Chapter 61: Inexhaustible
第六十一品 無盡
61.1Then it occurred to venerable Subhūti to think, “Ah! This awakening of the tathāgatas is deep, so without a doubt I am going to have to question the Tathāgata.” Then venerable Subhūti asked the Lord, “Lord, is this perfection of wisdom not exhausted?”
61.1這時尊者須菩提心想：「啊！這如來的菩提是深奧的，我毫無疑問地要向如來提出疑問。」隨後尊者須菩提向世尊請問：「世尊，這般若波羅蜜多不是無盡的嗎？」
61.2“Subhūti,” he replied, “because space is inexhaustible the perfection of wisdom is not exhausted.”
61.2「須菩提，因為虛空無盡，所以般若波羅蜜多不會疲勞。」
61.3“Lord, how are bodhisattva great beings to accomplish the perfection of wisdom?” he asked.
61.3「世尊，菩薩摩訶薩怎樣才能成就般若波羅蜜多呢？」他問道。
61.4“Subhūti,” he replied, “because form is inexhaustible they will accomplish the perfection of wisdom. Subhūti, because feeling, perception, volitional factors, and consciousness are inexhaustible they will accomplish the perfection of wisdom. Subhūti, because the perfection of giving is inexhaustible they will accomplish the perfection of wisdom. Connect this in the same way with each, up to Subhūti, because the knowledge of all aspects is inexhaustible they will accomplish the perfection of wisdom.
61.4「須菩提，因為色無盡，他們將成就般若波羅蜜多。須菩提，因為受、想、行、識無盡，他們將成就般若波羅蜜多。須菩提，因為檀那波羅蜜多無盡，他們將成就般若波羅蜜多。以此類推，須菩提，因為一切相智無盡，他們將成就般若波羅蜜多。」
61.5“Through form and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through feeling and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through perception and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through volitional factors and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish [F.274.a] the perfection of wisdom. Through consciousness and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through the aggregates and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Connect this in the same way with through the constituents and space being inexhaustible, and through the sense fields and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
61.5「須菩提，因為色和虛空無盡，菩薩摩訶薩將圓滿般若波羅蜜多。須菩提，因為受和虛空無盡，菩薩摩訶薩將圓滿般若波羅蜜多。須菩提，因為想和虛空無盡，菩薩摩訶薩將圓滿般若波羅蜜多。須菩提，因為行和虛空無盡，菩薩摩訶薩將圓滿般若波羅蜜多。須菩提，因為識和虛空無盡，菩薩摩訶薩將圓滿般若波羅蜜多。須菩提，因為蘊和虛空無盡，菩薩摩訶薩將圓滿般若波羅蜜多。須菩提，因為界和虛空無盡，菩薩摩訶薩將圓滿般若波羅蜜多，以及因為處和虛空無盡，菩薩摩訶薩將圓滿般若波羅蜜多，應以同樣的方式連結這些內容。」
61.6“Through dependent origination and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through ignorance and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through volitional factors and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through consciousness and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through name and form and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through the six sense fields and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through contact and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through feeling and space being inexhaustible, Subhūti, bodhisattva [F.274.b] great beings will accomplish the perfection of wisdom. Through craving and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through appropriation and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through existence and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through birth and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom. Through old age, death, pain, lamentation, suffering, depression, and grief and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
61.6「須菩提，通過緣起與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過無明與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過行與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過識與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過名色與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過六處與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過觸與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過受與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過愛與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過取與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過有與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過生與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。須菩提，通過老、死、苦、憂、悲、惱與虛空無盡，菩薩摩訶薩將成就般若波羅蜜多。」
61.7“Subhūti, this is how bodhisattva great beings should accomplish the perfection of wisdom, and this, Subhūti, is the bodhisattva great beings’ insight into dependent origination and insight into avoiding a beginning and an end. Such insight into dependent origination is the distinctive attribute of bodhisattva great beings seated at the site of awakening, and with such insight into dependent origination they will reach the knowledge of all aspects. Subhūti, any bodhisattva great beings practicing the perfection of wisdom by way of this space-like inexhaustible accomplishment have insight into dependent origination and will not stand on the śrāvaka level or the pratyekabuddha level. They will stand [F.275.a] in unsurpassed, perfect, complete awakening. When any son of a good family or daughter of a good family in the Bodhisattva Vehicle turns back, they turn back on account of not having resorted to paying attention to the perfection of wisdom. Subhūti, they do not understand how bodhisattva great beings practicing the perfection of wisdom by way of this space-like inexhaustible accomplishment get insight into dependent origination and accomplishment. Subhūti, those persons in the Bodhisattva Vehicle who will turn back from unsurpassed, perfect, complete awakening will turn back on account of not having resorted to this skill in means. Subhūti, those bodhisattva great beings who are irreversible from unsurpassed, perfect, complete awakening are irreversible from unsurpassed, perfect, complete awakening thanks to this perfection of wisdom because of skillful means. Therefore, bodhisattva great beings practicing the perfection of wisdom should get insight into dependent origination and accomplishment through the space-like inexhaustible accomplishment.
61.7「須菩提，菩薩摩訶薩應當如是成就般若波羅蜜多，而這，須菩提，就是菩薩摩訶薩對緣起的觀察和對避免始終的觀察。這樣的緣起觀是坐在菩提座上的菩薩摩訶薩的獨特標誌，具有這樣的緣起觀，他們將證得一切相智。須菩提，任何菩薩摩訶薩以這種虛空般無盡的成就方式修習般若波羅蜜多，都具有對緣起的觀察，不會停留在聲聞地或辟支佛地。他們將停留在無上正等正覺。當善男子或善女人在菩薩乘中退轉時，他們是因為沒有依止對般若波羅蜜多的注意而退轉。須菩提，他們不理解菩薩摩訶薩以這種虛空般無盡的成就方式修習般若波羅蜜多，如何獲得對緣起的觀察和成就。須菩提，那些在菩薩乘中將從無上正等正覺退轉的人，是因為沒有依止這種方便善巧而退轉。須菩提，那些對無上正等正覺不退轉的菩薩摩訶薩，之所以對無上正等正覺不退轉，是因為這般若波羅蜜多具有善巧方便。因此，修習般若波羅蜜多的菩薩摩訶薩應當通過虛空般無盡的成就來獲得對緣起的觀察和成就。」
61.8“Subhūti, bodhisattva great beings with such insight into dependent origination do not see any causeless phenomenon being produced at all, do not view any ceasing permanent phenomenon at all, do not view any phenomenon as a self at all, and do not view any phenomenon at all as a being, a living being, a creature, one born of Manu, a child of Manu, one who lives, a person, one who does, one who makes someone else do, a motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, one who sees, or as permanent, impermanent, suffering, [F.275.b] happiness, self, selfless, calm, or not calm. Subhūti, that is how bodhisattva great beings practicing the perfection of wisdom should have insight into dependent origination. Subhūti, when bodhisattva great beings are practicing the perfection of wisdom they do not view form as permanent or impermanent, as happiness or suffering, as self or no self, or as calm or not calm. Connect this in the same way with each, up to they do not view the knowledge of all aspects as permanent or impermanent, as happiness or suffering, as self or no self, or as calm or not calm.
61.8「須菩提，菩薩摩訶薩具有如是緣起觀者，都不見任何無因而生的現象，都不見任何永恆不變的現象，都不見任何現象為我，都不見任何現象為眾生、命者、士夫、摩奴者、摩奴生者、一生者、人、作者、使作者、起者、使受者、受者、知者、見者，也都不見任何現象為常、無常、苦、樂、我、無我、寂靜或不寂靜。須菩提，菩薩摩訶薩修習般若波羅蜜多應當如是具有緣起觀。須菩提，當菩薩摩訶薩修習般若波羅蜜多時，他們既不見色為常或無常，既不見色為樂或苦，既不見色為我或無我，既不見色為寂靜或不寂靜。應當以此方式依次接連，直到他們既不見一切相智為常或無常，既不見一切相智為樂或苦，既不見一切相智為我或無我，既不見一切相智為寂靜或不寂靜。」
61.9“Subhūti, when bodhisattva great beings are practicing the perfection of wisdom, by practicing the perfection of wisdom they do not at that time see the perfection of wisdom, and they do not see a phenomenon with which they would see the perfection of wisdom, and so too with the perfection of concentration, up to the perfection of giving. Connect this in the same way with each, up to they do not see awakening, and they do not see a phenomenon with which they would see awakening. Subhūti, bodhisattva great beings practicing the perfection of wisdom should thus practice the perfection of wisdom without apprehending any phenomena.
61.9「須菩提，菩薩摩訶薩修習般若波羅蜜多時，以修習般若波羅蜜多，彼時不見般若波羅蜜多，亦不見有法可以見般若波羅蜜多，禪那波羅蜜多亦復如是，乃至檀那波羅蜜多亦復如是。一切法類亦應如是相連接，乃至不見菩提，亦不見有法可以見菩提。須菩提，菩薩摩訶薩修習般若波羅蜜多應如是修習般若波羅蜜多，不執著任何諸法。」
61.10“Subhūti, when a bodhisattva great being practices the perfection of wisdom like this without apprehending any phenomena, at that time, Subhūti, Māra the wicked one gets a sharp stab of pain. [F.276.a] For example, Subhūti, just as a human being whose mother and father die gets a sharp stab of pain, gets a huge sharp stab of pain, so too, Subhūti, Māra the wicked one gets a sharp stab of pain when a bodhisattva great being practices the perfection of wisdom without apprehending all phenomena.”
61.10「須菩提，當菩薩摩訶薩這樣修習般若波羅蜜多，不執著任何法時，此時須菩提，惡魔得到銳利的痛苦。須菩提，譬如一個人，其父母去世，得到銳利的痛苦，得到極大的銳利的痛苦，同樣地，須菩提，當菩薩摩訶薩修習般若波羅蜜多，不執著一切法時，惡魔得到銳利的痛苦。」
61.11The Lord having said this, venerable Subhūti asked him, “Lord, will one single wicked Māra get a sharp stab of pain when a bodhisattva great being practices the perfection of wisdom without apprehending all dharmas, or will all the wicked Māras standing in a great billionfold world system get a sharp stab of pain and not sit easily on their own seats?”
61.11世尊說了這些話後，尊者須菩提問他說：「世尊，當菩薩摩訶薩修習般若波羅蜜多，不執著一切法時，是一個惡魔會感到劇烈的痛楚呢，還是站在三千大千世界中的所有惡魔都會感到劇烈的痛楚，而且坐不安穩於自己的座位上呢？」
61.12“Subhūti,” replied the Lord, “when a bodhisattva great being is inseparable from the dwelling that is the perfection of wisdom, all the wicked Māras standing in a great billionfold world system will get an excruciatingly sharp stab of pain and not sit easily on their own seats. The world with its gods, humans, and asuras will not find any opportunity to get hold of and hurt a bodhisattva great being in a life like that.
61.12「須菩提，菩薩摩訶薩不離般若波羅蜜多住時，住在大三千大千世界的一切惡魔都會感受到極其尖銳的痛苦，無法安坐於自己的座位上。那樣的生命中，世間天人阿修羅找不到任何機會來傷害菩薩摩訶薩。」
61.13“Therefore, Subhūti, bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening should dwell in the dwelling that is this perfection of wisdom. When bodhisattva great beings are dwelling in this dwelling that is this perfection of wisdom, the cultivation of the perfection of giving reaches completion. Connect this in the same way with each, up to the cultivation of the perfection of concentration reaches completion. [F.276.b] When bodhisattva great beings are practicing this perfection of wisdom, the cultivation of all the perfections reaches completion.”
61.13「須菩提，菩薩摩訶薩若欲圓滿無上正等菩提，應當安住於般若波羅蜜多所攝之住處。菩薩摩訶薩安住於此般若波羅蜜多所攝之住處時，檀那波羅蜜多之修行得以圓滿。依此方式次第連貫，乃至禪那波羅蜜多之修行得以圓滿。菩薩摩訶薩修行此般若波羅蜜多時，一切度之修行皆得圓滿。」
61.14Then venerable Subhūti asked the Lord, “Lord, how does the cultivation of the perfection of giving reach completion in bodhisattva great beings practicing this perfection of wisdom? How does the cultivation of the perfection of morality reach completion…, and so too, up to how does the cultivation of the perfection of wisdom reach completion?”
61.14尊者須菩提接著問世尊："世尊，菩薩摩訶薩修習般若波羅蜜多時，檀那波羅蜜多的修行如何得以圓滿？尸羅波羅蜜多的修行如何得以圓滿……直至般若波羅蜜多的修行如何得以圓滿？"
61.15Venerable Subhūti having inquired about this, the Lord said to him, “Subhūti, here bodhisattva great beings giving a gift give the gift while dedicating it to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings’ cultivation of the perfection of giving reaches completion.
61.15尊者須菩提提出這個問題後，世尊對他說：「須菩提，此處菩薩摩訶薩行佈施時，以佈施迴向一切相智。須菩提，菩薩摩訶薩就是如此圓滿檀那波羅蜜多的修習。」
61.16“Subhūti, here bodhisattva great beings guarding morality guard morality while dedicating it to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings’ cultivation of the perfection of morality reaches completion.
61.16須菩提，此中菩薩摩訶薩守護戒律，守護戒律時將其迴向一切相智。須菩提，菩薩摩訶薩如是修習尸羅波羅蜜多，其修行得以圓滿。
61.17“Subhūti, here bodhisattva great beings making a practice of patience cultivate patience while dedicating it to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings’ cultivation of the perfection of patience reaches completion.
61.17"須菩提，菩薩摩訶薩修習忍辱，以忍辱迴向一切相智。須菩提，菩薩摩訶薩如此修習，羼提波羅蜜多的修行就得以圓滿。
61.18“Subhūti, when bodhisattva great beings make an effort at perseverance, how does the cultivation of the perfection of perseverance reach completion? Subhūti, here bodhisattva great beings making an effort [F.277.a] at perseverance do so while dedicating it to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings’ cultivation of the perfection of perseverance reaches completion.
61.18「須菩提，菩薩摩訶薩精進時，云何精進度得圓滿？須菩提，此處菩薩摩訶薩精進時，精進專注於一切相智。須菩提，如此菩薩摩訶薩精進度得圓滿。」
61.19“Subhūti, here bodhisattva great beings becoming absorbed in concentration become absorbed in concentration while dedicating it to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings’ cultivation of those perfections of concentration reaches completion.
61.19「須菩提，菩薩摩訶薩在這裡進入禪定時，邊進入禪定邊將其迴向一切相智。須菩提，菩薩摩訶薩的禪定度修習就是這樣達到圓滿的。」
61.20“Subhūti, how does the bodhisattva great beings’ cultivation of the perfection of wisdom reach completion? Subhūti, here bodhisattva great beings cultivating the perfection of wisdom cultivate wisdom while dedicating those perfections of wisdom to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings’ cultivation of the perfection of wisdom reaches completion.”
61.20「須菩提，菩薩摩訶薩般若波羅蜜多的修習如何圓滿？須菩提，這裡菩薩摩訶薩修習般若波羅蜜多時，修習慧而將這些般若波羅蜜多之度迴向於一切相智。須菩提，這樣菩薩摩訶薩般若波羅蜜多的修習就得以圓滿。」
61.21Then venerable Subhūti asked the Lord, “Lord, how do bodhisattva great beings standing in the perfection of giving incorporate the perfection of morality?”
61.21那時尊者須菩提問世尊說："世尊，菩薩摩訶薩安住在檀那波羅蜜多中，怎樣圓滿尸羅波羅蜜多呢？"
61.22“Subhūti,” replied the Lord, “here bodhisattva great beings giving a gift and dedicating it to the knowledge of all aspects attend on all beings with kindly physical action, attend on all beings with kindly verbal action, and with kindly mental action. When they do so, the bodhisattva great beings incorporate the perfection of morality.” [F.277.b]
61.22「須菩提，」世尊回答說，「這裡的菩薩摩訶薩在佈施禮物並將其回向一切相智時，以慈悲的身體行動侍奉一切有情，以慈悲的言語行動侍奉一切有情，以慈悲的心理行動侍奉一切有情。當他們這樣做時，菩薩摩訶薩就圓滿了戒的波羅蜜多。」
61.23“Lord, how do bodhisattva great beings standing in the perfection of giving incorporate the perfection of patience?” asked Subhūti.
61.23尊者須菩提問世尊道：「世尊，菩薩摩訶薩安住於佈施波羅蜜多，如何圓滿忍辱波羅蜜多？」
61.24“Subhūti,” replied the Lord, “here, when bodhisattva great beings give a gift, even if the recipients criticize or humiliate or refuse to associate with and swear at them, they do not bear them any malice . In that case, Subhūti, the bodhisattva great beings standing in the perfection of giving incorporate the perfection of patience.”
61.24「須菩提，」世尊回答說，「在這裡，當菩薩摩訶薩佈施時，即使受施者批評或侮辱或拒絕交往和咒罵他們，他們也不會對他們心懷恨意。須菩提，在這種情況下，站在佈施波羅蜜多中的菩薩摩訶薩會包含羼提波羅蜜多。」
61.25“Lord, how do bodhisattva great beings standing in the perfection of giving incorporate the perfection of perseverance?” he asked.
61.25「世尊，菩薩摩訶薩安住於佈施波羅蜜多，如何證入精進波羅蜜多？」他問道。
61.26“Subhūti,” he replied, “when bodhisattva great beings give a gift and those recipients criticize or humiliate or refuse to associate with and swear at them, if, even while being criticized or humiliated or sworn at they keep on being generous, keep on giving things away, willing themselves to persevere physically and mentally with the thought, ‘Mine is simply the giving of gifts, mine is not the withholding of them,’ in that case, Subhūti, the bodhisattva great beings standing in the perfection of giving incorporate the perfection of perseverance.”
61.26「須菩提，菩薩摩訶薩行佈施波羅蜜多時，若諸受者譏毀、陵辱、不和合、訶罵彼，於彼受者及所受物，縱被譏毀、陵辱、訶罵，猶勤精進，更相續施，身心勇猛，思惟而言『我但行施，我不行施。』如是，須菩提，菩薩摩訶薩行檀那波羅蜜多，乃至精進波羅蜜多。」
61.27“Lord, how do bodhisattva great beings standing in the perfection of giving incorporate the perfection of concentration?” he asked.
61.27「世尊，菩薩摩訶薩安住在佈施波羅蜜多中，如何獲得禪那波羅蜜多呢？」他問道。
61.28“Subhūti,” he replied, “here bodhisattva great beings giving a gift, when giving that gift away dedicate it to the knowledge of all aspects. They do not dedicate it in their minds to the śrāvaka level [F.278.a] or the pratyekabuddha level, but rather focus their thought only on the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings standing in the perfection of giving incorporate the perfection of concentration.”
61.28「須菩提，」世尊回答說，「菩薩摩訶薩在此佈施禮物時，當佈施那份禮物時，他們將其迴向於一切相智。他們不在心中將其迴向於聲聞地或辟支佛地，而是將他們的思想專注於一切相智。就這樣，須菩提，站在佈施波羅蜜多中的菩薩摩訶薩納入了禪那波羅蜜多。」
61.29“Lord, how do bodhisattva great beings standing in the perfection of giving incorporate the perfection of wisdom?” asked Subhūti.
61.29「世尊，菩薩摩訶薩住在佈施波羅蜜多中，如何才能圓滿般若波羅蜜多呢？」須菩提問道。
61.30“Subhūti,” replied the Lord, “here while bodhisattva great being are giving a gift, giving that gift away and dedicating it to the knowledge of all aspects, they continually bring to mind the fact that the giving is like an illusion and they do not see that giving as helping or harming any being at all. In that way, Subhūti, the bodhisattva great beings practicing the perfection of giving incorporate the perfection of wisdom.”
61.30「須菩提，」世尊回答說：「在這裡，菩薩摩訶薩布施禮物時，將禮物布施出去並將其迴向一切相智，他們時刻記住布施如幻，不認為布施對任何眾生有幫助或傷害。須菩提，菩薩摩訶薩以這樣的方式修習布施波羅蜜多，納入了般若波羅蜜多。」
61.31This was the sixty-first chapter, “Inexhaustible,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
61.31（結尾）