大般若波羅蜜多經卷第五百三十八
三藏法師玄奘奉 詔譯
第四分妙行品第一之一
如是我聞：
Thus have I heard:
一時，薄伽梵住王舍城鷲峯山中，與大苾芻眾千二百五十人俱，皆阿羅漢，諸漏已盡無復煩惱，得真自在心善解脫、慧善解脫，如調慧馬亦如大龍，已作所作已辦所辦，棄諸重擔逮得己利，盡諸有結正知解脫，至心自在第一究竟，除阿難陀獨居學地，具壽善現而為上首。
At that time, the Blessed One was dwelling on Mt. Gṛdhrakūṭa (Vultures Peak) in Rājagṛha, accompanied by a large assembly of one thousand two hundred and fifty bhikṣus, all of whom were arhats whose outflows had ceased and who were free from afflictions, who had attained true liberation with minds well liberated and wisdom well liberated, like well-trained wise horses and also like great nāgas, who had done what needed to be done and accomplished what needed to be accomplished, who had cast off their heavy burdens and attained their own benefit, who had exhausted all fetters of existence and were liberated through right knowledge, whose minds had attained supreme perfection, except for Ānanda who remained at the stage of learning, with the Venerable Subhūti as their leader.
爾時，佛告具壽善現：「汝以辯才應為菩薩摩訶薩眾宣說、開示甚深般若波羅蜜多，教授教誡諸菩薩摩訶薩，令於般若波羅蜜多速得究竟。」
At that time, the Buddha said to the Venerable Subhūti, "You should, with your eloquence, expound and reveal the profound Prajñāpāramitā to the assembly of Bodhisattva-mahāsattvas, instruct and admonish all bodhisattva-mahāsattvas, so that they may quickly perfect the Prajñāpāramitā."
時，舍利子作是念言：「今者善現為以自力為諸菩薩摩訶薩眾宣說、開示甚深般若波羅蜜多？為承如來威神之力？」
Then, Śāriputra thought to himself, "Is Subhūti now expounding and revealing the profound Prajñāpāramitā to the assembly of bodhisattva-mahāsattvas through his own power, or is he relying on the majestic spiritual power of the Tathāgata?"
具壽善現承佛威神，知舍利子心之所念，便告具壽舍利子言：「世尊弟子敢有宣說、顯了、開示，皆承如來威神之力。何以故？舍利子！佛先為他宣說、顯了、開示法要，彼依佛教精勤修學，乃至證得諸法實性，後轉為他有所宣說、顯了、開示，若與法性能不相違，皆是如來威神加被，亦是所證法性等流，是故我當為諸菩薩摩訶薩眾，宣說、開示甚深般若波羅蜜多，教授教誡令於般若波羅蜜多速得究竟，皆承佛力，非自辯才能為斯事。」
The Venerable Subhūti, empowered by the Buddha's spiritual authority, knew what Śāriputra was thinking and said to him, "Any disciple of the World-Honored One who dares to expound, elucidate, and reveal the Dharma does so through the majestic spiritual power of the Tathāgata. Why? Śāriputra! The Buddha first expounded, elucidated, and revealed the essential teachings to others, and those who diligently practice according to the Buddha's teachings, even to the point of realizing the true nature of all dharmas, and later turn to expound, elucidate, and reveal these to others—as long as it does not contradict the nature of dharmas—all this is through the blessing of the Tathāgata's spiritual power, and is also a manifestation of the realized dharma-nature. Therefore, I shall for the assembly of Bodhisattva-mahāsattvas expound and reveal the profound Prajñāpāramitā, instructing and admonishing them so they may quickly perfect the Prajñāpāramitā. All this is through the Buddha's power, not through my own eloquence that I am able to accomplish this task.”
爾時，善現便白佛言：「世尊令我為諸菩薩摩訶薩眾，宣說、開示甚深般若波羅蜜多，教授教誡諸菩薩摩訶薩，令於般若波羅蜜多速得究竟。世尊！所言諸菩薩者，何法增語謂為菩薩？世尊！我不見有法可名菩薩摩訶薩者，亦不見有法可名般若波羅蜜多。世尊！我於菩薩及菩薩法不見不得，亦復不見不得般若波羅蜜多，云何令我為諸菩薩摩訶薩眾宣說、開示甚深般若波羅蜜多？世尊！我以何等甚深般若波羅蜜多，教授教誡何等菩薩摩訶薩眾，令於般若波羅蜜多速得究竟？世尊！若菩薩摩訶薩聞如是語，心不沈沒亦無退屈、不驚、不怖，如深般若波羅蜜多所說而住，修行般若波羅蜜多令得究竟，當知即是教授教誡諸菩薩摩訶薩，令於般若波羅蜜多速得究竟，亦名為彼宣說、開示甚深般若波羅蜜多。
At that time, Subhūti addressed the Buddha, saying, "World-Honored One, you have instructed me to expound and reveal the profound Prajñāpāramitā to the assembly of bodhisattva-mahāsattvas, to teach and admonish all bodhisattva-mahāsattvas so that they may quickly perfect the Prajñāpāramitā. World-Honored One! Regarding what is called 'bodhisattvas' - what dharma is designated by the term 'bodhisattva'? World-Honored One! I do not see any dharma that can be called 'bodhisattva-mahāsattva,' nor do I see any dharma that can be called 'Prajñāpāramitā.' World-Honored One! I neither see nor obtain bodhisattvas and bodhisattva-dharmas, nor do I see or obtain Prajñāpāramitā. How then can you have me expound and reveal the profound Prajñāpāramitā to the assembly of bodhisattva-mahāsattvas? World-Honored One! With what kind of profound Prajñāpāramitā should I teach and admonish what kind of bodhisattva-mahāsattvas, enabling them to quickly perfect the Prajñāpāramitā? World-Honored One! If bodhisattva-mahāsattvas hear such words and their minds neither sink nor retreat, are neither startled nor afraid, and they abide according to what the profound Prajñāpāramitā teaches, practicing the Prajñāpāramitā to its completion - this should be understood as teaching and admonishing bodhisattva-mahāsattvas to quickly perfect the Prajñāpāramitā, and this is also called expounding and revealing the profound Prajñāpāramitā to them."
「復次，世尊！若菩薩摩訶薩修行般若波羅蜜多，應如是學，謂不執著大菩提心。所以者何？心非心性本性淨故。」
"Furthermore, World-Honored One! When bodhisattva-mahāsattvas practice Prajñāpāramitā, they should learn in this way: not clinging to the great bodhi-mind. Why is this so? Because the mind's non-mind nature is inherently pure."
時，舍利子問善現言：「為有非心心之性不？」
At that time, Śāriputra asked Subhūti, "Does the mind have a non-mind nature or not?"
善現反問舍利子言：「非心心性若有若無為可得不？」
Subhūti asked Śāriputra in return,"Can the non-mind nature of mind, whether it exists or not, be apprehended?"
舍利子言：「不也！善現！」
Śāriputra said, "No, Subhūti!"
善現便謂舍利子言：「非心心性若有若無既不可得，如何可問為有非心心之性不？」
Subhūti then said to Śāriputra, "Since the non-mind nature of mind, whether it exists or not, cannot be apprehended, how can you ask whether the mind has a non-mind nature or not?"
時，舍利子問善現言：「何等名為心非心性？」
At that time, Śāriputra asked Subhūti, "What is called the mind's non-mind nature?"
善現答言：「若無變壞亦無分別，是則名為心非心性。」
Subhūti answered, "That which has no change or decay and also no discrimination—this is called the mind's non-mind nature."
時，舍利子讚善現言：「善哉！善哉！誠如所說。佛說仁者住無諍定最為第一，實如聖言。若菩薩摩訶薩聞如是語，心不沈沒亦無退屈、不驚、不怖，當知已於所求無上正等菩提得不退轉。若菩薩摩訶薩如是觀察心非心性，當知不離甚深般若波羅蜜多。若善男子、善女人等欲勤修學諸聲聞地、若獨覺地、若菩薩地，皆應於此甚深般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學，方便善巧令所修行速得究竟。所以者何？於此般若波羅蜜多甚深經中，廣說一切所應學法。若菩薩摩訶薩勤求無上正等菩提，欲正修行諸菩薩行，欲具成就方便善巧及諸佛法，皆應於此甚深般若波羅蜜多，至心聽聞、受持、讀誦、令善通利、如說修行。所以者何？於此般若波羅蜜多甚深經中，廣說一切諸菩薩摩訶薩所應學法。若菩薩摩訶薩能於此中精勤修學，必得無上正等菩提，一切所求無不滿足。」
At that time, Śāriputra praised Subhūti, saying, "Excellent! Excellent! It is truly as you have said. The Buddha has said that you dwell in the samādhi of non-contention foremost among all—this is indeed as the sagely words proclaim. If bodhisattva-mahāsattvas hear such words and their minds neither sink nor retreat, are neither startled nor afraid, it should be known that they have already attained non-retrogression regarding the supreme perfect enlightenment they seek. If bodhisattva-mahāsattvas thus contemplate the mind's non-mind nature, it should be known that they do not depart from the profound Prajñāpāramitā.
If good men and good women wish to diligently cultivate and study the stages of śrāvakas, pratyekabuddhas, or bodhisattvas, they should all wholeheartedly listen to, uphold, recite, and diligently study this profound Prajñāpāramitā, employing skillful means to quickly bring their practice to completion. Why is this so? In this profound Prajñāpāramitā sūtra, all dharmas that should be studied are extensively taught.
If bodhisattva-mahāsattvas earnestly seek supreme perfect enlightenment, wish to correctly practice all bodhisattva practices, and wish to fully accomplish skillful means and all Buddha-dharmas, they should all wholeheartedly listen to, uphold, recite, master thoroughly, and practice according to the teachings of this profound Prajñāpāramitā. Why is this so? In this profound Prajñāpāramitā sūtra, all dharmas that bodhisattva-mahāsattvas should study are extensively taught. If bodhisattva-mahāsattvas can diligently cultivate and study within this, they will certainly attain supreme perfect enlightenment, and all their aspirations will be fulfilled without exception."
爾時，具壽善現復白佛言：「世尊！我觀菩薩但有假名，不知、不得、不見實事，我觀般若波羅蜜多亦但有假名，不知、不得、不見實事，當為何等菩薩摩訶薩，宣說、開示何等甚深般若波羅蜜多？教授教誡何等菩薩摩訶薩，令於何等般若波羅蜜多速得究竟？世尊！我觀菩薩及深般若波羅蜜多但有假名，不知、不得、不見實事，而於其中說有菩薩及深般若波羅蜜多便有疑悔。世尊！甚深般若波羅蜜多及菩薩名，俱無決定亦無住處。所以者何？如是二名俱無所有，無所有法無定無住。若菩薩摩訶薩聞說如是甚深般若波羅蜜多，心不沈沒亦無退屈、不驚、不怖，深心信解。當知是菩薩摩訶薩安住般若波羅蜜多常不遠離，以無所住而為方便，安住菩薩不退轉地。
At that time, the Venerable Subhūti again addressed the Buddha, saying, "World-Honored One! I observe that 'bodhisattva' is merely a conventional designation—I do not know, obtain, or see any real entity. I observe that Prajñāpāramitā is also merely a conventional designation—I do not know, obtain, or see any real entity. For what kind of bodhisattva-mahāsattvas should I expound and reveal what kind of profound Prajñāpāramitā? To what kind of bodhisattva-mahāsattvas should I give instruction and admonition, enabling them to quickly perfect what kind of Prajñāpāramitā?
World-Honored One! I observe that both bodhisattvas and the profound Prajñāpāramitā are merely conventional designations—I do not know, obtain, or see any real entities. Yet if I speak of there being bodhisattvas and the profound Prajñāpāramitā, there would be doubt and regret. World-Honored One! Both the names 'profound Prajñāpāramitā' and 'bodhisattva' have no fixity and no abiding place. Why is this so? These two names are both non-existent, and non-existent dharmas have no fixity and no abiding.
If bodhisattva-mahāsattvas hear the profound Prajñāpāramitā taught in this way and their minds neither sink nor retreat, are neither startled nor afraid, but have deep faith and understanding, it should be known that such bodhisattva-mahāsattvas abide in Prajñāpāramitā and never depart from it. Using non-abiding as their skillful means, they abide in the bodhisattva's stage of non-retrogression."
「復次，世尊！諸菩薩摩訶薩修行般若波羅蜜多，不應住色，亦不應住受、想、行、識。所以者何？若住於色，便作色行，非行般若波羅蜜多；若住受、想、行、識，便作受、想、行、識行，非行般若波羅蜜多。所以者何？非作、行者能攝般若波羅蜜多，不攝般若波羅蜜多則於般若波羅蜜多不能修習，若於般若波羅蜜多不能修習則於般若波羅蜜多不能圓滿，若於般若波羅蜜多不能圓滿便不能得一切智智，若不能得一切智智便不能攝所攝有情，是故不應攝受諸色、受、想、行、識。所以者何？色於般若波羅蜜多不可攝受，受、想、行、識於般若波羅蜜多亦不可攝受，色不可攝受故則非色，受、想、行、識亦不可攝受故則非受、想、行、識，甚深般若波羅蜜多亦不可攝受故便非般若波羅蜜多。
"Furthermore, World-Honored One! When bodhisattva-mahāsattvas practice Prajñāpāramitā, they should not abide in form, nor should they abide in sensation, perception, conditioning, or consciousness. Why is this so? If they abide in form, they perform form-practices, which is not practicing Prajñāpāramitā; if they abide in sensation, perception, conditioning, or consciousness, they perform sensation-, perception-, conditioning-, or consciousness-practices, which is not practicing Prajñāpāramitā. Why is this so? Those who engage in fabricated practices cannot embrace Prajñāpāramitā. If they do not embrace Prajñāpāramitā, then they cannot cultivate Prajñāpāramitā. If they cannot cultivate Prajñāpāramitā, then they cannot perfect Prajñāpāramitā. If they cannot perfect Prajñāpāramitā, then they cannot attain all-knowing wisdom. If they cannot attain all-knowing wisdom, then they cannot guide the sentient beings they should guide. Therefore, one should not grasp at form, sensation, perception, conditioning, or consciousness.
Why is this so? Form cannot be grasped within Prajñāpāramitā; sensation, perception, conditioning, and consciousness also cannot be grasped within Prajñāpāramitā. Since form cannot be grasped, it is not form; since sensation, perception, conditioning, and consciousness cannot be grasped, they are not sensation, perception, conditioning, or consciousness. Since the profound Prajñāpāramitā also cannot be grasped, it is not Prajñāpāramitā."
「諸菩薩摩訶薩應行如是甚深般若波羅蜜多，若行如是甚深般若波羅蜜多，是名菩薩於一切法無攝受定廣大、無對、無量，決定不共一切聲聞、獨覺，亦不攝受一切智智。所以者何？是一切智智非取相修得，諸取相者皆是煩惱。若取相修得一切智智者，則勝軍梵志於一切智智不應信解，是勝軍梵志雖由信解力歸趣佛法，名隨信行，而能以少分智觀一切法性空，悟入一切智智。既悟入已不取色相，亦不取受、想、行、識相；非以喜樂觀見此智，不以內色、受、想、行、識觀見此智，不以外色、受、想、行、識觀見此智，亦不以內外色、受、想、行、識觀見此智，亦不離色、受、想、行、識觀見此智。勝軍梵志以如是等諸離相門，於一切智智深生信解，於一切法皆無取著。如是梵志以離相門，於一切智智得信解已，於一切法皆不取相，亦不思惟無相諸法。如是梵志由勝解力，於一切法不取、不捨、無得、無證。時，彼梵志於自信解乃至涅槃亦不取著，以真法性為定量故。
"Bodhisattva-mahāsattvas should practice such profound Prajñāpāramitā. If they practice such profound Prajñāpāramitā, this is called the bodhisattva's samādhi of non-grasping toward all dharmas—vast, unobstructed, immeasurable, and definitively not shared with any śrāvakas or pratyekabuddhas. They also do not grasp at all-knowing wisdom. Why is this so? This all-knowing wisdom is not attained through grasping at characteristics, for all those who grasp at characteristics are [caught in] afflictions. If all-knowing wisdom were attained through grasping at characteristics, then the brahmin Sainya would not have been able to develop faith and understanding in all-knowing wisdom.
This brahmin Sainya, though he took refuge in the Buddha's teaching through the power of faith and understanding and was called a 'follower by faith,' was able to observe the emptiness of the nature of all dharmas with a partial wisdom and enter into all-knowing wisdom. Having entered, he did not grasp at the characteristics of form, nor did he grasp at the characteristics of sensation, perception, conditioning, or consciousness. He did not perceive this wisdom through joy and pleasure; he did not perceive this wisdom through internal form, sensation, perception, conditioning, or consciousness; he did not perceive this wisdom through external form, sensation, perception, conditioning, or consciousness; he did not perceive this wisdom through both internal and external form, sensation, perception, conditioning, or consciousness; nor did he perceive this wisdom apart from form, sensation, perception, conditioning, or consciousness.
The brahmin Sainya, through such gates of freedom from characteristics, developed deep faith and understanding in all-knowing wisdom and had no grasping toward all dharmas. This brahmin, having attained faith and understanding in all-knowing wisdom through the gate of freedom from characteristics, did not grasp at characteristics of any dharmas, nor did he contemplate dharmas without characteristics. This brahmin, through the power of supreme understanding, neither grasped nor abandoned all dharmas—there was no attainment and no realization. At that time, this brahmin did not grasp even at his own faith and understanding, nor even at nirvana, because he took the true dharma-nature as his standard."
「世尊！是菩薩摩訶薩甚深般若波羅蜜多，當知於色、受、想、行、識亦不攝受，雖於諸法無所攝受，若未圓滿如來十力、四無所畏、四無礙解及十八佛不共法等，終不中道而般涅槃。當知如是諸菩薩摩訶薩甚深般若波羅蜜多，雖無取著而能成辦諸勝事業。
"World-Honored One! The profound Prajñāpāramitā of these bodhisattva-mahāsattvas, it should be known, also does not grasp at form, sensation, perception, conditioning, or consciousness. Although they have no grasping toward any dharmas, if they have not yet perfected the Tathāgata's ten powers, four fearlessnesses, four unobstructed understandings, and the eighteen exclusive Buddha-dharmas, they will never enter parinirvāṇa midway. It should be known that the profound Prajñāpāramitā of such bodhisattva-mahāsattvas, though without attachment, is able to accomplish all supreme activities.
「復次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，應如是觀察：何等是般若波羅蜜多？何故名般若波羅蜜多？如是般若波羅蜜多為何所作？世尊！是菩薩摩訶薩修行般若波羅蜜多時，應如是觀察：若法無所有、不可得，是為般若波羅蜜多無所有中何所徵詰？世尊！若菩薩摩訶薩於如是事審觀察時，心不沈沒亦無退屈、不驚、不怖，當知不離甚深般若波羅蜜多。」
"Furthermore, World-Honored One! When bodhisattva-mahāsattvas practice Prajñāpāramitā, they should contemplate in this way: What is Prajñāpāramitā? Why is it called Prajñāpāramitā? What does this Prajñāpāramitā accomplish? World-Honored One! When these bodhisattva-mahāsattvas practice Prajñāpāramitā, they should contemplate in this way: If dharmas are non-existent and unobtainable, this is Prajñāpāramitā—in non-existence, what is there to question? World-Honored One! If bodhisattva-mahāsattvas, when carefully contemplating such matters, have minds that neither sink nor retreat, are neither startled nor afraid, it should be known that they do not depart from the profound Prajñāpāramitā."
時，舍利子問善現言：「若色離色自性，受、想、行、識離受、想、行、識自性，般若波羅蜜多離般若波羅蜜多自性，一切智智離一切智智自性，何緣故知諸菩薩摩訶薩不離般若波羅蜜多？」
At that time, Śāriputra asked Subhūti: "If form is separate from form's own-nature, sensation, perception, conditioning, and consciousness are separate from their own-natures, Prajñāpāramitā is separate from Prajñāpāramitā's own-nature, and all-knowing wisdom is separate from all-knowing wisdom's own-nature, for what reason do we know that bodhisattva-mahāsattvas do not depart from Prajñāpāramitā?"
善現答言：「如是！如是！舍利子！諸色離色自性，受、想、行、識離受、想、行、識自性，般若波羅蜜多離般若波羅蜜多自性，一切智智離一切智智自性；般若波羅蜜多自相亦離自相，般若波羅蜜多自性亦離自性，相亦離自性，自性亦離相，相亦離相，自性亦離自性，能相亦離所相，所相亦離能相，能相亦離能相，所相亦離所相。若菩薩摩訶薩能如實知如是義者，常不遠離甚深般若波羅蜜多。」
Subhūti answered, "So it is! So it is! Śāriputra! All forms are separate from form's own-nature; sensation, perception, conditioning, and consciousness are separate from their own-natures; Prajñāpāramitā is separate from Prajñāpāramitā's own-nature; all-knowing wisdom is separate from all-knowing wisdom's own-nature. Prajñāpāramitā's own-characteristics are also separate from own-characteristics; Prajñāpāramitā's own-nature is also separate from own-nature; characteristics are also separate from own-nature; own-nature is also separate from characteristics; characteristics are also separate from characteristics; own-nature is also separate from own-nature; that which characterizes is also separate from that which is characterized; that which is characterized is also separate from that which characterizes; that which characterizes is also separate from that which characterizes; that which is characterized is also separate from that which is characterized. If bodhisattva-mahāsattvas can truly know such meaning, they will never depart from the profound Prajñāpāramitā."
時，舍利子問善現言：「若菩薩摩訶薩於此中學，速能成辦一切智智耶？」
At that time, Śāriputra asked Subhūti, "If bodhisattva-mahāsattvas study within this, can they quickly accomplish all-knowing wisdom?"
善現答言：「如是！如是！舍利子！若菩薩摩訶薩於此中學，速能成辦一切智智。何以故？舍利子！是菩薩摩訶薩知一切法無生滅故。舍利子！若菩薩摩訶薩能如是行甚深般若波羅蜜多，則為隣近一切智智。
Subhūti answered, "So it is! So it is! Śāriputra! If bodhisattva-mahāsattvas study within this, they can quickly accomplish all-knowing wisdom. Why is this so? Śāriputra! These bodhisattva-mahāsattvas know that all dharmas have no arising or ceasing. Śāriputra! If bodhisattva-mahāsattvas can thus practice the profound Prajñāpāramitā, they draw near to all-knowing wisdom."
「復次，舍利子！諸菩薩摩訶薩若行色為行相，若行色相為行相，若行色無相相為行相，若行色生為行相，若行色滅為行相，若行色壞為行相，若行色空為行相，若謂我能行為行相，若謂我是菩薩，能有所行為行相，若謂我是菩薩，能有所得為行相。若行受、想、行、識為行相，若行受、想、行、識相為行相，若行受、想、行、識無相相為行相，若行受、想、行、識生為行相，若行受、想、行、識滅為行相，若行受、想、行、識壞為行相，若行受、想、行、識空為行相，若謂我能行為行相，若謂我是菩薩，能有所行為行相，若謂我是菩薩，能有所得為行相。若作是念：『若能如是行，是修行般若波羅蜜多。』亦為行相，當知是菩薩無方便善巧，雖有所行，非行般若波羅蜜多。」
"Furthermore, Śāriputra! If bodhisattva-mahāsattvas practice form as practicing with characteristics, practice the characteristics of form as practicing with characteristics, practice the characteristiclessness of form as practicing with characteristics, practice the arising of form as practicing with characteristics, practice the ceasing of form as practicing with characteristics, practice the destruction of form as practicing with characteristics, practice the emptiness of form as practicing with characteristics, think 'I am able to practice' as practicing with characteristics, think 'I am a bodhisattva who is able to practice' as practicing with characteristics, or think 'I am a bodhisattva who is able to attain something' as practicing with characteristics—
If they practice sensation, perception, conditioning, and consciousness as practicing with characteristics, practice the characteristics of sensation, perception, conditioning, and consciousness as practicing with characteristics, practice the characteristiclessness of sensation, perception, conditioning, and consciousness as practicing with characteristics, practice the arising of sensation, perception, conditioning, and consciousness as practicing with characteristics, practice the ceasing of sensation, perception, conditioning, and consciousness as practicing with characteristics, practice the destruction of sensation, perception, conditioning, and consciousness as practicing with characteristics, practice the emptiness of sensation, perception, conditioning, and consciousness as practicing with characteristics, think 'I am able to practice' as practicing with characteristics, think 'I am a bodhisattva who is able to practice' as practicing with characteristics, or think 'I am a bodhisattva who is able to attain something' as practicing with characteristics—
If they have the thought: 'If one can practice in this way, this is practicing Prajñāpāramitā'—this too is practicing with characteristics. It should be known that such bodhisattvas lack skillful means; although they have some practice, they are not practicing Prajñāpāramitā."
時，舍利子問善現言：「諸菩薩摩訶薩當云何行，名行般若波羅蜜多？」
At that time, Śāriputra asked Subhūti, "How should bodhisattva-mahāsattvas practice to be called practicing Prajñāpāramitā?"
善現答言：「諸菩薩摩訶薩若不行色，不行色相，不行色無相相，不行色生，不行色滅，不行色壞，不行色空，是行般若波羅蜜多。諸菩薩摩訶薩若不行受、想、行、識，不行受、想、行、識相，不行受、想、行、識無相相，不行受、想、行、識生，不行受、想、行、識滅，不行受、想、行、識壞，不行受、想、行、識空，是行般若波羅蜜多。若菩薩摩訶薩不取行，不取不行，不取亦行亦不行，不取非行非不行，是行般若波羅蜜多。何以故？舍利子！以一切法皆不可取，不可隨行，不可執受，離性相故，如是名為諸菩薩摩訶薩於一切法無取執定，廣大無對無量，決定不共一切聲聞、獨覺。若菩薩摩訶薩安住此定，速證無上正等菩提。」
Subhūti answered, "If bodhisattva-mahāsattvas do not practice form, do not practice form's characteristics, do not practice form's characteristiclessness, do not practice form's arising, do not practice form's ceasing, do not practice form's destruction, do not practice form's emptiness—this is practicing Prajñāpāramitā. If bodhisattva-mahāsattvas do not practice sensation, perception, conditioning, and consciousness, do not practice their characteristics, do not practice their characteristiclessness, do not practice their arising, do not practice their ceasing, do not practice their destruction, do not practice their emptiness—this is practicing Prajñāpāramitā. If bodhisattva-mahāsattvas do not grasp at practicing, do not grasp at not-practicing, do not grasp at both practicing and not-practicing, do not grasp at neither practicing nor not-practicing—this is practicing Prajñāpāramitā. Why is this so? Śāriputra! Because all dharmas cannot be grasped, cannot be followed, cannot be apprehended, being free from inherent nature and characteristics. This is called the bodhisattva-mahāsattvas' samādhi of non-grasping toward all dharmas—vast, unobstructed, immeasurable, and definitively not shared with any śrāvakas or pratyekabuddhas. If bodhisattva-mahāsattvas abide in this samādhi, they will quickly realize supreme perfect enlightenment."
具壽善現承佛神力，復語大德舍利子言：「若菩薩摩訶薩安住此定，當知已為過去如來、應、正等覺現前授記。是菩薩摩訶薩雖住此定，而不見此定亦不著此定名，亦不念言：『我於此定已、正、當入。』亦不念言：『唯我能入此定，非餘彼。』如是等尋思分別，由此定力一切不起。」
The Venerable Subhūti, empowered by the Buddha's spiritual power, again said to the Great Venerable Śāriputra, "If bodhisattva-mahāsattvas abide in this samādhi, it should be known that they have already received prophecy in the presence of past Tathāgatas, Arhats, and Perfectly Enlightened Ones. Though these bodhisattva-mahāsattvas dwell in this samādhi, they neither see this samādhi nor attach to the name of this samādhi. They do not think: 'I have entered, am entering, or will enter this samādhi.' Nor do they think: 'Only I can enter this samādhi, not others.' All such discursive thoughts and discriminations do not arise due to the power of this samādhi."
時，舍利子問善現言：「若菩薩摩訶薩由住此定，已為過去諸佛世尊現前授記，是菩薩摩訶薩為能顯示如是定不？」
At that time, Śāriputra asked Subhūti, "If bodhisattva-mahāsattvas, by dwelling in this samādhi, have already received prophecy in the presence of past Buddha-Bhagavats, can these bodhisattva-mahāsattvas demonstrate such samādhi?"
善現答言：「不也！舍利子！何以故？是善男子於如是定無解無想。」
Subhūti answered, "No, Śāriputra! Why is this so? These good sons have no understanding or conception regarding such samādhi."
舍利子言：「具壽說彼諸善男子於如是定無解想耶？」
Śāriputra said: "Venerable One, are you saying that these good sons have no understanding or conception regarding such samādhi?"
善現報言：「我定說彼諸善男子於如是定無解無想。所以者何？如是諸定無所有故。彼善男子於如是定無解無想，如是諸定於一切法亦無解想。所以者何？以一切法無所有故。」
Subhūti replied, "I definitively say that these good sons have no understanding or conception regarding such samādhi. Why is this so? Because such samādhi is non-existent. These good sons have no understanding or conception regarding such samādhi, and such samādhi also has no understanding or conception regarding all dharmas. Why is this so? Because all dharmas are non-existent."
時，薄伽梵讚善現言：「善哉！善哉！如汝所說。故我說汝住無諍定最為第一，汝承如來神力加被能作是說。如是，善現！諸菩薩摩訶薩欲學般若波羅蜜多，應如是學。所以者何？若菩薩摩訶薩能如是學，乃名真學甚深般若波羅蜜多。」
At that time, the Bhagavat praised Subhūti, saying, "Excellent! Excellent! It is as you have said. Therefore I say that you dwell in the samādhi of non-contention foremost among all. You are able to speak thus through the blessing of the Tathāgata's spiritual power. Thus it is, Subhūti! Bodhisattva-mahāsattvas who wish to study Prajñāpāramitā should study in this way. Why is this so? If bodhisattva-mahāsattvas can study in this way, this is called truly studying the profound Prajñāpāramitā."
時，舍利子便白佛言：「若菩薩摩訶薩能如是學，於深般若波羅蜜多名真學耶？」
At that time, Śāriputra addressed the Buddha, saying, "If bodhisattva-mahāsattvas can study in this way, is this called truly studying the profound Prajñāpāramitā?"
佛告舍利子：「若菩薩摩訶薩能如是學，於深般若波羅蜜多名為真學，以無所得為方便故。」
The Buddha told Śāriputra, "If bodhisattva-mahāsattvas can study in this way, this is called truly studying the profound Prajñāpāramitā, using non-attainment as skillful means."
時，舍利子復白佛言：「若菩薩摩訶薩能如是學，以無所得為方便耶？」
At that time, Śāriputra again addressed the Buddha, saying: "If bodhisattva-mahāsattvas can study in this way, do they use non-attainment as skillful means?"
佛告舍利子：「若菩薩摩訶薩如是學時，於一切法以無所得而為方便。」
The Buddha told Śāriputra, "When bodhisattva-mahāsattvas study in this way, they use non-attainment as skillful means regarding all dharmas."
時，舍利子復白佛言：「諸菩薩摩訶薩如是學時，於何法學？」
At that time, Śāriputra again addressed the Buddha, saying, "When bodhisattva-mahāsattvas study in this way, what dharmas do they study?"
佛告舍利子：「諸菩薩摩訶薩如是學時，非於法學。何以故？舍利子！如諸愚夫異生所執，非一切法如是有故。」
The Buddha told Śāriputra, "When bodhisattva-mahāsattvas study in this way, they do not study dharmas. Why is this so? Śāriputra! All dharmas do not exist in the way that foolish ordinary beings conceive them to exist."
時，舍利子復白佛言：「若爾，諸法如何而有？」佛告舍利子：「如無所有如是而有。若於如是無所有法不能了達，說名無明。愚夫異生，於一切法無所有性，無明貪愛增上勢力分別執著斷常二邊，由此不知不見諸法無所有性分別諸法，由分別故便生執著，由執著故分別諸法無所有性，由此於法不見不知。以於諸法不見不知，分別過去未來現在。由分別故貪著名色，著名色故分別執著無所有法，於無所有法分別執著故，於如實道不知不見，不能出離三界生死，不信諦法，不覺實際，是故墮在愚夫數中。由斯，菩薩摩訶薩眾於法性相都無執著。」
At that time, Śāriputra again addressed the Buddha, saying, "If so, how do dharmas exist?"
The Buddha told Śāriputra, "They exist as non-existence exists. If one cannot understand such non-existent dharmas, this is called ignorance. Foolish ordinary beings, regarding the non-existent nature of all dharmas, through the dominant power of ignorance and craving, discriminate and cling to the two extremes of annihilation and eternalism. Because of this, they do not know or see the non-existent nature of dharmas and discriminate among dharmas. Through discrimination they give rise to clinging; through clinging they discriminate about the non-existent nature of dharmas. Because of this, they do not see or know dharmas. Because they do not see or know dharmas, they discriminate among past, future, and present. Through discrimination they become attached to name-and-form; being attached to name-and-form, they discriminate and cling to non-existent dharmas. Because they discriminate and cling to non-existent dharmas, they do not know or see the true path, cannot escape from birth and death in the three realms, do not believe in the true Dharma, and do not awaken to ultimate reality. Therefore they fall into the category of foolish beings. For this reason, the assembly of bodhisattva-mahāsattvas has no clinging whatsoever to the characteristics of dharma-nature."
時，舍利子復白佛言：「諸菩薩摩訶薩如是學時，豈亦不學一切智智？」
At that time, Śāriputra again addressed the Buddha, saying, "When bodhisattva-mahāsattvas study in this way, do they also not study all-knowing wisdom?"
佛告舍利子：「諸菩薩摩訶薩如是學時，亦不求學一切智智。然諸菩薩摩訶薩如是學時，雖無所學，而名真學一切智智，便能隣近一切智智，速能成辦一切智智。」
The Buddha told Śāriputra, "When bodhisattva-mahāsattvas study in this way, they also do not seek to study all-knowing wisdom. However, when bodhisattva-mahāsattvas study in this way, although they have nothing to study, this is called truly studying all-knowing wisdom. They are then able to draw near to all-knowing wisdom and quickly accomplish all-knowing wisdom."
爾時，善現便白佛言：「設有人來作如是問：『諸幻化者若有修學一切智智，彼能隣近一切智智及能速成辦一切智智不？』我得此問當云何答？」
At that time, Subhūti addressed the Buddha, saying, "If someone were to come and ask: 'If illusory beings were to cultivate and study all-knowing wisdom, would they be able to draw near to all-knowing wisdom and quickly accomplish all-knowing wisdom?' How should I answer such a question?"
佛告善現：「我還問汝，隨汝意答。於意云何？幻化與色為有異不？幻化與受、想、行、識為有異不？」
The Buddha told Subhūti, "I will ask you in return—answer according to your understanding. What do you think? Are magical illusions different from form or not? Are magical illusions different from sensation, perception, conditioning, and consciousness or not?"
善現答言：「幻化不異色，色不異幻化，幻化即是色，色即是幻化；幻化不異受、想、行、識，受、想、行、識不異幻化，幻化即是受、想、行、識，受、想、行、識即是幻化。」
Subhūti answered, "Magical illusions are not different from form, and form is not different from magical illusions; magical illusions are form, and form is magical illusions. Magical illusions are not different from sensation, perception, conditioning, and consciousness, and sensation, perception, conditioning, and consciousness are not different from magical illusions; magical illusions are sensation, perception, conditioning, and consciousness, and sensation, perception, conditioning, and consciousness are magical illusions."
佛告善現：「於意云何？五取蘊中起想等想，施設言說假名菩薩摩訶薩不？」
The Buddha told Subhūti, "What do you think? Are concepts and perceptions arising within the five grasping aggregates conventionally designated and spoken of with the provisional name 'bodhisattva-mahāsattva' or not?"
善現對曰：「如是！世尊！」
Subhūti replied, "So it is, World-Honored One!"
佛告善現：「諸菩薩摩訶薩求趣無上正等菩提，修學般若波羅蜜多，一切皆如幻化者學。何以故？幻化即是五取蘊故。所以者何？我說五蘊、眼等六根，皆如幻化都非實有。」
The Buddha told Subhūti, "All bodhisattva-mahāsattvas who seek to attain supreme perfect enlightenment and study Prajñāpāramitā are studying just like illusory beings. Why is this so? Because magical illusions are precisely the five grasping aggregates. Why is this? I teach that the five aggregates and the six sense faculties such as the eyes are all like magical illusions and are not truly real."
具壽善現復白佛言：「若菩薩摩訶薩新學大乘聞如是說，其心將無驚怖退屈？」
The Venerable Subhūti again addressed the Buddha, saying, "If bodhisattva-mahāsattvas who are new to studying the Great Vehicle hear such teachings, will their minds not become frightened and retreat?"
佛告善現：「若菩薩摩訶薩新學大乘，親近惡友，聞如是說心便驚怖則生退屈，若近善友，雖聞此說而不驚怖亦無退屈。」
The Buddha told Subhūti, "If bodhisattva-mahāsattvas who are new to studying the Great Vehicle associate with evil friends, upon hearing such teachings their minds will become frightened and they will retreat. But if they associate with good friends, although they hear such teachings, they will not be frightened nor will they retreat."
具壽善現復白佛言：「何等名為菩薩惡友？」
The Venerable Subhūti again addressed the Buddha, saying, "What are called evil friends of bodhisattvas?"
佛告善現：「諸菩薩摩訶薩惡友者，謂若教授教誡菩薩摩訶薩眾，令離布施乃至般若波羅蜜多，令離所求一切智智，令學取相世俗書典，令學聲聞、獨覺經法，又不為說魔事、魔過，令所修學不能成辦，如是名為菩薩惡友。」
The Buddha told Subhūti, "Evil friends of bodhisattva-mahāsattvas are those who, when teaching and instructing the assembly of bodhisattva-mahāsattvas, cause them to abandon generosity up to Prajñāpāramitā, cause them to abandon the all-knowing wisdom they seek, cause them to study worldly texts that grasp at characteristics, cause them to study the sūtras and dharmas of śrāvakas and pratyekabuddhas, and do not explain to them the activities and faults of māras, thus causing their studies to be unsuccessful. Such are called evil friends of bodhisattvas."
具壽善現復白佛言：「何等名為菩薩善友？」
The Venerable Subhūti again addressed the Buddha, saying, "What are called good friends of bodhisattvas?"
佛告善現：「諸菩薩摩訶薩善友者，謂若教授教誡菩薩摩訶薩眾，令學布施乃至般若波羅蜜多，令學所求一切智智，令離取相世俗書典，令離聲聞、獨覺經法，為說種種魔事、魔過，令其覺知方便棄捨，令所修學疾得成辦，如是名為趣大乘道大誓莊嚴菩薩善友。」
The Buddha told Subhūti, "Good friends of bodhisattva-mahāsattvas are those who, when teaching and instructing the assembly of bodhisattva-mahāsattvas, cause them to study generosity up to Prajñāpāramitā, cause them to study the all-knowing wisdom they seek, cause them to abandon worldly texts that grasp at characteristics, cause them to abandon the sūtras and dharmas of śrāvakas and pratyekabuddhas, explain to them various māra activities and māra faults so they may recognize and skillfully abandon them, and cause their studies to be quickly accomplished. Such are called good friends of bodhisattvas who are adorned with great vows on the path to the Great Vehicle."
具壽善現復白佛言：「所說菩薩摩訶薩者，何等名為菩薩句義？」
The Venerable Subhūti again addressed the Buddha, saying. "Regarding what is called 'bodhisattva-mahāsattva,' what is the meaning of the term 'bodhisattva'?"
佛告善現：「學一切法無著無礙，覺一切法無著無礙，求證無上正等菩提饒益有情，是菩薩義。」
The Buddha told Subhūti, "Learning all dharmas without attachment or obstruction, awakening to all dharmas without attachment or obstruction, seeking to realize supreme perfect enlightenment to benefit sentient beings—this is the meaning of 'bodhisattva.'"
具壽善現復白佛言：「菩薩何緣名摩訶薩？」
The Venerable Subhūti again addressed the Buddha, saying, "For what reason are bodhisattvas called 'mahāsattvas'?"
佛告善現：「以諸菩薩於大有情眾中當為上首故，復名摩訶薩。」
The Buddha told Subhūti, "Because bodhisattvas will become leaders among the great assembly of sentient beings, they are also called 'mahāsattvas.'"
時，舍利子便白佛言：「我以辯才，樂說菩薩由此義故名摩訶薩，唯願聽許！」
At that time, Śāriputra addressed the Buddha, saying, "I would like to eloquently explain why bodhisattvas are called 'mahāsattvas' for this reason. Please grant me permission!"
佛告舍利子：「今正是時，隨汝意說。」
The Buddha told Śāriputra, "Now is the right time—speak according to your understanding."
舍利子言：「以諸菩薩方便善巧，為諸有情宣說法要，令斷我見、有情見、命者見、補特伽羅見、有見、無見、斷見、常見、薩迦耶見及餘種種有所執見，依如是義名摩訶薩。」
Śāriputra said, "Because bodhisattvas, through skillful means, expound the essential dharmas to sentient beings, causing them to sever the view of self, the view of sentient beings, the view of a living being, the view of a person, the view of existence, the view of non-existence, the view of annihilation, the view of eternalism, the view of a real self (satkāyadṛṣṭi), and all other kinds of clinging views—based on this meaning they are called 'mahāsattvas.'"
爾時，善現便白佛言：「我以辯才，樂說菩薩由此義故名摩訶薩，唯願聽許！」
At that time, Subhūti addressed the Buddha, saying, "I would like to eloquently explain why bodhisattvas are called 'mahāsattvas' for this reason. Please grant me permission!"
佛告善現：「今正是時，隨汝意說。」
The Buddha told Subhūti, "Now is the right time—speak according to your understanding."
善現白言：「以諸菩薩為欲證得一切智智，發菩提心及無漏心、無等等心、不共聲聞、獨覺等心，於如是心亦不執著，依如是義名摩訶薩。所以者何？以一切智智是真無漏不墮三界，求一切智智心亦是真無漏不墮三界，於如是心不應執著，是故菩薩名摩訶薩。」
Subhūti said, "Because bodhisattvas, in order to realize all-knowing wisdom, generate the bodhi-mind and the undefiled mind, the unequaled mind, the mind not shared with śrāvakas and pratyekabuddhas, yet do not cling even to such minds—based on this meaning they are called 'mahāsattvas.' Why is this so? Because all-knowing wisdom is truly undefiled and does not fall into the three realms, and the mind seeking all-knowing wisdom is also truly undefiled and does not fall into the three realms. One should not cling to such a mind. Therefore bodhisattvas are called 'mahāsattvas.'"
時，舍利子問善現言：「何因緣故，於如是心亦不執著？」
At that time, Śāriputra asked Subhūti, "For what reason should one not cling even to such a mind?"
善現答言：「如是諸心無心性故不應執著。」
Subhūti answered. "Because such minds have no mind-nature, one should not cling to them."
時，舍利子問善現言：「是心為有非心性不？」
At that time, Śāriputra asked Subhūti, "Does this mind have a non-mind nature or not?"
善現反問舍利子言：「此非心性若有若無，為可得不？」
Subhūti asked Śāriputra in return, "Can this non-mind nature, whether it exists or not, be apprehended?"
舍利子言：「不也！善現！」
Śāriputra said: "No, Subhūti!"
善現報言：「此非心性若有若無既不可得，如何可問：是心為有非心性不？」
Subhūti replied, "Since this non-mind nature, whether it exists or not, cannot be apprehended, how can you ask, 'Does this mind have a non-mind nature or not?'"
時，舍利子讚善現言：「善哉！善哉！如是！如是！佛說仁者住無諍定最為第一，實如聖言。」
At that time, Śāriputra praised Subhūti, saying, "Excellent! Excellent! So it is! So it is! The Buddha has said that you dwell in the samādhi of non-contention foremost among all—this is truly as the sagely words proclaim."
時，滿慈子便白佛言：「我以辯才，樂說菩薩由此義故名摩訶薩，唯願聽許！」
At that time, Pūrṇa addressed the Buddha, saying, "I would like to eloquently explain why bodhisattvas are called 'mahāsattvas' for this reason. Please grant me permission!"
佛告滿慈子：「今正是時，隨汝意說。」
The Buddha told Pūrṇa, "Now is the right time—speak according to your understanding."
滿慈子言：「以諸菩薩普為饒益一切有情被大功德鎧故，發趣大乘故，乘大乘故，名摩訶薩。」
Pūrṇa said, "Because bodhisattvas don the armor of great merit for the universal benefit of all sentient beings, because they set forth on the Great Vehicle, and because they ride the Great Vehicle, they are called 'mahāsattvas.'"
爾時，善現便白佛言：「如世尊說諸菩薩摩訶薩被大功德鎧，齊何當言諸菩薩摩訶薩被大功德鎧？」
At that time, Subhūti addressed the Buddha, saying: "As the World-Honored One has spoken of bodhisattva-mahāsattvas donning the armor of great merit, when can it be said that bodhisattva-mahāsattvas don the armor of great merit?"
佛告善現：「諸菩薩摩訶薩作如是念：我應度脫無量無數無邊有情入無餘依般涅槃界，雖度如是無量無數無邊有情入無餘依般涅槃界，而無有法及諸有情得涅槃者。所以者何？諸法法性應如是故。譬如幻師或彼弟子，於四衢道化作大眾更相加害，於意云何？此中有實更相加害死傷事不？」
The Buddha told Subhūti: "Bodhisattva-mahāsattvas have this thought: 'I should liberate countless, numberless, limitless sentient beings into the nirvāṇa realm without remainder. Although I liberate such countless, numberless, limitless sentient beings into the nirvāṇa realm without remainder, there are no dharmas and no sentient beings who attain nirvāṇa.' Why is this so? Because the dharma-nature of all dharmas should be thus. It is like a magician or his disciple who creates an illusory crowd at a crossroads that attacks and harms each other. What do you think? Is there any real mutual harm, death, or injury among them?"
善現對曰：「不也！世尊！」
Subhūti replied, "No, World-Honored One!"
佛告善現：「諸菩薩摩訶薩亦復如是，雖度如是無量無數無邊有情入無餘依般涅槃界，而無有法及諸有情得涅槃者。若菩薩摩訶薩聞如是事，不驚、不怖亦無退屈，當知是菩薩摩訶薩被大功德鎧。」
The Buddha told Subhūti, "Bodhisattva-mahāsattvas are just the same. Although they liberate such countless, numberless, limitless sentient beings into the nirvāṇa realm without remainder, there are no dharmas and no sentient beings who attain nirvāṇa. If bodhisattva-mahāsattvas hear such teachings and are neither startled nor afraid, and do not retreat, it should be known that such bodhisattva-mahāsattvas don the armor of great merit."
爾時，善現便白佛言：「如我解佛所說義者，諸菩薩摩訶薩不被功德鎧，當知是為被大功德鎧。」
At that time, Subhūti addressed the Buddha, saying, "As I understand the meaning of what the Buddha has said, bodhisattva-mahāsattvas who do not don the armor of merit—this should be understood as donning the armor of great merit."
佛告善現：「如是！如是！諸菩薩摩訶薩不被功德鎧，當知是為被大功德鎧。所以者何？一切智智無造無作，一切有情亦無造無作，諸菩薩摩訶薩為欲饒益彼有情故被功德鎧。」
The Buddha told Subhūti, "So it is! So it is! Bodhisattva-mahāsattvas who do not don the armor of merit—this should be understood as donning the armor of great merit. Why is this so? All-knowing wisdom has no fabrication and no action, and all sentient beings also have no fabrication and no action. Bodhisattva-mahāsattvas don the armor of merit in order to benefit those sentient beings."
具壽善現復白佛言：「何因緣故，一切智智無造無作，一切有情亦無造無作，諸菩薩摩訶薩為欲饒益彼有情故被功德鎧？」
The Venerable Subhūti again addressed the Buddha, saying, "For what reason do all-knowing wisdom have no fabrication and no action, all sentient beings also have no fabrication and no action, yet bodhisattva-mahāsattvas don the armor of merit in order to benefit those sentient beings?"
佛告善現：「以諸作者不可得故。所以者何？色非造非不造，非作非不作，受、想、行、識非造非不造，非作非不作。何以故？色乃至識不可得故。」
The Buddha told Subhūti, "Because no agents can be found. Why is this so? Form is neither fabricated nor unfabricated, neither created nor uncreated; sensation, perception, conditioning, and consciousness are neither fabricated nor unfabricated, neither created nor uncreated. Why is this so? Because form up to consciousness cannot be found."
具壽善現便白佛言：「如我解佛所說義者，色乃至識無染無淨。所以者何？色無縛無解，受、想、行、識亦無縛無解，色真如無縛無解，受、想、行、識真如亦無縛無解。」
The Venerable Subhūti addressed the Buddha, saying: "As I understand the meaning of what the Buddha has said, form up to consciousness are neither defiled nor pure. Why is this so? Form has no bondage and no liberation; sensation, perception, conditioning, and consciousness also have no bondage and no liberation; the true nature of form has no bondage and no liberation; the true nature of sensation, perception, conditioning, and consciousness also have no bondage and no liberation."
時，滿慈子問善現言：「尊者說色無縛無解，說受、想、行、識亦無縛無解，說色真如無縛無解，說受、想、行、識真如亦無縛無解耶？」
At that time, Pūrṇa asked Subhūti, "Venerable One, are you saying that form has no bondage and no liberation, that sensation, perception, conditioning, and consciousness also have no bondage and no liberation, that the true nature of form has no bondage and no liberation, and that the true nature of sensation, perception, conditioning, and consciousness also have no bondage and no liberation?"
善現答言：「如是！如是！」
Subhūti answered: "So it is! So it is!"
滿慈子言：「說何等色無縛無解？說何等受、想、行、識亦無縛無解？說何等色真如無縛無解？說何等受、想、行、識真如亦無縛無解耶？」
Pūrṇa said, "What kind of form has no bondage and no liberation? What kind of sensation, perception, conditioning, and consciousness also have no bondage and no liberation? What kind of true nature of form has no bondage and no liberation? What kind of true nature of sensation, perception, conditioning, and consciousness also have no bondage and no liberation?"
善現答言：「我說如幻士色無縛無解，說如幻士受、想、行、識亦無縛無解，說如幻士色真如無縛無解，說如幻士受、想、行、識真如亦無縛無解。所以者何？色乃至識及彼真如，無所有故無縛無解，遠離故無縛無解，寂靜故無縛無解，無相故無縛無解，無作故無縛無解，無生滅故無縛無解，無染淨故無縛無解，是名菩薩摩訶薩發趣大乘被功德鎧。」
Subhūti answered, "I speak of form like that of an illusory person as having no bondage and no liberation; I speak of sensation, perception, conditioning, and consciousness like those of an illusory person as also having no bondage and no liberation; I speak of the true nature of form like that of an illusory person as having no bondage and no liberation; I speak of the true nature of sensation, perception, conditioning, and consciousness like those of an illusory person as also having no bondage and no liberation. Why is this so? Form up to consciousness and their true nature have no bondage and no liberation because they are non-existent, because they are remote, because they are quiescent, because they are without characteristics, because they are without fabrication, because they have no arising or ceasing, because they have no defilement or purity. This is called bodhisattva-mahāsattvas setting forth on the Great Vehicle and donning the armor of merit."
時，滿慈子聞如是說，歡喜信受默然而住。
At that time, upon hearing such teachings, Pūrṇa was joyful, had faith, accepted them, and remained silent.
爾時，善現便白佛言：「諸菩薩摩訶薩發趣大乘，被功德鎧，乘於大乘。云何大乘？齊何當言發趣大乘？如是大乘從何處出至何處住？如是大乘為何所住？誰復乘是大乘而出？」
At that time, Subhūti addressed the Buddha, saying, "Bodhisattva-mahāsattvas set forth on the Great Vehicle, don the armor of merit, and ride the Great Vehicle. What is the Great Vehicle? When can it be said that they set forth on the Great Vehicle? From where does this Great Vehicle depart and where does it abide? What does this Great Vehicle depend upon? Who rides this Great Vehicle and departs?"
佛告善現言：「大乘者即是無量無數增語，無邊功德共所成故。
The Buddha told Subhūti, "The Great Vehicle is countless and numberless designations, formed by limitless merits together."
「汝次所問『齊何當言發趣大乘？』者，善現當知！若菩薩摩訶薩勤行布施乃至般若波羅蜜多，從一菩薩地趣一菩薩地，齊此當言發趣大乘。
"Regarding your next question, 'When can it be said that they set forth on the Great Vehicle?'—Subhūti, you should know! When bodhisattva-mahāsattvas diligently practice generosity up to Prajñāpāramitā, progressing from one bodhisattva stage to another bodhisattva stage, this can be called setting forth on the Great Vehicle.
「汝次所問『如是大乘從何處出至何處住？』者，善現當知！如是大乘從三界中出，至一切智智中住，然以無二為方便故無出、無住。
"Regarding your next question, 'From where does this Great Vehicle depart and where does it abide?'—Subhūti, you should know! This Great Vehicle departs from the three realms and abides in all-knowing wisdom, yet because it uses non-duality as skillful means, there is no departure and no abiding.
「汝次所問『如是大乘為何所住？』者，善現當知！如是大乘都無所住，以一切法皆無所住，然此大乘住無所住。
"Regarding your next question, 'What does this Great Vehicle depend upon?'—Subhūti, you should know! This Great Vehicle depends upon nothing at all, because all dharmas depend upon nothing, yet this Great Vehicle abides in non-abiding.
「汝後所問『誰復乘是大乘出？』者，善現當知！都無乘是大乘出者。所以者何？若所乘乘、若能乘者、由此、為此、若處、若時，皆無所有都不可得，以一切法皆無所有、不可得故，於中何法乘何法出至何處住而言乘者？」
"Regarding your final question, 'Who rides this Great Vehicle and departs?'—Subhūti, you should know! There is absolutely no one who rides this Great Vehicle and departs. Why is this so? Whether it be the vehicle that is ridden, the one who rides, the cause, the purpose, the place, or the time—all are non-existent and completely unobtainable. Since all dharmas are non-existent and unobtainable, what dharma rides what dharma to depart and abide where, such that we could speak of a rider?"
具壽善現復白佛言：「言大乘，大乘者普超一切世間天、人、阿素洛等最尊最勝，如是大乘與虛空等。譬如虛空，普能容受無量無數無邊有情，大乘亦爾，普能容受無量無數無邊有情。又如虛空，無來、無去、無住可見，大乘亦爾，無來、無去、無住可見。又如虛空、前、後、中際皆不可得，大乘亦爾，前、後、中際皆不可得。如是大乘最尊最勝與虛空等，多所容受、無動、無住，三世平等超過三世，故名大乘。」
The Venerable Subhūti again addressed the Buddha, saying, "Speaking of the Great Vehicle—the Great Vehicle universally transcends all worldly beings, gods, humans, asuras, and others, being most honored and supreme. This Great Vehicle is equal to space. Just as space can universally contain countless, numberless, limitless sentient beings, so too can the Great Vehicle universally contain countless, numberless, limitless sentient beings. Just as space has no coming, going, or abiding that can be seen, so too does the Great Vehicle have no coming, going, or abiding that can be seen. Just as space—past, future, and present—cannot be apprehended, so too with the Great Vehicle—past, future, and present cannot be apprehended. This Great Vehicle, most honored and supreme, equal to space, containing much, unmoving, non-abiding, equal in the three times and transcending the three times—therefore it is called the Great Vehicle."
佛告善現：「善哉！善哉！如是！如是！如汝所說。菩薩大乘具如是等無邊功德。」
The Buddha told Subhūti, "Excellent! Excellent! Yes! Yes! It is as you have said. The bodhisattva's Great Vehicle possesses such limitless merits."
時，滿慈子便白佛言：「世尊先教大德善現為諸菩薩摩訶薩眾宣說、開示甚深般若波羅蜜多，而今何故乃說大乘？」
At that time, Pūrṇa addressed the Buddha, saying, "World-Honored One, you previously instructed the Great Venerable Subhūti to expound and reveal the profound Prajñāpāramitā to the assembly of bodhisattva-mahāsattvas, so why is he now speaking about the Great Vehicle instead?"
爾時，善現即白佛言：「我從前來所說種種大乘之義，將無違越所說般若波羅蜜多。」
At that time, Subhūti addressed the Buddha, saying, "All the various meanings of the Great Vehicle that I have explained from the beginning—do they not violate what has been taught about Prajñāpāramitā?"
佛告善現：「汝從前來所說種種大乘之義，皆順般若波羅蜜多無所違越。所以者何？一切善法無不攝入甚深般若波羅蜜多。」
The Buddha told Subhūti, "All the various meanings of the Great Vehicle that you have explained from the beginning are in accordance with Prajñāpāramitā and do not violate it at all. Why is this so? All wholesome dharmas are without exception included within the profound Prajñāpāramitā."
具壽善現復白佛言：「諸菩薩摩訶薩前際不可得，後際不可得，中際不可得。所以者何？色無邊故，當知菩薩摩訶薩亦無邊，受、想、行、識無邊故，當知菩薩摩訶薩亦無邊。
The Venerable Subhūti again addressed the Buddha, saying, "Bodhisattva-mahāsattvas' past limit cannot be obtained, their future limit cannot be obtained, their present limit cannot be obtained. Why is this so? Because form is limitless, it should be known that bodhisattva-mahāsattvas are also limitless; because sensation, perception, conditioning, and consciousness are limitless, it should be known that bodhisattva-mahāsattvas are also limitless.
「復次，世尊！即色，菩薩摩訶薩無所有不可得，即受、想、行、識，菩薩摩訶薩無所有不可得；離色，菩薩摩訶薩無所有不可得；離受、想、行、識菩薩摩訶薩無所有不可得。如是，世尊！我於此等一切法，以一切種、一切處、一切時，求菩薩摩訶薩都無所見竟不可得，求深般若波羅蜜多亦都無所見竟不可得，求一切智智亦都無所見竟不可得，云何令我教授教誡諸菩薩摩訶薩，令於般若波羅蜜多速得究竟，謂疾證得一切智智？
"Furthermore, World-Honored One! Within form itself, bodhisattva-mahāsattvas are non-existent and unobtainable; within sensation, perception, conditioning, and consciousness, bodhisattva-mahāsattvas are non-existent and unobtainable. Apart from form, bodhisattva-mahāsattvas are non-existent and unobtainable; apart from sensation, perception, conditioning, and consciousness, bodhisattva-mahāsattvas are non-existent and unobtainable. Thus, World-Honored One! In all these dharmas, searching in all ways, all places, and all times, I see nothing of bodhisattva-mahāsattvas and find them completely unobtainable. Searching for the profound Prajñāpāramitā, I also see nothing and find it completely unobtainable. Searching for all-knowing wisdom, I also see nothing and find it completely unobtainable. How then can you have me teach and instruct bodhisattva-mahāsattvas to quickly perfect Prajñāpāramitā, that is, to swiftly realize all-knowing wisdom?
「復次，世尊！諸菩薩摩訶薩但有假名都無自性。如說我等畢竟不生，但有假名都無自性，諸法亦爾，畢竟不生，但有假名都無自性。此中何等是色畢竟不生？若畢竟不生則不名色。何等是受、想、行、識畢竟不生？若畢竟不生則不名受、想、行、識。世尊！色是菩薩摩訶薩不可得，受、想、行、識是菩薩摩訶薩不可得，此不可得亦不可得。我於如是一切法，以一切種、一切處、一切時，求菩薩等皆不可得，當教何等法？修何等法？於何等處、時、證何等法？
"Furthermore, World-Honored One! Bodhisattva-mahāsattvas are merely conventional designations with no inherent nature. Just as we say that 'I' and so forth are ultimately unborn, being merely conventional designations with no inherent nature, so too are all dharmas ultimately unborn, being merely conventional designations with no inherent nature. In this, what kind of form is ultimately unborn? If it is ultimately unborn, then it is not called 'form.' What kind of sensation, perception, conditioning, and consciousness are ultimately unborn? If they are ultimately unborn, then they are not called 'sensation, perception, conditioning, and consciousness.' World-Honored One! Form as bodhisattva-mahāsattva is unobtainable; sensation, perception, conditioning, and consciousness as bodhisattva-mahāsattva are unobtainable. This unobtainability is also unobtainable. In all such dharmas, searching in all ways, all places, and all times, I find bodhisattvas and so forth completely unobtainable. What should I teach? What should be cultivated? In what place and time should what dharma be realized?
「復次，世尊！佛薄伽梵但有假名，一切菩薩但有假名，甚深般若波羅蜜多但有假名。如說我等畢竟不生，但有假名都無自性，諸法亦爾，但有假名都無自性。何等是色既不可取亦不可生？何等是受、想、行、識既不可取亦不可生？諸法自性既不可取亦不可生，若法無性亦不可生，此無生法亦不可生，我豈能以畢竟不生般若波羅蜜多，教授教誡畢竟不生諸菩薩摩訶薩令得究竟？世尊！離不生法無法可得，亦無菩薩摩訶薩能行無上正等菩提。
"Furthermore, World-Honored One! The Buddha-Bhagavat is merely a conventional designation; all bodhisattvas are merely conventional designations; the profound Prajñāpāramitā is merely a conventional designation. Just as we say that 'I' and so forth are ultimately unborn, being merely conventional designations with no inherent nature, so too are all dharmas merely conventional designations with no inherent nature. What kind of form can neither be grasped nor arise? What kind of sensation, perception, conditioning, and consciousness can neither be grasped nor arise? The inherent nature of dharmas can neither be grasped nor arise; if dharmas have no nature, they also cannot arise; this dharma of non-arising also cannot arise. How could I, with the ultimately unborn Prajñāpāramitā, teach and instruct the ultimately unborn bodhisattva-mahāsattvas to reach perfection? World-Honored One! Apart from unborn dharmas, no dharmas can be obtained, nor are there any bodhisattva-mahāsattvas who can practice supreme perfect enlightenment."
「世尊！若菩薩摩訶薩聞如是說，心不沈沒亦無退屈、不驚、不怖，當知是菩薩摩訶薩能修般若波羅蜜多。所以者何？若時菩薩摩訶薩行深般若波羅蜜多，觀察諸法，是時菩薩摩訶薩於一切色都無所得，無受、無取、無住、無著，亦不施設為色；於一切受、想、行、識都無所得，無受、無取、無住、無著，亦不施設為受、想、行、識。是菩薩摩訶薩行深般若波羅蜜多時，不見色亦不見受、想、行、識。所以者何？以色性空無生無滅，受、想、行、識性空無生無滅。
"World-Honored One! If bodhisattva-mahāsattvas hear such teachings and their minds neither sink nor retreat, are neither startled nor afraid, it should be known that such bodhisattva-mahāsattvas are able to cultivate Prajñāpāramitā. Why is this so? When bodhisattva-mahāsattvas practice the profound Prajñāpāramitā and contemplate all dharmas, at that time these bodhisattva-mahāsattvas obtain nothing whatsoever regarding all forms—there is no acceptance, no grasping, no abiding, no attachment, nor do they designate them as 'form.' Regarding all sensation, perception, conditioning, and consciousness, they obtain nothing whatsoever—there is no acceptance, no grasping, no abiding, no attachment, nor do they designate them as 'sensation, perception, conditioning, and consciousness.' When these bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, they see neither form nor sensation, perception, conditioning, and consciousness. Why is this so? Because the nature of form is empty, without arising or ceasing; the nature of sensation, perception, conditioning, and consciousness is empty, without arising or ceasing.
「世尊！色無生無滅即非色，受、想、行、識無生無滅即非受、想、行、識。所以者何？色乃至識與無生無滅無二、無二分。何以故？以無生無滅法非一、非二、非多、非異，是故色乃至識無生無滅，即非色乃至識。世尊！色無二即非色，受、想、行、識無二即非受、想、行、識。世尊！色入無二法數，受、想、行、識入無二法數。若說色即說無二法，若說受、想、行、識即說無二法。」
"World-Honored One! Form without arising or ceasing is not form; sensation, perception, conditioning, and consciousness without arising or ceasing are not sensation, perception, conditioning, and consciousness. Why is this so? Form up to consciousness and non-arising, non-ceasing are non-dual and without division. Why is this? Because the dharma of non-arising and non-ceasing is neither one, nor two, nor many, nor different. Therefore, form up to consciousness being without arising or ceasing means they are not form up to consciousness. World-Honored One! Form being non-dual is not form; sensation, perception, conditioning, and consciousness being non-dual are not sensation, perception, conditioning, and consciousness. World-Honored One! Form enters the category of non-dual dharmas; sensation, perception, conditioning, and consciousness enter the category of non-dual dharmas. To speak of form is to speak of non-dual dharma; to speak of sensation, perception, conditioning, and consciousness is to speak of non-dual dharma."
時，舍利子謂善現言：「如我領解仁所說義，我、有情等畢竟不生，色乃至識畢竟不生，諸佛菩薩畢竟不生。若如是者，何緣菩薩摩訶薩為度無量無數有情，修多百千難行苦行，備受無量難忍大苦？」
At that time, Śāriputra said to Subhūti: "As I understand what you have said, 'I,' sentient beings, and so forth are ultimately unborn; form up to consciousness are ultimately unborn; all Buddhas and bodhisattvas are ultimately unborn. If this is so, for what reason do bodhisattva-mahāsattvas, in order to liberate countless, numberless sentient beings, cultivate many hundreds and thousands of difficult ascetic practices and endure countless unbearable great sufferings?"
善現報言：「舍利子！非我於彼無生法中，許有菩薩摩訶薩為度無量無數有情，修多百千難行苦行，備受無量難忍大苦，然諸菩薩摩訶薩雖為有情修無量種難行苦行，而於其中無苦行想。所以者何？若於苦行作苦行想，終不能為無量無數無邊有情作大饒益。然諸菩薩摩訶薩眾以無所得而為方便，於諸苦行作樂行想，於難行行作易行想，於諸有情作如父母、兄弟、妻子及己身想，為度彼故發起無上正等覺心，乃能為彼無量無數無邊有情作大饒益。
Subhūti replied, "Śāriputra! I do not acknowledge that within those unborn dharmas there are bodhisattva-mahāsattvas who, in order to liberate countless, numberless sentient beings, cultivate many hundreds and thousands of difficult ascetic practices and endure countless unbearable great sufferings. However, although bodhisattva-mahāsattvas cultivate countless kinds of difficult ascetic practices for the sake of sentient beings, they have no conception of ascetic practices within them. Why is this so? If they conceived of ascetic practices as ascetic practices, they could never bring great benefit to countless, numberless, limitless sentient beings. However, the assembly of bodhisattva-mahāsattvas, using non-attainment as skillful means, regard ascetic practices as pleasant practices, regard difficult practices as easy practices, and regard all sentient beings as like their parents, siblings, spouses, and their own bodies. For the sake of liberating them, they generate the mind of supreme perfect enlightenment, and thus are able to bring great benefit to those countless, numberless, limitless sentient beings.
「復次，舍利子！諸菩薩摩訶薩於一切有情起如父母、兄弟、妻子、己身想已，作如是念：『我當度脫一切有情，令離一切生死眾苦，起多百千難行苦行，寧捨自身而不捨彼；然於有情苦及苦行，不起有情苦、苦行想。』復作是念：『我當度脫一切有情令離無邊諸大苦蘊，假使為彼斷截我身為百千分終不退屈，然於其中不起難行苦行之想。』
"Furthermore, Śāriputra! After bodhisattva-mahāsattvas regard all sentient beings as like their parents, siblings, spouses, and their own bodies, they think thus: 'I should liberate all sentient beings and cause them to be free from all the sufferings of birth and death. I will undertake many hundreds and thousands of difficult ascetic practices, preferring to abandon my own body rather than abandon them. Yet regarding the sufferings of sentient beings and ascetic practices, I do not generate conceptions of sentient beings' suffering or ascetic practices.' They further think: 'I should liberate all sentient beings and cause them to be free from the limitless great aggregates of suffering. Even if for their sake my body were cut into hundreds of thousands of pieces, I would never retreat. Yet within this, I do not generate the conception of difficult ascetic practices.'"
「復次，舍利子！諸菩薩摩訶薩應作是念：『如我自性，於一切法，以一切種、一切處時求不可得；內外諸法亦復如是，都無所有皆不可得。』若住此想便不見有難行苦行，由此能為無量無數無邊有情，修多百千難行苦行，作大饒益。」
"Furthermore, Śāriputra! Bodhisattva-mahāsattvas should think thus, 'Just as my own nature, when sought in all dharmas through all modes, in all places and times, cannot be obtained, so too are all internal and external dharmas—they are all non-existent and completely unobtainable.' If they abide in this contemplation, they will not see any difficult ascetic practices. Through this, they are able to cultivate many hundreds of thousands of difficult ascetic practices for countless, numberless, limitless sentient beings, bringing them great benefit."
時，舍利子問善現言：「是諸菩薩實無生不？」
At that time, Śāriputra asked Subhūti, "Are these bodhisattvas truly unborn?"
善現答言：「是諸菩薩皆實無生。」
Subhūti answered, "These bodhisattvas are all truly unborn."
舍利子言：「為但菩薩是實無生，為菩薩法亦實無生？」
Śāriputra said, "Is it only bodhisattvas that are truly unborn, or are bodhisattva-dharmas also truly unborn?"
善現答言：「諸菩薩法亦實無生。」
Subhūti answered, "Bodhisattva-dharmas are also truly unborn."
舍利子言：「為但菩薩法是實無生，為一切智智亦實無生？」
Śāriputra said, "Is it only bodhisattva-dharmas that are truly unborn, or is all-knowing wisdom also truly unborn?"
善現答言：「一切智智亦實無生。」
Subhūti answered, "All-knowing wisdom is also truly unborn."
舍利子言：「為但一切智智是實無生，為一切智智法亦實無生？」
Śāriputra said, "Is it only all-knowing wisdom that is truly unborn, or are the dharmas of all-knowing wisdom also truly unborn?"
善現答言：「一切智智法亦實無生。」
Subhūti answered, "The dharmas of all-knowing wisdom are also truly unborn."
舍利子言：「為但一切智智法是實無生，為異生類亦實無生？」
Śāriputra said, "Is it only the dharmas of all-knowing wisdom that are truly unborn, or are ordinary beings also truly unborn?"
善現答言：「諸異生類亦實無生。」
Subhūti answered, "Ordinary beings are also truly unborn."
舍利子言：「為但異生類是實無生，為異生法亦實無生？」
Śāriputra said, "Is it only ordinary beings that are truly unborn, or are the dharmas of ordinary beings also truly unborn?"
善現答言：「諸異生法亦實無生。」
Subhūti answered, "The dharmas of ordinary beings are also truly unborn."
時，舍利子語善現言：「若諸菩薩皆實無生，諸菩薩法亦實無生，一切智智是實無生，一切智智法亦實無生，諸異生類是實無生，異生類法亦實無生者，豈不菩薩摩訶薩應隨證得一切智智，是則無生法應得無生法？」
At that time, Śāriputra said to Subhūti, "If all bodhisattvas are truly unborn, bodhisattva-dharmas are also truly unborn, all-knowing wisdom is truly unborn, the dharmas of all-knowing wisdom are also truly unborn, ordinary beings are truly unborn, and the dharmas of ordinary beings are also truly unborn, then shouldn't bodhisattva-mahāsattvas accordingly realize all-knowing wisdom? Would this not mean that unborn dharmas should attain unborn dharmas?"
善現答言：「我意不許無生法中有證得、有現觀。所以者何？諸無生法不可得故。」
Subhūti answered, "I do not acknowledge that within unborn dharmas there is attainment or direct realization. Why is this so? Because unborn dharmas cannot be obtained."
舍利子言：「為許生法證生法，為許無生法證無生法耶？」
Śāriputra said, "Do you allow that born dharmas realize born dharmas, or that unborn dharmas realize unborn dharmas?"
善現答言：「我意不許生法證生法，亦不許無生法證無生法。」
Subhūti answered, "I do not allow that born dharmas realize born dharmas, nor do I allow that unborn dharmas realize unborn dharmas."
舍利子言：「為許生法證無生法，為許無生法證生法耶？」
Śāriputra said, "Do you allow that born dharmas realize unborn dharmas, or that unborn dharmas realize born dharmas?"
善現答言：「我意不許生法證無生法，亦不許無生法證生法。」
Subhūti answered, "I do not allow that born dharmas realize unborn dharmas, nor do I allow that unborn dharmas realize born dharmas."
舍利子言：「若如是者，豈都無得、無現觀耶？」
Śāriputra said, "If this is so, then is there no attainment and no direct realization at all?"
善現答言：「雖有得、有現觀，然不由此二法而證，但隨世間言說施設有得、現觀，非勝義中有得、現觀。」
Subhūti answered, "Although there is attainment and direct realization, they are not realized through these two dharmas. It is only according to worldly speech and conventional designations that there is attainment and direct realization—not in the ultimate sense."
時，舍利子問善現言：「為許未生法生，為許已生法生耶？」
At that time, Śāriputra asked Subhūti, "Do you allow that unborn dharmas arise, or that already born dharmas arise?"
善現答言：「我意不許未生法生，亦不許已生法生。」
Subhūti answered, "I do not allow that unborn dharmas arise, nor do I allow that already born dharmas arise."
時，舍利子問善現言：「為許生生，為許不生生耶？」
At that time, Śāriputra asked Subhūti, "Do you allow that birth arises, or that non-birth arises?"
善現答言：「我意不許生生，亦不許不生生。」
Subhūti answered, "I do not allow that birth arises, nor do I allow that non-birth arises."
時，舍利子問善現言：「仁者於所說無生法，樂辯說無生相耶？」
At that time, Śāriputra asked Subhūti, "Venerable One, regarding the unborn dharmas you speak of, do you delight in eloquently explaining the characteristics of non-birth?"
善現答言：「我於所說無生法，亦不樂辯說無生相。」
Subhūti answered, "Regarding the unborn dharmas I speak of, I also do not delight in eloquently explaining the characteristics of non-birth."
時，舍利子問善現言：「於無生法起無生言，此無生言亦無生不？」
At that time, Śāriputra asked Subhūti: "When you speak of non-birth regarding unborn dharmas, are these words of non-birth also unborn?"
善現答言：「如是！如是！於無生法起無生言，此法及言俱無生義，而隨世俗說無生相。」
Subhūti answered, "So it is! So it is! When speaking of non-birth regarding unborn dharmas, both the dharmas and the words have the meaning of non-birth, yet we speak of the characteristics of non-birth according to worldly convention."
時，舍利子讚善現言：「說法人中仁為第一，除佛世尊無能及者。所以者何？隨所問詰種種法門，皆能酬答無所滯礙，而於法性能無動越。」
At that time, Śāriputra praised Subhūti, saying, "Among those who expound the Dharma, you are foremost—none can equal you except the Buddha, the World-Honored One. Why is this so? Whatever questions are asked about various dharma gates, you can answer them all without obstruction or hindrance, and you never deviate from the dharma-nature."
善現報言：「諸佛弟子於一切法無依著者，法爾皆能隨所問詰，一一酬答自在無畏，而於法性能無動越。所以者何？以一切法無所依故。」
Subhūti replied, "All Buddha-disciples who have no attachment to any dharmas are naturally able to answer any questions posed to them, responding freely and fearlessly, without ever deviating from the dharma-nature. Why is this so? Because all dharmas have nothing to depend upon."
時，舍利子問善現言：「如是所說甚深法要，為由何等波羅蜜多威力所辦？」
At that time, Śāriputra asked Subhūti, "These profound dharma teachings you have spoken—by the power of which pāramitā are they accomplished?"
善現答言：「如是所說甚深法要，皆由般若波羅蜜多威力所辦。所以者何？說一切法無所依止，要由般若波羅蜜多達一切法無所依故。若菩薩摩訶薩聞說如是甚深般若波羅蜜多，心無疑惑亦不迷悶，當知是菩薩摩訶薩住如是住恒不捨離，謂無所得而為方便，常勤拔濟一切有情。當知是菩薩摩訶薩成就如是最勝作意，所謂大悲相應作意。」
Subhūti answered, "These profound dharma teachings I have spoken are all accomplished by the power of Prajñāpāramitā. Why is this so? To teach that all dharmas have no foundation or support requires understanding through Prajñāpāramitā that all dharmas have nothing to depend upon. If bodhisattva-mahāsattvas hear such profound Prajñāpāramitā taught and their minds have no doubt or confusion, it should be known that such bodhisattva-mahāsattvas abide in such an abiding and never abandon it—namely, using non-attainment as skillful means while constantly and diligently working to liberate all sentient beings. It should be known that such bodhisattva-mahāsattvas accomplish this supreme mental orientation—namely, mental orientation associated with great compassion."
時，舍利子謂善現言：「若菩薩摩訶薩住如是住恒不捨離，成就大悲相應作意者，則一切有情亦應成菩薩摩訶薩。所以者何？以一切有情，亦於此住及此作意，常不捨離甚深般若波羅蜜多。大悲作意性平等故，則諸菩薩摩訶薩與一切有情應無差別。」
At that time, Śāriputra said to Subhūti, "If bodhisattva-mahāsattvas abide in such an abiding and never abandon it, accomplishing mental orientation associated with great compassion, then all sentient beings should also become bodhisattva-mahāsattvas. Why is this so? Because all sentient beings also never abandon this abiding and this mental orientation regarding the profound Prajñāpāramitā. Since the nature of great compassionate mental orientation is equal, there should be no difference between bodhisattva-mahāsattvas and all sentient beings."
善現報曰：「善哉！善哉！如是！如是！誠如所說。能如實知我所說意，雖似難我而成我義。何以故？舍利子！有情無自性故，當知如是住及作意亦無自性；有情無所有故，當知如是住及作意亦無所有；有情遠離故，當知如是住及作意亦遠離；有情寂靜故，當知如是住及作意亦寂靜；有情不可得故，當知如是住及作意亦不可得；有情無覺知故，當知如是住及作意亦無覺知。由此因緣，諸菩薩摩訶薩於如是住及此作意常不捨離，與諸有情亦無差別，以一切法及諸有情皆畢竟空、無差別故。若菩薩摩訶薩能如是知無所滯礙，是真修行甚深般若波羅蜜多。」
Subhūti replied, "Excellent! Excellent! So it is! So it is! It is truly as you have said. You are able to truly understand the meaning of what I have said. Though it seems like you are challenging me, you actually fulfill my meaning. Why is this so? Śāriputra! Because sentient beings have no inherent nature, it should be known that such abiding and mental orientation also have no inherent nature. Because sentient beings are non-existent, it should be known that such abiding and mental orientation are also non-existent. Because sentient beings are remote, it should be known that such abiding and mental orientation are also remote. Because sentient beings are quiescent, it should be known that such abiding and mental orientation are also quiescent. Because sentient beings are unobtainable, it should be known that such abiding and mental orientation are also unobtainable. Because sentient beings have no awareness, it should be known that such abiding and mental orientation also have no awareness. Due to these causes and conditions, bodhisattva-mahāsattvas never abandon such abiding and mental orientation, and there is also no difference between them and sentient beings, because all dharmas and all sentient beings are ultimately empty and without difference. If bodhisattva-mahāsattvas can understand thus without obstruction, this is truly practicing the profound Prajñāpāramitā."
爾時，世尊讚善現曰：「善哉！善哉！汝善能為諸菩薩摩訶薩宣說、開示甚深般若波羅蜜多，此皆如來威神之力。若有欲為諸菩薩摩訶薩宣說、開示甚深般若波羅蜜多，皆應如汝宣說開示。若菩薩摩訶薩欲學般若波羅蜜多，皆應隨汝所說而學。若菩薩摩訶薩隨汝所說而學般若波羅蜜多，是菩薩摩訶薩速證無上正等菩提，能盡未來利樂一切。是故菩薩摩訶薩眾欲證無上正等菩提，當勤修學甚深般若波羅蜜多。」
At that time, the World-Honored One praised Subhūti, saying: "Excellent! Excellent! You are well able to expound and reveal the profound Prajñāpāramitā for bodhisattva-mahāsattvas. This is all through the power of the Tathāgata's spiritual authority. If anyone wishes to expound and reveal the profound Prajñāpāramitā for bodhisattva-mahāsattvas, they should all expound and reveal it as you do. If bodhisattva-mahāsattvas wish to study Prajñāpāramitā, they should all study according to what you have said. If bodhisattva-mahāsattvas study Prajñāpāramitā according to what you have said, such bodhisattva-mahāsattvas will quickly realize supreme perfect enlightenment and be able to benefit and bring joy to all beings throughout the endless future. Therefore, the assembly of bodhisattva-mahāsattvas who wish to realize supreme perfect enlightenment should diligently cultivate and study the profound Prajñāpāramitā."