The Translation
1.1Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. When the Blessed One was teaching the Dharma to his retinues in the great city of Vārāṇasī, he saw that the time had come to train Udayana, the king of Vatsa. So, along with his retinues, he departed for Vatsa.
我曾如是聽聞。薄伽梵當時在大城瓦拉納西為眷屬們講授法，他看出調化跋蹉國王優陀延的時機已經成熟。因此，他與眷屬們一同前往跋蹉國。
1.2When he encountered Udayana, the king of Vatsa, the king was setting out with his four armies to conquer the great city called Place of Gold. However, King Udayana became angry. “Such an inauspicious encounter!” he exclaimed. “I should kill him!” And with this he drew a sharp, fishtail-headed arrow and released it at the Blessed One. However, the arrow spun in the sky and a voice rang out, proclaiming:
1.2當佛陀遇見跋蹉國王優陀延時，國王正率領四軍出發，要去征服名叫金城的大城市。然而，優陀延國王生起了瞋恨。他大聲說道：「真是不吉祥的相遇！我應該殺死他！」說著，他拔出一支鋒利的魚尾箭，向薄伽梵射去。然而，箭在空中迴旋，一個聲音響起，宣言道：
“Anger produces suffering.「瞋恨會產生痛苦。
In this life, it leads to exhaustion, conflict, and fighting,在今生，它導致疲憊、衝突和戰爭。
And in the next life, to the sufferings of hell.來世則墮入地獄之苦。
Therefore, abandon anger, conflict, and fighting.”因此，要捨棄瞋恨、衝突和爭鬥。
1.4On hearing these words, King Udayana became devoted to the Blessed One, prostrated, and sat down to one side. [F.210.b]
1.4優陀延王聽聞這些話語後，對薄伽梵生起敬信心，頂禮後，坐到了一旁。
1.5Then the Blessed One said, “Great King, conflict and fighting lead to exhaustion, both here, now, and later in the lower realms, so why do you always do nothing but fight and create conflict?”
1.5薄伽梵說道：「大王啊，衝突與戰鬥會導致疲憊，無論是在今生此刻，還是在往後的低等境界都是如此。既然如此，你為何總是只知道戰鬥和製造衝突呢？」
1.6“Gautama,” replied the king, “no matter whom I fight, I never experience defeat. Since I am always victorious, I am inclined toward fighting and warfare.”
1.6「喬達摩，」國王回答說，「無論我與誰交戰，我從未嘗過失敗的滋味。既然我總是勝利，我就傾向於戰鬥和征戰。」
1.7The Blessed One said, “Great King, these are lesser foes. Great King, there is another enemy, far greater and more hostile than them.”
1.7薄伽梵說：「大王，這些是較小的敵人。大王，還有另一個敵人，遠比他們更大、更具敵意。」
1.8“Who is that enemy?” asked the king.
1.9The Blessed One replied, “This great enemy is called the affliction of perceiving a self .”
1.9薄伽梵回答說：「這個大敵就是所謂的我執煩惱。」
1.10The king said, “Please explain. What is this enemy like?”
1.10大王問道：「請為我詳細解釋，這個敵人是什麼樣的？」
1.11The Blessed One replied:
“The thought that perceives a self is the great enemy.「認為存在自我的念頭就是這個大敵人。」
While it is immaterial and without substance,雖然它無形無質，
It has dwelt with you since beginningless time.它自無始以來就與你同在。
“Since the very beginning, this enemy has stolen「從最初開始，這個敵人就一直在竊取
The wish-fulfilling jewel of dharmakāya法身的如意寶珠
And hidden it in the dense thicket of dualistic images.並將其隱藏在稠密的二元相叢林中。
Even now it binds you still and forces you to wander in saṃsāra.至今仍然束縛著你，迫使你在輪迴中流浪。
“Worldly enemies can do no more than kill and rob one’s wealth,「世間的敵人只能殺害和搶奪一個人的財富，
And forbearance toward them can fill one’s store of merit.而對他們的忍辱能夠充滿自己的功德資糧。
But this enemy will kill peace, happiness, and liberation;但這個敵人會摧毀安樂、幸福和解脫；
Associating with it, one’s merit becomes mired in the swamp of saṃsāra.”與它親近，自己的功德就會陷入輪迴的泥沼。
1.15The king asked, “How can one fight this great enemy?”
1.16The Blessed One replied:
“To counter the enemy of conceptuality,「為了對抗概念執著的敵人，」
With faith you must build a fortress of generosity and discipline,你必須以信心建造布施和持戒的堡壘，
Then gather an army of virtue, don the armor of forbearance,然後集結品德的軍隊，穿上忍辱的盔甲，
Brandish the whip of perseverance, draw the bow of concentration,揮舞精進的鞭子，拉開禪定的弓，
And slay the perception of a self with the arrow of nonself and emptiness.”用無我與空性的箭矢，消滅對「我」的想法。
1.18The king said, “Please explain what you mean by ‘nonself.’ ”
1.19The Blessed One replied:
“On the idea that persons have no self, listen, O King!「要知道，人沒有我，請聽著，大王！
“How is it that a person is a continuity of the five aggregates?「人怎樣成為五蘊的相續呢？
Due to the cause, which is being filled by karma and the afflictions,由於業和煩惱充滿的因，
The result flows out in the form of the five aggregates and their ‘self.’ [F.211.a]結果表現為五蘊及其「我」的形式。
“Beings become attached to this self,眾生對此我執生起執著，
As they take their own bodies to be ‘me’ and ‘I.’當他們把自己的身體視為「我」與「我的」時。
This ‘self’ fears sickness, death, hunger, and cold.這個「我」害怕疾病、死亡、飢荒和寒冷。
It is pleased by praise and upset by reproach.它被讚美所取悅，被責備所困擾。
“By apprehending a self, one joins the five rival traditions,「因為執著我，就會加入這五個相互對立的傳統，
Yet this ‘I’ and ‘self’ do not exist.然而這個「我」和「自我」根本不存在。
Imputed upon the aggregates, they are delusion.加在各種聚集上的，這些都是妄想。
A name is not the self, but merely a label.名字不是我，只是一個標籤而已。
“The body is not the self, but flesh and bone—身體並非我，只是血肉和骨頭——
A gathering of great elements like an outer wall.猶如外牆般大種的聚集。
Not even mind is the self, because it has no substance.心也不是我，因為它沒有實體。
“On the idea that phenomena have no self, listen, O King!「關於諸法無我的觀點，請聽著，大王！
“Phenomena refers to all things, such as material form and so on,「現象是指所有事物，例如色等等，」
Since they do not act and they retain defining characteristics.因為它們不起作用，且保持著界定特徵。
They are false notions that involve dualistic images,它們是涉及二元相的虛假觀念，
And are contrary to what they seem—they do not exist.與它們的外觀相反——它們不存在。
“If you wonder why, regarding outer and inner phenomena,「如果你想知道為什麼，關於外在和內在的現象，
One should not search for emptiness by rejecting entities,不應該通過否定實體來尋求空性，
Because emptiness is already there in the appearances themselves.因為空性已經存在於這些顯現本身之中。
The term emptiness applies precisely to what is breakable, destructible, and impermanent.空性這個詞彙準確地指的是那些可以分解、可以毀壞、無常變化的事物。
“Apparent but without intrinsic nature, how do phenomena manifest?「現象顯現但無自性，它們如何顯現呢？
They do not abide as existent, nonexistent, or anything in between.它們既不安住於存在，也不安住於不存在，亦不安住於二者之間的任何狀態。
That which is said to exist is saṃsāra and nirvāṇa.所謂存在的東西就是輪迴和涅槃。
The nature of saṃsāra consists of mind and its objects.輪迴的本質由心識及其對象組成。
“You should analyze objects to be unreal in this way:「你應當這樣分析對象為非實的：
Divide appearances into particles—particles that cannot be divided further.將現象分解成微粒——無法再進一步分割的微粒。
All appearances of entities are the mind, like a dream.所有的現象都是心，如同夢一樣。
And the mind, too, has no color, shape, and so on.而且，心也沒有顏色、形狀等等。
“So, saṃsāra is empty and devoid of a self.「所以，輪迴是空的，沒有我。
And since there is no saṃsāra, there is also no nirvāṇa.既然沒有輪迴，就也沒有涅槃。
If existence is not established, then there is also no absence.如果存在未曾確立，那麼不存在也就不成立。
And because neither of these two extremes exist, nor is there anything in between.由於這兩個極端都不存在，中間也沒有任何事物。
“Thus, O King, if you meditate on nonself,「因此，大王，如果你觀修無我，
Saṃsāra and perceiving a self will be cut at the root.”輪迴和我執將被連根斬斷。
1.32The king said, “Previously, up until now, I have seen enemies where there were none, and I have been tormented by anger. Now that I have recognized the true enemy, I will be devoted to nonself to fight that enemy.”
1.32國王說：「之前到現在，我看到了本不存在的敵人，並且被瞋恨所折磨。現在我已經認識到真正的敵人，我將專心致力於無我，來對抗那個敵人。」
1.33“Great King, excellent,” said the Blessed One. [F.211.b] “You have vanquished the enemy of perceiving a self.”
1.33「大王，很好，」薄伽梵說，「你已經戰勝了我執這個敵人。」
1.34Thus spoke the Blessed One, and King Udayana of Vatsa and the others rejoiced and praised what the Blessed One had said.
1.34薄伽梵如是說，跋蹉國王優陀延及其他眾人歡喜踴躍，稱讚薄伽梵所說的法語。
1.35This completes the Mahāyāna sūtra “Advice to Udayana, King of Vatsa.”
