English
Emptiness is non-existent and unattainable. The emptiness of things is non-existent and unattainable. The non-existence of things is non-existent and unattainable. The emptiness of one's own things is non-existent and unattainable. The emptiness of others' things is non-existent and unattainable. The thirty-seven factors of enlightenment are non-existent and unattainable, up to the ten powers, the four fearlessnesses, the four individual correct knowledges, and the eighteen unmixed qualities of the Buddha are non-existent and unattainable. Suchness is non-existent and unattainable. Dharma-nature is non-existent and unattainable. Dharma-abiding nature is non-existent and unattainable. Dharma-definiteness is non-existent and unattainable. The very limit of reality is non-existent and unattainable. Shariputra, the venerable one, even the Buddha is non-existent and unattainable. Shariputra, the venerable one, even the nature of all-knowingness is non-existent and unattainable. Shariputra, the venerable one, when a Bodhisattva-Mahasattva engages in the Prajnaparamita, if he thinks and contemplates in this way, and when he thinks and contemplates in this way, his mind is without timidity and completely without timidity, he does not panic, and he is not seized by complete fear, then it should be known that the Bodhisattva-Mahasattva is not separated from engaging in the Prajnaparamita. This is the distinction of the great object and form belonging to the peak. The distinction of the great patience's object and form. Then, the venerable Shariputra said this to the venerable Subhuti. Venerable Subhuti, why should a Bodhisattva-Mahasattva be known as not separated from engaging in the Prajnaparamita? Subhuti said: Venerable Shariputra, form is separate from the nature of form. Venerable Shariputra, feeling, perception, formations, and consciousness are separate from the nature of consciousness. Venerable Shariputra, the perfection of generosity is separate from the nature of the perfection of generosity. Venerable Shariputra, the perfection of morality, the perfection of patience, and diligence
Chinese
布施的波罗蜜多和，禅定的波罗蜜多和，智慧的波罗蜜多也与智慧的波罗蜜多的自性相分离。同样地，禅定和，无量和，无色界的等持和，正念近住和，正断和，神足和，根和，力道和，菩提分和，道和，波罗蜜多和，神通和，文字等和，十力和，无畏和，各个正等觉和，不共佛法等是不共佛法的自性分离的。具寿舍利子，真实际之间也与真实际的自性相分离，那是菩萨摩诃萨行于般若波罗蜜多，如实了知。具寿舍利子，因此，菩萨摩诃萨应当了知不离般若波罗蜜多。舍利子说：具寿善现，色的自性是怎样的？受和，想和，行和，识的自性是怎样的？处和，界和，缘起各自和，总合的自性是怎样的？真实际之间的自性是怎样的？善现说：具寿舍利子，色的自性是无实物的。受的自性是无实物的。想的自性是无实物的。行的自性是无实物的。识的自性是无实物的。处和，界和，缘起各自和总合的自性是无实物的。真实际之间的自性是无实物的。具寿舍利子，以这些名相，你应当这样理解，色与色的自性相分离，受与受的自性相分离，想与想的自性相分离，行与行的自性相分离，识
English
The perfection of generosity, the perfection of meditation, and the perfection of wisdom are also separate from the nature of the perfection of wisdom. Similarly, meditation, immeasurables, formless absorptions, mindfulness, right exertion, miraculous feet, faculties, powers, limbs of enlightenment, the path, perfections, superknowledges, letters, the ten powers, fearlessnesses, individual perfect knowledges, and the unmixed qualities of the Buddhas are separate from the nature of the unmixed qualities of the Buddhas. Shariputra, the venerable, the limit of reality is also separate from the nature of the limit of reality. That is how a bodhisattva mahasattva, practicing the perfection of wisdom, fully understands reality as it is. Therefore, Shariputra, the venerable, a bodhisattva mahasattva should understand that they are inseparable from the perfection of wisdom. Shariputra said: "Venerable Subhuti, what is the nature of form? What is the nature of feeling, perception, formation, and consciousness? What is the nature of the sense bases, elements, and individual and collective dependent origination? What is the nature of the limit of reality?" Subhuti said: "Venerable Shariputra, the nature of form is without substance. The nature of feeling is without substance. The nature of perception is without substance. The nature of formation is without substance. The nature of consciousness is without substance. The nature of the sense bases, elements, and individual and collective dependent origination is without substance. The nature of the limit of reality is without substance. Shariputra, the venerable, in these terms, you should understand that form is separate from the nature of form, feeling is separate from the nature of feeling, perception is separate from the nature of perception, formation is separate from the nature of formation, and consciousness
Chinese
识即是与识之自性相离，诸处即是与诸处之自性相离，诸界即是与界之自性相离，缘起即是与缘起之自性相离，乃至真如际即是与真如际之自性相离，应如是知。具寿舍利子，复次，色是与色之体性相离，受是与受之体性相离，想是与想之体性相离，行是与行之体性相离，识是与识之体性相离，诸处是与诸处之体性相离，诸界是与诸界之体性相离，乃至缘起是与缘起之体性相离，真如际是与真如际之体性相离。具寿舍利子，体性亦与体性之自性相离，自性亦与自性之体性相离。舍利子说：具寿善现，若有菩萨摩诃萨于此修习，彼岂能现证一切种智耶？善现说：舍利子，如是，如是，若有菩萨摩诃萨于此修习，彼能现证一切种智，此乃小忍之所缘及相之差别。何以故？舍利子，如是，一切法皆不生，亦无决定生。说：具寿善现，以何因缘故，一切法不生，亦无决定生耶？善现说：舍利子，色以色之自性空故，于彼不见生，亦不见决定生。舍利子，受以受之自性空故，于彼不见生，亦不见决定生。舍利子，想以想之自性空故，于彼不见生，亦不见
English
Consciousness is known to be separate from the nature of consciousness, the sense bases are separate from the nature of the sense bases, the elements are separate from the nature of the elements, dependent origination is separate from the nature of dependent origination, and even the limit of reality is known to be separate from the nature of the limit of reality. Furthermore, Shariputra, form is separate from the characteristic of form, feeling is separate from the characteristic of feeling, perception is separate from the characteristic of perception, formations are separate from the characteristic of formations, consciousness is separate from the characteristic of consciousness, the sense bases are separate from the characteristic of the sense bases, the elements are separate from the characteristic of the elements, even dependent origination is separate from the characteristic of dependent origination, and the limit of reality is separate from the characteristic of the limit of reality. Shariputra, characteristic is also separate from the essence of characteristic, and essence is also separate from the characteristic of essence. Shariputra said: "Venerable Subhuti, if a Bodhisattva Mahasattva trains in this teaching, will that one manifest perfect omniscience?" Subhuti said: "Shariputra, it is so, it is so. Whatever Bodhisattva Mahasattva trains in this teaching, that one will manifest perfect omniscience. This is the object and the distinction of aspect of minor forbearance. Why is that? Shariputra, in this way, all phenomena are unborn and not definitely produced." Said: "Venerable Subhuti, by what cause are all phenomena unborn and not definitely produced?" Subhuti said: "Shariputra, form is empty of the nature of form, therefore birth or definite production is not seen in it. Shariputra, feeling is empty of the nature of feeling, therefore birth or definite production is not seen in it. Shariputra, perception is empty of the nature of perception, therefore birth or
Chinese
也不可得。具寿舍利子，诸行以诸行之自性而空，于彼生起或决定生起亦不可得。具寿舍利子，识以识之自性而空，于彼生起或决定生起亦不可得。 如是，蕴、界、处、缘起，乃至真实边际，以真实边际之自性而空，于彼生起或决定生起亦不可得。具寿舍利子，菩萨摩诃萨如是行般若波罗蜜多，即近于一切相智，彼如是如是近于一切相智，如是如是获得身完全清净、语完全清净、心完全清净、名号完全清净。彼如是如是获得身完全清净、语完全清净、心完全清净、名号完全清净，如是如是彼菩萨摩诃萨不生起具有贪欲之心，不生起具有嗔恚之心，不生起具有愚痴之心，不生起具有我慢之心，不生起具有谄诳，具有嫉妒悭吝，具有贪爱，具有恶见之心。彼不生起贪欲之心，嗔恚，愚痴，我慢，谄诳，嫉妒，悭吝，贪爱，具有恶见之心，故永不于母胎中生，恒常不断地化生。除为令有情成熟之义外，永不生于恶趣中。彼从佛刹至佛刹，亦承事供养诸佛薄伽梵，亦令有情成熟，亦行佛刹，乃至现证无上正等菩提。
English
are also not perceived. Venerable Shariputra, formations are empty of the nature of formations; in them, arising or definite arising is also not perceived. Venerable Shariputra, consciousness is empty of the nature of consciousness; in it, arising or definite arising is also not perceived. Likewise, the aggregates, elements, sense-bases, dependent origination, and even the ultimate limit are empty of the nature of the ultimate limit; in them, arising or definite arising is also not perceived. Venerable Shariputra, a Bodhisattva Mahasattva who practices the Perfection of Wisdom in this way is close to the All-Knowingness itself. As he approaches the All-Knowingness, he obtains complete purity of body, complete purity of speech, complete purity of mind, and complete purity of name. As he obtains complete purity of body, complete purity of speech, complete purity of mind, and complete purity of name, that Bodhisattva Mahasattva does not generate a mind with attachment, does not generate a mind with hatred, does not generate a mind with delusion, does not generate a mind with pride, does not generate a mind with deceit and trickery, with jealousy and stinginess, with craving, and with wrong views. Since he does not generate a mind of attachment, hatred, delusion, pride, deceit, trickery, jealousy, stinginess, craving, and wrong views, he will never be born in a mother's womb, but will always be born miraculously without interruption. Except for the purpose of fully ripening sentient beings, he will never be born in the lower realms. He goes from Buddha-field to Buddha-field, and also serves and honors the Buddhas, the Bhagavad-ones. He also ripens sentient beings and practices in the Buddha-fields, and then manifests complete enlightenment in unsurpassed, perfect, and complete enlightenment.