Chinese
如果如來是那樣的話，就沒有安忍波羅蜜多了。 如果世尊是那樣的話，就沒有精進波羅蜜多了。 如果世尊是那樣的話，就沒有靜慮波羅蜜多了。 如果世尊是那樣的話，就沒有智慧波羅蜜多了。 如果世尊是那樣的話，就沒有內空性了。 如果世尊是那樣的話，就沒有外空性了。 如果世尊是那樣的話，就沒有內外空性了。 如果世尊是那樣的話，就沒有空性空性了。 如果世尊是那樣的話，就沒有大空性了。 如果世尊是那樣的話，就沒有勝義空性了。 如果世尊是那樣的話，就沒有有為空性了。 如果世尊是那樣的話，就沒有無為空性了。 如果世尊是那樣的話，就沒有超越邊際空性了。 如果世尊是那樣的話，就沒有無始無終空性了。 如果世尊是那樣的話，就沒有無捨空性了。 如果世尊是那樣的話，就沒有自性空性了。 如果世尊是那樣的話，就沒有諸法空性了。 如果世尊是那樣的話，就沒有自相空性了。 如果世尊是那樣的話， 就沒有不可得空性了。 如果世尊是那樣的話，就沒有無物空性了。 如果世尊是那樣的話，就沒有自體空性了。 如果世尊是那樣的話，就沒有無物自體空性了。 如果世尊是那樣的話，就沒有正念了。 如果世尊是那樣的話，就沒有正斷了。 如果世尊是那樣的話，就沒有神足了。
English
If the Tathagata were like that, there would be no perfection of patience. If the Blessed One were like that, there would be no perfection of diligence. If the Blessed One were like that, there would be no perfection of meditation. If the Blessed One were like that, there would be no perfection of wisdom. If the Blessed One were like that, there would be no emptiness of the internal. If the Blessed One were like that, there would be no emptiness of the external. If the Blessed One were like that, there would be no emptiness of the internal and external. If the Blessed One were like that, there would be no emptiness of emptiness. If the Blessed One were like that, there would be no great emptiness. If the Blessed One were like that, there would be no ultimate emptiness. If the Blessed One were like that, there would be no conditioned emptiness. If the Blessed One were like that, there would be no unconditioned emptiness. If the Blessed One were like that, there would be no emptiness beyond extremes. If the Blessed One were like that, there would be no emptiness of beginningless and endless. If the Blessed One were like that, there would be no emptiness of non-abandonment. If the Blessed One were like that, there would be no emptiness of self-nature. If the Blessed One were like that, there would be no emptiness of all dharmas. If the Blessed One were like that, there would be no emptiness of self-characteristic. If the Blessed One were like that, there would be no emptiness of non-apprehension. If the Blessed One were like that, there would be no emptiness of non-entity. If the Blessed One were like that, there would be no emptiness of essence. If the Blessed One were like that, there would be no emptiness of the essence of non-entity. If the Blessed One were like that, there would be no mindfulness. If the Blessed One were like that, there would be no right abandonment. If the Blessed One were like that, there would be no miraculous feet.
Chinese
哦！世尊，如果那样的话，诸根就不存在了。世尊，如果那样的话，诸力就不存在了。世尊，如果那样的话，菩提的支分就不存在了。世尊，如果那样的话，八支圣道就不存在了。世尊，如果那样的话，圣谛就不存在了。世尊，如果那样的话，诸禅定就不存在了。世尊，如果那样的话，诸无量就不存在了。世尊，如果那样的话，无色定的等至就不存在了。世尊，如果那样的话，诸解脱就不存在了。世尊，如果那样的话，次第安住的等至就不存在了。世尊，如果那样的话， 解脱之门空性、无相和无愿就不存在了。世尊，如果那样的话，诸神通就不存在了。世尊，如果那样的话，诸三摩地就不存在了。世尊，如果那样的话，诸陀罗尼门就不存在了。世尊，如果那样的话，如来的诸力就不存在了。世尊，如果那样的话，诸无畏就不存在了。世尊，如果那样的话，诸别别正智就不存在了。世尊，如果那样的话，大慈就不存在了。世尊，如果那样的话，大悲就不存在了。世尊，如果那样的话，诸佛不共法就不存在了。由于这些法不存在，一切种智也不存在了。如果一切种智不存在，谁将现证无上正等菩提？世尊开示说：善现，正是这样，正是这样。在不可言说的意义上，既没有增长也没有完全减少。善现，如果善巧方便的
English
O! Bhagavan, if that were the case, the faculties would not exist. O! Bhagavan, if that were the case, the powers would not exist. O! Bhagavan, if that were the case, the limbs of enlightenment would not exist. O! Bhagavan, if that were the case, the Noble Eightfold Path would not exist. O! Bhagavan, if that were the case, the Noble Truths would not exist. O! Bhagavan, if that were the case, the meditations would not exist. O! Bhagavan, if that were the case, the immeasurables would not exist. O! Bhagavan, if that were the case, the formless attainments would not exist. O! Bhagavan, if that were the case, the liberations would not exist. O! Bhagavan, if that were the case, the successive abiding attainments would not exist. O! Bhagavan, if that were the case, the doors of liberation, emptiness, signlessness, and wishlessness, would not exist. O! Bhagavan, if that were the case, the superknowledges would not exist. O! Bhagavan, if that were the case, the samadhis would not exist. O! Bhagavan, if that were the case, the doors of dharani would not exist. O! Bhagavan, if that were the case, the powers of the Tathagata would not exist. O! Bhagavan, if that were the case, the fearlessnesses would not exist. O! Bhagavan, if that were the case, the separate perfect knowledges would not exist. O! Bhagavan, if that were the case, great loving-kindness would not exist. O! Bhagavan, if that were the case, great compassion would not exist. O! Bhagavan, if that were the case, the unshared qualities of the Buddhas would not exist. Since those qualities do not exist, omniscience itself would not exist. If omniscience does not exist, who will fully awaken to unsurpassed, perfect, complete enlightenment? The Bhagavan said: Subhuti, it is just so, it is just so. In the unspeakable meaning, there is neither increase nor complete decrease. Subhuti, if skillful means of
Chinese
菩萨摩诃萨在修习般若波罗蜜多时，在般若波罗蜜多中禅修时，在般若波罗蜜多中精进时，会这样想：我因般若波罗蜜多而增长啊。我因禅定波罗蜜多而增长啊。我因精进波罗蜜多而增长啊。我因忍辱波罗蜜多而增长啊。我因持戒波罗蜜多而增长啊。我因布施波罗蜜多而增长，这样想是不应该的。然而，他会这样想：布施波罗蜜多这只是个名称啊。持戒波罗蜜多这只是个名称啊。忍辱波罗蜜多这只是个名称啊。精进波罗蜜多这只是个名称啊。禅定波罗蜜多这只是个名称啊。般若波罗蜜多这只是个名称啊。如果这样想，那么他在修习布施波罗蜜多时，那些作意，那些发心，那些善根，都完全回向于无上正等觉，而且也如实地回向于无上正等觉。 请问，世尊，什么是无上正等觉？ 世尊开示说：善现，一切法的真如是什么，那就是无上正等觉。 请问，世尊，哪些一切法的真如是无上正等觉？ 世尊开示说：善现，色法的真如是什么，那就是无上正等觉。受的真如是什么，那就是无上正等觉。想的真如是什么，那就是无上正等觉。行的真如是什么，那就是无上正等
English
When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, meditates on the Perfection of Wisdom, and strives in the Perfection of Wisdom, he thinks, "I am increasing through the Perfection of Wisdom. I am increasing through the Perfection of Meditation. I am increasing through the Perfection of Diligence. I am increasing through the Perfection of Patience. I am increasing through the Perfection of Morality. I am increasing through the Perfection of Generosity." He should not think like that. However, he should think like this: "This Perfection of Generosity is just a name. This Perfection of Morality is just a name. This Perfection of Patience is just a name. This Perfection of Diligence is just a name. This Perfection of Meditation is just a name. This Perfection of Wisdom is just a name." If he thinks like this, then when he practices the Perfection of Generosity, those mental activities, those aspirations, and those roots of virtue are completely dedicated to Unsurpassed Perfect Enlightenment, and they are also dedicated to Unsurpassed Perfect Enlightenment as it is. Asked: "Venerable Lord, what is Unsurpassed Perfect Enlightenment like?" The Blessed One replied: "Subhuti, whatever is the Suchness of all dharmas, that is Unsurpassed Perfect Enlightenment." Asked: "Venerable Lord, the Suchness of which all dharmas is Unsurpassed Perfect Enlightenment?" The Blessed One replied: "Subhuti, whatever is the Suchness of form, that is Unsurpassed Perfect Enlightenment. Whatever is the Suchness of feeling, that is Unsurpassed Perfect Enlightenment. Whatever is the Suchness of perception, that is Unsurpassed Perfect Enlightenment. Whatever is the Suchness of formations, that is Unsurpassed Perfect
Chinese
嗡。识之如是性为何，即是无上正等觉。眼之如是性为何，即是无上正等觉。耳之如是性为何，即是无上正等觉。鼻之如是性为何，即是无上正等觉。舌之如是性为何，即是无上正等觉。身之如是性为何，即是无上正等觉。意之如是性为何，即是无上正等觉。色之如是性为何，即是无上正等觉。声之如是性为何，即是无上正等觉。香之如是性为何，即是无上正等觉。味之如是性为何，即是无上正等觉。触之如是性为何，即是无上正等觉。法之如是性为何，即是无上正等觉。眼识之如是性为何，即是无上正等觉。耳识之如是性 为何，即是无上正等觉。鼻识之如是性为何，即是无上正等觉。舌识之如是性为何，即是无上正等觉。身识之如是性为何，即是无上正等觉。意识之如是性为何，即是无上正等觉。眼之和合触之如是性为何，即是无上正等觉。耳之和合触之如是性为何，即是无上正等觉。鼻之和合触之如是性为何，即是无上正等觉。舌之和合触
English
Om. Whatever is the suchness of consciousness is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of the eye is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of the ear is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of the nose is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of the tongue is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of the body is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of the mind is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of form is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of sound is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of smell is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of taste is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of touch is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of dharma is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of eye consciousness is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of ear consciousness , that is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of nose consciousness, that is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of tongue consciousness, that is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of body consciousness, that is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of mind consciousness, that is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of the combined touch of the eye, that is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of the combined touch of the ear, that is unsurpassed, perfectly complete enlightenment. Whatever is the suchness of the combined touch of the nose, that is unsurpassed, perfectly complete enlightenment. Whatever is the combined touch of the tongue
Chinese
彼如是性为何，即是无上正等觉。身体的聚集而触的如是性为何，即是无上正等觉。意的聚集而触的如是性为何，即是无上正等觉。眼的聚集，触的因缘所生的感受之如是性为何，即是无上正等觉。耳的聚集而触的因缘所生的感受之如是性为何，即是无上正等觉。鼻的聚集而触的因缘所生的感受之如是性为何，即是无上正等觉。舌的聚集而触的因缘所生的感受之如是性为何，即是无上正等觉。身体的聚集而触的因缘所生的感受之如是性为何，即是无上正等觉。意的聚集而触的因缘所生的感受之如是性为何，即是无上正等觉。地的界之如是性为何，即是无上正等觉。水的界之如是性为何，即是无上正等觉。火的界之如是性为何，即是无上正等觉。风的界之如是性为何，即是无上正等觉。虚空的界之如是性为何，即是无上正等觉。识的界之如是性为何，即是无上正等觉。无明的如是性为何，即是无上正等觉。行的如是性为何，即是无上正等觉。识的如是性为何，即是无上正等觉。名与色的如是性为何，即是无上正等觉。六处的如是性为何，即是无上正等