Chinese
那些不可衡量、没有边际的，都将完全从痛苦中解脱。 कौशिका (Kauśika)，因此，善男子或善女子，对于那些发起菩提心的大菩萨的善根，随喜之后，应当回向于无上正等觉。应当像不流向其他心一样完全回向。对于行持、不退转者和一生补处者的善根，随喜之后，应当回向于无上正等觉。应当像不流向其他心一样完全回向，这被称为心之遍在。对于不退转者和一生补处者的善根，从随喜开始，应当回向于无上正等觉。应当像不转变为二的意识和不转变为非二的意识一样完全回向，这被称为所取之分别念最初进入之方向的所依。然后，具寿舍利子对具寿善现说道：具寿善现，难道仅仅是般若波罗蜜多是无分别的吗？或者禅定波罗蜜多、精进波罗蜜多、忍辱波罗蜜多、持戒波罗蜜多和布施波罗蜜多也是无分别的吗？善现说：具寿舍利子，般若波罗蜜多是无分别的。禅定波罗蜜多也是无分别的。精进波罗蜜多、忍辱波罗蜜多、持戒波罗蜜多和布施波罗蜜多也是无分别的。说道：具寿善现，难道色也不是无分别的吗？受、想、行和识也是无分别的吗？十二处、十八界和十二缘起
English
Those immeasurable and limitless ones will be completely liberated from suffering. Kauśika, therefore, a son or daughter of good family, having rejoiced in the roots of virtue of those great Bodhisattvas who have generated the first mind of enlightenment, should dedicate them to unsurpassed, perfect, and complete enlightenment. One should dedicate them completely, just as they do not flow to other minds. Having rejoiced in the roots of virtue of those who practice, those who are irreversible, and those who are bound by one lifetime, one should dedicate them completely to unsurpassed, perfect, and complete enlightenment, just as they do not flow to other minds. This is called the omnipresence of mind. Having rejoiced in the roots of virtue of those who are irreversible and those who are bound by one lifetime, one should dedicate them completely to unsurpassed, perfect, and complete enlightenment, just as they do not transform into the consciousness of duality and do not transform into the consciousness of non-duality. This is said to be based on the direction in which the first conceptualization of grasping enters. Then, the venerable Śāriputra said to the venerable Subhūti: Venerable Subhūti, is it only the Perfection of Wisdom that is non-conceptual? Or are the Perfection of Dhyāna, the Perfection of Virya, the Perfection of Kṣānti, the Perfection of Śīla, and the Perfection of Dāna also non-conceptual? Subhūti said: Venerable Śāriputra, the Perfection of Wisdom is non-conceptual. The Perfection of Dhyāna is also non-conceptual. The Perfection of Virya, the Perfection of Kṣānti, the Perfection of Śīla, and the Perfection of Dāna are also non-conceptual. He said: Venerable Subhūti, is form also not non-conceptual? Are feeling, perception, formations, and consciousness also non-conceptual? Are the sense bases, the realms, and dependent origination
Chinese
贪欲、嗔恨、愚痴这三者也是不分别吗？四念住也是不分别吗？四正断也是不分别吗？四神足也是不分别吗？五根也是不分别吗？五力也是不分别吗？七菩提分也是不分别吗？八正道也是不分别吗？空性的相也是不分别吗？无相的相也是不分别吗？无愿的相也是不分别吗？无相的相也是不分别吗？寂静的相也是不分别吗？无边的相也是不分别吗？无自性的相也是不分别吗？无所缘的相也是不分别吗？一切法也是不分别吗？不分别也是不分别吗？波罗蜜多也是不分别吗？一切空性也是不分别吗？三十七菩提分法也是不分别吗？圣谛们和禅定们和无量们和无色定的等至也是不分别吗？解脱们和渐次安住的等至们和空性与无相与无愿也是不分别吗？神通们和三摩地们和陀罗尼门也是不分别吗？如来的力们和无畏们和各别正智们和大慈与大悲与佛的不共法也是不分别吗？乃至一切种智也是不分别吗？菩提也是不分别吗？佛也是不分别吗？有为界和无为界也是不分别吗？ 善现说：具寿舍利子，一切法是不分别的。 说：具寿善现，如果这样一切法是不分别的，众生地狱和旁生的生处和阎罗世界和天和人的五趣轮回的差别是从何而来？入流者和一来者和不来者和阿罗汉和独觉和菩萨和佛薄伽梵的称说又是从何而来？ 善现说：具寿舍利子，凡是众生从颠倒所生的身语意的业造作，他们就现证如此的生处，并且执取由业的异熟、蕴的所依、分别所生，从而现证众生地狱和旁生的生处和阎罗世界和天和人。 具寿舍利子，你所
English
Are desire, hatred, and delusion also non-discriminating? Are the four mindfulnesses also non-discriminating? Are the four right abandonments also non-discriminating? Are the four legs of magical power also non-discriminating? Are the five faculties also non-discriminating? Are the five powers also non-discriminating? Are the seven branches of enlightenment also non-discriminating? Are the eight branches of the noble path also non-discriminating? Is the aspect of emptiness also non-discriminating? Is the aspect of signlessness also non-discriminating? Is the aspect of wishlessness also non-discriminating? Is the aspect of non-objectification also non-discriminating? Is the aspect of solitude also non-discriminating? Is the aspect of limitlessness also non-discriminating? Is the aspect of selflessness also non-discriminating? Is the aspect of objectlessness also non-discriminating? Are all dharmas also non-discriminating? Is non-discrimination also non-discriminating? Are the perfections also non-discriminating? Is all emptiness also non-discriminating? Are the thirty-seven dharmas of the wings of enlightenment also non-discriminating? Are the noble truths, the meditations, the immeasurables, and the formless absorptions also non-discriminating? Are the liberations, the gradual abidings of absorption, emptiness, signlessness, and wishlessness also non-discriminating? Are the superknowledges, the samadhis, and the gateways of dharani also non-discriminating? Are the powers of the Thus-Gone One, the fearlessnesses, the individual perfect knowledges, great love, great compassion, and the unmixed dharmas of the Buddha also non-discriminating? Is even the state of all-knowingness also non-discriminating? Is enlightenment also non-discriminating? Is the Buddha also non-discriminating? Are the conditioned realm and the unconditioned realm also non-discriminating? Subhuti said: Venerable Sariputra, all dharmas are non-discriminating. He said: Venerable Subhuti, if all dharmas are non-discriminating, then from where do the distinctions arise between sentient beings in hell, the birthplaces of animals, the realm of Yama, and the five migrations of gods and humans? From where do the designations arise for stream-enterers, once-returners, non-returners, arhats, solitary Buddhas, bodhisattvas, and Buddhas, the Blessed Ones? Subhuti said: Venerable Sariputra, those sentient beings who manifestly engage in the actions of body, speech, and mind arising from perversion, they accomplish such birthplaces and, taking hold of the ripening of karma, the basis of aggregates, and what arises from discrimination, they manifestly accomplish sentient beings in hell, the birthplaces of animals, the realm of Yama, and gods and humans. Venerable Sariputra, what you
Chinese
何故称之为入流？何故称之为一来、不还、阿罗汉、独觉、菩萨们，以及如来应供正等觉？答曰：具寿舍利子，由不分别而称之为入流。由不分别而称之为入流之果。由不分别而称之为一来、不还、阿罗汉。 由不分别而称之为独觉、独菩提。由不分别而称之为佛。由不分别而称之为菩提。具寿舍利子，过去时中，所有如来应供正等觉出现，彼等佛薄伽梵亦皆无分别，且已断除分别。具寿舍利子，未来时中，所有如来应供正等觉将要出现，彼等佛薄伽梵亦皆无分别，且将要断除分别。具寿舍利子，现在时中，于十方世界之所有佛薄伽梵，现证无上正等菩提之佛薄伽梵，彼等亦皆无分别，且唯已断除分别。如是，具寿舍利子，以此等名目，应勤奋于一切法无分别之如是性、真实之边际、法界之如是性，从而无分别地了知。具寿舍利子，菩萨摩诃萨应如是行于不分别之般若波罗蜜多。行于不分别之般若波罗蜜多，则现证一切不分别之法而成佛，此乃还灭之所依。
English
Why is it said to have entered the stream? Why is it said to be a once-returner, a non-returner, an Arhat, a solitary Buddha, Bodhisattvas, and a Tathagata, an Arhat, a perfectly complete Buddha? Answer: Venerable Shariputra, it is said to have entered the stream because of non-discrimination. It is said to be the fruit of entering the stream because of non-discrimination. It is said to be a once-returner, a non-returner, and an Arhat because of non-discrimination. It is said to be a solitary Buddha and solitary enlightenment because of non-discrimination. It is said to be a Buddha because of non-discrimination. It is said to be enlightenment because of non-discrimination. Venerable Shariputra, in the past, all the Tathagatas, Arhats, perfectly complete Buddhas who appeared, those Buddhas, the Bhagavat, were without discrimination and had abandoned discrimination. Venerable Shariputra, in the future, all the Tathagatas, Arhats, perfectly complete Buddhas who will appear, those Buddhas, the Bhagavat, will be without discrimination and will abandon discrimination. Venerable Shariputra, in the present, in the ten directions of the world, all the Buddhas, the Bhagavat, who have manifested perfect enlightenment in unsurpassed, perfectly complete enlightenment, those Buddhas, the Bhagavat, are without discrimination and have only abandoned discrimination. Thus, Venerable Shariputra, by these names, one should strive in the suchness of all phenomena without discrimination, the suchness of the true limit, the suchness of the realm of Dharma, and thus understand without discrimination. Venerable Shariputra, Bodhisattvas, great beings, should thus practice the Prajnaparamita of non-discrimination. By practicing the Prajnaparamita of non-discrimination, one will manifest perfect enlightenment in all non-discriminating Dharmas and become a Buddha, which is the support of reversion.
Tibetan
གཟུང་བའི་རྣམ་པར་རྟོག་པ་གཉིས་པ་ཡིན་ནོ།། །།བམ་པོ་ལྔ་བཅུ་ལྔ་པ། དེ་ནས་ཚེ་དང་ལྡན་པ་ཤཱ་རིའི་བུས་ཚེ་དང་ལྡན་པ་རབ་འབྱོར་ལ་འདི་སྐད་ཅེས་སྨྲས་སོ། །ཀྱེ་མ་ཚེ་དང་ལྡན་པ་རབ་འབྱོར་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་གང་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ལ་སྤྱོད་པ་ནི་སྙིང་པོ་ལ་སྤྱོད་པའོ། །དེ་སྐད་ཅེས་སྨྲས་པ་དང༌། ཚེ་དང་ལྡན་པ་རབ་འབྱོར་གྱིས་ཚེ་དང་ལྡན་པ་ ཤཱ་རིའི་བུ་ལ་འདི་སྐད་ཅེས་སྨྲས་སོ། །ཀྱེ་མ་ཚེ་དང་ལྡན་པ་ཤཱ་རིའི་བུ་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་གང་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ལ་སྤྱོད་པ་དེ་ནི་སྙིང་པོ་མེད་པ་ལ་སྤྱོད་པའོ། །དེ་ཅིའི་ཕྱིར་ཞེ་ན། ཚེ་དང་ལྡན་པ་ཤཱ་རིའི་བུ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ནི་སྙིང་པོ་མེད་པའོ། །བསམ་གཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང༌། བརྩོན་འགྲུས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང༌། བཟོད་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང༌། ཚུལ་ཁྲིམས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང༌། སྦྱིན་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ནི་སྙིང་པོ་མེད་པའོ། །ནང་སྟོང་པ་ཉིད་ནི་སྙིང་པོ་མེད་པའོ། །དངོས་པོ་མེད་པའི་ངོ་བོ་ཉིད་སྟོང་པ་ཉིད་ཀྱི་བར་ནི་སྙིང་པོ་མེད་པའོ། །དྲན་པ་ཉེ་བར་གཞག་པ་རྣམས་ནི་སྙིང་པོ་མེད་པའོ། །ཡང་དག་པར་སྤང་བ་རྣམས་དང༌། རྫུ་འཕྲུལ་གྱི་རྐང་པ་རྣམས་དང༌། དབང་པོ་རྣམས་དང༌། སྟོབས་རྣམས་དང༌། བྱང་ཆུབ་ཀྱི་ཡན་ལག་རྣམས་དང༌། འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད་པ་ནི་སྙིང་པོ་མེད་པའོ། །སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅྭ་བརྒྱད་ཀྱི་བར་ནི་སྙིང་པོ་མེད་པའོ། །རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཀྱི་བར་ནི་སྙིང་པོ་མེད་པའོ། །དེ་ཅིའི་ཕྱིར་ཞེ་ན། དེ་ནི་འདི་ལྟར་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ལ་སྤྱོད་པས་ནི་སྙིང་པོ་མེད་པ་ཉིད་ཀྱང་མི་དམིགས་ཤིང་ཡང་དག་པར་རྗེས་སུ་མི་མཐོང་ན། སྙིང་པོ་དམིགས་པ་ལྟ་ག་ལ་ཡོད། དེ་ནས་འདོད་པ་ན་སྤྱོད་པ་དང༌། གཟུགས་ཡོད་པ་ན་སྤྱོད་པའི་ལྷའི་བུ་ཤིན་ཏུ་མང་པོ་དག་འདི་སྙམ་དུ་གྱུར་ཏེ། རིགས་ཀྱི་བུའམ་རིགས་ཀྱི་བུ་མོ་གང་གིས་བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ་ཏུ་སེམས་བསྐྱེད་པ་དང༌། གང་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཟབ་མོ་ཇི་སྐད་དུ་བསྟན་པ་འདི་ལ་སྤྱོད་པ་དང༌། དོན་འདི་ལ་སྤྱོད་ཀྱང་ཡང་དག་པའི་མཐའ་གང་མངོན་དུ་བྱས་པས་ཉན་ཐོས་ཀྱི་སའམ། རང་སངས་རྒྱས་ཀྱི་ས་ལ་གནས་པར་འགྱུར་བའི་ཡང་དག་པའི་མཐའ་མངོན་དུ་མི་བྱེད་པ་དེ་དག་ནི་ཕྱ
Chinese
是能取之相的第二种分别。第五十五品。此后，具寿舍利子对具寿善现说道：奇哉！具寿善现！菩萨摩诃萨凡是行于般若波罗蜜多，即是行于有实。如是说已，具寿善现对具寿舍利子如是说道：奇哉！具寿舍利子！菩萨摩诃萨凡是行于般若波罗蜜多，彼即是行于无实。何以故？具寿舍利子！般若波罗蜜多是无实的。静虑波罗蜜多、精进波罗蜜多、安忍波罗蜜多、持戒波罗蜜多、布施波罗蜜多是无实的。内空是无实的。无事物自性空性乃至无性自性空性之间是无实的。念住是无实的。正断、神足、根、力、菩提支、八支圣道是无实的。十八不共佛法之间是无实的。乃至一切相智之间是无实的。何以故？是故，如是菩萨摩诃萨行于般若波罗蜜多，彼亦不现见无实，亦不真实随观，何况能见有实？此后，于欲界中行者及于有色界中行者的天子甚多作是念：凡是善男子或善女人，彼等发无上正等菩提心，及凡是行于如所宣说之甚深般若波罗蜜多，及虽行于此义，然不现证任何真实边际，由此将安住于声闻地或独觉地，彼等乃是
English
It is the second kind of apprehension. Chapter Fifty-Five. Then, the venerable Shariputra said to the venerable Subhuti: "How wonderful, venerable Subhuti! A Bodhisattva-Mahasattva who practices the Perfection of Wisdom is practicing with essence." When he had spoken thus, the venerable Subhuti said to the venerable Shariputra: "How wonderful, venerable Shariputra! A Bodhisattva-Mahasattva who practices the Perfection of Wisdom is practicing without essence. Why is that? Venerable Shariputra, the Perfection of Wisdom is without essence. The Perfection of Dhyana, the Perfection of Virya, the Perfection of Kshanti, the Perfection of Shila, and the Perfection of Dana are without essence. Inner emptiness is without essence. From the emptiness of the self-nature of non-things up to the emptiness of the self-nature of non-self are without essence. The mindfulnesses are without essence. The right abandonments, the feet of miracles, the faculties, the powers, the limbs of enlightenment, and the eightfold noble path are without essence. The eighteen unmixed dharmas of the Buddha are without essence. Up to the all-knowingness are without essence. Why is that? Therefore, a Bodhisattva-Mahasattva who practices the Perfection of Wisdom does not perceive even the absence of essence, nor does he truly observe it. How much less can he see the presence of essence?" Then, many sons of gods who dwell in the realm of desire and those who dwell in the realm of form thought: "Any son or daughter of good family who generates the mind for unsurpassed, perfect, and complete enlightenment, and who practices this profound Perfection of Wisdom as it has been taught, and who, even though practicing this meaning, does not manifest any true limit by which they would abide in the ground of a Hearer or a Solitary Buddha, those are