真如品第十六
Chapter 16: True Suchness, Part One
爾時，具壽善現便白佛言：「世尊！佛所說法微妙甚深，於一切法皆能隨順無所障礙；佛所說法無障礙相，與虛空等都無足跡；佛所說法無待對相，無第二故；佛所說法無與等相，無敵對故；佛所說法都無足跡，無生滅故；佛所說法都無生滅，一切生滅不可得故；佛所說法都無蹊徑，一切蹊徑不可得故；佛所說法都無戲論，分別言說不可得故。」
At that time, the Venerable Subhūti addressed the Buddha, saying: 'World-Honored One! The Dharma spoken by the Buddha is subtle and profound, able to accord with all phenomena without any obstruction. The Dharma spoken by the Buddha has the characteristic of non-obstruction, being equal to space with no footprints whatsoever. The Dharma spoken by the Buddha has no characteristic of dependence or opposition, because there is no second. The Dharma spoken by the Buddha has no characteristic of equality or comparison, because there is no adversary. The Dharma spoken by the Buddha has no footprints whatsoever, because there is no arising or ceasing. The Dharma spoken by the Buddha has no arising or ceasing, because all arising and ceasing cannot be obtained. The Dharma spoken by the Buddha has no pathways, because all pathways cannot be obtained. The Dharma spoken by the Buddha has no conceptual elaborations, because discriminating speech cannot be obtained.'
佛告善現：「如是！如是！如汝所說。」
The Buddha told Subhūti: 'So it is! So it is! As you have said.'
爾時，欲界、色界天子便白佛言：「大德善現是真佛子隨如來生。所以者何？大德善現諸所說法，一切皆與空相應故。」
At that time, the gods of the desire and form realms addressed the Buddha: 'The Venerable Subhūti is a true son of the Buddha, born following the Tathāgata. Why is this so? Because all the Dharma spoken by the Venerable Subhūti corresponds with emptiness.'
爾時，善現告欲、色界諸天子言：「汝等說我是真佛子隨如來生。云何善現隨如來生？謂隨如來真如生故，一切生法不可得故。所以者何？如來真如無來無去本性不生，善現真如亦無來去本性不生，故說善現隨如來生。如來真如即一切法真如，一切法真如即如來真如，如是真如無真如性，亦無不真如性，善現真如亦復如是，故說善現隨如來生。如來真如常住為相，善現真如亦復如是，故說善現隨如來生。如來真如無變異、無分別、遍諸法轉，善現真如亦復如是，故說善現隨如來生。如來真如無所罣礙，一切法真如亦無所罣礙，若如來真如，若一切法真如，同一真如無二無別、無造無作。如是真如常真如相無時非真如相，以常真如相、無時非真如相故，無二無別，善現真如亦復如是，故說善現隨如來生。如來真如於一切法無憶念、無分別，善現真如亦復如是，故說善現隨如來生。如來真如無別異、不可得，善現真如亦復如是，故說善現隨如來生。如來真如不離一切法真如，一切法真如不離如來真如，如是真如常真如相，無時非真如相，善現真如亦復如是，故說善現隨如來生。雖說隨生而無所隨生，以善現真如不異佛故。如來真如非過去非未來非現在，一切法真如亦非過去非未來非現在，善現真如亦復如是，故說善現隨如來生。善現真如隨如來真如，如來真如隨過去真如，過去真如隨如來真如，如來真如隨未來真如，未來真如隨如來真如，如來真如隨現在真如，現在真如隨如來真如，如來真如隨三世真如，三世真如隨如來真如，三世真如、如來真如無二無別，一切法真如、善現真如亦無二無別，故說善現隨如來生。一切菩薩摩訶薩行真如，即是諸佛無上正等菩提真如。諸菩薩摩訶薩由真如故，證得無上正等菩提，說名如來、應、正等覺。我於如是諸法真如深生信解，故說善現隨如來生。當說如是真如相時，於此三千大千世界六種變動，如佛證得無上正等大菩提時等無差別，故說善現隨如來生。
At that time, Subhūti told the gods of the desire and form realms: 'You say that I am a true son of the Buddha, born following the Tathāgata. How does Subhūti follow the Tathāgata in birth? It is said that I follow the suchness of the Tathāgata in birth, because all arising phenomena cannot be obtained. Why is this so? The suchness of the Tathāgata has no coming, no going, and is unborn by nature; the suchness of Subhūti also has no coming, no going, and is unborn by nature—therefore it is said that Subhūti follows the Tathāgata in birth. The suchness of the Tathāgata is the suchness of all phenomena, and the suchness of all phenomena is the suchness of the Tathāgata. Such suchness has neither the nature of suchness nor the nature of non-suchness. The suchness of Subhūti is likewise—therefore it is said that Subhūti follows the Tathāgata in birth. The suchness of the Tathāgata has permanent abiding as its characteristic; the suchness of Subhūti is likewise—therefore it is said that Subhūti follows the Tathāgata in birth. The suchness of the Tathāgata is without change, without discrimination, and pervades the operation of all phenomena; the suchness of Subhūti is likewise—therefore it is said that Subhūti follows the Tathāgata in birth. The suchness of the Tathāgata has no obstructions, and the suchness of all phenomena also has no obstructions. Whether the suchness of the Tathāgata or the suchness of all phenomena, they are the same suchness without duality or difference, without fabrication or action. Such suchness always has the characteristic of suchness and never has a non-suchness characteristic—because it always has the characteristic of suchness and never has a non-suchness characteristic, it is without duality or difference. The suchness of Subhūti is likewise—therefore it is said that Subhūti follows the Tathāgata in birth. The suchness of the Tathāgata has no recollection or discrimination regarding all phenomena; the suchness of Subhūti is likewise—therefore it is said that Subhūti follows the Tathāgata in birth. The suchness of the Tathāgata is without difference and cannot be obtained; the suchness of Subhūti is likewise—therefore it is said that Subhūti follows the Tathāgata in birth. The suchness of the Tathāgata is not separate from the suchness of all phenomena, and the suchness of all phenomena is not separate from the suchness of the Tathāgata. Such suchness always has the characteristic of suchness and never has a non-suchness characteristic. The suchness of Subhūti is likewise—therefore it is said that Subhūti follows the Tathāgata in birth. Though we speak of "following in birth," there is nothing that follows in birth, because the suchness of Subhūti is not different from that of the Buddha. The suchness of the Tathāgata is neither past, nor future, nor present; the suchness of all phenomena is also neither past, nor future, nor present; the suchness of Subhūti is likewise—therefore it is said that Subhūti follows the Tathāgata in birth. The suchness of Subhūti follows the suchness of the Tathāgata; the suchness of the Tathāgata follows the suchness of the past, and the suchness of the past follows the suchness of the Tathāgata; the suchness of the Tathāgata follows the suchness of the future, and the suchness of the future follows the suchness of the Tathāgata; the suchness of the Tathāgata follows the suchness of the present, and the suchness of the present follows the suchness of the Tathāgata; the suchness of the Tathāgata follows the suchness of the three times, and the suchness of the three times follows the suchness of the Tathāgata. The suchness of the three times and the suchness of the Tathāgata are without duality or difference; the suchness of all phenomena and the suchness of Subhūti are also without duality or difference—therefore it is said that Subhūti follows the Tathāgata in birth. The suchness of the practices of all bodhisattva-mahāsattvas is the suchness of the unsurpassed perfect enlightenment of all Buddhas. Bodhisattva-mahāsattvas, through suchness, realize unsurpassed perfect enlightenment and are called Tathāgatas, Arhats, and Perfectly Enlightened Ones. I have deep faith and understanding in the suchness of such phenomena—therefore it is said that Subhūti follows the Tathāgata in birth. When speaking of such characteristics of suchness, this great trichiliocosm shook in six ways, exactly the same as when the Buddha realized unsurpassed perfect great enlightenment—therefore it is said that Subhūti follows the Tathāgata in birth.'"
「天子當知！然我善現不由色故隨如來生，不由受、想、行、識故隨如來生，不由預流果故隨如來生，不由一來、不還、阿羅漢果故隨如來生，不由獨覺菩提故隨如來生，不由諸佛無上正等菩提故隨如來生，但由真如故隨如來生。
'You should know, gods! However, I, Subhūti, do not follow the Tathāgata in birth due to form, do not follow the Tathāgata in birth due to sensation, perception, mental formations, or consciousness, do not follow the Tathāgata in birth due to the stream-enterer fruit, do not follow the Tathāgata in birth due to the once-returner, non-returner, or arhat fruits, do not follow the Tathāgata in birth due to pratyekabuddha enlightenment, do not follow the Tathāgata in birth due to the unsurpassed perfect enlightenment of the Buddhas—I follow the Tathāgata in birth only due to suchness.
「天子當知！然我善現不隨色生，不隨受、想、行、識生，不隨預流果生，不隨一來、不還、阿羅漢果故生，不隨獨覺菩提生，不隨諸佛無上正等菩提生，但隨真如生故，我善現隨如來生。」
'You should know, gods! However, I, Subhūti, do not follow form in birth, do not follow sensation, perception, mental formations, or consciousness in birth, do not follow the stream-enterer fruit in birth, do not follow the once-returner, non-returner, or arhat fruits in birth, do not follow pratyekabuddha enlightenment in birth, do not follow the unsurpassed perfect enlightenment of the Buddhas in birth—because I follow suchness in birth, I, Subhūti, follow the Tathāgata in birth.'
爾時，舍利子白佛言：「世尊！如是真如甚深微妙。」
At that time, Śāriputra addressed the Buddha: 'World-Honored One! Such suchness is extremely profound and subtle.'
爾時，佛告舍利子言：「如是！如是！如汝所說。如是真如甚深微妙。」
At that time, the Buddha told Śāriputra: 'So it is! So it is! As you have said. Such suchness is extremely profound and subtle.'
當說如是真如相時，三百苾芻永盡諸漏心得解脫，成阿羅漢；復有五百苾芻尼眾遠塵離垢，於諸法中得淨法眼；五千天子宿業成熟，俱時證得無生法忍；六十菩薩不受諸漏心得解脫。
When speaking of such characteristics of suchness, three hundred monks completely exhausted all defilements and their minds attained liberation, becoming arhats; furthermore, five hundred nuns became free from dust and defilement and attained the pure dharma-eye regarding all phenomena; five thousand gods, their past karma having ripened, simultaneously realized the acceptance of the non-arising of phenomena; sixty bodhisattvas, not accepting any defilements, attained liberation of mind.
爾時，佛告舍利子言：「今此眾中六十菩薩，已於過去五百佛所親近供養，雖修布施、淨戒、安忍、精進、靜慮，而不攝受甚深般若波羅蜜多方便善巧，起別異想修別異行，不入菩薩正性離生故，於今時雖聞大法，而宿因力，不受諸漏心得解脫。是故，舍利子！諸菩薩摩訶薩雖有菩薩道空、無相、無願，而不攝受甚深般若波羅蜜多方便善巧，便證實際，墮於聲聞或獨覺地。
At that time, the Buddha told Śāriputra: 'These sixty bodhisattvas in this assembly have already approached and made offerings to five hundred Buddhas in the past. Although they cultivated giving, pure conduct, patience, vigor, and meditation, they did not embrace the skillful means of the profound Prajñāpāramitā, gave rise to different thoughts and cultivated different practices, and did not enter the bodhisattva's correct nature of freedom from birth. Therefore, although they hear the great Dharma at this time, due to the power of past causes, they do not accept defilements and their minds attain liberation. Therefore, Śāriputra! Although bodhisattva-mahāsattvas may have the bodhisattva path of emptiness, signlessness, and wishlessness, if they do not embrace the skillful means of the profound Prajñāpāramitā, they realize the ultimate truth and fall to the śrāvaka or pratyekabuddha grounds.
「舍利子！譬如有鳥，其身廣大百踰繕那，或復二百乃至五百踰繕那量，翅羽未成或已衰朽。是鳥從彼三十三天，投身而下趣贍部洲，於其中路欻作是念：『我今還上三十三天。』於汝意云何？是鳥能還三十三天不？」
'Śāriputra! Suppose there is a bird with a huge body measuring one hundred yojanas, or two hundred, or even five hundred yojanas, whose wings and feathers are not yet mature or have already withered. This bird throws itself down from the Heaven of the Thirty-Three toward Jambudvīpa, and midway suddenly thinks: "I will now return to the Heaven of the Thirty-Three." What do you think? Can this bird return to the Heaven of the Thirty-Three?'
舍利子曰：「不也！世尊！」
Śāriputra said: 'No, World-Honored One!'
佛告舍利子：「是鳥中路或作是願：『至贍部洲，當令我身無損無苦。』於意云何？是鳥所願可得遂不？」
The Buddha told Śāriputra: 'Midway, this bird might make the wish: "When I reach Jambudvīpa, may my body be without harm or suffering." What do you think? Can this bird's wish be fulfilled?'
舍利子曰：「不也！世尊！是鳥至此贍部洲時，其身決定有損有苦，或致命終，或復近死。何以故？是鳥身大從遠而墮，翅羽未成或衰朽故。」
Śāriputra said: 'No, World-Honored One! When this bird reaches Jambudvīpa, its body will certainly be harmed and suffer, or it will die, or come close to death. Why is this so? Because this bird has a large body falling from a great distance, and its wings and feathers are not yet mature or have withered.'"
佛告舍利子：「如是！如是！如汝所說。有菩薩乘善男子等亦復如是，雖發無上正等覺心，已經殑伽沙數大劫，勤修布施、淨戒、安忍、精進、靜慮，亦修空、無相、無願解脫門，而不攝受甚深般若波羅蜜多方便善巧，便證實際，遂墮聲聞或獨覺地。
The Buddha told Śāriputra: 'So it is! So it is! As you have said. Good sons of the bodhisattva vehicle are likewise—although they have aroused the mind of unsurpassed perfect enlightenment and have already passed through great eons as numerous as the sands of the Ganges, diligently cultivating giving, pure conduct, patience, vigor, and meditation, and have also cultivated the liberation gates of emptiness, signlessness, and wishlessness, yet without embracing the skillful means of the profound Prajñāpāramitā, they realize the ultimate truth and consequently fall to the śrāvaka or pratyekabuddha grounds.
「舍利子！是菩薩乘善男子等，雖念三世諸佛世尊戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，而心取相，不知不見諸佛世尊如是五蘊真實功德，但聞空聲取相執著，迴向無上正等菩提，便墮聲聞或獨覺地。何以故？舍利子！是諸菩薩由不攝受甚深般若波羅蜜多方便善巧，雖持種種所修善根迴向菩提，而無力故。」
'Śāriputra! These good sons of the bodhisattva vehicle, although they contemplate the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all Buddhas and World-Honored Ones of the three times, their minds grasp at characteristics and do not know or see the true merit of such five aggregates of the Buddhas and World-Honored Ones. They merely hear the sound of emptiness, grasp at characteristics and cling to them, dedicating merit toward unsurpassed perfect enlightenment, and consequently fall to the śrāvaka or pratyekabuddha grounds. Why is this so? Śāriputra! Because these bodhisattvas do not embrace the skillful means of the profound Prajñāpāramitā, although they dedicate various cultivated roots of virtue toward enlightenment, they lack power.'
時，舍利子便白佛言：「如我解佛所說義者，若菩薩乘善男子等，遠離般若波羅蜜多方便善巧，雖具無量福德資糧，而於菩提或得、不得。是故菩薩摩訶薩眾欲得無上正等菩提，決定不應遠離般若波羅蜜多方便善巧。」
At that time, Śāriputra addressed the Buddha: 'As I understand the meaning of what the Buddha has said, if good sons of the bodhisattva vehicle are separated from the skillful means of Prajñāpāramitā, although they possess immeasurable merit and provisions, they may or may not attain enlightenment. Therefore, the assembly of bodhisattva-mahāsattvas who wish to attain unsurpassed perfect enlightenment should definitely not be separated from the skillful means of Prajñāpāramitā.'
爾時，佛告舍利子言：「如是！如是！如汝所說。」
At that time, the Buddha told Śāriputra: 'So it is! So it is! As you have said.'
爾時，欲界、色界天子恭敬合掌，俱白佛言：「世尊！般若波羅蜜多最為甚深極難信解。世尊！無上正等菩提亦最甚深極難信解。世尊！無上正等菩提既難信解亦難證得。」
At that time, the gods of the desire and form realms respectfully joined their palms and together addressed the Buddha: 'World-Honored One! Prajñāpāramitā is most profound and extremely difficult to believe and understand. World-Honored One! Unsurpassed perfect enlightenment is also most profound and extremely difficult to believe and understand. World-Honored One! Since unsurpassed perfect enlightenment is difficult to believe and understand, it is also difficult to realize.'
爾時，佛告諸天子言：「如是！如是！如汝所說。若諸有情成就惡慧，下劣精進、下劣勝解，無方便善巧，為惡友所攝，於深般若波羅蜜多實難信解，於佛無上正等菩提亦難信解，由斯無上正等菩提亦難證得。」
At that time, the Buddha told the gods: 'So it is! So it is! As you have said. If sentient beings possess evil wisdom, inferior diligence, inferior conviction, lack skillful means, and are influenced by evil friends, they truly find it difficult to believe and understand the profound Prajñāpāramitā and difficult to believe and understand the Buddha's unsurpassed perfect enlightenment. Because of this, unsurpassed perfect enlightenment is also difficult to realize.'"
爾時，善現便白佛言：「如世尊說諸佛無上正等菩提既難信解亦難證得，云何無上正等菩提極難信解亦難證得？此中都無可證得者。何以故？以一切法畢竟空故，空中無法能證餘法。所以者何？以一切法自性皆空，若為永斷如是法故說如是法，此法亦空。由此義故，於佛無上正等菩提，若能證者、若所證法、若能知者、若所知法一切皆空。由此因緣，我作是念：『諸佛無上正等菩提易可信解，易可證得，非難信解、非難證得，以一切法無不皆空，如是信知便證得故。』」
At that time, Subhūti addressed the Buddha, saying: 'As the World-Honored One has said, the unsurpassed perfect enlightenment of the Buddhas is both difficult to believe and understand and difficult to realize—how is unsurpassed perfect enlightenment extremely difficult to believe and understand and difficult to realize? Here there is nothing that can be realized. Why is this so? Because all phenomena are ultimately empty, and within emptiness no phenomenon can realize another phenomenon. Why is this so? Because all phenomena are empty of inherent nature—if, for the sake of permanently cutting off such phenomena, such phenomena are taught, these phenomena are also empty. Due to this meaning, regarding the Buddha's unsurpassed perfect enlightenment, whether the one who can realize, the realized dharma, the one who can know, or the known dharma—all are empty. Due to this reason, I think thus: "The unsurpassed perfect enlightenment of the Buddhas is easy to believe and understand, easy to realize—not difficult to believe and understand, not difficult to realize, because all phenomena without exception are empty, and by believing and knowing this, one realizes it."
佛告善現：「諸佛無上正等菩提，能信解者及證得者不可得故，說難信解及難證得；諸佛無上正等菩提非實有故，說難信解及難證得；諸佛無上正等菩提無積集故，說難信解及難證得。」
The Buddha told Subhūti: 'The unsurpassed perfect enlightenment of the Buddhas is said to be difficult to believe and understand and difficult to realize because those who can believe and understand it and those who can realize it cannot be obtained; the unsurpassed perfect enlightenment of the Buddhas is said to be difficult to believe and understand and difficult to realize because it is not truly existent; the unsurpassed perfect enlightenment of the Buddhas is said to be difficult to believe and understand and difficult to realize because it has no accumulation.'
時，舍利子語善現言：「以一切法畢竟空故，諸佛無上正等菩提極難信解、甚難可得。所以者何？以一切法都無自性皆如虛空。譬如虛空不作是念：『我於無上正等菩提，當生信解及當證得。』諸法亦爾，皆如虛空都無自性，是故無上正等菩提極難信解、甚難證得。復次，善現！若佛無上正等菩提易可信解，易可證得，則不應有如殑伽沙諸菩薩眾發趣無上正等菩提後還退轉，故知無上正等菩提極難信解、甚難證得。」
At that time, Śāriputra said to Subhūti: 'Because all phenomena are ultimately empty, the unsurpassed perfect enlightenment of the Buddhas is extremely difficult to believe and understand and very difficult to obtain. Why is this so? Because all phenomena have no inherent nature and are all like space. For example, space does not think: "I should generate faith and understanding in unsurpassed perfect enlightenment and should realize it." All phenomena are likewise—they are all like space, completely without inherent nature. Therefore, unsurpassed perfect enlightenment is extremely difficult to believe and understand and very difficult to realize. Furthermore, Subhūti! If the Buddha's unsurpassed perfect enlightenment were easy to believe and understand and easy to realize, there should not be bodhisattva assemblies as numerous as the sands of the Ganges who, after setting forth toward unsurpassed perfect enlightenment, then turn back. Therefore, we know that unsurpassed perfect enlightenment is extremely difficult to believe and understand and very difficult to realize.'
時，具壽善現白舍利子言：「於意云何？色於無上正等菩提有退轉不？」
At that time, the Venerable Subhūti said to Śāriputra: 'What do you think? Does form have retrogression from unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？受、想、行、識於無上正等菩提有退轉不？」
'What do you think? Do sensation, perception, mental formations, and consciousness have retrogression from unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？離色，有法於無上正等菩提有退轉不？」
'What do you think? Apart from form, is there any phenomenon that has retrogression from unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？離受、想、行、識，有法於無上正等菩提有退轉不？」
'What do you think? Apart from sensation, perception, mental formations, and consciousness, is there any phenomenon that has retrogression from unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？色真如於無上正等菩提有退轉不？」
'What do you think? Does the suchness of form have retrogression from unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？受、想、行、識真如於無上正等菩提有退轉不？」
'What do you think? Does the suchness of sensation, perception, mental formations, and consciousness have retrogression from unsurpassed perfect enlightenment?'"
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？離色真如，有法於無上正等菩提有退轉不？」
"'What do you think? Apart from the suchness of form, is there any phenomenon that has retrogression from unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？離受、想、行、識真如，有法於無上正等菩提有退轉不？」
'What do you think? Apart from the suchness of sensation, perception, mental formations, and consciousness, is there any phenomenon that has retrogression from unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「復次，舍利子！於意云何？色能證無上正等菩提不？」
'Furthermore, Śāriputra! What do you think? Can form realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？受、想、行、識能證無上正等菩提不？」
'What do you think? Can sensation, perception, conditioning, and consciousness realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？離色，有法能證無上正等菩提不？」
'What do you think? Apart from form, is there any phenomenon that can realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？離受、想、行、識，有法能證無上正等菩提不？」
'What do you think? Apart from sensation, perception, conditioning, and consciousness, is there any phenomenon that can realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？色真如能證無上正等菩提不？」
'What do you think? Can the suchness of form realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？受、想、行、識真如能證無上正等菩提不？」
'What do you think? Can the suchness of sensation, perception, conditioning, and consciousness realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？離色真如，有法能證無上正等菩提不？」
'What do you think? Apart from the suchness of form, is there any phenomenon that can realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？離受、想、行、識真如，有法能證無上正等菩提不？」
'What do you think? Apart from the suchness of sensation, perception, mental formations, and consciousness, is there any phenomenon that can realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「復次，舍利子！於意云何？真如於無上正等菩提有退轉不？」
'Furthermore, Śāriputra! What do you think? Does suchness have retrogression from unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？離真如，有法於無上正等菩提有退轉不？」
'What do you think? Apart from suchness, is there any phenomenon that has retrogression from unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「復次，舍利子！於意云何？真如能證無上正等菩提不？」
'Furthermore, Śāriputra! What do you think? Can suchness realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「於意云何？離真如，有法能證無上正等菩提不？」
'What do you think? Apart from suchness, is there any phenomenon that can realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「復次，舍利子！於意云何？頗有法非即色等、非離色等，非即真如、非離真如，於無上正等菩提有退轉不？」
'Furthermore, Śāriputra! What do you think? Is there any phenomenon that is neither identical with form and so forth nor separate from form and so forth, neither identical with suchness nor separate from suchness, that has retrogression from unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
「復次，舍利子！於意云何？頗有法非即色等、非離色等，非即真如、非離真如，能證無上正等菩提不？」
'Furthermore, Śāriputra! What do you think? Is there any phenomenon that is neither identical with form and so forth nor separate from form and so forth, neither identical with suchness nor separate from suchness, that can realize unsurpassed perfect enlightenment?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'"
時，具壽善現謂舍利子言：「若一切法諦故、住故，都無所有皆不可得，說何等法可於無上正等菩提而有退轉？」
At that time, the Venerable Subhūti said to Śāriputra: 'If all phenomena, being true and abiding, are completely non-existent and unobtainable, what phenomenon can be said to have retrogression from unsurpassed perfect enlightenment?'
時，舍利子語善現言：「如仁者所說，無生法忍中都無有法，亦無菩薩可於無上正等菩提說有退轉。若爾，何故佛說三種住菩薩乘補特伽羅，但應說一？又如仁說，應無三乘菩薩差別，唯應有一正等覺乘。」
At that time, Śāriputra said to Subhūti: 'As the venerable one has said, in the acceptance of the non-arising of phenomena there are no phenomena at all, nor are there any bodhisattvas who can be said to have retrogression from unsurpassed perfect enlightenment. If so, why does the Buddha speak of three types of individuals dwelling in the bodhisattva vehicle—shouldn't there be only one? Also, according to what the venerable one says, there should be no distinctions among the three vehicle bodhisattvas—there should only be one perfect enlightenment vehicle.'
時，滿慈子便白具壽舍利子言：「應問善現：為許有一菩薩乘不？然後可難：應無三乘建立差別，唯應有一正等覺乘。」
At that time, Pūrṇa addressed the Venerable Śāriputra: 'You should ask Subhūti: Do you acknowledge that there is one bodhisattva vehicle? Then you can challenge: There should be no establishment of distinctions among the three vehicles—there should only be one perfect enlightenment vehicle.'
時，舍利子問善現言：「為許有一菩薩乘不？」
At that time, Śāriputra asked Subhūti: 'Do you acknowledge that there is one bodhisattva vehicle?'
善現報言：「於意云何？真如中頗有三乘差別不？」
Subhūti replied: 'What do you think? Are there distinctions among the three vehicles within suchness?'
舍利子言：「不也！善現！真如尚無三相可得，況於其內有別三乘！」
Śāriputra said: 'No, Subhūti! Even three characteristics cannot be obtained in suchness, how much less could there be three distinct vehicles within it!'
「於意云何？真如中頗有一乘可得不？」
'What do you think? Can one vehicle be obtained within suchness?'
舍利子言：「不也！善現！真如尚無一相可得，況於其內而有一乘！」
Śāriputra said: 'No, Subhūti! Even one characteristic cannot be obtained in suchness, how much less could there be one vehicle within it!'
「於意云何？頗真如中見有一法、一菩薩不？」
'What do you think? Can one dharma or one bodhisattva be seen within suchness?'
舍利子言：「不也！善現！」
Śāriputra said: 'No, Subhūti!'
時，具壽善現謂舍利子言：「若一切法諦故、住故，都無所有、皆不可得，菩薩亦爾，云何尊者可作是念：此是聲聞、此是獨覺、此是菩薩，如是為三、如是為一？
At that time, the Venerable Subhūti said to Śāriputra: 'If all phenomena, being true and abiding, are completely non-existent and unobtainable, and bodhisattvas are likewise, how can the venerable one think: "This is a śrāvaka, this is a pratyekabuddha, this is a bodhisattva"—thus making three or thus making one?
「舍利子！若菩薩摩訶薩於一切法都無所得，於法真如亦無所得，於諸菩薩亦無所得，於諸如來亦無所得，當知是為真實菩薩。舍利子！若菩薩摩訶薩聞說真如無差別相，不驚、不怖、不沈、不沒，是菩薩摩訶薩疾證無上正等菩提，於其中間定無退轉。」
'Śāriputra! If a bodhisattva-mahāsattva obtains nothing regarding all phenomena, obtains nothing regarding the suchness of phenomena, obtains nothing regarding bodhisattvas, and obtains nothing regarding Tathāgatas, know that this is a true bodhisattva. Śāriputra! If a bodhisattva-mahāsattva hears the teaching of the non-differentiated characteristics of suchness without being startled, frightened, sunken, or submerged, such a bodhisattva-mahāsattva will quickly realize unsurpassed perfect enlightenment and will definitely not retreat during the interim.'
爾時，世尊讚善現曰：「善哉！善哉！汝今乃能為諸菩薩善說法要，汝之所說皆是如來威神之力。善現當知！若菩薩摩訶薩於法真如不可得相深生信解，知一切法無差別相，聞說如是諸法真如不可得相，不驚、不怖、不沈、不沒，是菩薩摩訶薩疾證無上正等菩提。」
At that time, the World-Honored One praised Subhūti, saying: 'Excellent! Excellent! You are now able to skillfully expound the essential Dharma for bodhisattvas. What you have said is all due to the Tathāgata's spiritual power. You should know, Subhūti! If bodhisattva-mahāsattvas deeply generate faith and understanding in the unobtainable characteristics of the suchness of phenomena, know the non-differentiated characteristics of all phenomena, and upon hearing the teaching of such unobtainable characteristics of the suchness of all phenomena are not startled, not frightened, not sunken, and not submerged, such bodhisattva-mahāsattvas will quickly realize unsurpassed perfect enlightenment.'
時，舍利子便白佛言：「若菩薩摩訶薩成就此法，疾證無上正等覺耶？」
At that time, Śāriputra addressed the Buddha: 'If bodhisattva-mahāsattvas accomplish this Dharma, will they quickly realize unsurpassed perfect enlightenment?'
爾時佛告舍利子言：「如是！如是！若菩薩摩訶薩成就此法，疾證無上正等菩提，不墮聲聞、獨覺等地。」
At that time, the Buddha told Śāriputra: 'So it is! So it is! If bodhisattva-mahāsattvas accomplish this Dharma, they will quickly realize unsurpassed perfect enlightenment and will not fall to the śrāvaka, pratyekabuddha, and other grounds.'"
爾時，善現便白佛言：「若菩薩摩訶薩欲疾證得所求無上正等菩提，應云何住？云何應學？」
At that time, Subhūti addressed the Buddha, saying: 'If bodhisattva-mahāsattvas wish to quickly realize the unsurpassed perfect enlightenment they seek, how should they abide? How should they study?'
佛告善現：「若菩薩摩訶薩欲疾證得所求無上正等菩提，於諸有情應平等住，於諸有情應起等心、慈心、悲心、喜心、捨心、利益心、安樂心、調柔心、恭敬心、無損心、無害心、質直心、如父心、如母心、如兄弟心、如姊妹心、為依怙心，亦以此心應與其語。善現當知！若菩薩摩訶薩欲疾證得所求無上正等菩提，於諸有情應如是住、應如是學。」
The Buddha told Subhūti: 'If bodhisattva-mahāsattvas wish to quickly realize the unsurpassed perfect enlightenment they seek, they should abide in equality toward all sentient beings. Toward all sentient beings they should generate an equal mind, loving-kindness, compassion, sympathetic joy, equanimity, a mind of benefit, a mind of peace and happiness, a gentle mind, a respectful mind, a non-harming mind, a non-injuring mind, an honest mind, a mind like a father's, a mind like a mother's, a mind like a brother's, a mind like a sister's, a mind of refuge and protection—and they should speak to them with such a mind as well. You should know, Subhūti! If bodhisattva-mahāsattvas wish to quickly realize the unsurpassed perfect enlightenment they seek, they should abide thus toward all sentient beings and should study thus.'"