of the Mahāyāna said, “They should be regarded as like an illusion, a dream, and a magical deception.”

1.10大乘的追隨者說：「它們應該被視為像幻覺、夢境和魔術般的欺騙。」

1.11The tīrthikas asked, “How are they like an illusion, a dream, and a magical deception?”

1.11外道問道：「它們怎樣像幻象、夢境和魔術欺騙呢？」

The followers of the Mahāyāna said, “An illusion is a mere analogy. A dream is a mere appearance that is not graspable, empty by nature, and nonexistent in essence. A magical deception is intentionally fabricated. This is the way things are, friends. You should regard all these things as being like an illusion, a dream, and a magical deception.

大乘的追隨者說：「幻覺只是一種比喻。夢境是純粹的顯現，無法抓取，本性空寂，本質上不存在。魔術欺騙是有意製造的。朋友們，事物就是這樣的。你們應該把所有這些事物看作就像幻覺、夢境和魔術欺騙一樣。」

1.12“Moreover, the distinction between the relative and the ultimate should be pointed out. In this regard, the relative consists in the conception ‘this is self, that is other.’ To conceptualize a soul, a person, [F.6.b] an individual, an agent, an observer, wealth, children, wives, friends, relatives, and so forth is called the relative.

1.12「此外，應當指出相對諦和究竟諦的區分。在這方面，相對諦由於存在『這是自我，那是他者』的概念。概念化靈魂、人格、個體、施事者、觀察者、財富、子女、妻子、朋友、親戚等，這些都稱為相對諦。」

1.13“Where there is no self, no other, no soul, no person, no individual, no agent, no observer, no wealth, no children, no wives, no friends, no relatives, and so forth, this is called the ultimate. The relative consists in habitually labeling all things, in the results of virtuous and nonvirtuous deeds, and in birth and cessation.

1.13「在沒有自我、沒有他人、沒有靈魂、沒有人、沒有個體、沒有施事者、沒有觀察者、沒有財富、沒有子女、沒有妻子、沒有朋友、沒有親戚等等的地方，這就叫做勝義。相對諦則包括習慣性地標籤一切事物、善業和不善業的果報，以及生和滅。」

1.14“The very essence of suchness, where there are no virtuous results, no nonvirtuous results, no birth, and no cessation, is beyond both pollution and purification. This is the middle way teaching to strive for in practice. In this regard, it is said:

1.14「真如的本質本身，沒有善果、沒有惡果、沒有生、沒有滅，超越了污染和清淨兩邊。這就是在修行中應該追求的中道教法。在這方面，經文這樣說：」

“Relative and ultimate
「相對與究竟
Are explained as two categories:
被解說為兩種類別：
The relative comprises worldly phenomena;
相對諦包括世間現象；
The ultimate is beyond the worldly.
究竟義超越世俗。
“Engaging with relative phenomena,
「與相對現象互動，
Sentient beings are overpowered by emotional defilements.
眾生被煩惱所征服。
Not knowing the ultimate at all,
不認識究竟的真相，
They wander for a long time in saṃsāra.
他們在輪迴中漂泊很久。
“The unwise form the concepts
「愚癡的人形成對相對世俗現象的概念
Of relative worldly phenomena.
相對世俗現象的概念。
Due to such conceptualization,
因為這樣的概念執著，
They experience suffering.
他們就經歷苦受。
“Ordinary individuals, due to their immaturity,
「凡夫因為未成熟，
Do not know the path of liberation.
不知解脫道。
They experience sundry forms
他們經歷各種各樣
Of unending suffering.
無盡痛苦的種種形式。
“Oblivious to the ultimate,
「對究竟法不知，
Where worldly existence ceases,
世間存在終止之處，
They are born and cease.
他們生起又消滅。
Although birthless, they come and go.
雖然無生，卻又往來輪迴。
“Fools who dwell on worldly phenomena
「愚癡的人執著於世間現象
Will rove around like a wheel.
會在輪迴中像輪子一樣轉動。
In saṃsāra, the place of suffering,
在輪迴這個充滿痛苦的地方，
They will revolve again and again.
他們會一次又一次地輪迴轉生。
“Just as the sun and the moon
「就像太陽和月亮
Continue to come and go,
持續來來去去，
Likewise, these beings, transmigrating in the world,
同樣地，這些眾生在世間中輪迴轉生，
Come and go, again and again.
輪迴往返，周而復始。
“The whole of saṃsāra is impermanent and unstable, [F.7.a]
「整個輪迴是無常的、不穩定的，
Disintegrating at every moment.
每一刻都在分解消散。
That is why, by knowing the ultimate,
正因如此，通過認識勝義諦，
One abandons the state of relative reality.
人就放棄了世俗諦的狀態。
“Devas from the higher realms,
來自高等界域的天神，
As well as gandharvas, apsarases, and humans,
以及乾闥婆、阿普薩羅斯和人類，
Are all subject to transmigration‍—
都受到輪迴的支配——
All this is the result of the relative.
這一切都是因為相對性的結果。
“Siddhas, vidyādharas, and yakṣas,
「成就者、持明者和夜叉，
Gandharvas and mahoragas,
乾闥婆與大蛇，
Go again and again to hell‍—
一再墮入地獄——
All this is the result of the relative.
這一切都是相對性的結果。
“Those with great perseverance who come to abide
「具有大精進者而得安住
In the abode of the devas due to good qualities
由於善業而在天神的住處
Must again pass away and fall from the higher realms‍—
必須再次衰落，從更高的境界中墜落——
All this is the result of the relative.
這一切都是相對因果的結果。
“Whoever attains the supreme state
「誰能證得最高的境界
Of Śakra or of a universal monarch
帝釋天或轉輪王的境地
Will once again enter the birthplace of animals‍—
將再次進入畜生的出生地——
All this is the result of the relative.
這一切都是相對性的結果。
“Abandoning the great bliss
「捨棄大樂
Of the devas of the higher realms,
天神的諸位，住在更高的境界，
A yogin should always meditate
瑜伽士應當常常修習禪定
On the mind of awakening, which is luminosity.
在菩提心上，那是光明。
“Essenceless, unapprehendable,
「無實質、無所得，」
Entirely empty, groundless,
完全空無，無有根基，
And beyond all conceptual elaboration‍—
超越一切戲論——
Such is the definition of the mind of awakening.
這就是菩提心的定義。
“Neither hard nor soft,
既不堅硬也不柔軟，
Neither warm nor cold,
既不溫暖也不寒冷，
Neither tangible nor graspable‍—
既非實質也非可把握—
Such is the definition of the mind of awakening.
這就是菩提心的定義。
“Neither long nor short,
"既不長也不短，
Neither round nor triangular,
既不圓形，也不三角形，
Neither thin nor thick‍—
既不細薄也不厚實—
Such is the definition of the mind of awakening.
這就是菩提心的定義。
“Beyond meditation,
超越禪定，
Out of range for tīrthikas,
超越外道的範圍，
And having the perfection of insight as its practice‍—
並以般若波羅蜜為其修行——
Such is the definition of the mind of awakening.
這就是菩提心的定義。
“Beyond analogy, it is nothing to meditate on.
「超越比喻，它不是冥想的對象。
The supreme unseen abode,
最高的無見住處，
Completely pure by nature‍—
本質上完全清淨——
Such is the definition of the mind of awakening.
這就是菩提心的定義。
“All things are like foam,
「一切事物如泡沫，
Essenceless like water bubbles,
如水泡般無實質，
Neither permanent nor having self.
既不恆常也沒有自性。
They are similar to magical illusions and mirages.
它們就像魔術幻象和海市蜃樓一樣。
“Like a vase that is made from a lump of clay,
「如同陶罐由泥土製成，
Beings are filled with conceptual elaborations‍—
眾生充滿戲論——
Desire, anger, and so forth‍—
貪欲、瞋恚等等——
They are utterly illusion-like.
它們完全如幻一樣。
“Just as in the morning where there was a dew drop
「就像早晨有一滴露水
A moment later there is nothing to be seen, [F.7.b]
片刻之後便無所見，
So, too, when one sees the perfection of insight
同樣地，當一個人見到般若波羅蜜時
The intellect gives way to the unconditioned.
智慧消融於無為。
“Continuous laughter and play,
「不斷的歡笑和遊戲，
Talking, singing, music,
談話、唱歌、音樂，
The enjoyment of material things, and so forth
物質事物的享樂等等
Are all similar to dreams.
都如同夢幻一般。
“Things constructed by beings
「被眾生所構造的事物
Are all similar to dreams.
都如同夢幻。
Dreams are imaginings of the mind.
夢境是心識的想象。
Mind itself is like the sky.
心本身如同虛空。
“One who constantly meditates
「經常修習禪定的人
On this way of the perfection of insight
在這般若波羅蜜的道路上
Becomes free of all entities
成就一切實體的解脫
And attains the supreme state.
並且證得最高的境界。
“Those who uphold, with meditation,
「那些透過禪定而堅持的人們，
The highest awakening
最高的菩提
Cultivated by all the buddhas
為一切佛陀所修習
Will gain the fruit of the Mahāyāna.”
將獲得大乘的果實。

1.40Here ends the noble Mahāyāna sūtra “Questions on Selflessness.”

1.40（結尾）