Chapter 34: Perfect Praise of the Quality of Accomplishment
第三十四品：圓滿讚歎成就功德
34.1Then venerable Śāriputra said to the Lord, “Lord, the perfection of wisdom makes things clear because of absolute purity. Lord, the perfection of wisdom makes you want to bow. Lord, I bow to the perfection of wisdom. Lord, the perfection of wisdom is untainted by all three realms. Lord, the perfection of wisdom corrects visual distortions because of having eliminated all the darkness of afflictive emotion and views. Lord, the perfection of wisdom works as the highest of the dharmas on the side of awakening. Lord, the perfection of wisdom provides security because it has eliminated all hazards, terrors, and persecution. Lord, the perfection of wisdom gives light because then all beings easily appropriate [F.52.b] the five eyes. Lord, the perfection of wisdom shows the ruts because beings caught in the ruts avoid the two edges. Lord, the perfection of wisdom works as the knowledge of all aspects because of having eliminated all residual impressions, connections, and afflictions. Lord, the perfection of wisdom is the mother of great bodhisattvas because she gives birth to all the buddhadharmas. Lord, the perfection of wisdom is unproduced and unceasing because of being empty of its own mark. Lord, the perfection of wisdom counteracts saṃsāra because it is not unmoved and not destroyed. Lord, the perfection of wisdom works as the protector of all unprotected beings because it is the giver of all precious dharmas. Lord, the perfection of wisdom works as the ten powers because it deals with those who are untamed. Lord, the perfection of wisdom works as repeating and thus turning the wheel of the Dharma that has twelve aspects three times because it does not go forward and does not turn back. Lord, the perfection of wisdom works to show the intrinsic nature of all dharmas because of the emptiness that is the nonexistence of an intrinsic nature. Since this is the case, Lord, how does one stand in the perfection of wisdom?”
34.1爾時尊者舍利弗白佛言：「世尊，般若波羅蜜多以絕對清淨而使諸法明朗。世尊，般若波羅蜜多令人想要禮拜。世尊，我禮拜般若波羅蜜多。世尊，般若波羅蜜多不為三界所污染。世尊，般若波羅蜜多因已除去煩惱障和邪見的一切黑暗而糾正視覺的顛倒。世尊，般若波羅蜜多作為覺分法中最殊勝者而發揮作用。世尊，般若波羅蜜多因已除去一切危險、恐懼和迫害而提供安全保障。世尊，般若波羅蜜多給予光明，因此一切眾生得以輕易獲得五眼。世尊，般若波羅蜜多顯示車轍，被陷在車轍中的眾生因此得以避免兩邊之患。世尊，般若波羅蜜多因已除去一切習氣、相應和煩惱而作為一切相智而發揮作用。世尊，般若波羅蜜多是偉大菩薩摩訶薩的母親，因為她生起一切佛法。世尊，般若波羅蜜多無生無滅，因為它以無自性空而空無自相。世尊，般若波羅蜜多對治輪迴，因為它不是靜止的，也不會毀滅。世尊，般若波羅蜜多作為保護者而發揮作用，保護一切無保護的眾生，因為它是一切珍貴法門的賦予者。世尊，般若波羅蜜多因應對那些難以調伏的人而作為十力而發揮作用。世尊，般若波羅蜜多因不向前進也不退轉，而作為重複轉動具有十二分教的法輪三次而發揮作用。世尊，般若波羅蜜多因無自性空而顯示一切法之自性。既然如此，世尊，應當如何安住於般若波羅蜜多呢？」
34.2The Lord said, “Śāriputra, you should stand with the perfection of wisdom just as you stand with the Teacher. You should bow to the perfection of wisdom just as you bow to the Teacher. And why? Because this perfection of wisdom is not one thing and the Teacher another; the Teacher is not one thing and the perfection of wisdom another. The perfection of wisdom is itself the Teacher [F.53.a] and the Teacher is himself the perfection of wisdom, because even the tathāgatas, worthy ones, perfectly complete buddhas are a category because of the perfection of wisdom. Bodhisattvas, pratyekabuddhas, worthy ones, non-returners, once-returners, and stream enterers are also categories because of it. The ten wholesome actions are categories because of it. The four concentrations, four immeasurables, and four formless absorptions are categories because of it. The five clairvoyances, the five perfections, inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, the thirty-seven dharmas on the side of awakening, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha are categories because of it, up to the knowledge of all aspects is a category because of it.”
34.2世尊說：「須菩提，你應當以對待師父的方式來對待般若波羅蜜多。你應當以禮敬師父的方式來禮敬般若波羅蜜多。為什麼呢？因為這般若波羅蜜多不是一回事，師父是另一回事；師父不是一回事，般若波羅蜜多是另一回事。般若波羅蜜多本身就是師父，師父本身就是般若波羅蜜多，因為如來、阿羅漢、正等正覺佛是依般若波羅蜜多才成為一類。菩薩、辟支佛、阿羅漢、不還果、一來果、須陀洹也都依它而成為一類。十善業依它而成為一類。四禪、四無量心、四無色定依它而成為一類。五神通、五波羅蜜、內空直到無自性空、三十七菩提分法、十如來力、四無畏、四無礙解、十八不共法依它而成為一類，直到一切相智依它而成為一類。」
34.3Then it occurred to Śatakratu, head of the gods to think, “What occasioned this inquiry by the venerable monk Śāriputra? What was the catalyst?”
34.3那時帝釋天主憍尸迦心中生起這樣的念頭：「尊者舍利弗為何提出這個問題？是什麼因緣使他這樣詢問？」
34.4Then venerable Śāriputra, understanding in his mind the thoughts occurring to Śatakratu, head of the gods, said to Śatakratu, head of the gods, “Kauśika, it occurred to you to think, ‘What occasioned this inquiry by the venerable monk Śāriputra? What was the catalyst?’ In regard to that, I made the inquiry with the thought that bodhisattva great beings assisted by the perfection of wisdom with skillful means dedicate those wholesome roots of the past, future, and present lord buddhas, as many as there are, starting from when they first produced the thought, up to for as long as their good Dharma lasts, to the knowledge of all aspects.
34.4那時尊者舍利弗瞭解憍尸迦天主心中生起的念頭，對憍尸迦天主說："憍尸迦，你心裡想著：'是什麼引發了尊者舍利弗的這個提問？什麼是其原因？'關於這一點，我提出這個提問是因為菩薩摩訶薩藉著般若波羅蜜多和方便善巧，將過去、未來、現在的一切諸佛的善根——自從他們最初生起菩提心開始，直到他們的正法住世期間，有多少就有多少——迴向於一切相智。"
34.5“Kauśika, [F.53.b] this perfection of wisdom of the bodhisattva great beings surpasses the perfection of giving, and similarly, it surpasses the perfections of morality, patience, perseverance, and concentration.
34.5「憍尸迦，菩薩摩訶薩的這個般若波羅蜜多超越了檀那波羅蜜多，同樣地，它也超越了戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多和禪定波羅蜜多。
34.6“To illustrate, without a guide a hundred, a thousand, or one hundred thousand with congenital blindness cannot even find the road, so how could they ever make it to the city? Similarly, Kauśika, without the perfection of wisdom as a guide these five perfections, like those with congenital blindness, cannot even find the path to awakening, so how could they ever make it to the city of the knowledge of all aspects? Kauśika, when the five perfections are assisted by the perfection of wisdom, then they too have eyes and get the name perfection .”
34.6「譬如沒有嚮導，百人、千人或十萬人患有先天盲目，都無法找到道路，又怎能到達城市呢？同樣地，憍尸迦，沒有般若波羅蜜多作為嚮導，這五度就像那些先天盲目的人一樣，無法找到菩提之道，又怎能到達一切相智的城市呢？憍尸迦，當五度得到般若波羅蜜多的輔助時，它們也就有了眼睛，並獲得波羅蜜多的名稱。」
34.7Śatakratu then inquired, “Venerable monk Śāriputra, you have said, ‘When the five perfections are assisted by the perfection of wisdom then they too have eyes and get the name perfection .’ So then, venerable monk Śāriputra, when the five perfections are assisted by the perfection of giving, do they not get the name perfection ? Similarly, when the five perfections are assisted by the perfections of morality, patience, perseverance, and concentration, do those five perfections not get the name perfection either?”
34.7帝釋則問道："尊者舍利弗，您說過，'當五度得到般若波羅蜜多的協助時，它們也有眼睛，並獲得度的名稱。'那麼，尊者舍利弗，當五度得到佈施的協助時，它們不是也獲得度的名稱嗎？同樣地，當五度得到戒、忍辱、精進和禪定的協助時，那五度不是也獲得度的名稱嗎？"
34.8“It is not so, Kauśika, it is not so,” replied Śāriputra. “When the five perfections are assisted by the perfection of giving, they do not get the name perfection . Similarly, when the five perfections are assisted by the perfections of morality, patience, perseverance, and concentration, those five perfections do not get the name perfection either. Therefore, Kauśika, the perfection of wisdom [F.54.a] is the highest, the most excellent, foremost, the best, the most superb, sublime, and unsurpassed, and it is unrivaled by the five perfections.”
34.8「憍尸迦，不是這樣，不是這樣，」舍利弗回答道。「當五波羅蜜得到佈施的幫助時，它們並不能得到波羅蜜多的名稱。同樣地，當五波羅蜜得到戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多和禪定波羅蜜多的幫助時，那五波羅蜜也不能得到波羅蜜多的名稱。因此，憍尸迦，般若波羅蜜多是最高的、最卓越的、最首要的、最好的、最殊勝的、最崇高的、無與倫比的，它也不被五波羅蜜所匹敵。」
34.9Then venerable Śāriputra asked the Lord, “Lord, how should bodhisattva great beings find and produce within themselves the perfection of wisdom?”
34.9那時，尊者舍利弗問世尊說：「世尊，菩薩摩訶薩應當如何尋求並在自己心中生起般若波羅蜜多？」
34.10The Lord replied, “Śāriputra, they should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves form ; they should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves feeling, perception, volitional factors, or consciousness. Similarly, they should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves constituents, sense fields, dependent originations, or the perfection of giving; they should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves the perfections of morality, patience, perseverance, or concentration. They should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. They should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves the thirty-seven dharmas on the side of awakening. They should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves the ten powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha. They should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves the knowledge of all aspects. Thus, they should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves any of those dharmas.”
34.10世尊回答道："舍利弗，菩薩摩訶薩應當在自身中發現並生起般若波羅蜜多，以至於他們不在自身中發現並生起色；應當在自身中發現並生起般若波羅蜜多，以至於他們不在自身中發現並生起受、想、行或識。同樣地，應當在自身中發現並生起般若波羅蜜多，以至於他們不在自身中發現並生起界、處、緣起或檀那波羅蜜多；應當在自身中發現並生起般若波羅蜜多，以至於他們不在自身中發現並生起戒、忍辱、精進或禪定的波羅蜜多。應當在自身中發現並生起般若波羅蜜多，以至於他們不在自身中發現並生起內空，乃至無自性空。應當在自身中發現並生起般若波羅蜜多，以至於他們不在自身中發現並生起三十七菩提分法。應當在自身中發現並生起般若波羅蜜多，以至於他們不在自身中發現並生起十力、無畏、種智或佛的十八不共法。應當在自身中發現並生起般若波羅蜜多，以至於他們不在自身中發現並生起一切相智。因此，應當在自身中發現並生起般若波羅蜜多，以至於他們不在自身中發現並生起那些任何法。"
34.11Śāriputra then asked, [F.54.b] “Lord, how do they find and produce within themselves the perfection of wisdom so that they do not find and produce within themselves form ? Lord, how do they find and produce within themselves the perfection of wisdom so they do not find and produce within themselves … up to all dharmas?”
34.11舍利弗接著問道：「世尊，菩薩摩訶薩如何在自己內心發現並生起般若波羅蜜多，使得他們不在自己內心發現並生起色呢？世尊，菩薩摩訶薩如何在自己內心發現並生起般若波羅蜜多，使得他們不在自己內心發現並生起……乃至所有的法呢？」
34.12“Śāriputra,” replied the Lord, “they should find and produce within themselves the perfection of wisdom as the nonenactment, the nonproduction, the noncessation, the nonappearance, the nondestruction, and the nonapprehension of form .”
34.12「舍利弗，他們應該這樣尋求並生起般若波羅蜜多：即對色的無作業、無生、無滅、無現、無壞、無執著。」世尊如是說。
34.13“Lord, does finding and producing within themselves the perfection of wisdom like that cause any dharma to be gained?” asked Śāriputra.
34.13舍利弗問道：「世尊，以這樣的方式在心中尋求和生起般若波羅蜜多，會獲得任何法嗎？」
34.14“Śāriputra,” replied the Lord, “finding and producing within themselves the perfection of wisdom like that does not cause any dharma to be gained, and it is because it does not cause any dharma to be gained that it is counted the perfection of wisdom.”
34.14「舍利弗，」世尊回答道，「在自己心中尋求和產生般若波羅蜜多，就是不使任何法被獲得，正因為它不使任何法被獲得，所以它被稱為般若波羅蜜多。」
34.15“Lord, what dharmas does it not cause to be gained?” asked Śāriputra.
34.15舍利弗說：「世尊，它不引起什麼法被獲得呢？」
“Śāriputra,” replied the Lord, “it does not cause wholesome dharmas to be gained, it does not cause unwholesome dharmas to be gained, and similarly it does not cause dharmas that are basic immorality or what is not basic immorality, compounded or uncompounded, afflicted or unafflicted, ordinary or extraordinary, or defilement or purification to be gained. It does not cause the dharmas of saṃsāra to be gained, and it does not cause the dharmas of nirvāṇa to be gained. And why? [F.55.a] Because the perfection of wisdom does not make any dharma available by way of apprehending it. Therefore, it does not cause it to be gained.”
「舍利弗，般若波羅蜜多不使善法得到，不使不善法得到，同樣地也不使根本罪或非根本罪、有為或無為、有漏或無漏、世間或出世的法得到，也不使染污或清淨的法得到。它不使輪迴的法得到，也不使涅槃的法得到。為什麼呢？因為般若波羅蜜多不以執著的方式而使任何法得以成就。因此，它不使法得到。」
34.16Then Śatakratu, head of the gods, asked the Lord, “Does this perfection of wisdom also not cause the knowledge of all aspects to be gained?”
34.16帝釋天主問世尊：「這般若波羅蜜多也不能使一切相智得以成就嗎？」
34.17The Lord said, “In regard to what you, Kauśika, have said—‘Does this perfection of wisdom also not cause the knowledge of all aspects to be gained?’—exactly so! Exactly so! The perfection of wisdom does not cause any dharma to be gained. It does not cause any to be apprehended and therefore does not cause even the knowledge of all aspects to be gained. It does not apprehend it.”
34.17世尊說：「憍尸迦，關於你所說的『般若波羅蜜多也不成就一切相智嗎？』——確實如此！確實如此！般若波羅蜜多不成就任何法。它不執著任何法，因此也不成就一切相智。它不執著它。」
34.18“Lord, why does this perfection of wisdom not cause the knowledge of all aspects to be gained? Why does it not apprehend it?” asked Śatakratu.
34.18帝釋問世尊：「世尊，般若波羅蜜多為什麼不使一切相智得以成就？為什麼它不執著它呢？」
34.19“Kauśika,” replied the Lord, “it is because the perfection of wisdom does not cause it to be gained as a name, as a causal sign, or as something to be enacted.”
34.19「憍尸迦，」世尊回答道：「般若波羅蜜多不以名字、不以相、不以應該成就的東西而使其得以成就。」
34.20“Well then, Lord, how does this perfection of wisdom cause it to be gained?” asked Śatakratu.
34.20「那麼，世尊，這般若波羅蜜多是如何令其被獲得的呢？」帝釋問道。
34.21“Kauśika,” replied the Lord, “it is because the perfection of wisdom causes it to be gained without apprehending, without asserting, without being stationed on, without forsaking, without settling down on, without grasping, and without rejecting anything at all, but it does not cause any dharma to be gained.”
34.21「憍尸迦」世尊回答說：「般若波羅蜜多不執著、不主張、不安住、不捨離、不依止、不執取、不拒絕任何事物而使一切相智得以成就，但它並不使任何法得以成就。」
34.22Śatakratu said, “It is amazing, Lord, how this perfection of wisdom has been made available in order to make the nonproduction, noncessation, nonenactment, nonapprehension, nonpurification, and nondestruction of all [F.55.b] dharmas easy.”
34.22帝釋說：「世尊，般若波羅蜜多為了使一切法的不生、不滅、不作業、不執著、無淨、不毀壞變得容易，這般若波羅蜜多已被善巧地開示出來，這確實是令人驚異的。」
34.23Then venerable Subhūti said to the Lord, “Lord, if bodhisattva great beings practicing the perfection of wisdom have such ideas as ‘the perfection of wisdom causes all dharmas to be gained’ or ‘the perfection of wisdom does not cause all dharmas to be gained,’ then, Lord, the perfection of wisdom is forsaken, and this causes distance from the perfection of wisdom.”
34.23尊者須菩提對世尊說：「世尊，若菩薩摩訶薩修行般若波羅蜜多，有如是思想，謂『般若波羅蜜多使一切法得以獲得』或『般若波羅蜜多不使一切法得以獲得』，那麼，世尊，般若波羅蜜多被舍離，這導致遠離般若波羅蜜多。」
34.24The Lord replied, “There is a way in which bodhisattva great beings forsake the perfection of wisdom, a way that causes distance from the perfection of wisdom. When bodhisattva great beings practicing the perfection of wisdom have such ideas as ‘This perfection of wisdom rings hollow. This perfection of wisdom is in vain. This perfection of wisdom is pointless. This perfection of wisdom is a fraud,’ that makes those bodhisattva great beings forsake the perfection of wisdom. It causes those bodhisattva great beings to be distant from the perfection of wisdom.”
34.24世尊答道：「菩薩摩訶薩捨離般若波羅蜜多，並使自己遠離般若波羅蜜多有一種方式。當菩薩摩訶薩修習般若波羅蜜多時，如果產生這樣的想法：『這般若波羅蜜多毫無實質。這般若波羅蜜多徒勞無益。這般若波羅蜜多沒有意義。這般若波羅蜜多是欺騙。』那樣就使這些菩薩摩訶薩捨離般若波羅蜜多。這使得這些菩薩摩訶薩遠離般若波羅蜜多。」
34.25“The Lord is confident about the perfection of wisdom. In what dharmas do you not have confidence?” asked Subhūti.
34.25「世尊對般若波羅蜜多有信心。您對哪些法沒有信心呢？」須菩提問道。
34.26“Subhūti,” replied the Lord, “being confident about the perfection of wisdom, I do not have confidence in form , and I do not have confidence in feeling, perception, volitional factors, or consciousness; I do not have confidence in eyes, and I do not have confidence in ears, nose, tongue, body, or thinking mind; I do not have confidence in a form , and I do not have confidence in a sound, a smell, a taste, a feeling, or dharmas; I do not have confidence in the perfection of giving, [F.56.a] and I do not have confidence in the perfections of morality, patience, perseverance, concentration, or wisdom; I do not have confidence in inner emptiness, up to and I do not have confidence in the emptiness that is the nonexistence of an intrinsic nature. I do not have confidence in the thirty-seven dharmas on the side of awakening. I do not have confidence in the ten powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha; I do not have confidence in the result of stream enterer, and I do not have confidence in the result of once-returneror the result of non-returner, the state of a worthy one, the state of a pratyekabuddha, or unsurpassed, perfect, complete awakening. Being confident about the perfection of wisdom, I do not have confidence in the knowledge of all aspects.”
34.26「須菩提，」世尊回答說，「我對般若波羅蜜多有信心，但我對色沒有信心，我對受、想、行、識沒有信心；我對眼沒有信心，我對耳、鼻、舌、身、意沒有信心；我對色沒有信心，我對聲、香、味、觸、法沒有信心；我對檀那波羅蜜多沒有信心，我對戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、慧波羅蜜多沒有信心；我對內空沒有信心，乃至我對無自性空沒有信心。我對三十七菩提分法沒有信心。我對十力、四無所畏、四無礙解、十八不共法沒有信心；我對須陀洹果沒有信心，我對斯陀含果、阿那含果沒有信心，對阿羅漢位、辟支佛位、無上正等菩提沒有信心。對般若波羅蜜多有信心的我，對一切相智沒有信心。」
34.27“Lord, why, being confident about the perfection of wisdom, do you not have confidence in form , and why do you not have confidence in…, up to the knowledge of all aspects?” asked Subhūti.
34.27須菩提問道：「世尊，為什麼對於般若波羅蜜多有信心，卻對色沒有信心，為什麼也不對……乃至一切相智有信心呢？」
34.28The Lord said, “Subhūti, the perfection of wisdom gives me confidence because form cannot be apprehended. The perfection of wisdom gives me confidence because…, up to the knowledge of all aspects cannot be apprehended. Therefore, Subhūti, being confident about the perfection of wisdom, I do not have confidence in form , and I do not have confidence in…, up to the knowledge of all aspects.”
34.28世尊說：「須菩提，般若波羅蜜多給我信心，因為色無法被執取。般若波羅蜜多給我信心，因為……直到一切相智都無法被執取。因此，須菩提，對般若波羅蜜多有信心的我，對色沒有信心，對……直到一切相智都沒有信心。」
“Lord, this—namely, the perfection of wisdom—is a huge perfection,” said Subhūti.
「世尊，這就是般若波羅蜜多——它是一個巨大的波羅蜜多，」須菩提說。
34.29“What do you think, Subhūti?” asked the Lord. “In what way is this perfection of wisdom a huge perfection?”
34.29「須菩提，你認為怎樣？這般若波羅蜜多在什麼方面是一個巨大的波羅蜜多呢？」世尊問道。
34.30Subhūti replied, “Lord, the perfection of wisdom does not make form bigger, nor does it make it smaller; [F.56.b] it does not make feeling, perception, volitional factors, or consciousness bigger, nor does it make them smaller; similarly, it does not make the constituents, sense fields, or dependent originations bigger nor does it make them smaller. It does not make the perfection of giving bigger, nor does it make it smaller; similarly, it does not make the perfection of morality, patience, perseverance, or concentration bigger, nor does it make them smaller; it does not make inner emptiness bigger, nor does it make it smaller; it does not make … up to the emptiness that is the nonexistence of an intrinsic nature bigger, nor does it make it smaller; it does not make the thirty-seven dharmas on the side of awakening bigger, nor does it make them smaller; it does not make the powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha bigger, nor does it make them smaller; it does not make awakening bigger, nor does it make it smaller; and it does not make an awakened one bigger, nor does it make an awakened one smaller.
34.30須菩提答道：「世尊，般若波羅蜜多不增大色，也不減小色；不增大受、想、行、識，也不減小受、想、行、識；同樣地，不增大界、處、緣起，也不減小界、處、緣起。不增大檀那波羅蜜多，也不減小檀那波羅蜜多；同樣地，不增大尸羅波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多，也不減小尸羅波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多；不增大內空，也不減小內空；不增大……乃至無自性空，也不減小無自性空；不增大三十七菩提分法，也不減小三十七菩提分法；不增大力、無畏、種智、佛的十八不共法，也不減小力、無畏、種智、佛的十八不共法；不增大菩提，也不減小菩提；也不增大佛，也不減小佛。」
34.31“It does not compress form , nor does it expand it; it does not compress feeling, perception, volitional factors, or consciousness, nor does it expand them; up to it does not compress awakening or an awakened one, nor does it expand them.
34.31「般若波羅蜜多不縮小色，也不擴大色；不縮小受、想、行、識，也不擴大它們；乃至不縮小菩提和佛，也不擴大它們。」
34.32“It does not make form measurable, nor does it make it immeasurable; it does not make feeling, perception, volitional factors, or consciousness measurable, nor does it does not make them immeasurable; up to it does not make awakening or an awakened one measurable, nor does it make them immeasurable.
34.32「般若波羅蜜多不使色有量，也不使色無量；不使受、想、行、識有量，也不使受、想、行、識無量；乃至不使菩提有量，也不使菩提無量；不使佛有量，也不使佛無量。」
34.33“It does not free up form , nor does it enclose it; it does not free up feeling, perception, volitional factors, or consciousness, nor does it enclose them; up to it does not free up awakening or an awakened one, nor does it enclose them.
34.33「般若波羅蜜多不使色開放，也不使色封閉；不使受、想、行、識開放，也不使它們封閉；乃至不使菩提和覺悟者開放，也不使它們封閉。」
34.34“It does not strengthen form , nor does it weaken it; [F.57.a] it does not strengthen feeling, perception, volitional factors, or consciousness, nor does it weaken them; up to it does not strengthen awakening or an awakened one, nor does it weaken them.
34.34「它不增強色，也不減弱色；它不增強受、想、行、識，也不減弱受、想、行、識；乃至它不增強菩提或證悟者，也不減弱菩提或證悟者。
34.35“In this way, Lord, this perfection of wisdom of bodhisattva great beings is a huge perfection.
34.35「世尊，菩薩摩訶薩的這種般若波羅蜜多就是一個偉大的般若波羅蜜多。
34.36“Lord, when bodhisattva great beings newly set out in the vehicle, having resorted to the perfection of wisdom and resorted to the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, have the notion, ‘It does not make form bigger nor, does it make it smaller,’ up to ‘It does not make an awakened one bigger, nor does it make an awakened one smaller,’ up to ‘It does not strengthen, nor does it weaken form ,’ those bodhisattva great beings with such notions, Lord, are not practicing the perfection of wisdom. And why? Because making form bigger or smaller, up to making an awakened one bigger or smaller is not in harmony with the perfection of wisdom as cause; strengthening or weakening form , up to and strengthening or weakening an awakened one is not in harmony with the perfection of wisdom as cause.
34.36「世尊，菩薩摩訶薩初發心趣入大乘時，已依止般若波羅蜜多、依止禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多、檀那波羅蜜多，若有執著『不令色增大亦不令色減小』，乃至『不令覺者增大亦不令覺者減小』，乃至『不令色堅牢亦不令色衰弱』，這樣的菩薩摩訶薩，世尊，不是在修習般若波羅蜜多。為什麼呢？因為令色增大或減小，乃至令覺者增大或減小，這不符合般若波羅蜜多作為因的道理；令色堅牢或衰弱，乃至令覺者堅牢或衰弱，這不符合般若波羅蜜多作為因的道理。」
34.37“And why? Because there is no awakening for those with a notion that something is being apprehended.
34.37「何以故？由於有執著想法的人，沒有菩提。」
34.38“Thus, you should know that the nonproduction of the perfection of wisdom is because beings are not produced. Similarly, you should know that the nonproduction of the perfection of wisdom [F.57.b] is because form is not produced, up to you should know that the nonproduction of the perfection of wisdom is because a buddha is not produced.
34.38「因此，你們應當知道般若波羅蜜多不生起，是因為眾生不生起。同樣地，你們應當知道般若波羅蜜多不生起，是因為色不生起，乃至你們應當知道般若波羅蜜多不生起，是因為佛不生起。
34.39“You should know that the perfection of wisdom has no intrinsic nature because beings have no intrinsic nature. You should know that the perfection of wisdom has no intrinsic nature because form has no intrinsic nature, up to you should know that the perfection of wisdom has no intrinsic nature because a buddha has no intrinsic nature.
34.39「你應當知道，般若波羅蜜多沒有自性，因為眾生沒有自性。你應當知道，般若波羅蜜多沒有自性，因為色沒有自性，乃至你應當知道，般若波羅蜜多沒有自性，因為佛沒有自性。」
34.40“You should know that the perfection of wisdom is not an existing thing because a being is not an existing thing. Similarly, you should know that the perfection of wisdom is not an existing thing because form is not an existing thing. You should know that the perfection of wisdom is not an existing thing because feeling, perception, volitional factors, and consciousness are not existing things, up to you should know that the perfection of wisdom is not an existing thing because a buddha is not an existing thing.
34.40"你應該知道，般若波羅蜜多不是實有的東西，因為眾生不是實有的東西。同樣地，你應該知道，般若波羅蜜多不是實有的東西，因為色不是實有的東西。你應該知道，般若波羅蜜多不是實有的東西，因為受、想、行、識不是實有的東西，直到你應該知道，般若波羅蜜多不是實有的東西，因為佛不是實有的東西。
34.41“You should know that the perfection of wisdom is empty because beings are empty. Similarly, you should know that the perfection of wisdom is empty because form is empty. You should know that the perfection of wisdom is empty because feeling, perception, volitional factors, and consciousness are empty, up to you should know that the perfection of wisdom is empty because a buddha is empty.
34.41「你應該知道，般若波羅蜜多是空的，因為眾生是空的。同樣地，你應該知道，般若波羅蜜多是空的，因為色是空的。你應該知道，般若波羅蜜多是空的，因為受、想、行、識是空的，一直到你應該知道，般若波羅蜜多是空的，因為佛是空的。」
34.42“Similarly, you should know that the perfection of wisdom is signless and wishless because beings are signless and wishless. Similarly, you should know that the perfection of wisdom is signless and wishless because form is signless and wishless. You should know that the perfection of wisdom is signless and wishless because feeling, perception, volitional factors, and consciousness are signless and wishless, [F.58.a] up to you should know that the perfection of wisdom is signless and wishless because a buddha is signless and wishless.
34.42「同樣地，你應該知道般若波羅蜜多是無相無願的，因為眾生是無相無願的。同樣地，你應該知道般若波羅蜜多是無相無願的，因為色是無相無願的。你應該知道般若波羅蜜多是無相無願的，因為受、想、行、識是無相無願的，直到你應該知道般若波羅蜜多是無相無願的，因為佛是無相無願的。」
34.43“Similarly, you should know the isolation and nonexistence of the perfection of wisdom because of the isolation and nonexistence of beings.
34.43「同樣地，你應當知道般若波羅蜜多的遠離與無性，因為眾生的遠離與無性。」
34.44“Similarly, you should know the inconceivability of the perfection of wisdom because of the inconceivability of beings.
34.44"同樣地，你應當了知般若波羅蜜多的不可思議，因為眾生的不可思議。"
34.45“You should know the nondestruction of the perfection of wisdom because of the nondestruction of beings.
34.45你應當了知般若波羅蜜多不壞因為眾生不壞。
34.46“You should know that there is no full awakening of the perfection of wisdom because there is no full awakening of beings. You should know that there is no full awakening of the perfection of wisdom because there is no full awakening of form . You should know that there is no full awakening of the perfection of wisdom because there is no full awakening of feeling, perception, volitional factors, or consciousness, up to you should know that there is no full awakening of the perfection of wisdom because there is no full awakening of a buddha.
34.46「你應當知道般若波羅蜜多沒有無上正等正覺，因為眾生沒有無上正等正覺。你應當知道般若波羅蜜多沒有無上正等正覺，因為色沒有無上正等正覺。你應當知道般若波羅蜜多沒有無上正等正覺，因為受、想、行、識沒有無上正等正覺，乃至你應當知道般若波羅蜜多沒有無上正等正覺，因為佛沒有無上正等正覺。」
34.47“You should know that the perfection of wisdom is not endowed with the powers because beings are not endowed with the powers. You should know that the perfection of wisdom is not endowed with the powers because form is not endowed with the powers. You should know that the perfection of wisdom is not endowed with the powers because feeling, perception, volitional factors, and consciousness are not endowed with the powers, [F.58.b] up to you should know that the perfection of wisdom is not endowed with the powers because a buddha is not endowed with the powers.
34.47「你應該了知般若波羅蜜多不具有力，因為眾生不具有力。你應該了知般若波羅蜜多不具有力，因為色不具有力。你應該了知般若波羅蜜多不具有力，因為受、想、行、識不具有力，乃至你應該了知般若波羅蜜多不具有力，因為佛不具有力。
34.48“In this way too, Lord, this perfection of wisdom of bodhisattva great beings is a huge perfection.”
34.48「世尊，菩薩摩訶薩的這個般若波羅蜜多就是這樣，是一個廣大的般若波羅蜜多。」
34.49This was the thirty-fourth chapter, “Perfect Praise of the Quality of Accomplishment,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
34.49（結尾）