空相品第十八之一
爾時，具壽善現復白佛言：「世尊！如是不退轉菩薩摩訶薩，成就希有廣大功德。世尊能如殑伽沙劫宣說不退轉菩薩摩訶薩諸行、狀、相，由佛所說諸行、狀、相，顯示不退轉菩薩摩訶薩成就無量殊勝功德。惟願如來、應、正等覺復為宣說甚深般若波羅蜜多相應義處，令諸菩薩安住其中，修諸功德速疾圓滿。」
At that time, the Venerable Subhūti again addressed the Buddha, saying: 'World-Honored One! Such non-retrogressing bodhisattva-mahāsattvas achieve rare and vast merit. The World-Honored One could spend eons as numerous as the sands of the Ganges expounding the conduct, characteristics, and signs of non-retrogressing bodhisattva-mahāsattvas. Through the conduct, characteristics, and signs spoken by the Buddha, it is revealed that non-retrogressing bodhisattva-mahāsattvas achieve immeasurable excellent merit. I only wish that the Tathāgata, Arhat, and Perfectly Enlightened One would again expound the meaning-spheres corresponding to the profound Prajñāpāramitā, enabling bodhisattvas to abide therein and quickly perfect the cultivation of all merits.'
佛告善現：「善哉！善哉！汝今乃能為諸菩薩摩訶薩眾，請問如來、應、正等覺甚深般若波羅蜜多相應義處，令諸菩薩安住其中，修諸功德速疾圓滿。善現當知！甚深般若波羅蜜多相應義處，謂空、無相、無願、無作、無生、無滅、非有、寂靜、離染、涅槃。」
The Buddha told Subhūti: 'Excellent! Excellent! You are now able to ask the Tathāgata, Arhat, and Perfectly Enlightened One about the meaning-spheres corresponding to the profound Prajñāpāramitā on behalf of the assembly of bodhisattva-mahāsattvas, enabling bodhisattvas to abide therein and quickly perfect the cultivation of all merits. You should know, Subhūti! The meaning-spheres corresponding to the profound Prajñāpāramitā are: emptiness, signlessness, wishlessness, non-action, non-arising, non-cessation, non-being, tranquility, freedom from defilement, and nirvana.'
具壽善現復白佛言：「為但此法名深般若波羅蜜多相應義處，為一切法皆得名為甚深般若波羅蜜多相應義處？」
The Venerable Subhūti again addressed the Buddha: 'Are only these dharmas called the meaning-spheres corresponding to the profound Prajñāpāramitā, or can all dharmas be called meaning-spheres corresponding to the profound Prajñāpāramitā?'
佛告善現：「餘一切法亦得名為甚深般若波羅蜜多相應義處。所以者何？謂一切色、受、想、行、識亦得名為甚深般若波羅蜜多相應義處。
The Buddha told Subhūti: 'All other dharmas can also be called meaning-spheres corresponding to the profound Prajñāpāramitā. Why is this so? All form, sensation, perception, conditioning, and consciousness can also be called meaning-spheres corresponding to the profound Prajñāpāramitā.
「善現！云何說一切色、受、想、行、識亦得名為甚深般若波羅蜜多相應義處？善現當知！如真如甚深故色亦甚深，如真如甚深故受、想、行、識亦甚深，故一切色、受、想、行、識亦得名為甚深般若波羅蜜多相應義處。
'Subhūti! How can it be said that all form, sensation, perception, conditioning, and consciousness can also be called meaning-spheres corresponding to the profound Prajñāpāramitā? You should know, Subhūti! Just as suchness is profound, so form is also profound; just as suchness is profound, so sensation, perception, conditioning, and consciousness are also profound. Therefore, all form, sensation, perception, conditioning, and consciousness can also be called meaning-spheres corresponding to the profound Prajñāpāramitā.
「復次，善現！如色真如甚深故色亦甚深，如受、想、行、識真如甚深故受、想、行、識亦甚深，故一切色、受、想、行、識亦得名為甚深般若波羅蜜多相應義處。
'Furthermore, Subhūti! Just as the suchness of form is profound, so form is also profound; just as the suchness of sensation, perception, conditioning, and consciousness is profound, so sensation, perception, conditioning, and consciousness are also profound. Therefore, all form, sensation, perception, conditioning, and consciousness can also be called meaning-spheres corresponding to the profound Prajñāpāramitā.
「復次，善現！若處無色名色甚深，若處無受、想、行、識名受、想、行、識甚深，故一切色、受、想、行、識亦得名為甚深般若波羅蜜多相應義處。」
'Furthermore, Subhūti! Where there is no form is called the profundity of form; where there is no sensation, perception, conditioning, or consciousness is called the profundity of sensation, perception, conditioning, and consciousness. Therefore, all form, sensation, perception, conditioning, and consciousness can also be called meaning-spheres corresponding to the profound Prajñāpāramitā.'
爾時，善現復白佛言：「世尊甚奇微妙方便遮遣諸色顯示涅槃，遮遣受、想、行、識顯示涅槃。」
At that time, Subhūti again addressed the Buddha: 'World-Honored One! How wonderfully skillful are your methods—by negating all forms you reveal nirvana, by negating sensation, perception, conditioning, and consciousness you reveal nirvana.'
佛告善現：「如是！如是！如汝所說。善現當知！諸菩薩摩訶薩應於如是甚深般若波羅蜜多相應義處，審諦思惟，應作是念：『我今應如甚深般若波羅蜜多所教而住，我今應如甚深般若波羅蜜多所說而學。』善現當知！若菩薩摩訶薩能於如是甚深般若波羅蜜多相應義處，審諦思惟，如深般若波羅蜜多所教而住，如深般若波羅蜜多所說而學。是菩薩摩訶薩由能如是依深般若波羅蜜多，審諦思惟、精勤修學乃至一日，所獲福聚無量無邊。
The Buddha told Subhūti: 'So it is! So it is! As you have said. You should know, Subhūti! Bodhisattva-mahāsattvas should carefully contemplate such meaning-spheres corresponding to the profound Prajñāpāramitā and think: "I should now abide according to what the profound Prajñāpāramitā teaches, I should now study according to what the profound Prajñāpāramitā explains." You should know, Subhūti! If bodhisattva-mahāsattvas can carefully contemplate such meaning-spheres corresponding to the profound Prajñāpāramitā, abide according to what the profound Prajñāpāramitā teaches, and study according to what the profound Prajñāpāramitā explains—such bodhisattva-mahāsattvas, by being able to rely on the profound Prajñāpāramitā in this way, carefully contemplating and diligently studying for even one day, will obtain immeasurable and boundless accumulations of merit.
「如貪行人復多尋伺，與他美女共為期契，彼女限礙不獲赴期，此人欲心熾盛流注。善現！於意云何？其人欲心於何處轉？」
'Suppose there is a person of lustful temperament who is also given to much seeking and examining, who has made an appointment with another's beautiful woman. That woman is constrained and cannot keep the appointment, causing this person's desire to blaze intensely like a flowing stream. What do you think, Subhūti? Where does this person's desire-mind turn?'
「世尊！此人欲心於女處轉，謂作是念：『彼何當來，共會於此歡娛戲樂？』」
'World-Honored One! This person's desire-mind turns toward the woman, thinking: "When will she come so we can meet here and enjoy pleasures and play together?"'
「善現！於意云何？其人晝夜幾欲念生？」
'What do you think, Subhūti? How many desire-thoughts arise in this person day and night?'
「世尊！此人晝夜欲念甚多。」
'World-Honored One! This person has very many desire-thoughts day and night.'
佛告善現：「若菩薩摩訶薩依深般若波羅蜜多審諦思惟，精勤修學乃至一日，所超生死流轉劫數，與貪行人經一晝夜所起欲念其數量等。
The Buddha told Subhūti: 'If bodhisattva-mahāsattvas rely on the profound Prajñāpāramitā to carefully contemplate and diligently study for even one day, the number of eons of birth-death transmigration they transcend equals the number of desire-thoughts that arise in a lustful person during one day and night.
「善現當知！是菩薩摩訶薩隨依如是甚深般若波羅蜜多，審諦思惟精勤修學，隨能解脫能礙無上正等菩提所有過失，是故菩薩依深般若波羅蜜多，審諦思惟、精勤修學，疾證無上正等菩提。
'You should know, Subhūti! As such bodhisattva-mahāsattvas rely on the profound Prajñāpāramitā to carefully contemplate and diligently study, they accordingly become free from all faults that can obstruct unsurpassed perfect enlightenment. Therefore, bodhisattvas who rely on the profound Prajñāpāramitā to carefully contemplate and diligently study quickly realize unsurpassed perfect enlightenment.
「善現當知！若菩薩摩訶薩依深般若波羅蜜多，審諦思惟精勤修學，經一晝夜所獲功德，勝諸菩薩離深般若波羅蜜多，經如殑伽沙數大劫，布施功德無量無邊。
'You should know, Subhūti! If bodhisattva-mahāsattvas rely on the profound Prajñāpāramitā to carefully contemplate and diligently study for one day and night, the merit they obtain surpasses immeasurably and boundlessly the merit from giving that bodhisattvas obtain who are separated from the profound Prajñāpāramitā even after great eons as numerous as the sands of the Ganges.
「復次，善現！若菩薩摩訶薩依深般若波羅蜜多，審諦思惟精勤修學，經一晝夜所獲功德，勝諸菩薩離深般若波羅蜜多，經如殑伽沙數大劫，以諸供具供養預流、一來、不還、應果、獨覺、菩薩、如來，布施功德無量無邊。
'Furthermore, Subhūti! If bodhisattva-mahāsattvas rely on the profound Prajñāpāramitā to carefully contemplate and diligently study for one day and night, the merit they obtain surpasses immeasurably and boundlessly the merit from giving that bodhisattvas obtain who are separated from the profound Prajñāpāramitā even after making offerings with various provisions to stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathāgatas for great eons as numerous as the sands of the Ganges.
「復次，善現！若菩薩摩訶薩依深般若波羅蜜多所說而住，經一晝夜，精勤修學布施、淨戒、安忍、精進、靜慮、般若，所獲功德，勝諸菩薩離深般若波羅蜜多，經如殑伽沙數大劫，精勤修學布施、淨戒、安忍、精進、靜慮、般若，所獲功德無量無邊。
'Furthermore, Subhūti! If bodhisattva-mahāsattvas abide according to what the profound Prajñāpāramitā teaches and for one day and night diligently study giving, pure conduct, patience, vigor, meditation, and wisdom, the merit they obtain surpasses immeasurably and boundlessly the merit that bodhisattvas obtain who are separated from the profound Prajñāpāramitā even after diligently studying giving, pure conduct, patience, vigor, meditation, and wisdom for great eons as numerous as the sands of the Ganges.
「復次，善現！若菩薩摩訶薩依深般若波羅蜜多所說而住，經一晝夜，以微妙法施諸有情所獲功德，勝諸菩薩離深般若波羅蜜多，經如殑伽沙數大劫，以微妙法施諸有情，所獲功德無量無邊。
'Furthermore, Subhūti! If bodhisattva-mahāsattvas abide according to what the profound Prajñāpāramitā teaches and for one day and night give subtle Dharma to sentient beings, the merit they obtain surpasses immeasurably and boundlessly the merit that bodhisattvas obtain who are separated from the profound Prajñāpāramitā even after giving subtle Dharma to sentient beings for great eons as numerous as the sands of the Ganges.
「復次，善現！若菩薩摩訶薩依深般若波羅蜜多所說而住，經一晝夜，修三十七菩提分法及餘善根所獲功德，勝諸菩薩離深般若波羅蜜多，經如殑伽沙數大劫，修三十七菩提分法及餘善根，所獲功德無量無邊。
'Furthermore, Subhūti! If bodhisattva-mahāsattvas abide according to what the profound Prajñāpāramitā teaches and for one day and night cultivate the thirty-seven factors of enlightenment and other virtuous roots, the merit they obtain surpasses immeasurably and boundlessly the merit that bodhisattvas obtain who are separated from the profound Prajñāpāramitā even after cultivating the thirty-seven factors of enlightenment and other virtuous roots for great eons as numerous as the sands of the Ganges.
「復次，善現！若菩薩摩訶薩依深般若波羅蜜多所說而住，經一晝夜，修行種種財施、法施，住空閑處繫念思惟，先所修行種種福業，與諸有情平等共有迴向無上正等菩提所獲功德，勝諸菩薩離深般若波羅蜜多，經如殑伽沙數大劫，修行種種財施、法施，住空閑處繫念思惟，先所修行種種福業，與諸有情平等共有迴向無上正等菩提，所獲功德無量無邊。
'Furthermore, Subhūti! If bodhisattva-mahāsattvas abide according to what the profound Prajñāpāramitā teaches and for one day and night practice various material giving and Dharma giving, dwell in secluded places focusing their minds in contemplation of the various meritorious activities they have previously practiced, sharing them equally with all sentient beings and dedicating them toward unsurpassed perfect enlightenment, the merit they obtain surpasses immeasurably and boundlessly the merit that bodhisattvas obtain who are separated from the profound Prajñāpāramitā even after practicing various material giving and Dharma giving, dwelling in secluded places focusing their minds in contemplation of the various meritorious activities they have previously practiced, sharing them equally with all sentient beings and dedicating them toward unsurpassed perfect enlightenment for great eons as numerous as the sands of the Ganges.
「復次，善現！若菩薩摩訶薩依深般若波羅蜜多所說而住，經一晝夜，普緣三世諸佛世尊及諸弟子功德善根，和合稱量現前隨喜，與諸有情平等共有迴向無上正等菩提所獲功德，勝諸菩薩離深般若波羅蜜多，經如殑伽沙數大劫，普緣三世諸佛世尊及諸弟子功德善根，和合稱量現前隨喜，與諸有情平等共有迴向無上正等菩提，所獲功德無量無邊。」
'Furthermore, Subhūti! If bodhisattva-mahāsattvas abide according to what the profound Prajñāpāramitā teaches and for one day and night universally focus on the merit and virtuous roots of Buddha-bhagavats and their disciples of the three times, harmoniously measuring them and rejoicing in them presently, sharing them equally with all sentient beings and dedicating them toward unsurpassed perfect enlightenment, the merit they obtain surpasses immeasurably and boundlessly the merit that bodhisattvas obtain who are separated from the profound Prajñāpāramitā even after universally focusing on the merit and virtuous roots of Buddha-bhagavats and their disciples of the three times, harmoniously measuring them and rejoicing in them presently, sharing them equally with all sentient beings and dedicating them toward unsurpassed perfect enlightenment for great eons as numerous as the sands of the Ganges.'
爾時，善現便白佛言：「如世尊說：諸行皆是分別所作，從妄想生都非實有。以何因緣，此諸菩薩所獲功德無量無邊？」
At that time, Subhūti addressed the Buddha: 'As the World-Honored One has said: all conditioned phenomena are created by discrimination, arise from false thoughts, and are not truly real. For what reason do these bodhisattvas obtain immeasurable and boundless merit?'
佛告善現：「如是！如是！如汝所說。然諸菩薩行深般若波羅蜜多，亦說諸行分別所作，空無所有、虛妄不實。所以者何？是諸菩薩善學內空乃至無性自性空已，觀察諸行無不皆是分別所作，空無所有、虛妄不實。是菩薩摩訶薩如如觀察諸行皆是分別所作，空無所有、虛妄不實，如是如是便能不離甚深般若波羅蜜多，如如不離甚深般若波羅蜜多，如是如是所獲功德無量無邊。」
The Buddha told Subhūti: 'So it is! So it is! As you have said. Yet bodhisattvas who practice the profound Prajñāpāramitā also say that all conditioned phenomena are created by discrimination, empty and non-existent, false and unreal. Why is this so? These bodhisattvas, having skillfully studied inner emptiness up to the emptiness of non-nature by nature, observe that all conditioned phenomena without exception are created by discrimination, empty and non-existent, false and unreal. As such bodhisattva-mahāsattvas observe that all conditioned phenomena are created by discrimination, empty and non-existent, false and unreal, so they are able not to depart from the profound Prajñāpāramitā. As they do not depart from the profound Prajñāpāramitā, so the merit they obtain is immeasurable and boundless.'
具壽善現便白佛言：「無量、無邊有何差別？」
The Venerable Subhūti addressed the Buddha: 'What is the difference between "immeasurable" and "boundless"?'
佛告善現：「言無量者，謂於是處其量永息；言無邊者，謂於此中數不可盡。」
The Buddha told Subhūti: '"Immeasurable" means that in such a place measurement permanently ceases; "boundless" means that in this the count cannot be exhausted.'
具壽善現復白佛言：「頗有因緣，色亦可說無量無邊，受、想、行、識亦可說無量無邊耶？」
The Venerable Subhūti again addressed the Buddha: 'Are there causes and conditions whereby form can also be called immeasurable and boundless, and sensation, perception, conditioning, and consciousness can also be called immeasurable and boundless?'
佛告善現：「有因緣故，色亦可說無量無邊，受、想、行、識亦可說無量無邊。」
The Buddha told Subhūti: 'Because of causes and conditions, form can also be called immeasurable and boundless, and sensation, perception, conditioning, and consciousness can also be called immeasurable and boundless.'
具壽善現復白佛言：「何因緣故，色亦可說無量無邊，受、想、行、識亦可說無量無邊耶？」
The Venerable Subhūti again addressed the Buddha: 'For what causes and conditions can form be called immeasurable and boundless, and sensation, perception, conditioning, and consciousness be called immeasurable and boundless?'
佛告善現：「色性空故，亦可說為無量無邊；受、想、行、識性空故，亦可說為無量無邊。」
The Buddha told Subhūti: 'Because form is empty by nature, it can also be called immeasurable and boundless; because sensation, perception, conditioning, and consciousness are empty by nature, they can also be called immeasurable and boundless.'
具壽善現復白佛言：「為但色、受、想、行、識空，為一切法亦皆空耶？」
The Venerable Subhūti again addressed the Buddha: 'Are only form, sensation, perception, conditioning, and consciousness empty, or are all phenomena also empty?'
佛告善現：「我先豈不說一切法皆空？」
The Buddha told Subhūti: 'Did I not previously say that all phenomena are empty?'
善現答言：「佛雖常說諸法皆空，而諸有情不知、見、覺，故我今者復作是問。」
Subhūti replied: 'Although the Buddha constantly says that all phenomena are empty, sentient beings do not know, see, or realize this, so I now ask this question again.'
佛告善現：「非但色、受、想、行、識空，我說諸法無不皆空。」
The Buddha told Subhūti: 'Not only are form, sensation, perception, conditioning, and consciousness empty—I say that all phenomena without exception are empty.'
具壽善現復白佛言：「無量無邊是何增語？」
The Venerable Subhūti again addressed the Buddha: 'What designations are "immeasurable" and "boundless"?'
佛告善現：「無量無邊是空、無相、無願增語。」
The Buddha told Subhūti: '"Immeasurable" and "boundless" are designations for emptiness, signlessness, and wishlessness.'
具壽善現復白佛言：「無量無邊為但是空、無相、無願，為更有餘義耶？」
The Venerable Subhūti again addressed the Buddha: 'Are "immeasurable" and "boundless" only emptiness, signlessness, and wishlessness, or do they have additional meanings?'
佛告善現：「於意云何？我豈不說一切法門無不皆空？」
The Buddha told Subhūti: 'What do you think? Did I not say that all dharma-gates without exception are empty?'
善現答言：「如來常說一切法門無不皆空。」
Subhūti replied: 'The Tathāgata constantly says that all dharma-gates without exception are empty.'
佛告善現：「空即無盡，空即無量，空即無邊，空即餘義。是故，善現！一切法門雖有種種言說差別，而義無異。
The Buddha told Subhūti: 'Emptiness is inexhaustibility, emptiness is immeasurability, emptiness is boundlessness, emptiness is the other meanings. Therefore, Subhūti! Although all dharma-gates have various verbal differences, their meaning is not different.
「善現當知！諸法空理皆不可說，如來方便說為無盡，或說無量，或說無邊，或說為空，或說無相，或說無願，或說無作，或說無生，或說無滅，或說非有，或說寂靜，或說離染，或說涅槃。諸如是等無量法門義實無異，皆是如來、應、正等覺為諸有情方便演說。」
'You should know, Subhūti! The principle of the emptiness of all phenomena cannot be spoken, yet the Tathāgata skillfully speaks of it as inexhaustible, or speaks of it as immeasurable, or speaks of it as boundless, or speaks of it as empty, or speaks of it as signless, or speaks of it as wishless, or speaks of it as non-acting, or speaks of it as non-arising, or speaks of it as non-ceasing, or speaks of it as non-being, or speaks of it as tranquil, or speaks of it as free from defilement, or speaks of it as nirvana. All such countless dharma-gates in meaning are truly not different—they are all skillfully taught by the Tathāgata, Arhat, and Perfectly Enlightened One for sentient beings.'
爾時，善現便白佛言：「世尊甚奇方便善巧，諸法實性不可宣說，而為有情方便顯示。如我解佛所說義者，諸法實性皆不可說。」
At that time, Subhūti addressed the Buddha: 'How wonderfully skillful is the World-Honored One! The true nature of phenomena cannot be proclaimed, yet you skillfully reveal it for sentient beings. As I understand what the Buddha has said, the true nature of all phenomena cannot be spoken.'
佛告善現：「如是！如是！諸法實性皆不可說。所以者何？一切法性皆畢竟空，無能宣說畢竟空者。」
The Buddha told Subhūti: 'So it is! So it is! The true nature of all phenomena cannot be spoken. Why is this so? The nature of all phenomena is ultimately empty, and there is nothing that can proclaim ultimate emptiness.'
具壽善現復白佛言：「不可說義有增減不？」
The Venerable Subhūti again addressed the Buddha: 'Does the unspeakable meaning have increase or decrease?'
佛告善現：「不可說義無增無減。」
The Buddha told Subhūti: 'The unspeakable meaning has neither increase nor decrease.'
具壽善現復白佛言：「若不可說義無增無減者，則應布施乃至般若波羅蜜多亦無增減；若此六種波羅蜜多亦無增減，則應六種波羅蜜多皆無所有。若此六種波羅蜜多皆無所有，云何菩薩摩訶薩修行布施乃至般若波羅蜜多，求證無上正等菩提，能近無上正等菩提？」
The Venerable Subhūti again addressed the Buddha: 'If the unspeakable meaning has neither increase nor decrease, then giving up to Prajñāpāramitā should also have neither increase nor decrease. If these six pāramitās also have neither increase nor decrease, then the six pāramitās should all be non-existent. If these six pāramitās are all non-existent, how can bodhisattva-mahāsattvas practice giving up to Prajñāpāramitā, seek to realize unsurpassed perfect enlightenment, and approach unsurpassed perfect enlightenment?'
佛告善現：「如是！如是！布施等六波羅蜜多皆無增減亦無所有，然諸菩薩摩訶薩修行般若波羅蜜多時方便善巧，不作是念：『如是布施乃至般若波羅蜜多有增有減。』但作是念：『唯有名想謂為布施乃至般若波羅蜜多。』是菩薩摩訶薩修行布施乃至般若波羅蜜多時，持此布施乃至般若波羅蜜多俱行作意，并依此起心及善根，與諸有情平等共有迴向無上正等菩提。如佛無上正等菩提微妙甚深而起迴向，由此迴向方便善巧增上勢力，能證無上正等菩提。」
The Buddha told Subhūti: 'So it is! So it is! The six pāramitās of giving and so forth all have neither increase nor decrease and are non-existent. Yet when bodhisattva-mahāsattvas practice Prajñāpāramitā, through skillful means they do not think: "Such giving up to Prajñāpāramitā have increase and decrease." They only think: "There are only name-concepts designated as giving up to Prajñāpāramitā." When such bodhisattva-mahāsattvas practice giving up to Prajñāpāramitā, they take the mental application accompanying this giving up to Prajñāpāramitā, along with the mind and virtuous roots arising from this, and share them equally with all sentient beings, dedicating them toward unsurpassed perfect enlightenment. They dedicate according to the subtle and profound unsurpassed perfect enlightenment of the Buddha. Through the superior power of this dedication with skillful means, they can realize unsurpassed perfect enlightenment.'
爾時，善現便白佛言：「何謂無上正等菩提？」
At that time, Subhūti addressed the Buddha: 'What is called unsurpassed perfect enlightenment?'
佛告善現：「諸法真如是謂無上正等菩提。善現當知！諸法真如無增減故，諸佛無上正等菩提亦無增減。若菩薩摩訶薩數多安住如是真如相應作意，便近無上正等菩提。如是，善現！不可說義雖無增減，而不退失真如作意，波羅蜜多雖無增減，而不退失所求無上正等菩提。若菩薩摩訶薩安住如是真如作意，修行布施乃至般若波羅蜜多，便近無上正等菩提。」
The Buddha told Subhūti: 'The suchness of all phenomena is called unsurpassed perfect enlightenment. You should know, Subhūti! Because the suchness of all phenomena has neither increase nor decrease, the unsurpassed perfect enlightenment of all Buddhas also has neither increase nor decrease. If bodhisattva-mahāsattvas frequently abide in such mental application corresponding to suchness, they approach unsurpassed perfect enlightenment. Thus, Subhūti! Although the unspeakable meaning has neither increase nor decrease, they do not lose the mental application of suchness. Although the pāramitās have neither increase nor decrease, they do not lose the unsurpassed perfect enlightenment they seek. If bodhisattva-mahāsattvas abide in such mental application of suchness and practice giving up to Prajñāpāramitā, they approach unsurpassed perfect enlightenment.'