Chinese
说。具寿舍利子，难道生法是生的吗？或者不生法是不生的吗？舍利子说：具寿善现，难道生法自性是不生的吗？或者不生法是不生的吗？善现说：具寿舍利子，我不敢说生法或不生法。舍利子说：具寿善现，你也不敢说无生吗？善现说：具寿舍利子，无生是可说的，具寿舍利子，无生是各自显现的。具寿舍利子，无生是敢说的。具寿舍利子，它就像那样非常清晰地显现。说完这些，他们对具寿善现说了这些话：具寿善现，你应当被认为是说法者中的佼佼者。为什么呢？因为，这位具寿善现，无论被问及什么，都能确定地理解，并且不违背法性，也不与法性相悖。说完这些，具寿善现对具寿舍利子说了这些话：具寿舍利子，世尊的声闻不住法的法性就是这样，他们无论被问及什么，都能确定地理解，并且不与法性相悖，也不超越法性。为什么呢？因为一切法都是不住的。说完这些，具寿舍利子对具寿善现说了这些话：具寿善现，好啊好啊！菩萨摩诃萨不住一切法的波罗蜜多是什么？善现说：具寿舍利子，般若波罗蜜多本身就是一切乘不住一切法，因此是一切法不住的波罗蜜多。
English
said. Venerable Shariputra, is the law of arising born? Or is the unborn law unborn? Shariputra said: Venerable Subhuti, is the nature of arising unborn? Or is the unborn law unborn? Subhuti said: Venerable Shariputra, I dare not say arising or non-arising. Shariputra said: Venerable Subhuti, do you dare not say unborn either? Subhuti said: Venerable Shariputra, the unborn is speakable, and Venerable Shariputra, the unborn is distinctly visible. Venerable Shariputra, the unborn is speakable. Venerable Shariputra, it appears very clearly just like that. Having said this, they said these words to Venerable Subhuti: Venerable Subhuti, you should be regarded as the best among the preachers of the Dharma. Why? Because this Venerable Subhuti, whatever is asked, will surely understand, and will not go beyond the Dharma, nor will he contradict the Dharma. Having said this, Venerable Subhuti said these words to Venerable Shariputra: Venerable Shariputra, the nature of the Arhats of the Blessed One who do not abide in the Dharma is such that whatever they are asked, they will surely understand, and will not contradict the Dharma, nor will they transgress the Dharma. Why? Because all dharmas are non-abiding. Having said this, Venerable Shariputra said these words to Venerable Subhuti: Venerable Subhuti, well said, well said! What is the perfection of non-abiding in all dharmas for Bodhisattvas Mahasattvas? Subhuti said: Venerable Shariputra, the Perfection of Wisdom itself is the perfection of non-abiding in all dharmas because all vehicles do not abide in all dharmas.
Chinese
如是菩萨摩诃萨，若于甚深般若波罗蜜多如是说、如是示、如是近示，心不怯弱、不馁、不迷、心不转异，当知是菩萨摩诃萨，以般若波罗蜜多之住而住，不离此作意。尔时，具寿舍利子语具寿善现言：具寿善现，菩萨摩诃萨以般若波罗蜜多之住而住者，云何不离作意？具寿善现，若菩萨摩诃萨不离作意，如是则彼离般若波罗蜜多之住。具寿善现，若复菩萨摩诃萨不住般若波罗蜜多，如是则彼离此作意。具寿善现，若复菩萨摩诃萨不离作意，亦不离般若波罗蜜多之住，若是如是，一切有情亦不离般若波罗蜜多之住，何以故？一切有情亦住不离作意故。说是语已，具寿善现语具寿舍利子言：具寿舍利子，善哉！善哉！然于汝亦有可呵责，具寿舍利子，此义亦应以正言说而善受持。何以故？具寿舍利子，以有情无自性故，当知作意亦无自性。具寿舍利子，以有情无实物故，当知作意亦无实物。具寿舍利子，以有情寂静故，当知作意亦寂静。具寿舍利子，以有情
English
Thus, if a Bodhisattva-Mahasattva explains, demonstrates, and closely demonstrates the profound Perfection of Wisdom in this way, without becoming discouraged, disheartened, confused, or changing their mind, it should be known that this Bodhisattva-Mahasattva abides in the Perfection of Wisdom and is inseparable from this attention. Then, the Venerable Shariputra said to the Venerable Subhuti: "Venerable Subhuti, how does a Bodhisattva-Mahasattva who abides in the Perfection of Wisdom remain inseparable from attention? Venerable Subhuti, if a Bodhisattva-Mahasattva is inseparable from attention, then they would be separated from abiding in the Perfection of Wisdom. Venerable Subhuti, if a Bodhisattva-Mahasattva does not abide in the Perfection of Wisdom, then they would be separated from this attention. Venerable Subhuti, if a Bodhisattva-Mahasattva is inseparable from attention and also inseparable from abiding in the Perfection of Wisdom, then all sentient beings would also be inseparable from abiding in the Perfection of Wisdom. Why? Because all sentient beings abide in a state inseparable from attention." Having spoken thus, the Venerable Subhuti said to the Venerable Shariputra: "Venerable Shariputra, well said, well said! However, there is also something to be criticized in you. Venerable Shariputra, this meaning should also be well received with correct speech. Why? Venerable Shariputra, because sentient beings are without inherent existence, it should be known that attention is also without inherent existence. Venerable Shariputra, because sentient beings are without substance, it should be known that attention is also without substance. Venerable Shariputra, because sentient beings are peaceful, it should be known that attention is also peaceful. Venerable Shariputra, because sentient beings are
Tibetan
་བསམ་གྱིས་མི་ཁྱབ་བས་ན་ཡིད་ལ་བྱེད་བ་བསམ་གྱིས་མི་ཁབ་པར་རིག་པར་བྱའོ། །ཚེ་དང་ལྡན་པ་ཤཱ་རིའི་བུ་སེམས་ཅན་མངོན་པར་རྫོགས་པར་བྱང་མ་ཆུབ་པས་ན་ཡིད་ལ་བྱེད་པ་མངོན་པར་རྫོགས་པར་བྱང་མ་ཆུབ་པར་རིག་པར་བྱའོ། །ཚེ་དང་ལྡན་པ་ཤཱ་རིའི་བུ་སེམས་ཅན་ཡང་དག་པ་ཇི་ལྟ་བ་མ་ཡིན་པའི་དོན་དུ་མངོན་པར་རྫོགས་པར་བྱང་ཆུབ་བས་ན་ཡིད་ལ་བྱེད་པ་ཡང་དག་པ་ཇི་ལྟ་བ་མ་ཡིན་པའི་དོན་དུ་མངོན་པར་རྫོགས་པར་བྱང་ཆུབ་པར་རིག་པར་བྱའོ། །ཚེ་དང་ལྡན་བ་ཤཱ་རིའི་བུ་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་ པོ་ནི་དེ་ལྟ་བུའི་ངོ་བོའི་ཡིད་ལ་བྱེད་པ་འདི་དང་གནས་པར་འདིས་གནས་པར་འདོད་དོ། །འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བརྒྱད་སྟོང་པ་ལས་རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཀྱི་སྤྱོད་པའི་ལེའུ་ཞེས་བྱ་བ་སྟེ་དང་པོའོ།། །། དང་པོ། རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཀྱི་སྤྱོད་པའི་ལེའུ།
Chinese
因为不可思议，所以应当了知作意是不可思议的。具寿舍利子，因为众生没有现证圆满菩提，所以应当了知作意没有现证圆满菩提。具寿舍利子，因为众生于不如实义中现证圆满菩提，所以应当了知作意于不如实义中现证圆满菩提。具寿舍利子，菩提萨埵摩诃萨埵以如是自性的作意而住，以此而欲住。圣八千颂般若波罗蜜多中，名为一切种智之行品，是第一品。 第一品。一切种智之行品。
English
Because it is inconceivable, it should be known that attention is inconceivable. O venerable Shariputra, because sentient beings have not realized complete perfect enlightenment, it should be known that attention has not realized complete perfect enlightenment. O venerable Shariputra, because sentient beings realize complete perfect enlightenment in the meaning that is not as it is, it should be known that attention realizes complete perfect enlightenment in the meaning that is not as it is. O venerable Shariputra, the Bodhisattva Mahasattva abides with such an attention of such a nature, and desires to abide with this. From the Holy Eight Thousand Verse Prajnaparamita, this is the first chapter called the Chapter on the Conduct of Omniscience. First. Chapter on the Conduct of Omniscience.