---
title: "摩訶般若波羅蜜經 · 67 無盡品"
description: "摩诃般若波罗蜜经是后秦时期著名译经大师鸠摩罗什翻译的大乘佛教重要经典，属于般若类经典的核心文献。该经成书于公元5世纪初，罗什在长安逍遥园译场主持翻译，系统阐述了大乘佛教空性思想与菩萨修行法门。经文以般若智慧为核心，详细论述诸法空相、无所得等深奥义理，强调通过般若波罗蜜多可达究竟涅槃。作为大乘佛教根本经典之一，该经对中国佛教天台宗、三论宗等宗派形成产生深远影响，是研究大乘空观思想的重要依据，在汉传佛教中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cm9smh2fn145ul00vao3u1p2z"
---

### 摩訶般若波羅蜜經無盡品第六十七

> Chapter 67: The Inexhaustible

爾時須菩提作是念：「是諸佛阿耨多羅三藐三菩提甚深。我當問佛。」作是念已，白佛言：「世尊！是般若波羅蜜不可盡。」

> At that time, Subhuti thought to himself: "The Supreme Enlightenment of all Buddhas is profoundly deep. I should ask the Buddha about it." Having thought this, he addressed the Buddha: "World-Honored One, this Prajna Paramita is inexhaustible."

佛言：「虛空不可盡故，般若波羅蜜不可盡。」

> The Buddha said: "Just as space is inexhaustible, so too is the Perfection of Wisdom inexhaustible."

「世尊！云何應生般若波羅蜜。」

> "World-Honored One, how should one give rise to the perfection of wisdom?"

佛言：「色不可盡故，般若波羅蜜應生；受想行識不可盡故，般若波羅蜜應生。檀那波羅蜜不可盡故，般若波羅蜜應生；尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜不可盡故，般若波羅蜜應生。乃至一切種智不可盡故，般若波羅蜜應生。

> The Buddha said: "Because form is inexhaustible, one should give rise to the Perfection of Wisdom. Because feeling, perception, mental formations, and consciousness are inexhaustible, one should give rise to the Perfection of Wisdom. Because the Perfection of Giving is inexhaustible, one should give rise to the Perfection of Wisdom. Because the Perfections of Ethics, Patience, Diligence, Meditation, and Wisdom are inexhaustible, one should give rise to the Perfection of Wisdom. Likewise, because even all-encompassing knowledge is inexhaustible, one should give rise to the Perfection of Wisdom."

「復次，須菩提！癡空不可盡故，菩薩摩訶薩般若波羅蜜應生；行空不可盡故，菩薩般若波羅蜜應生；識空不可盡故，菩薩般若波羅蜜應生；名色空不可盡故，菩薩般若波羅蜜應生；六處空不可盡故，菩薩般若波羅蜜應生；六觸空不可盡故，菩薩般若波羅蜜應生；受空不可盡故，菩薩般若波羅蜜應生；愛空不可盡故，菩薩般若波羅蜜應生；取空不可盡故，菩薩般若波羅蜜應生；有空不可盡故，菩薩般若波羅蜜應生；生空不可盡故，菩薩般若波羅蜜應生；老死憂悲苦惱空不可盡故，菩薩般若波羅蜜應生。如是，須菩提！菩薩摩訶薩般若波羅蜜應生。須菩提！是十二因緣是獨菩薩法，能除諸邊顛倒，坐道場時應如是觀，當得一切種智。須菩提！若有菩薩摩訶薩以虛空不可盡法，行般若波羅蜜，觀十二因緣，不墮聲聞、辟支佛地，住阿耨多羅三藐三菩提。須菩提！若求菩薩道而轉還者，皆離般若波羅蜜念故。是人不知云何行般若波羅蜜。應以虛空不可盡法觀十二因緣。須菩提！若求菩薩道而轉還者，皆不得是方便力故，於阿耨多羅三藐三菩提而轉還。須菩提！若菩薩摩訶薩於阿耨多羅三藐三菩提不轉還者，皆得是方便力故。須菩提！菩薩摩訶薩應以虛空不可盡法觀般若波羅蜜，應以虛空不可盡法生般若波羅蜜。如是，須菩提！菩薩摩訶薩觀十二因緣時，不見法無因緣生，不見法常不滅，不見法有我、人、壽者、命者、眾生乃至知者、見者，不見法無常，不見法苦，不見法無我，不見法寂滅非寂滅。如是，須菩提！菩薩摩訶薩行般若波羅蜜，應如是觀十二因緣。須菩提！若菩薩摩訶薩能如是行般若波羅蜜，是時不見色若常若無常、若苦若樂、若我若無我、若寂滅若非寂滅。受想行識亦如是。須菩提！菩薩摩訶薩是時亦不見般若波羅蜜，亦不見以是法見般若波羅蜜、禪那波羅蜜乃至阿耨多羅三藐三菩提。亦不見阿耨多羅三藐三菩提，亦不見以是法見阿耨多羅三藐三菩提。如是，須菩提！一切法不可得故，是為應般若波羅蜜行。若菩薩行無所得般若波羅蜜時，惡魔愁毒，如箭入心。譬如人新喪父母。如是，須菩提！惡魔見菩薩行無所得般若波羅蜜時，便大愁毒，如箭入心。」

> "Moreover, Subhuti, because ignorance is empty and inexhaustible, the bodhisattva-mahāsattva should cultivate prajñāpāramitā. Because volitional formations are empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Because consciousness is empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Because name and form are empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Because the six sense bases are empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Because contact is empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Because feeling is empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Because craving is empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Because grasping is empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Because becoming is empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Because birth is empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Because aging, death, sorrow, lamentation, pain, distress, and despair are empty and inexhaustible, the bodhisattva should cultivate prajñāpāramitā. Thus, Subhuti, the bodhisattva-mahāsattva should cultivate prajñāpāramitā. Subhuti, this twelvefold chain of dependent origination is uniquely the bodhisattva's practice. It can eliminate all extreme views and inverted perceptions. When sitting at the seat of enlightenment, one should contemplate it in this way and will thereby attain omniscience. Subhuti, if a bodhisattva-mahāsattva practices prajñāpāramitā by contemplating the twelve links of dependent origination through the inexhaustible nature of space, they will not fall into the stages of voice-hearers or solitary realizers, but will abide in unsurpassed, complete enlightenment. Subhuti, those who seek the bodhisattva path but turn back do so because they have abandoned mindfulness of prajñāpāramitā. Such people do not understand how to practice prajñāpāramitā and contemplate the twelve links of dependent origination through the inexhaustible nature of space. Subhuti, those who seek the bodhisattva path but turn back do so because they have not attained this skill in means, and thus they turn back from unsurpassed, complete enlightenment. Subhuti, those bodhisattvas who do not turn back from unsurpassed, complete enlightenment do so because they have attained this skill in means. Subhuti, a bodhisattva-mahāsattva should contemplate prajñāpāramitā through the inexhaustible nature of space, and should generate prajñāpāramitā through the inexhaustible nature of space. Thus, Subhuti, when the bodhisattva-mahāsattva contemplates the twelve links of dependent origination, they do not see any phenomenon arising without a cause, do not see any phenomenon that is permanent and never ceases, do not see any phenomenon as having a self, a being, a life, a soul, a sentient being, or a knower or seer, do not see phenomena as impermanent, do not see phenomena as suffering, do not see phenomena as non-self, and do not see phenomena as either quiescent or not quiescent. Thus, Subhuti, when the bodhisattva-mahāsattva practices prajñāpāramitā, they should contemplate the twelve links of dependent origination in this way. Subhuti, when a bodhisattva-mahāsattva can practice prajñāpāramitā in this way, at that time they do not see form as either permanent or impermanent, as either suffering or pleasurable, as either self or non-self, as either quiescent or not quiescent. The same applies to feeling, perception, volitional formations, and consciousness. Subhuti, at that time the bodhisattva-mahāsattva also does not see prajñāpāramitā, nor does they see prajñāpāramitā through any phenomenon, from dhyāna pāramitā up to unsurpassed, complete enlightenment. They also do not see unsurpassed, complete enlightenment, nor do they see unsurpassed, complete enlightenment through any phenomenon. Thus, Subhuti, because all phenomena are unobtainable, this is what is meant by practicing prajñāpāramitā. When a bodhisattva practices prajñāpāramitā with nothing to obtain, Mara the Evil One becomes deeply distressed, as if an arrow had pierced their heart. Just as one who has recently lost their parents feels overwhelming grief — in the same way, Subhuti, when Mara the Evil One sees a bodhisattva practicing prajñāpāramitā with nothing to obtain, they feel great anguish, as if an arrow had pierced their heart."

須菩提白佛言：「世尊！但一魔愁毒？三千大千世界中魔亦復愁毒？」

佛告須菩提：「三千大千世界中諸惡魔皆愁毒，如箭入心，各於其坐不能自安。須菩提！菩薩摩訶薩能如是行般若波羅蜜，是時一切世間天及人、阿修羅，不能得其便令其憂惱。須菩提！以是故，菩薩摩訶薩欲得阿耨多羅三藐三菩提，當行是般若波羅蜜。菩薩摩訶薩行般若波羅蜜時，具足修檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜時，具足諸波羅蜜。」

須菩提白佛言：「世尊！菩薩摩訶薩行般若波羅蜜時，云何具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜？」

佛告須菩提：「菩薩摩訶薩所有布施，皆迴向薩婆若。如是，須菩提！菩薩摩訶薩行般若波羅蜜時，具足檀那波羅蜜。須菩提！菩薩摩訶薩所有持戒，皆迴向薩婆若，是為具足尸羅波羅蜜。菩薩摩訶薩所有忍辱，皆迴向薩婆若，是為具足羼提波羅蜜。菩薩摩訶薩所有精進，皆迴向薩婆若，是為具足毘梨耶波羅蜜。菩薩摩訶薩所有禪定，皆迴向薩婆若，是為具足禪那波羅蜜。菩薩摩訶薩所有智慧，皆迴向薩婆若，是為具足般若波羅蜜。如是，須菩提！菩薩摩訶薩行般若波羅蜜，具足六波羅蜜。」