Chapter 43: Inconceivable
第四十三品：不可思議
43.1Then as many gods as there were stationed in the great billionfold world system, living in the desire realm, and living in the form realm took sandalwood powders and specifically approached the Lord, went up to him, bowed their heads to the feet of the Lord, and stood to one side. Even while standing to one side those gods living in the desire realm and living in the form realm said [F.136.b] to the Lord, “Lord, this revelation of the perfection of wisdom is deep. Why, Lord, is the perfection of wisdom deep?”
43.1那時，住在三千大千世界中的無量天神，包括欲界的天神和色界的天神，都取來栴檀粉，特意來到世尊面前，向世尊足禮，然後恭敬地站在一旁。那些欲界和色界的天神站在一旁，對世尊說：「世尊，般若波羅蜜多的這個開示是深妙的。世尊，為什麼般若波羅蜜多是深妙的呢？」
43.2The Lord replied, “Gods, this perfection of wisdom is deep because it is marked by emptiness. Gods, the perfection of wisdom is marked by signlessness, is marked by wishlessness, marked by the absence of occasioning anything, marked by the absence of production, marked by the absence of stopping, marked by the absence of defilement, marked by the absence of purification, marked by the absence of an existent thing, marked by an intrinsic nature, marked by the absence of a foundation, marked by the absence of annihilation, marked by the absence of going on and on forever, marked by the absence of unity, marked by the absence of difference, marked by the absence of coming, marked by the absence of going, and is marked by space. Gods, since this perfection of wisdom is marked like that, the Tathāgata uses the conventional label as an ordinary conventional term, but not as an ultimate one.
43.2世尊說道：「天眾，般若波羅蜜多之所以深奧，是因為它具有空的特徵。天眾，般若波羅蜜多具有無相的特徵，具有無願的特徵，具有無願的特徵，具有無生的特徵，具有無滅的特徵，具有無染污的特徵，具有無清淨的特徵，具有無有性的特徵，具有自性的特徵，具有無根據的特徵，具有無斷滅的特徵，具有非常住的特徵，具有無一的特徵，具有無異的特徵，具有無來的特徵，具有無去的特徵，以及具有虛空的特徵。天眾，因為般若波羅蜜多具有這樣的特徵，如來使用世俗名言作為世俗諦的表述方式，但並非作為勝義的表述方式。」
43.3“Gods, the world with its gods, humans, and asuras cannot disturb those marks. And why? Gods, it is because the world with its gods, humans, and asuras has just the marks it has as well. Gods, a mark does not disturb a mark. A mark does not know a mark. A mark does not know the absence of a mark. The absence of a mark does not know a mark. And the absence of a mark does not know the absence of a mark. Therefore, in that mark, and in that absence of a mark, and also in them both that which makes known, or who [F.137.a] makes known, or to whom it is made known, or the intrinsic nature of whom it is made known to do not exist.
43.3「諸天，有世間天人阿修羅不能擾亂那些相。為什麼呢？諸天，因為世間天人阿修羅也只是具有它所具有的相而已。諸天，相不擾亂相。相不認識相。相不認識無相。無相不認識相。無相也不認識無相。因此，在那個相中，在那個無相中，以及在它們兩者中，能夠使人認識的東西、誰使人認識、向誰使人認識、以及向其使人認識的自性都不存在。」
43.4“Gods, those marks are not occasioned by form , and they are not occasioned by feeling, perception, volitional factors, or consciousness. They are not occasioned by the perfection of giving. They are not occasioned by the perfection of morality, patience, perseverance, concentration, or wisdom. They are not occasioned by all the emptinesses. They are not occasioned by the dharmas on the side of awakening; they are not occasioned by the powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha; and they are not occasioned by the knowledge of all aspects. Gods, they are not human or nonhuman, or with outflows or without outflows, or ordinary or extraordinary, or compounded or uncompounded, because all marks have no mark.
43.4「諸天，那些相不是由色所生起的，也不是由受、想、行、識所生起的。它們不是由檀那波羅蜜多所生起的。它們不是由尸羅波羅蜜多、忍辱、精進、禪定或慧所生起的。它們不是由一切空性所生起的。它們不是由覺分法所生起的；它們不是由力、無畏、種智或佛的十八不共法所生起的；它們也不是由一切相智所生起的。諸天，它們既不是人也不是非人，既不是有漏也不是無漏，既不是世間也不是出世，既不是有為也不是無為，因為一切相都沒有相。
43.5“Gods, if somebody says ‘the mark of space is like this,’ would they be making a correct statement?”
43.5「諸天，如果有人說『虛空的相是如此這般』，他們會做出正確的陳述嗎？」
43.6“Lord, they would not be making a correct statement,” said the gods. “And why? Lord, space is not known through any mark, because the space element is uncompounded.”
43.6「世尊，他們不會做出正確的陳述，」天神們說。「為什麼呢？世尊，虛空並非通過任何相而被認知，因為虛空界是無為的。」
43.7“Gods,” said the Lord, “whether the tathāgatas arise or whether the tathāgatas do not arise the element of marks simply remains as it really is, the element of no marks. A tathāgata has perfectly and fully awakened to that, [F.137.b] therefore a tathāgata is called a ‘tathāgata.’ ”
43.7世尊說：「諸天，無論如來出現或如來不出現，相界本身就如實而住，即無相界。如來對此完全正等覺證，因此如來被稱為『如來』。」
43.8“Lord,” replied the gods, “because a tathāgata has fully awakened to those marks, the knowledge of a tathāgata is unattached. Those are the marks with which a tathāgata remains teaching all marks, and these marks a tathāgata has fully awakened to are deep.
43.8「世尊，」天眾回答說，「因為如來已經對那些相圓滿覺悟，所以如來的智慧是無所執著的。那些就是如來以之保持教導一切相的相，而且這些如來已經圓滿覺悟的相是深奧的。」
43.9“Lord, the Tathāgata has given an exposition of all marks by giving an exposition of the perfection of wisdom. Lord, this perfection of wisdom within the range of the tathāgatas, worthy ones, perfectly complete buddhas is deep, and it is totally amazing that the Tathāgata has fully awakened to unsurpassed, perfect, complete awakening through practicing it, and, having fully awakened to unsurpassed, perfect, complete awakening, has differentiated all the marks: has differentiated the mark of form , and the marks of feeling, perception, volitional factors, and consciousness; up to has differentiated the mark of all dharmas; and has differentiated the mark of the knowledge of all aspects.”
43.9「世尊，如來已經透過宣說般若波羅蜜多而宣說了所有的相。世尊，這個般若波羅蜜多在如來、阿羅漢、正等正覺佛的範圍內是深遠的，如來透過修行它而證得無上正等正覺，這實在令人驚歎不已，並且在證得無上正等正覺之後，已經區分了所有的相：區分了色的相，以及受、想、行、識的相；乃至區分了所有法的相；並且區分了一切相智的相。」
43.10Then the Lord said to those gods living in the desire realm and living in the form realm, “The mark of form is something that can show itself, but a tathāgata has fully awakened even to that very form through the absence of a mark. Similarly, the mark of feeling is experience … ; the mark of perception is taking up … ; the mark of volitional factors is occasioning something … ; and the mark of consciousness is a specific cognition, but [F.138.a] a tathāgata has fully awakened even to that through the absence of a mark. The mark of the aggregates is suffering, but a tathāgata has fully awakened even to those through the absence of a mark. The mark of the constituents is like a poisonous snake, but a tathāgata has fully awakened even to those through the absence of a mark. The mark of the sense fields is a gateway to coming about, but a tathāgata has fully awakened even to those through the absence of a mark. The mark of dependent origination is where everything is complete, but a tathāgata has fully awakened even to that through the absence of a mark. The mark of the perfection of giving is abandoning, but a tathāgata has fully awakened even to that through the absence of a mark. The mark of the perfection of morality is not getting overheated… ; the mark of the perfection of patience is not being upset … ; the mark of the perfection of perseverance is not being able to be crushed … ; the mark of the perfection of concentration is being collected … ; and the mark of the perfection of wisdom is rejecting, but a tathāgata has fully awakened even to that through the absence of a mark. The mark of the four concentrations … ; the four immeasurables … ; and the four formless absorptions is being undisturbed, but a tathāgata has fully awakened even to them through the absence of a mark. The thirty-seven dharmas on the side of awakening are marked by causing escape, but a tathāgata has fully awakened even to them through the absence of a mark. The mark of emptiness is detachment … ; the mark of signlessness is peace … ; and the mark of wishlessness is eliminating suffering, but a tathāgata has fully awakened even to that through the absence of a mark. The mark of the deliverances [F.138.b] is causing release, but a tathāgata has fully awakened even to them through the absence of a mark.
43.10那時世尊對住欲界和住色界的諸天說道：「色的相是能顯現自身，但如來已經通過無相而圓滿地覺悟了那個色。同樣地，受的相是體驗……；想的相是領取……；行的相是導致某事發生……；識的相是具體的認知，但如來已經通過無相而圓滿地覺悟了那個識。蘊的相是苦，但如來已經通過無相而圓滿地覺悟了那些蘊。界的相像毒蛇一樣，但如來已經通過無相而圓滿地覺悟了那些界。處的相是生起事物的門戶，但如來已經通過無相而圓滿地覺悟了那些處。緣起的相是一切都圓滿俱足，但如來已經通過無相而圓滿地覺悟了那個緣起。檀那波羅蜜多的相是捨棄，但如來已經通過無相而圓滿地覺悟了那個。尸羅波羅蜜多的相是不過度激動……；羼提波羅蜜多的相是不生氣……；毘黎耶波羅蜜多的相是不能被摧毀……；禪那波羅蜜多的相是心念專一……；般若波羅蜜多的相是拒斥，但如來已經通過無相而圓滿地覺悟了那個。四禪的相……；四無量心的相……；四無色定的相是不被騷擾，但如來已經通過無相而圓滿地覺悟了那些。三十七菩提分法的相是標誌著導致解脫，但如來已經通過無相而圓滿地覺悟了那些。空的相是超越……；無相的相是寂靜……；無願的相是消除苦，但如來已經通過無相而圓滿地覺悟了那個。解脫的相是導致解放，但如來已經通過無相而圓滿地覺悟了那些。
43.11Similarly, connect the powers with the mark of being very certain … ; the fearlessnesses with the mark of being very firmly grounded … ; the detailed and thorough knowledges with the mark of being something that cannot be torn away … ; great love with the mark of supplying benefit … ; great compassion with the mark of protecting … ; great joy with the mark of great delight in all the buddhadharmas … ; great equanimity with the mark of remaining indifferent toward pleasure and pain, gaining and not gaining, fame and infamy, and praise and blame that cause faults in beings … ; and the distinct attributes of a buddha with the mark of not being partaken of, but the Tathāgata has fully awakened even to them through the absence of a mark. The mark of the knowledge of a knower of all aspects is direct perception, but a tathāgata has fully awakened even to that through the absence of a mark. Thus, gods, a tathāgata has fully awakened to all dharmas through the absence of a mark. Therefore, gods, the Tathāgata is said to have knowledge that is unattached .”
43.11同樣地，將力與非常確定的相連結……；將無畏與非常穩固的相連結……；將種智與不能被撕裂的相連結……；將大愛與供給利益的相連結……；將大悲與保護的相連結……；將大喜與對所有佛法的極大喜悅的相連結……；將大捨與對眾生因過失而導致的樂與苦、得與不得、名與不名、讚與毀的無動於衷的相連結……；以及將佛的十八不共法與不被參與的相連結，但如來卻是通過無相而對它們圓滿覺悟的。一切相智的相是直接認知，但如來卻是通過無相而對它圓滿覺悟的。因此，諸天，如來是通過無相而對所有法圓滿覺悟的。因此，諸天，如來被稱為具有不執著的智慧。
43.12Then the Lord said to venerable Subhūti, “Subhūti, the perfection of wisdom gives birth to the tathāgatas, worthy ones, perfectly complete buddhas. The perfection of wisdom reveals the world to the tathāgatas. Why? The tathāgatas are contingent on this dharma, that is, the perfection of wisdom. They respect, revere, honor, and worship this dharma. Therefore, Subhūti, that dharma, the perfection of wisdom the tathāgatas respect, revere, honor, [F.139.a] and worship, is the true nature of dharmas. And why? Subhūti, the lord buddhas have appeared from this perfection of wisdom.
43.12世尊對尊者須菩提說道："須菩提，般若波羅蜜多生出如來、阿羅漢、正等正覺者。般若波羅蜜多向如來顯示世間。為什麼呢？如來依於此法，即般若波羅蜜多。他們尊敬、恭敬、讚歎、禮拜此法。因此，須菩提，如來所尊敬、恭敬、讚歎、禮拜的那個法—般若波羅蜜多，就是法性。為什麼呢？須菩提，諸佛陀已從此般若波羅蜜多顯現出來。
43.13“Subhūti, the Tathāgata is cognizant of what has been done, and acknowledges what has been done. Subhūti, those who say ‘the Tathāgata is cognizant of what has been done and acknowledges what has been done’ make a correct statement. And how does the Tathāgata demonstrate that he is cognizant of what has been done, and acknowledge what has been done? Subhūti, since the Tathāgata, having traveled in that vehicle and on that path, fully awakened to unsurpassed, perfect, complete awakening, therefore the Tathāgata respects, reveres, honors, worships, protects, and treasures just that vehicle and just that path. You should view that as the Tathāgatas’ cognizance of what has been done and acknowledgment of what has been done.
43.13「須菩提，如來是已作事的了知者，是已作事的承認者。須菩提，那些說『如來是已作事的了知者，是已作事的承認者』的人說的是正確的言論。那麼如來如何示現他是已作事的了知者，是已作事的承認者呢？須菩提，因為如來乘坐那個乘載，在那個道路上行進，圓滿證得無上正等菩提，因此如來尊敬、禮敬、尊重、供養、守護並珍視那個乘載和那個道路。你應當如此認識那是如來們的已作事的了知和已作事的承認。」
43.14“Furthermore, Subhūti, the Tathāgata fully awakens to all dharmas as not done and not changed because there is no doer; because there is no body, he fully awakens to them as not done. Subhūti, the full awakening by the Tathāgata to all dharmas as without the act of doing, thanks to the perfection of wisdom, that is the Tathāgata’s cognizance of what has not been done, and acknowledgment of what has not been done. Furthermore, Subhūti, thanks to the perfection of wisdom, on account of being ultimately unoriginated, the Tathāgata has engaged with all the dharmas of the unmade transcendental knowledge.
43.14「復次，須菩提，如來由於無作者故，而於一切法悟證為未作、未變化。須菩提，由於無身故，如來於彼悟證為未作。須菩提，如來由般若波羅蜜多而於一切法悟證為無作業，此即是如來對於未作之事的智慧認知和認可。復次，須菩提，由般若波羅蜜多故，由於勝義上本來未生起故，如來已契入於一切無為法的超越智慧。」
43.15“Subhūti, because of this one of many explanations, the perfection of wisdom gives birth to the tathāgatas.”
43.15「須菩提，以此種種因緣，般若波羅蜜多生如來。」
43.16“Lord, when all dharmas are not producers and are not revealers, how then does the perfection of wisdom [F.139.b] give birth to the tathāgatas and reveal the world?” asked Subhūti.
43.16「世尊，如果一切法都不是生產者、不是揭示者，那麼般若波羅蜜多怎樣才能生出如來、顯現世界呢？」須菩提問。
43.17“Exactly so, Subhūti, exactly so!” replied the Lord. “All dharmas are not producers and are not revealers. And why, Subhūti, are all dharmas not producers and not revealers? Subhūti, it is because all dharmas are empty, ring hollow, are in vain, are a fraud, and are pointless. Because of this one of many explanations, Subhūti, all dharmas are not producers and are not revealers.
43.17「如是，須菩提，如是！」世尊回答道：「一切法都不是生產者，也不是揭示者。須菩提，為什麼一切法都不是生產者，也不是揭示者呢？須菩提，這是因為一切法都是空的，內部空洞，毫無意義，是欺騙，沒有目的。基於這樣眾多的解釋中的一個，須菩提，一切法都不是生產者，也不是揭示者。」
43.18“And why, Subhūti, are all dharmas not producers and not revealers? Subhūti, it is because all dharmas are without a foundation and do not belong to anything. Because of this one of many explanations, Subhūti, all dharmas are not producers and are not revealers. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
43.18「須菩提，為什麼一切法不是生產者，也不是揭示者？須菩提，正因為一切法沒有根據，不屬於任何東西。因為這一種眾多解釋中的一種，須菩提，一切法不是生產者，也不是揭示者。因此，須菩提，般若波羅蜜多生出如來，並向世界揭示真理。」
43.19“It reveals it, moreover, because form is not seen. It reveals it because feeling, perception, volitional factors, and consciousness are not seen. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.”
43.19「它之所以顯現，是因為色不被看見。它之所以顯現，是因為受、想、行、識不被看見。因此，須菩提，般若波羅蜜多生出如來並顯現世界。」
43.20“Lord, how, because form , feeling, perception, volitional factors, and consciousness are not seen, does it reveal it?” asked Subhūti.
43.20須菩提問道：「世尊，因為色、受、想、行、識不被見到，它怎樣才能顯現呢？」
43.21“Subhūti,” replied the Lord, “when a consciousness with form as objective support does not arise, because, Subhūti, form is thus not seen, it reveals the world. Similarly, when a mind with feeling…, perception…, volitional factors…, and consciousness as objective support does not arise, because consciousness is thus not seen, it reveals the world. Connect this in the same way with each, up to when a consciousness with the knowledge of all aspects as objective support does not arise, because, Subhūti, the knowledge of all aspects [F.140.a] is thus not seen, it reveals the world. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.”
43.21「須菩提，當以色為所緣的識不生起時，因為色這樣就沒有被看見，它就顯示了世界。同樣地，當以受……想……行……及識為所緣的心不生起時，因為識這樣就沒有被看見，它就顯示了世界。將此以相同的方式連接到每一個，直到當以一切相智為所緣的識不生起時，因為一切相智這樣就沒有被看見，它就顯示了世界。因此，須菩提，般若波羅蜜多生育如來並顯示世界。」
43.22“Furthermore, Subhūti, how does the perfection of wisdom give birth to the tathāgatas and reveal the world? Subhūti, here this perfection of wisdom points out ‘the world is empty.’ How does it point out ‘the world is empty’? It points out ‘the world that is the five aggregates is empty’; it points out ‘the world that is the eighteen constituents is empty’; it points out ‘the world that is the twelve sense fields is empty’; it points out ‘the world that is the path of the ten wholesome actions is empty’; it points out ‘the world that is the four concentrations, four immeasureables, and four formless absorptions is empty’; it points out ‘the world that is the twelve links of dependent origination arising from ignorance as its condition is empty’; it points out ‘the world that is the sixty-two views, the view of the perishable collection, and so on, is empty’; it points out ‘the world that is the thirty-seven dharmas on the side of awakening is empty’; it points out ‘the world that is the six perfections is empty’; similarly, it points out ‘the world that is inner emptiness, outer emptiness, inner and outer emptiness, up to the emptiness that is the nonexistence of an intrinsic nature is empty’; similarly, it points out ‘the world that is the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha is empty’; up to and it points out ‘the world that is the knowledge of all aspects is empty.’ Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
43.22「此外，須菩提，般若波羅蜜多如何生出如來並顯示世界呢？須菩提，這裡般若波羅蜜多指出『世界是空的』。它如何指出『世界是空的』呢？它指出『作為五蘊的世界是空的』；它指出『作為十八界的世界是空的』；它指出『作為十二處的世界是空的』；它指出『作為十善業道的世界是空的』；它指出『作為四禪、四無量心和四無色定的世界是空的』；它指出『作為以無明為條件而生起的十二因緣的世界是空的』；它指出『作為六十二見、身見等的世界是空的』；它指出『作為三十七菩提分法的世界是空的』；它指出『作為六波羅蜜的世界是空的』；同樣地，它指出『作為內空、外空、內外空，乃至無自性空的世界是空的』；同樣地，它指出『作為十力、四無所畏、四無礙解和十八不共法的世界是空的』；直到它指出『作為一切相智的世界是空的』。因此，須菩提，般若波羅蜜多生出如來並顯示世界。」
43.23“Furthermore, Subhūti, [F.140.b] the tathāgatas are aware the world is empty, perfectly know the world is empty, realize the world is empty, and comprehend the world is empty. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
43.23「再者，須菩提，如來了知世界是空的，完全認識世界是空的，證悟世界是空的，並且完全理解世界是空的。因此，須菩提，般若波羅蜜多生出如來，並且顯示世界。」
43.24“Furthermore, Subhūti, the perfection of wisdom reveals to the tathāgatas ‘the world is empty.’ How does it reveal ‘the world is empty’? It is because it reveals ‘the world that is the aggregates, the constituents, the sense fields, the path of the ten wholesome actions, the four concentrations, four immeasurables, and four formless absorptions, dependent origination, the sixty-two views (the view of the perishable collection and so on), the six perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, and the knowledge of all aspects is empty.’ Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
43.24「此外，須菩提，般若波羅蜜多向如來顯示『世間是空的』。它如何顯示『世間是空的』呢？因為它顯示『由五蘊、十八界、十二處、十善業道、四禪、四無量心、四無色定、緣起、六十二見（身見等）、六波羅蜜、三十七菩提分法、一切空性、十力、無畏、四無礙解、佛的十八不共法和一切相智所組成的世間是空的』。因此，須菩提，般若波羅蜜多給如來生起，並顯示世間。」
43.25“Furthermore, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is inconceivable. How does it reveal that the world is inconceivable? It reveals that the world that is from the five aggregates up to the knowledge of all aspects is inconceivable. Similarly, it reveals that the world that is utterly isolated, inner emptiness, up to and the emptiness that is the nonexistence of an intrinsic nature is inconceivable. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
43.25「此外，須菩提，般若波羅蜜多向如來顯示世界是不可思議的。它如何顯示世界是不可思議的呢？它顯示從五蘊到一切相智的世界是不可思議的。同樣地，它顯示寂滅的世界、內空，直到無自性空是不可思議的。因此，須菩提，般若波羅蜜多生出如來，並顯示世界。」
43.26“Furthermore, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is calm. How does it reveal that the world is calm? It reveals that the world that is the aggregates, constituents, sense fields, up to and the knowledge of all aspects is calm. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
43.26「此外，須菩提，般若波羅蜜多向如來揭示世界是寂靜的。它如何揭示世界是寂靜的呢？它揭示由蘊、界、處乃至一切相智所構成的世界是寂靜的。因此，須菩提，般若波羅蜜多生出如來並揭示世界。
43.27“Furthermore, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is just emptiness. How does it reveal that the world is just emptiness? It reveals that [F.141.a] the world that is the five aggregates is just emptiness, it reveals that the world that is … up to the knowledge of all aspects is just emptiness. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
43.27「況且，須菩提，般若波羅蜜多向如來揭示世界就是空。它如何揭示世界就是空呢？它揭示由五蘊組成的世界就是空，它揭示由……直至一切相智的世界就是空。因此，須菩提，般若波羅蜜多生出如來並揭示世界。」
43.28“Subhūti, this perfection of wisdom reveals the world to the tathāgatas such that there is no perception of the world here at all, and neither is there any perception of the world beyond. And why? Because those dharmas that cause the perception of the world here or a perception of the world beyond do not exist.” [B34]
43.28「須菩提，這般若波羅蜜多向如來揭示世界，使得此處完全沒有對世界的想，彼處也沒有對世界的想。為什麼呢？因為那些導致此處對世界有想或彼處對世界有想的法不存在。」
43.29Subhūti said, “Lord! This perfection of wisdom has been made available through the tremendous work of the lords. Lord, this perfection of wisdom has been made available through inconceivable work, incomparable work, immeasurable work, work equal to the unequaled.”
43.29須菩提說：「世尊！這般若波羅蜜多是通過諸位世尊的巨大功業而得以成就的。世尊，這般若波羅蜜多是通過不可思議的功業、無比的功業、無量的功業、等無等的功業而得以成就的。」
43.30“Exactly so, Subhūti, exactly so!” replied the Lord. “This perfection of wisdom has been made available through the tremendous work of the tathāgatas. And how, through tremendous work, has this perfection of wisdom been made available? Protecting, supporting, and not giving up on all beings is the tremendous work of the tathāgatas. Because of this one of many explanations, Subhūti, the perfection of wisdom has been made available through the tremendous work of the tathāgatas, worthy ones, perfectly complete buddhas.
43.30「正是如此，須菩提，正是如此！」世尊回答說：「這般若波羅蜜多是通過如來們的巨大功德而顯現的。那麼，如來們如何通過巨大功德而使這般若波羅蜜多顯現呢？保護、扶持和不放棄一切眾生，就是如來們的巨大功德。正因為這許多解釋中的一種，須菩提，這般若波羅蜜多是通過如來們、阿羅漢、正等正覺佛的巨大功德而顯現的。」
43.31“How has this perfection of wisdom been made available through the inconceivable work of the tathāgatas? Subhūti, buddhahood, [F.141.b] tathāgatahood, the self-originated state, and the state of all-knowing are inconceivable. Because of this one of many explanations, Subhūti, the perfection of wisdom has been made available through the inconceivable work of the tathāgatas, worthy ones, perfectly complete buddhas.
43.31「須菩提，般若波羅蜜多是如何透過如來不可思議的事業而得以流傳的呢？須菩提，佛果、如來性、自證境和一切種智都是不可思議的。因為這一個眾多解釋中的一個，須菩提，般若波羅蜜多就是透過如來、阿羅漢、正等正覺佛不可思議的事業而得以流傳的。」
43.32“How has this perfection of wisdom been made available through the incomparable work of the tathāgatas? Subhūti, among the mass of beings there is no being at all to which the tathāgatas, worthy ones, perfectly complete buddhas can be related in thought or to whom they can be compared. Because of this one of many explanations, Subhūti, the perfection of wisdom has been made available through the incomparable work of the tathāgatas, worthy ones, perfectly complete buddhas.
43.32「須菩提，如來、阿羅漢、正等正覺佛以無比的事業如何使般若波羅蜜多得以開顯呢？須菩提，在眾生的大眾中，沒有任何一個眾生是如來、阿羅漢、正等正覺佛能夠在思想中聯繫或與之相比較的。因為這是許多解說中的一個，須菩提，般若波羅蜜多已經通過如來、阿羅漢、正等正覺佛的無比事業而得以開顯。」
43.33“How has this perfection of wisdom been made available through the immeasurable work of the tathāgatas? Subhūti, buddhahood, tathāgatahood, the self-originated state, and the state of all-knowing are immeasurable; nobody takes their measure. Because of this one of many explanations, Subhūti, the perfection of wisdom has been made available through the immeasurable work of the tathāgatas, worthy ones, perfectly complete buddhas.
43.33「須菩提，般若波羅蜜多如何通過如來無量的事業而得以開顯呢？須菩提，佛果、如來性、自證境和一切種智是無量的；沒有任何人能夠衡量它們。以此一個解釋之例，須菩提，般若波羅蜜多通過如來、阿羅漢、正等正覺佛無量的事業而得以開顯。」
43.34“How has this perfection of wisdom been made available through the work of the tathāgatas that is equal to the unequaled? There is no equal of the tathāgatas, so however could there be something superior? Because of this one of many explanations, Subhūti, the perfection of wisdom has been made available through the work of the tathāgatas, worthy ones, perfectly complete buddhas that is equal to the unequaled.”
43.34「須菩提，般若波羅蜜多是如何通過如來等無等的事業而得以宣說的呢？如來沒有等同的事物，那麼怎樣會有勝於它的事物呢？由於這眾多解釋中的一種，須菩提，般若波羅蜜多已經通過阿羅漢、正等正覺佛如來等無等的事業而得以宣說。」
43.35“Lord, are buddhahood, tathāgatahood, the self-originated state, and the state of a knower of all aspects [F.142.a] inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled?” asked Subhūti.
43.35須菩提問道：「世尊，佛果、如來性、自證境和一切智者的境界是不可思議、無比、無量、無數和等無等的嗎？」
43.36“Exactly so, Subhūti, exactly so!” replied the Lord. “Subhūti, buddhahood, tathāgatahood, the self-originated state, and the state of all-knowing are inconceivable. Similarly, Subhūti, buddhahood, tathāgatahood, the self-originated state, and the state of all-knowing are incomparable, immeasurable, uncountable, and equal to the unequaled.
43.36「正是如此，須菩提，正是如此！」世尊回答道。「須菩提，佛果、如來性、自證境以及一切種智是不可思議的。同樣地，須菩提，佛果、如來性、自證境以及一切種智是無比的、無量的、無數的，以及等無等的。
43.37“Subhūti, in that which is the natural state of dharmas allmind and mental factor dharmas are not apprehended. Subhūti, form is inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled because it is not something to be known. Similarly, Subhūti, feeling, perception, volitional factors, and consciousness are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled because they are not something to be known, up to the knowledge of all aspects is inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled because it is not something to be known.”
43.37「須菩提，在諸法的自然狀態中，心和心所法都是不被執著的。須菩提，色是不可思議的、無比的、無量的、無數的、等無等的，因為它不是可被認知的。同樣地，須菩提，受、想、行和識是不可思議的、無比的、無量的、無數的、等無等的，因為它們不是可被認知的，乃至一切種智是不可思議的、無比的、無量的、無數的、等無等的，因為它不是可被認知的。」
43.38“Lord,” asked Subhūti, “why is form inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known; feeling, perception, volitional factors, and consciousness inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known; up to the knowledge of all aspects inconceivable, incomparable, [F.142.b] immeasurable, uncountable, equal to the unequaled, and not something to be known?”
43.38須菩提問道："世尊，為什麼色是不可思議、無比、無量、無數、等無等、非所知法；受、想、行、識是不可思議、無比、無量、無數、等無等、非所知法；直至一切相智是不可思議、無比、無量、無數、等無等、非所知法？"
43.39The Lord said, “Subhūti, because the intrinsic nature of form is no intrinsic nature it is inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known. Subhūti, because the intrinsic nature of feeling, perception, volitional factors, and consciousness is no intrinsic nature they are inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known, up to because the intrinsic nature of the knowledge of all aspects is no intrinsic nature it is inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known.
43.39世尊說：「須菩提，因為色的自性即是無自性，所以色是不可思議、無比、無量、無數、等無等，並且不是可以被認知的對象。須菩提，因為受、想、行、識的自性即是無自性，所以它們是不可思議、無比、無量、無數、等無等，並且不是可以被認知的對象，乃至因為一切相智的自性即是無自性，所以一切相智是不可思議、無比、無量、無數、等無等，並且不是可以被認知的對象。」
43.40“What do you think, Subhūti, can you, in form that is inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known, apprehend form ? Similarly, Subhūti, can you apprehend feeling…, perception…, volitional factors…, or consciousness in consciousness that is inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known? What do you think, Subhūti, can you apprehend … up to the knowledge of all aspects in the knowledge of all aspects that is inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known?”
43.40「須菩提，你認為如何？在色法是不可思議、無比、無量、無數、等無等、非所知的情形下，你能執著色法嗎？須菩提，同樣地，你能在受、想、行，或在識是不可思議、無比、無量、無數、等無等、非所知的情形下執著受、想、行或識嗎？須菩提，你認為如何？你能在一切相智是不可思議、無比、無量、無數、等無等、非所知的情形下執著一切相智嗎？」
“No, Lord,” replied Subhūti.
「不能，世尊。」須菩提回答道。
43.41“Because of this one of many explanations, Subhūti,” continued the Lord, “all dharmas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled. [F.143.a] Subhūti, these are the dharmas that are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled. Similarly, Subhūti, the tathāgata dharmas of the tathāgatas are inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not anything to be known. Subhūti, these tathāgata dharmas of the tathāgatas are inconceivable because there is no conceiving; incomparable because there is no comparing; immeasurable because there is no measuring; uncountable because there is no counting; and equal to the unequaled because there is no equal or unequal. Because of this one of many explanations, Subhūti, all dharmas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled.
43.41世尊繼續說：「須菩提，因為這眾多解釋中的一種，一切法都是不可思議的、無比的、無量的、無數的，以及等無等的。須菩提，這些就是不可思議的、無比的、無量的、無數的，以及等無等的法。同樣地，須菩提，如來的如來法是不可思議的、無比的、無量的、無數的、等無等的，以及不是可被認知的東西。須菩提，這些如來的如來法是不可思議的，因為沒有思議；無比的，因為沒有比較；無量的，因為沒有衡量；無數的，因為沒有計數；以及等無等的，因為沒有等與不等。因為這眾多解釋中的一種，須菩提，一切法都是不可思議的、無比的、無量的、無數的，以及等無等的。」
43.42“Subhūti, those tathāgata dharmas of the tathāgatas are inconceivable because they are beyond conception; incomparable because they are beyond comparing; immeasurable because they are beyond measuring; uncountable because they are beyond counting; and equal to the unequaled because they are beyond equal and unequal. Because of this one of many explanations, Subhūti, all dharmas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled.
43.42「須菩提，如來的法是不可思議，因為它們超越了思議；是無比的，因為它們超越了比較；是無量的，因為它們超越了衡量；是無數的，因為它們超越了計數；是等無等的，因為它們超越了相等與不相等。須菩提，以此一端的道理，一切法都是不可思議、無比、無量、無數，及等無等的。」
43.43“Subhūti, inconceivable is a word for no conception. Subhūti, incomparable is a word for no comparing. Subhūti, immeasurable is a word for no measuring. Subhūti, uncountable is a word for beyond counting. Subhūti, equal to the unequaled is a term for unequaled and not equal.
43.43「須菩提，不可思議是無思議之稱。須菩提，無比是無比較之稱。須菩提，無量是無衡量之稱。須菩提，無數是超越計數之稱。須菩提，等無等是無等而非等之稱。」
43.44“Subhūti, those tathāgata dharmas of the tathāgatas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled. Subhūti, they are inconceivable because space is inconceivable. Similarly, they are incomparable, immeasurable, uncountable, and [F.143.b] equal to the unequaled because they are similar to space. Therefore, Subhūti, the dharmas of the tathāgatas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled. All the śrāvakas and pratyekabuddhas, and the world with its celestial beings, cannot think about, compare, measure, or count them. Therefore, the buddhas too are inconceivable and the buddhadharmas inconceivable as well.”
43.44須菩提，如來的如來法是不可思議的、無比的、無量的、無數的、等無等的。須菩提，它們之所以不可思議，是因為虛空是不可思議的。同樣地，它們之所以無比、無量、無數、等無等，是因為它們與虛空相似。因此，須菩提，如來的法是不可思議的、無比的、無量的、無數的、等無等的。所有的聲聞眾、辟支佛及其世界中的天人，都無法思考、比較、測量或計算它們。因此，諸佛也是不可思議的，佛法也同樣是不可思議的。
43.45When this “Inconceivable, Incomparable, Immeasurable, Uncountable, and Equal to the Unequaled” chapter, one of many explanations of the Dharma, was being expounded, five hundred monks stopped appropriating anything and their minds became freed from outflows, and two thousand nuns stopped appropriating anything and their minds became freed from outflows as well. Dust-free and stainless, the Dharma eye of sixty thousand laymen became clear about the dharmas; and dust-free and stainless, the Dharma eye of thirty thousand laywomen became clear about the dharmas as well. Twenty thousand bodhisattvas also gained forbearance for the nonproduction of dharmas and the Lord prophesied they would become buddhas right in this Fortunate Age.
43.45當這個「不可思議、無比、無量、無數、等無等」法的多種解說品被宣說時，五百比丘停止了對一切的執著，他們的心從漏得到了解脫。兩千比丘尼也停止了對一切的執著，她們的心從漏得到了解脫。六萬優婆塞的法眼無塵無垢，對法變得清澈明了；三萬優婆夷的法眼也無塵無垢，對法變得清澈明了。二萬菩薩更是獲得了無生法忍，世尊為他們授記將在這個賢劫成就佛果。
43.46This was the forty-third chapter, “Inconceivable,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
43.46（結尾）