The Translation
[F.175.a]
1.1Homage to all buddhas and bodhisattvas!
1.1敬禮一切佛陀和菩薩！
1.2Thus did I hear at one time. The Blessed One was dwelling in the Kalandakanivāpa, at the Veṇuvana near Rājagṛha, together with a great monastic saṅgha of 1,250 monks and a multitude of bodhisattva mahāsattvas. The Blessed One, surrounded [F.175.b] and venerated by an audience of many hundreds of thousands, taught the Dharma. He expounded the wholesome conduct that is virtuous in the beginning, virtuous in the middle, and virtuous in the end, and that is excellent in meaning, excellent in words, distinctive, perfect, completely pure, and thoroughly refined.
1.2我是這樣聽說的。當時，世尊住在迦蘭陀竹園，位於王舍城附近的竹園中，與一個由一千二百五十位僧人組成的偉大僧團和許多菩薩大有情在一起。世尊被數十萬眾生包圍和恭敬，宣講佛法。他闡述了善行的修行，這種修行在開始時美善，在中間時美善，在結束時也美善，意義深遠，言詞優美，特色鮮明，圓滿完整，純淨精妙。
1.3At that time King Śreṇya Bimbisāra of Magadha set out from the great city of Rājagṛha. With great royal pomp and power, he arrived at the Veṇuvana before the Blessed One. He bowed his head to the feet of the Blessed One, circumambulated him three times, and sat to one side.
1.3此時，摩揭陀國頻毘娑羅王從王舍城出發。以盛大的王家威權與氣勢，來到竹園，在世尊之前。他以頭頂禮世尊之足，繞行世尊三圈，然後坐在一旁。
1.4Seated to one side, King Śreṇya Bimbisāra of Magadha inquired of the Blessed One, “Blessed One, how does an action, performed and accumulated, having ceased and ceased for a long while, manifest in the mind when the moment of death is imminent? Since all formations are empty, how are actions not lost?”
1.4摩揭陀國頻毘娑羅王坐在一旁，向世尊提問說：「世尊，一個業行既已進行積累，而後消退並長時間停止，在死亡時刻臨近時，它如何在心中顯現？既然所有的行都是空的，業行怎麼會不失去呢？」
1.5The Blessed One replied to King Śreṇya Bimbisāra of Magadha, “Great king, it is like this: To give an analogy, a man has dreamed that he has cavorted with the most beautiful woman in the land, and then upon waking he keeps recollecting that most beautiful woman in the land. What do you think, king? Does that most beautiful woman in the land from the dream exist?”
1.5世尊對摩揭陀國頻毘娑羅王回答說：「大王啊，情況是這樣的。舉個比喻來說，有一個人在夢中與這個國家最美麗的女人嬉戲，然後醒來之後，他一直在回想那個夢中最美麗的女人。大王啊，你認為怎樣？那個夢中最美麗的女人存在嗎？」
“No, Blessed One, she does not,” he replied.
「世尊，她不存在，」國王回答說。
1.6The Blessed One then asked, “Great king, what do you think? In that case, is that person who has become fixated on the most beautiful woman in the land wise in nature?”
1.6世尊問道：「大王，你認為如何？在這種情況下，那位被最美麗的女人所吸引而執著的人，他的本性是否聰慧呢？」
1.7“No, Blessed One, he is not,” he replied. “Why is that? Blessed One, the most beautiful woman in the land from the dream is utterly nonexistent and cannot be [F.176.a] observed; as there is no way he can cavort with her, that man is bound to be miserable and exhausted.”
1.7「世尊，不是的，」他回答說。「為什麼呢？世尊，那個夢中的絕代美女完全不存在，無法被觀察到；因為沒有辦法與她嬉戲，那個人必然會感到痛苦和疲憊。」
1.8“Great king,” said the Blessed One, “childish and unlearned beings, in the same way, become fixated on pleasant forms that they see with their eyes. Having become fixated, they then become desirous. Being desirous, they then become enamored. Being enamored leads them to commit actions stemming from passion, anger, and ignorance, which are conditioned by body, speech, and mind. The actions, thus conditioned, then cease. Having ceased, an action does not remain anywhere—in the east or in the south, in the west or in the north. It does not remain above, below, or in the intermediate directions.
1.8世尊說：「大王，那些愚癡無學的眾生，也是同樣的道理，對他們用眼睛看到的令人愉悅的色法執著迷戀。執著迷戀之後，他們就生起貪欲。生起貪欲之後，他們就陷入癡迷。癡迷導致他們造作由貪、瞋、癡所生的業行，這些業行受到身體、言語和心意的制約。這樣受制約的業行隨後就停止了。業行停止之後，就不會在任何地方留存——不在東方、不在南方、不在西方、也不在北方。它不在上方、下方，也不在四隅方向。」
1.9“But at some other time, whenever it might be, when the moment of death is approaching and the karma concordant with one’s fortune for this life is exhausted, the final consciousness ceases, and this next karma—just like the most beautiful woman in the land for the person in the analogy sleeping and waking from sleep—will manifest in the mind.
1.9「大王，然而在某個時候，當死亡時刻逼近，與此生福報相應的業已經耗盡時，最後識就會消滅。這個下一世的業，就像譬喻中那個人睡醒後，心中顯現的那位國中最美女子一樣，會在心中顯現。
1.10“Great king, that is how, as the final consciousness ceases, there arises the first consciousness belonging to the next life, be that among the gods, humans, asuras, hell beings, animals, or pretas.
1.10「大王，就這樣，當最後識滅盡時，就會產生下一世的初識，無論那是在天神、人、阿修羅、地獄有情、畜生或餓鬼當中。」
1.11“Great king, immediately after that first consciousness ceases, there arises the mindstream concordant with one’s fortune along with the experiences of karmic fruition that manifest therein.
1.11「大王，初識滅後，隨即生起與其福報相應的心流，以及在其中顯現的業果體驗。」
1.12“Great king, no phenomenon whatsoever transmigrates from this world to another world, yet there are the manifestations of death and birth.
1.12「大王，沒有任何現象從這個世界流轉到另一個世界，然而卻有死亡和出生的顯現。」
1.13“Great king, the cessation of the final consciousness [F.176.b] is known as death. The arising of the first consciousness is known as birth. Great king, the moment the final consciousness ceases, it does not go anywhere. The moment the first consciousness pertaining to birth arises, it also does not come from anywhere. Why is that? It is because they are devoid of essential nature.
1.13「大王，最後識的滅盡稱為死亡。初識的生起稱為出生。大王，當最後識滅盡的時刻，它不會往任何地方去。當與出生相關的初識生起的時刻，它也不會從任何地方來。為什麼呢？因為它們無自性。」
1.14“Great king, the final consciousness is empty of final consciousness, transmigration after death is empty of transmigration after death, action is empty of action, the first consciousness is empty of the first consciousness, and birth is empty of birth, yet actions manifest without being lost.
1.14「大王，最後識空於最後識，死後流轉空於死後流轉，業行空於業行，初識空於初識，出生空於出生，然而業行顯現而不失散。」
1.15“Great king, no sooner does the first consciousness pertaining to birth cease than there arises, without any interruption, the mindstream in which the experiences of karmic fruition manifest.”
1.15「大王，初生之識才一滅盡，便毫無間斷地生起心流，其中業果的體驗顯現。」
1.16Thus spoke the Blessed One. The Sugata having spoken, the Teacher further declared:
1.16世尊如是說。善逝已說，教主更進一步宣說：
1.24The Blessed One having spoken, King Śreṇya Bimbisāra of Magadha, the bodhisattvas and monks, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.
1.24世尊說法完畢，摩揭陀國頻毘娑羅王、菩薩、僧人以及包括天人、人類、阿修羅和乾闥婆在內的世間眾生都歡喜雀躍，讚歎世尊的教言。
1.25This concludes the noble Mahāyāna sūtra “Transmigration Through Existences.”
1.25（結尾）