Chapter 69
第六十九章
69.1Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if all phenomena are nonentities—that is to say, if they have not been created by the buddhas, have not been created by pratyekabuddhas, have not been created by arhats, or by individuals no longer subject to rebirth, individuals destined for only one more rebirth, individuals who have entered the stream to nirvāṇa, or by those who would enter into those [fruits], and if this enlightenment has not even been created by bodhisattva great beings who practice it—how, with respect to all phenomena, could one differentiate and establish, ‘These are denizens of the hells. These belong to the animal realm. These belong to the world of Yama. These are gods. These are human beings. Through this karma they will become denizens of the hells, animals, or the world of Yama. Through this karma they will become gods of the Caturmahārājakāyika realm, and through this karma they will become gods of Trayastriṃśa, Yāma, [F.320.b] Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha. Through this karma they will become gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception. Through this karma they will become an individual entering the stream to nirvāṇa, an individual destined for only one more rebirth, an individual no longer subject to rebirth, an arhat, or a pratyekabuddha. Through this karma they will become a bodhisattva great being. Through this karma they will become a tathāgata, arhat, completely awakened buddha’?
69.1尊者須菩提問世尊說：「世尊，如果一切法都是無實物——也就是說，這些法沒有被佛陀造作，沒有被辟支佛造作，沒有被阿羅漢造作，也沒有被不再受生的士夫、只會再生一次的士夫、已進入涅槃之流的士夫，或那些將進入這些果位的人造作，而且這菩提也沒有被實踐它的菩薩摩訶薩造作——那麼，關於一切法，一個人如何能夠區分和確立『這些是地獄眾生。這些屬於畜生道。這些屬於閻魔世界。這些是天神。這些是人類。通過這個業他們會成為地獄眾生、畜生或閻魔世界的眾生。通過這個業他們會成為四大王眾天的天神，通過這個業他們會成為忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、少廣天、無量廣天、廣果天、無想天、無熱天、善見天、善現天或阿迦膩吒天的天神。通過這個業他們會成為空無邊處、識無邊處、無所有處或非想非非想處的天神。通過這個業他們會成為預流向的士夫、一來向的士夫、不還的士夫、阿羅漢或辟支佛。通過這個業他們會成為菩薩摩訶薩。通過這個業他們會成為如來、阿羅漢、正遍知佛』？」
69.2“Blessed Lord, nonentities are without any actions at all through which they could reach the hells; reach the animal realm; reach the world of Yama; be born as a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa; be born as a god of Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, [F.321.a] Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception; attain the fruit of entering the stream to nirvāṇa; attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment ; practice the path of bodhisattva great beings; or attain all-aspect omniscience and, having attained that, liberate beings from cyclic existence.”
69.2「世尊，無實物沒有任何業力能夠導致墮入地獄；墮入畜生道；墮入閻魔世界；投生為人類；投生為四大王眾天的天神；投生為忉利天的天神；投生為焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天、無想天、無熱天、善見天、善現天或阿迦膩吒天的天神；投生為空無邊處、識無邊處、無所有處或非想非非想處天的天神；證得預流果；證得一來果、不還果、阿羅漢果或獨覺菩提；修行菩薩摩訶薩之道；或證得一切智智，並由此解脫眾生出離輪迴。」
69.3The Blessed One replied to the venerable Subhūti as follows: “Subhūti, it is so! It is so. It is as you have said. Subhūti, nonentities are without any action to perform and without any fruit. However, ordinary, simple people who are ignorant of the sublime doctrine do not know that phenomena have the essential nature of nonentity. Through thoughts that have arisen from misconception, they condition diverse actions, so that they actualize the sort of corporeal form that accords with them, whether in the hells, the animal realm, the world of Yama, or the human realm; or among the gods of Caturmahārājakāyika; or among the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, [F.321.b] Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; {Ki.VIII: 159} or among the gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception. Nonentities are without any action to perform and without any fruit. That which is a nonentity is itself without entity.
69.3世尊對尊者須菩提作如下回答：「須菩提，是的！就是這樣。正如你所說的那樣。須菩提，無性之物沒有任何要執行的業和果報。然而，那些對崇高教法一無所知的普通、簡樸的人，不知道諸法具有無性的本質。透過由顛倒想法所生起的思想，他們造作各種業，因此相應地現現出種種色身，無論是在地獄、畜生道、閻魔世界、還是人道；或是在四大王眾天的天神中；或是在忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天、無想天、無熱天、善見天、善現天或阿迦膩吒天的天神中；或是在空無邊處、識無邊處、無所有處、或非想非非想處的天神中。無性之物沒有任何要執行的業和果報。無性之物本身就是沒有實體的。
69.4“In this regard, Subhūti, you also said that nonentities are without any actions through which they could reach the hells; reach the animal realm; reach the world of Yama; be born as a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; be born as a god of the sphere of infinite space, the sphere of infinite consciousness, [F.322.a] the sphere of nothing-at-all, or the sphere of neither perception nor nonperception; attain the fruit of entering the stream to nirvāṇa; attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment ; practice the path of bodhisattva great beings; or attain all-aspect omniscience and, having attained that, liberate beings from cyclic existence.
69.4「須菩提，你也曾說無性沒有任何業力能夠到達地獄、到達畜生道、到達閻魔世界、投生為人類、投生為四大王眾天的天神、投生為忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天、無想天、無熱天、善見天、善現天或阿迦膩吒天的天神；投生為空無邊處、識無邊處、無所有處或非想非非想處的天神；証得預流果；証得一來果、不還果、阿羅漢果或獨覺菩提；修習菩薩摩訶薩的道；或証得一切智智，証得之後解脫眾生脫離輪迴。」
69.5“Subhūti, do you think that the path is not a nonentity, that the fruit of entering the stream to nirvāṇa is not a nonentity, that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are not nonentities, or that [the goals], up to and including all-aspect omniscience, are not nonentities?”
69.5「須菩提，你認為道不是無性嗎？預流果不是無性嗎？一來果、不還果、阿羅漢果和獨覺菩提不是無性嗎？或者說，直至一切智智為止的那些目標都不是無性嗎？」
69.6“Blessed Lord, the path is a nonentity. The fruit of entering the stream to nirvāṇa is a nonentity. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are nonentities. [The goals], up to and including all-aspect omniscience, are nonentities.”
69.6「薄伽梵，道是無性。預流果是無性。一來果、不還果、阿羅漢果及獨覺菩提是無性。直到一切智智為止的那些目標，都是無性。」
69.7“Subhūti, do you think that a nonentity can effect the attainment of a nonentity?” asked the Blessed One.
69.7「須菩提，你認為無性能夠效果一個無性的證得嗎？」世尊問道。
“No, Blessed Lord!”
「不是的，薄伽梵！」
69.8“So it is, Subhūti, that phenomena that are nonentities and phenomena that constitute the path are neither conjoined nor disjoined, [F.322.b] and they are immaterial, unrevealed, and unimpeded, their sole defining characteristic being that they are without defining characteristics.
69.8「像這樣，須菩提，作為無性的諸法和構成道的諸法既不相應也不不相應，它們是無質礙的、未顯現的和無礙的，它們唯一的相就是無相。」
69.9“In this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, through skill in means they liberate from [belief in] entities [and so forth] those who are fixated through the four misconceptions concerning the five aggregates—those who perceive the impermanent as permanent, those who perceive suffering as happiness, those who perceive nonself as self, those who perceive the unpleasant as pleasant—and those who are fixated on entities.”
69.9「在這方面，須菩提，當菩薩摩訶薩修習般若波羅密多時，藉由方便善巧，他們解脫那些執著於四種顛倒概念的人——那些對五蘊持有顛倒認識的人，即那些將無常認知為常的人，那些將苦認知為樂的人，那些將無我認知為我的人，那些將不可愛認知為可愛的人——以及那些執著於有性的人，使他們從對有性的信念中解脫。」
69.10Subhūti then asked, “Blessed Lord, is there an entity that is said to be the real nature or the unmistaken real nature, such as that to which ordinary, simple people become attached and fixated? If there were not, how do they condition the deeds on account of which they are in the meantime not liberated from cyclic existence with its five classes of beings?”
69.10須菩提隨後問道：「世尊，有沒有一種稱為真如或無誤真如的法，是那些凡夫俗人會執著和固著於其上的呢？如果沒有的話，他們怎麼會因為造作了某些業行而暫時還沒有從包含五趣眾生的輪迴中解脫出來呢？」
69.11“Subhūti,” replied the Blessed One, “apart from erroneous views, there has been established no entity, even as tiny as a fraction of a hair-tip, on which ordinary, simple people settle and condition deeds. {Ki.VIII: 160} For this reason, Subhūti, I will explain an analogy to you so that the wise might understand this point clearly and perfectly. Subhūti, do you think that when one sees something in a dream, there is some entity seen in that dream on which one may settle and which one might enjoy through the five desirable attributes of the senses?”
69.11「須菩提，」世尊回答說，「除了邪見以外，沒有任何實體，即使小到毛髮尖端的一部分，普通簡樸的人民在其上安住並以此而造作業行。因此，須菩提，我將為你說一個譬喻，使得智者能夠清楚圓滿地理解這一點。須菩提，你認為當人們在夢中見到東西時，是否存在某個在夢中所見的實體，人們可以在其上安住，並通過五種感官的可愛屬性而受用呢？」
69.12“Blessed Lord, since the dream itself does not exist, whatever is seen in that dream, whatever could be known, would be nonexistent, let alone anything on which one might settle and that one might enjoy through the five desirable attributes of the senses!” [F.323.a]
69.12「世尊，既然夢本身不存在，那麼在夢中所見的任何東西，任何可以認知的東西，都是非有的，更不用說什麼可以執著和通過五種感官的可愛屬性來享受的東西了！」
69.13“Subhūti, do you think that there exists anything at all, mundane, supramundane, contaminated, uncontaminated, conditioned, or unconditioned, that does not resemble a dream?” asked the Blessed One.
69.13世尊問：「須菩提，你認為有沒有任何事物——無論是世間的、出世間的、有漏的、無漏的、有為的、無為的——不像夢幻一樣呢？」
“No, Blessed Lord! There exists nothing at all, mundane, supramundane, contaminated, uncontaminated, conditioned, or unconditioned, that does not resemble a dream.”
「世尊啊！確實沒有任何東西——無論是世間的、出世間的、有漏的、無漏的、有為的或無為的——不像夢一樣。」
69.14“Does cyclic existence with its five classes of beings exist in a dream?” asked the Blessed One.
69.14「輪迴及其五趣眾生存在於夢中嗎？」世尊問道。
“No, Blessed Lord.”
「沒有，薄伽梵。」
69.15The Blessed One then asked, “Subhūti, do you think that dreams are endowed with the cultivation of a path through which one would be neither afflicted nor purified?”
69.15世尊問須菩提：「你認為夢具足修行道嗎？透過這樣的道，有情既不會被雜染，也不會得到清淨。」
“No, Blessed Lord; they are nonentities, Blessed Lord. They cannot be conceived through any expressions, sounds, words, or letters.”
「不是，世尊。它們是無性的，世尊。它們不能通過任何言說、聲音、詞語或文字來認識。」
69.16“Subhūti,” continued the Blessed One, “do you think that when a reflection appears on a mirror, there exists some entity that would condition deeds, and by the conditioning [of deeds] proceed to the hells, proceed to the animal realm, proceed to the world of Yama, or become a human being or a god?”
69.16「須菩提，」世尊繼續說道，「當影像在鏡子上出現時，你認為存在某個有，會施設業行，並透過業行的施設而趣向地獄、趣向畜生道、趣向閻魔世界，或成為男女或天嗎？」
69.17“No, Blessed Lord. That would be a nonentity, except, Blessed Lord, in the case of simpletons who are being deceived. [F.323.b] Since the reflection itself does not exist, whatever could be known would be nonexistent, let alone any deeds that it might condition, and by which they would proceed to the hells, proceed to the animal realm, proceed to the world of Yama, or become a human being or a god.”
69.17「不，世尊。那是無實物，除了世尊，在被欺騙的愚人的情況下。既然影像本身不存在，任何可以被認識的東西都是非有的，更不用說它可能施設的任何業力，以及因此而墮入地獄、墮入畜生道、進入閻魔世界或轉生為男女或天的情況了。」
69.18“Subhūti,” continued the Blessed One, “do you think that [this reflection] would be endowed with the cultivation of the path through which one would be neither afflicted nor purified?”
69.18「須菩提，你認為這個影像會具有修習道的特質嗎？通過這樣的道，人既不會變得雜染，也不會變得清淨？」世尊繼續說道。
“No, Blessed Lord. Since the reflection itself is not an entity, Blessed Lord, {Ki.VIII: 161} whatever could be known would be nonexistent, let alone the cultivation of a path through which one would be neither afflicted nor purified!”
「不是，薄伽梵。既然影像本身不是有實物，薄伽梵，凡是可以認知的都將是非有，更何況是通過修習道路使人既不雜染也不清淨的情況！」
69.19“Subhūti,” continued the Blessed One, “do you think that when an echo emerges from a dense forest, a mountain, a precipice, or a valley, that echo would have an entity that would condition [deeds] through which one would proceed to the hells, proceed to the animal realm, proceed to the world of Yama, or become a human being or a god?”
69.19「須菩提」世尊繼續說，「你認為當回聲從茂密的森林、山嶺、懸崖或山谷中產生時，那個回聲會有實體來導致眾生墮入地獄、畜生道、閻魔世界，或轉生為人類或天神嗎？」
69.20“No, Blessed Lord. Since the echo itself is not an entity, whatever could be known would be nonexistent, let alone any deeds that it would condition, on the basis of which one would proceed to the hells; proceed to the animal realm; proceed to the world of Yama; become a god or a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, [F.324.a] Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception.”
69.20「不是，薄伽梵。因為回聲本身不是有，凡是可以知道的都是非有，更不用說它所會促成的任何業行了。基於那些業行，人們會墮入地獄；墮入畜生道；進入閻魔世界；成為天神或男女；投生為四大王眾天的天神；投生為忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天、無想天、無熱天、善見天、善現天或阿迦膩吒天的天神；或投生為空無邊處、識無邊處、無所有處或非想非非想處的天神。」
69.21“Subhūti,” continued the Blessed One, “do you think that that echo would be endowed with the cultivation of a path through which one would be neither afflicted nor purified?”
69.21「須菩提，你認為那回聲會具有修習一條道路，使人既不雜染也不清淨嗎？」世尊繼續說道。
“No, Blessed Lord. Since the echo itself absolutely does not exist, Blessed Lord, whatever could be known would be nonexistent, let alone the cultivation of a path through which one would be neither afflicted nor purified.”
「不，薄伽梵。由於回聲本身絕對不存在，薄伽梵，無論何者可被認知都是非有，更何況是那條使人既不雜染也不清淨的道的修習。」
69.22“Subhūti,” continued the Blessed One, “do you think that in a mirage when water is perceived where there is no water, where rivers are perceived where there are no rivers, where cities are perceived where there are no cities, and where meadows are perceived where there are no meadows, this mode of perception would condition [deeds], through which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; [F.324.b] become a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception?”
69.22「須菩提，你認為在陽焰中，當水被認知而實際上沒有水、當河流被認知而實際上沒有河流、當城市被認知而實際上沒有城市、當草地被認知而實際上沒有草地時，這種認知的方式會施設業因，使得一個人能夠墮入地獄、墮入畜生道、墮入閻魔世界、成為男女、生為四大王眾天的天神、生為忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天、無想天、無熱天、善見天、善現天或阿迦膩吒天的天神；或生為空無邊處、識無邊處、無所有處或非想非非想處的天神嗎？」
69.23“Blessed Lord, since in a mirage water, rivers, cities, and meadows absolutely do not exist, except for erroneous perception and the mistaken vision of the eyes, whatever could be known would be nonexistent, let alone any deeds through the conditioning of which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; become a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, [F.325.a] Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception.”
69.23「薄伽梵，陽焰中水、河流、城市、草地絕對不存在，除了錯誤的想和眼睛的錯誤視像之外。無論什麼能被認知的都是非有，更何況通過其施設能導致進入地獄、進入畜生道、進入閻魔世界、成為男女、生為四大王眾天天神、生為忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天、無想天、無熱天、善見天、善現天或阿迦膩吒天天神的任何業行；或生為空無邊處、識無邊處、無所有處或非想非非想處的天神的任何業行。」
69.24“Subhūti,” continued the Blessed One, “do you think that erroneous perception [of the mirage] would be endowed with the cultivation of a path through which one would be neither afflicted nor purified?” {Ki.VIII: 162}
69.24「須菩提，你認為陽焰的錯誤想像會具有修習道的能力，使人既不雜染也不清淨嗎？」
“No, Blessed Lord. Since that erroneous perception [of the mirage] is itself a nonentity, whatever could be known would be nonexistent, let alone the cultivation of a path through which one would be neither afflicted nor purified.”
「薄伽梵，因為那種陽焰的錯誤想像本身就是無實物，凡是可以認識的都是無實物，更不用說通過修習某種道路而不受雜染也不獲清淨了。」
69.25“Subhūti,” continued the Blessed One, “do you think that when an illusionist conjures up diverse magical displays—herds of elephants, herds of horses, herds of oxen, divisions of infantry, the form of a woman, or the form of a man—these magical displays would condition [deeds] through which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; become a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, [F.325.b] Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception?”
69.25「須菩提，你認為當幻師變現出各種幻象——象群、馬群、牛群、步兵隊伍、女人的形象或男人的形象——這些幻象會引發業因，使人趨向地獄、畜生道、閻魔世界、成為人、成為四大王眾天的天人、成為忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天、無想天、無熱天、善見天、善現天或阿迦膩吒天的天人，或成為空無邊處、識無邊處、無所有處、非想非非想處的天人嗎？」
69.26“No, Blessed Lord! Based on these magical displays there exists nothing at all, not even as tiny as the fraction of a hair-tip, that would condition deeds through which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; be born as a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception.” [F.326.a]
69.26「不也，薄伽梵！基於這些幻術，根本不存在任何東西，甚至連毛髮尖端那麼微小的部分都沒有，能夠引發造作使人墮入地獄；墮入畜生道；墮入閻魔世界；轉生為男女；生為四大王眾天的天神；生為忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天、無想天、無熱天、善見天、善現天或阿迦膩吒天的天神；或生為空無邊處、識無邊處、無所有處或非想非非想處的天神。」
69.27“Subhūti,” continued the Blessed One, “do you think that magical displays would be endowed with the cultivation of a path through which one would be neither afflicted nor purified?”
69.27「須菩提，」世尊繼續說道，「你認為幻術會具足修習一條道路，使人既不雜染也不清淨嗎？」
“No, Blessed Lord. How, Blessed Lord, could there possibly be affliction or purification in the case of phenomena that are nonentities!”
「不可能，薄伽梵。薄伽梵，諸法既然是無性的，怎麼可能存在雜染或清淨呢！」
69.28“Subhūti,” continued the Blessed One, “do you think that when the tathāgatas create a phantom emanation, that phantom emanation would condition any deeds through which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; be born as a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception?”
69.28「須菩提，你認為如來所化現的影像，會導致任何業力使人趣向地獄、趣向畜生道、趣向閻魔世界、投生為男女、投生為四大王眾天之天、投生為忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天、無想天、無熱天、善見天、善現天或阿迦膩吒天之天、或投生為空無邊處、識無邊處、無所有處或非想非非想處之天嗎？」
69.29“No, Blessed Lord. [F.326.b] There would be no entity in that phantom emanation.”
69.29「不，薄伽梵。影像中沒有實體。」
69.30“Subhūti,” continued the Blessed One, “do you think that this phantom emanation would be endowed with the cultivation of a path through which one would be neither afflicted nor purified?”
69.30「須菩提，你認為這個影像會具有某種道的修習，通過這種修習一個人既不會被雜染也不會得到清淨嗎？」世尊繼續說道。
“No, Blessed Lord!” {Ki.VIII: 163}
「不，薄伽梵！」
69.31“Subhūti,” continued the Blessed One, “do you think that there would exist anyone defiled or purified in it?”
69.31「須菩提，」世尊繼續說，「你認為在其中會有任何被染污或清淨的人存在嗎？」
“No, Blessed Lord, there would not!”
「不，世尊，沒有！」
69.32The Blessed One then said, “Subhūti, just as there is no one at all that is defiled or purified, in the same way there exists neither affliction nor purification. If you ask why, abiding in notions of ‘I’ and ‘mine,’ beings become defiled or purified, but those who see authentically will neither be afflicted nor purified. Just as for those who see authentically there will neither be affliction nor purification, in the same way there exists neither affliction nor purification.”
69.32世尊說道：「須菩提，就如同完全沒有任何被染污或清淨的眾生一樣，同樣也不存在煩惱或清淨。如果你問為什麼，執著於『我』和『我的』這樣的想法，有情就會被染污或清淨，但是能夠真實看見的人既不會被雜染也不會被清淨。就如同對於能夠真實看見的人既不存在煩惱也不存在清淨一樣，同樣也不存在煩惱或清淨。」
69.33This completes the sixty-ninth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
69.33（結尾）