Chapter 51
第五十一章
51.1Then the venerable Subhūti thought, “Since the perfection of wisdom is indeed profound, and the enlightenment of the tathāgatas, arhats, completely awakened buddhas is also profound, I should question the tathāgata, arhat, completely awakened Buddha about it.” Thereupon the venerable Subhūti said to the Blessed One, “Blessed Lord, [F.70.b] the perfection of wisdom is inexhaustible.”
51.1那時尊者須菩提心想：「既然般若波羅密多確實深奧，如來、阿羅漢、正遍知佛的菩提也同樣深奧，我應該向如來、阿羅漢、正遍知佛提出疑問。」於是尊者須菩提對世尊說：「薄伽梵，般若波羅密多是無盡的。」
“Subhūti, the perfection of wisdom is inexhaustible because space is inexhaustible,” replied the Blessed One.
「須菩提，般若波羅密多是無盡的，因為虛空是無盡的。」世尊回答道。
51.2“Blessed Lord, how should the perfection of wisdom be brought into being?”
51.2「世尊，般若波羅密多應該如何成就？」
“Subhūti,” replied the Blessed One, “the perfection of wisdom should be brought into being through the inexhaustibility of physical forms. The perfection of wisdom should be brought into being through the inexhaustibility of feelings, perceptions, formative predispositions, and consciousness. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the sense fields, the sensory elements, and the links of dependent origination. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the perfection of generosity. The perfection of wisdom should be brought into being through the inexhaustibility of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the emptiness of internal phenomena. The perfection of wisdom should be brought into being through the inexhaustibility of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the applications of mindfulness. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, {Ki.V: 79} the formless absorptions, [F.71.a] the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of [the goals], up to and including all-aspect omniscience.
世尊回答說：「須菩提，般若波羅密多應當由色的無盡性而成就。般若波羅密多應當由受、想、行、識的無盡性而成就。須菩提，般若波羅密多應當由諸處、諸界及緣起支的無盡性而成就。須菩提，般若波羅密多應當由布施波羅蜜的無盡性而成就。般若波羅密多應當由持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜及般若波羅蜜的無盡性而成就。須菩提，般若波羅密多應當由內空的無盡性而成就。般若波羅密多應當由諸空性，乃至無自性空的無盡性而成就。須菩提，般若波羅密多應當由念住的無盡性而成就。須菩提，般若波羅密多應當由正勤、神足、根、力、覺支及八正道的無盡性而成就。須菩提，般若波羅密多應當由聖諦、禪定、無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地及陀羅尼門的無盡性而成就。須菩提，般若波羅密多應當由如來力、無畏、無礙解及佛不共法的無盡性而成就。須菩提，般若波羅密多應當由諸目標，乃至一切智智的無盡性而成就。」
51.3“Moreover, Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of physical forms. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of feelings, perceptions, formative predispositions, and consciousness. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the sense fields, the sensory elements, and the links of dependent origination. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the perfection of generosity. They should actualize the perfection of wisdom through the inexhaustible space-like nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the emptiness of internal phenomena. [F.71.b] They should actualize the perfection of wisdom through the inexhaustible space-like nature of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the applications of mindfulness. They should actualize the perfection of wisdom through the inexhaustible space-like nature of the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of [the goals], up to and including all-aspect omniscience.
51.3「而且，須菩提，菩薩摩訶薩應當通過色的無盡虛空性來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過受、想、行和識的無盡虛空性來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過處、界和緣起支的無盡虛空性來實現般若波羅密多。須菩提，他們應當通過布施波羅蜜的無盡虛空性來實現般若波羅密多。他們應當通過持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅密多的無盡虛空性來實現般若波羅密多。須菩提，他們應當通過內空的無盡虛空性來實現般若波羅密多。他們應當通過所有其他空性，直至無自性空的無盡虛空性來實現般若波羅密多。須菩提，他們應當通過念住的無盡虛空性來實現般若波羅密多。他們應當通過正勤、神足、根、力、覺支和八正道的無盡虛空性來實現般若波羅密多。須菩提，他們應當通過聖諦、禪定、無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地和陀羅尼門的無盡虛空性來實現般若波羅密多。須菩提，他們應當通過如來力、無畏、無礙解和佛不共法的無盡虛空性來實現般若波羅密多。須菩提，他們應當通過各種目標，直至一切智智的無盡虛空性來實現般若波羅密多。
51.4“Moreover, Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of ignorance. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of formative predispositions. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of consciousness. Subhūti, [F.72.a] bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of name and form. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the six sense fields. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of sensory contact. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of sensation. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of craving. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of grasping. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the rebirth process. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of birth. {Ki.V: 80} Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of aging, death, sorrow, lamentation, suffering, discomfort, and agitation. Subhūti, it is in that manner that bodhisattva great beings should actualize the perfection of wisdom.
51.4「況且，須菩提，菩薩摩訶薩應當通過無明的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過行的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過識的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過名色的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過六入的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過觸的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過受的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過愛的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過取的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過有的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過生的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當通過老、死、憂、悲、苦、惱及掉舉的不可窮盡、如虛空般的本質來實現般若波羅密多。須菩提，菩薩摩訶薩應當以如是方式來實現般若波羅密多。」
51.5“Subhūti, this is the observation of the links of dependent origination that bodhisattva great beings make, [F.72.b] the observation of that which they have absolutely renounced. To observe the links of dependent origination is a distinct attribute of bodhisattva great beings who are seated at the site of enlightenment. By observing the links of dependent origination in that manner they will attain the wisdom of all-aspect omniscience. Subhūti, those who practice the perfection of wisdom through this actualization of space-like inexhaustibility and observe the links of dependent origination will not dwell on the level of the śrāvakas, or the level of the pratyekabuddhas, but they will dwell in unsurpassed, complete enlightenment.
51.5「須菩提，這是菩薩摩訶薩所作的緣起支的觀察，是他們已經完全捨棄之法的觀察。觀察緣起支是坐在菩提座上的菩薩摩訶薩的殊勝特性。以這種方式觀察緣起支，他們將證得一切種智。須菩提，那些通過這種虛空界無盡性的實現而修習般若波羅密多，並觀察緣起支的人，將不會安住在聲聞地或辟支佛地上，而是安住在無上正等菩提中。」
51.6“Subhūti, all those individual followers of the vehicle of the bodhisattvas who are reversible do not rely on this directing of their minds to the perfection of wisdom. They turn back because they do not know how bodhisattva great beings, when they practice the perfection of wisdom, should observe the links of dependent origination by actualizing space-like inexhaustibility. Subhūti, all those individual followers of the vehicle of the bodhisattvas who are reversible turn back from unsurpassed, complete enlightenment because they do not rely on this skill in means. Subhūti, all those bodhisattva great beings who indeed do not turn back from unsurpassed, complete enlightenment do not turn back from unsurpassed, complete enlightenment because they rely on this perfection of wisdom. Bodhisattva great beings who practice the perfection of wisdom in that manner, with skill in means, should observe and actualize the perfection of wisdom by actualizing space-like inexhaustibility. [F.73.a]
51.6「須菩提，所有菩薩乘的可退轉的追隨者不依靠這種對般若波羅密多的心念指引。他們退轉是因為不知道菩薩摩訶薩在修習般若波羅密多時，應當如何通過實現虛空般的無盡性來觀察緣起支。須菩提，所有菩薩乘的可退轉的追隨者從無上正等菩提中退轉，是因為他們不依靠這種方便善巧。須菩提，所有確實不從無上正等菩提中退轉的菩薩摩訶薩，他們不從無上正等菩提中退轉，是因為他們依靠這種般若波羅密多。菩薩摩訶薩以那種方式修習般若波羅密多，具備方便善巧，應當觀察並實現般若波羅密多，通過實現虛空般的無盡性。」
51.7“Subhūti, by observing the links of dependent origination in that manner, bodhisattva great beings do not observe anything that originates without a cause. They do not observe anything that is permanent. They do not observe anything that ceases. They do not observe anything that constitutes a self, being, life form, living being , life , living creature, individual personality, human being , person , actor, agent, petitioner, instigator, experiencer, knower, or viewer. They do not observe anything permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. Subhūti, when they practice the perfection of wisdom in that manner, bodhisattva great beings should observe the links of dependent origination. {Ki.V: 81}
51.7「須菩提，菩薩摩訶薩以如是觀察緣起支時，不觀察任何無因而生的事物。他們不觀察任何常住的事物。他們不觀察任何滅盡的事物。他們不觀察任何構成自我、有情、眾生、生者、壽者、人、士夫、作者、施事者、請求者、發起者、受者、知者或見者的事物。他們不觀察任何常或無常、樂或苦、有我或無我、寂靜或不寂靜的事物。須菩提，當菩薩摩訶薩以如是方式修習般若波羅密多時，應當觀察緣起支。」
51.8“Subhūti, at the time when bodhisattva great beings practice the perfection of wisdom, they do not observe that physical forms are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that feelings, perceptions, formative predispositions, or consciousness is permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that the sense fields, the sensory elements, or the links of dependent origination are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. [F.73.b] They do not observe that all the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, emptiness, signlessness, wishlessness, the aspects of liberation, [the serial steps of meditative absorption], the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that [the goals], up to and including all-aspect omniscience, are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace.
51.8「須菩提，菩薩摩訶薩在修習般若波羅密多的時候，不觀察色是常還是無常，是樂還是苦，是有我還是無我，是寂靜還是不寂靜。不觀察受、想、行、識是常還是無常，是樂還是苦，是有我還是無我，是寂靜還是不寂靜。不觀察處、界、緣起支是常還是無常，是樂還是苦，是有我還是無我，是寂靜還是不寂靜。不觀察一切波羅密多、一切空性相或三十七道品是常還是無常，是樂還是苦，是有我還是無我，是寂靜還是不寂靜。不觀察聖諦、禪定、四無量心、無色定、空、無相、無願、解脫界、定地、神通、三摩地、陀羅尼門、十力、四無所畏、四無礙智或十八不共法是常還是無常，是樂還是苦，是有我還是無我，是寂靜還是不寂靜。不觀察乃至一切智智是常還是無常，是樂還是苦，是有我還是無我，是寂靜還是不寂靜。
51.9“If you ask why, Subhūti, it is because when bodhisattva great beings practice the perfection of wisdom, they do not observe the perfection of wisdom. They do not observe anything at all through which they would observe the perfection of wisdom. They do not observe the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity. They do not observe anything at all through which they would observe the perfection of generosity [and so forth]. [F.74.a] They do not observe the emptiness of internal phenomena. They do not observe anything at all through which they would observe the emptiness of internal phenomena. They do not observe [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not observe anything at all through which they would observe the emptiness of the essential nature of nonentities [and so forth]. They do not observe the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, or the noble eightfold path. They do not observe anything at all through which they would observe the noble eightfold path [and so forth]. They do not observe the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, {Ki.V: 82} the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. They do not observe anything at all through which they would observe the dhāraṇī gateways [and so forth]. They do not observe the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. They do not observe anything at all through which they would observe the eighteen distinct qualities of the buddhas [and so forth]. They do not observe [the goals], up to and including all-aspect omniscience. They do not observe anything at all through which they would observe all-aspect omniscience [and so forth]. [F.74.b] They do not observe anything through which they should abandon all reincarnation through the continuity of propensities. Subhūti, so it is that bodhisattva great beings should practice the perfection of wisdom without apprehending anything.
51.9「須菩提，是什麼原因呢？當菩薩摩訶薩修習般若波羅密多時，他們不執著般若波羅密多。他們不執著任何他們藉以執著般若波羅密多的東西。他們不執著禪定波羅密、精進波羅密、忍辱波羅密、持戒波羅密或布施波羅密。他們不執著任何他們藉以執著布施波羅密等的東西。他們不執著內空。他們不執著任何他們藉以執著內空的東西。他們不執著直至無自性空的所有其他空性方面。他們不執著任何他們藉以執著無自性空等的東西。他們不執著念住、正勤、神足、根、力、覺支或八正道。他們不執著任何他們藉以執著八正道等的東西。他們不執著聖諦、禪定、無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地或陀羅尼門。他們不執著任何他們藉以執著陀羅尼門等的東西。他們不執著如來力、無畏、無礙解或十八不共法。他們不執著任何他們藉以執著十八不共法等的東西。他們不執著直至一切智智的所有目標。他們不執著任何他們藉以執著一切智智等的東西。他們不執著任何應該被遺棄的輪迴相續的東西。須菩提，菩薩摩訶薩就是這樣應該無所執著地修習般若波羅密多。」
51.10“Subhūti, at the time when bodhisattva great beings practice the perfection of wisdom without apprehending anything, the evil Māra will be pierced with the pain of sorrow. Subhūti, just as a person is pierced with the pain of sorrow at the time when their parents die, and the pains of sorrow they experience will be unbearable, in the same way, Subhūti, when bodhisattva great beings practice the perfection of wisdom without apprehending anything, the evil Māra will be pierced with the pain of sorrow, and the pains of sorrow he experiences will be unbearable.”
51.10「須菩提，當菩薩摩訶薩修習般若波羅密多而不執著任何法時，惡魔會被悲傷的痛苦所刺穿。須菩提，正如一個人在他們的父母去世時被悲傷的痛苦所刺穿，他所經歷的悲傷痛苦是難以承受的，同樣地，須菩提，當菩薩摩訶薩修習般若波羅密多而不執著任何法時，惡魔會被悲傷的痛苦所刺穿，他所經歷的悲傷痛苦是難以承受的。」
51.11Subhūti then asked, “Blessed Lord, will it be a single evil Māra that will be pierced by unbearable pains of sorrow, or will all the evil Māras that there are in the world system of the great trichiliocosm be pierced by unbearable pains of sorrow?”
51.11須菩提又問道：「薄伽梵，是單獨一位惡魔會被難以忍受的憂傷痛苦所刺穿，還是大千世界中所有的惡魔都會被難以忍受的憂傷痛苦所刺穿呢？」
51.12“Subhūti,” replied the Blessed One, “when bodhisattva great beings engage by dwelling in the perfection of wisdom, all those evil Māras that there are in the world system of the great trichiliocosm will be pierced by unbearable pains of sorrow, and will feel disinclined to sit on their respective seats. Yet for bodhisattva great beings who engage in that way, there is nothing the world with its gods, humans, and asuras can do to seize them and turn them back. [F.75.a] Therefore, Subhūti, bodhisattva great beings who wish swiftly to attain consummate buddhahood in unsurpassed, complete enlightenment should engage by dwelling in the perfection of wisdom. {Ki.V: 83}
51.12「須菩提，當菩薩摩訶薩住於般若波羅密多而修習時，大千世界中所有的惡魔都會被難以承受的悲傷痛苦所刺穿，並且會不願意坐在各自的座位上。但是對於以這種方式修習的菩薩摩訶薩來說，世間及天人阿修羅無法抓住他們並使他們退轉。因此，須菩提，希望迅速證得無上正等菩提的菩薩摩訶薩應該住於般若波羅密多而修習。」
51.13“Bodhisattva great beings who engage by dwelling in the perfection of wisdom will complete the cultivation of the perfection of generosity. They will complete the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Bodhisattva great beings who engage by dwelling in the perfection of wisdom will complete the cultivation of all the perfections.”
51.13「菩薩摩訶薩住於般若波羅密多而修行者，將圓滿布施波羅蜜的修習。他們將圓滿持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜的修習。菩薩摩訶薩住於般若波羅密多而修行者，將圓滿一切波羅密多的修習。」
51.14Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how will bodhisattva great beings who engage by dwelling in the perfection of wisdom complete the cultivation of the perfection of generosity? How will they complete the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom?”
51.14那時尊者須菩提問世尊說：「世尊，住於般若波羅密多的菩薩摩訶薩，將如何圓滿布施波羅蜜的修習？將如何圓滿持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜的修習？」
51.15“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, they dispense those gifts while dedicating them to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of generosity. [F.75.b]
51.15「須菩提，在這方面，」世尊回答道，「當菩薩摩訶薩施捨他們的布施時，他們施捨那些布施的同時，將其奉獻給一切智智。須菩提，正是以這樣的方式，菩薩摩訶薩將圓滿布施波羅蜜的修習。」
51.16“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of ethical discipline, in this regard, Subhūti, when bodhisattva great beings maintain their ethical discipline, they maintain that ethical discipline while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of ethical discipline.
51.16「須菩提，若問菩薩摩訶薩如何圓滿持戒波羅蜜的修習，在此須菩提，當菩薩摩訶薩守持戒律時，他們在守持該戒律的同時，將其迴向於一切智智。須菩提，菩薩摩訶薩就是以這樣的方式圓滿持戒波羅蜜的修習。」
51.17“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of tolerance, in this regard, Subhūti, when bodhisattva great beings cultivate tolerance, they cultivate that tolerance while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of tolerance.
51.17「須菩提，如果你問菩薩摩訶薩將如何圓滿忍辱波羅密的修習，在這方面，須菩提，當菩薩摩訶薩修忍辱時，他們在修習這忍辱的同時，將其迴向於一切智智。須菩提，菩薩摩訶薩正是以這樣的方式而圓滿忍辱波羅密的修習。」
51.18“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of perseverance, in this regard, Subhūti, when bodhisattva great beings undertake perseverance, they undertake that perseverance while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of perseverance.
51.18「須菩提，如果你問菩薩摩訶薩如何圓滿精進波羅密的修行，在這一點上，須菩提，當菩薩摩訶薩修精進時，他們在修精進的同時，將其回向一切智智。須菩提，菩薩摩訶薩就是以這樣的方式圓滿精進波羅密的修行。」
51.19“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of meditative concentration, in this regard, Subhūti, when bodhisattva great beings are absorbed in meditative concentration, they are absorbed in those meditative concentrations while dedicating them to all-aspect omniscience. [F.76.a] It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of meditative concentration.
51.19「須菩提，如果你問菩薩摩訶薩如何圓滿修行禪定波羅蜜，在這方面，須菩提，當菩薩摩訶薩入禪定時，他們入於這些禪定，同時將其迴向於一切智智。須菩提，菩薩摩訶薩就是以這樣的方式圓滿修行禪定波羅蜜。」
51.20“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of wisdom, in this regard, Subhūti, when bodhisattva great beings cultivate the perfection of wisdom, they cultivate that wisdom while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of wisdom.”
51.20「須菩提，如果你問菩薩摩訶薩如何圓滿般若波羅密多的修習，在這方面，須菩提，當菩薩摩訶薩修習般若波羅密多時，他們在修習該般若的同時，將其迴向於一切智智。須菩提，菩薩摩訶薩就是以這樣的方式圓滿般若波羅密多的修習的。」
51.21Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of ethical discipline?” {Ki.V: 84}
51.21當時，尊者須菩提向世尊提問：「薄伽梵，菩薩摩訶薩安住於布施波羅密，將如何獲得持戒波羅密？」
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, dedicating them to all-aspect omniscience, they affirm on behalf of beings those physical acts of loving kindness, those verbal acts of loving kindness, and those mental acts of loving kindness. When they dispense their gifts, miserliness does not arise. Indeed, they dedicate those gifts toward all-aspect omniscience. At that time, bodhisattva great beings acquire the perfection of ethical discipline.”
「須菩提，在這一點上，」世尊回答道，「菩薩摩訶薩在佈施禮物時，將禮物迴向於一切智智，他們代表有情確立了身善行、語善行和意善行。當他們佈施禮物時，慳貪不會生起。實際上，他們將那些禮物迴向於一切智智。在那時，菩薩摩訶薩獲得了持戒波羅蜜。」
51.22“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of tolerance?”
51.22「薄伽梵，菩薩摩訶薩住在布施波羅蜜中，如何才能獲得忍辱波羅蜜？」
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, even though recipients may scold and revile them with disingenuous reprimands and harsh words, [F.76.b] they will not develop a mindset that is inimical to them. It is in this way, Subhūti, that bodhisattva great beings, after abiding in the perfection of generosity, acquire the perfection of tolerance.”
「須菩提，在這方面，」世尊回答道，「當菩薩摩訶薩施捨禮物時，即使受者可能用虛誑呵罵和粗語辱罵他們，他們也不會對受者生起怨恨的心態。須菩提，菩薩摩訶薩就是這樣，在安住於布施波羅蜜之後，獲得了忍辱波羅蜜。」
51.23“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of perseverance?”
51.23「薄伽梵，菩薩摩訶薩住於布施波羅密，將如何獲得精進波羅密？」
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, even though recipients may scold or revile them with disingenuous reprimands and harsh words, they resort to their generous attitude and their charitable attitude. They develop physical and mental perseverance, [thinking] that they themselves should not desist from dispensing gifts. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of perseverance.”
「須菩提，就此而言，」世尊回答道，「當菩薩摩訶薩施捨所施物時，縱然受者可能會用虛誑呵罵和粗語來斥責或辱罵他們，他們卻依靠自己的布施心態和慈善心態。他們培養身體和心理的精進，[心想]他們自己不應該停止施捨所施物。須菩提，菩薩摩訶薩就是以這樣的方式，住在布施波羅密中，而獲得精進波羅密的。」
51.24“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of meditative concentration?”
51.24「世尊，菩薩摩訶薩安住於布施波羅蜜，將如何獲得禪定波羅蜜？」
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, they do not dedicate them to the level of the śrāvakas, or to the level of the pratyekabuddhas. Rather, they set their minds on all-aspect omniscience. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of meditative concentration.” {Ki.V: 85} [F.77.a]
「須菩提，這樣的情況下，」世尊回答說，「當菩薩摩訶薩們施捨禮物時，他們不會將這些禮物迴向給聲聞地，也不會迴向給辟支佛地。反而，他們把心意設定在一切智智上。須菩提，菩薩摩訶薩們就是以這樣的方式，安住在布施波羅蜜中，獲得禪定波羅蜜。」
51.25“Blessed Lord, how will bodhisattva great beings, while dispensing generosity with skill in means, acquire the perfection of wisdom?”
51.25「世尊，菩薩摩訶薩以方便善巧而行布施，應如何獲得般若波羅密多呢？」
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings offer gifts and dispense their gifts, they invariably maintain an illusion-like attitude. They do not discern that any beings are benefited or harmed by these gifts. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of wisdom.”
「須菩提，這樣說來，菩薩摩訶薩在布施時，始終保持幻化心。他們不認為有任何有情因這些所施物而受益或受傷。須菩提，菩薩摩訶薩就是這樣，安住在布施波羅蜜中，而獲得般若波羅密多。」
51.26This completes the fifty-first chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
51.26（結尾）