English
The Blessed One said: "'That is not so' refers to the conceptualization of not attending to perfect and complete enlightenment." The questioner asked: "Then what is it? Is it through cultivation that one attains omniscience?" The Blessed One said: "Subhuti, 'That is not so' refers to the conceptualization of cultivation." The questioner asked: "Then what is it? Is it through non-cultivation that one attains omniscience?" The Blessed One said: "'That is not so' refers to the conceptualization of non-cultivation." The questioner asked: "Blessed One, then what is it? Is it through cultivating and also not cultivating that one attains omniscience?" The Blessed One said: "That is not so." The questioner asked: "Then what is it? Is it through neither cultivating nor not cultivating that one attains omniscience?" The Blessed One said: "'That is not so' refers to the conceptualization of neither cultivating nor not cultivating." The questioner asked: "Blessed One, then how does one attain omniscience?" The Blessed One said: "Suchness is as it is." The questioner asked: "What is suchness like?" The Blessed One said: "The ultimate reality is as it is." The questioner asked: "What is the ultimate reality like?" The Blessed One said: "The realm of phenomena is as it is, which is called the conceptualization of not being in accordance with reality. These are the nine kinds of the second conceptualization of what is apprehended." The questioner asked: "What is the realm of phenomena like?" The Blessed One said: "The realm of self, the realm of sentient beings, the realm of life, and the realm of individuals are as they are." The questioner asked: "Blessed One, what are the realm of self, the realm of sentient beings, the realm of life, and the realm of individuals like?" The Blessed One said: "Subhuti, what do you think? Is self, sentient being, life, or individual something that can be pointed out?" The questioner asked: "Blessed One, that is not so." The Blessed One said: "Subhuti, if self, sentient being, life, or individual cannot be pointed out, then how can there be a realm of self, a realm of sentient beings, a realm of
Chinese
于命之界与补特伽罗之界中施设。如是不施设般若波罗蜜多，亦不施设一切法，则将获得一切相智。请问：世尊，何故？般若波罗蜜多不可施设耶？禅定波罗蜜多、精进波罗蜜多、忍辱波罗蜜多、持戒波罗蜜多、布施波罗蜜多不可施设耶？乃至一切相智不可施设耶？世尊告曰：善现，般若波罗蜜多是不可施设的。禅定波罗蜜多、精进波罗蜜多、忍辱波罗蜜多、持戒波罗蜜多、布施波罗蜜多是不可施设的。内空性是不可施设的。无事物自性空性乃至是不可施设的。念住是不可施设的。正断、神足、根、力、菩提支、八支圣道是不可施设的。十八不共佛法乃至是不可施设的。无上正等菩提乃至是不可施设的。有为、无为、声闻、独觉之法，或菩萨之法，或佛之法也好，一切法是不可施设的。请问：世尊，若如是，一切法皆不可施设，则世尊，何故有情有地狱？有旁生之生处与阎魔之世界？有天与人？有入流果？有一来果？有不来果？有阿罗汉？有独觉？有菩萨？有正等觉佛？世尊告曰：善现，其如是
English
to be designated in the realm of life and the realm of individuals. Thus, by not designating the Perfection of Wisdom, and by not designating all dharmas, one will attain the All-Knowingness. The questioner: Blessed One, what is the reason? Is the Perfection of Wisdom not to be designated? Are the Perfection of Concentration, the Perfection of Diligence, the Perfection of Patience, the Perfection of Discipline, and the Perfection of Generosity not to be designated? Is even the All-Knowingness not to be designated? The Blessed One said: Subhuti, the Perfection of Wisdom is not to be designated. The Perfection of Concentration, the Perfection of Diligence, the Perfection of Patience, the Perfection of Discipline, and the Perfection of Generosity are not to be designated. Inner emptiness is not to be designated. The emptiness of the nature of non-things is not to be designated. The mindfulnesses are not to be designated. The right abandonments, the miraculous feet, the faculties, the powers, the branches of enlightenment, and the eightfold noble path are not to be designated. The eighteen unmixed dharmas of the Buddha are not to be designated. The unsurpassed perfect and complete enlightenment is not to be designated. Whether conditioned or unconditioned, the dharma of the Hearers, the Solitary Buddhas, or the dharma of the Bodhisattvas, or the dharma of the Buddhas, all dharmas are not to be designated. The questioner: Blessed One, if that is so, if all dharmas are not to be designated, then Blessed One, why do sentient beings have hells? Are there birthplaces of animals and the world of Yama? Are there gods and humans? Is there a Stream-enterer? Is there a Once-returner? Is there a Non-returner? Is there an Arhat? Is there a Solitary Buddha? Is there a Bodhisattva? Is there a Perfectly and Completely Awakened Buddha? The Blessed One said: Subhuti, that is how it is.
Chinese
念想：认为假立为有情是有所指的吗？世尊，不是的。世尊开示说：如果善现认为有情没有所指，那么有情要如何假立为地狱众生？或者旁生之生处？或者阎罗王的世界？或者天？或者人？或者入流者？或者一来者？或者不来者？或者阿罗汉？或者独觉？要如何假立？要如何假立为菩萨？要如何假立为正等觉佛陀？善现，如此菩萨摩诃萨行般若波罗蜜多，应当修学一切不可假立之法，这即是假立为有情的分别。请问：世尊，那么菩萨摩诃萨行般若波罗蜜多，修学色，以及受、想、行诸蕴，以及识，以及生处，以及界，以及缘起，以及一切波罗蜜多，以及一切空性，以及菩提分法三十七品，以及圣谛，以及禅定，以及无量，以及无色定，以及解脱，以及渐次住定，以及空性，以及无相，以及无愿，以及神通，以及三摩地，以及陀罗尼门，以及十力，以及无畏，以及各别正智，以及大慈，以及大悲，以及佛不共法，乃至修学一切种智，这即是假立为法的分别。世尊开示说：对于色，应当在不减损和不增加的情况下修学。对于受、想、行诸蕴，以及识，应当在不减损和不增加的情况下修学。对于生处、界、缘起，应当在不减损和不增加的情况下修学。对于一切波罗蜜多，以及一切空性，以及菩提
English
Thoughts: Do you think that what is nominally designated as sentient beings is something that can be pointed to? World Honored One, it is not. The World Honored One said: Subhuti, if sentient beings are not something that can be pointed to, then how can sentient beings be nominally designated as beings in hell? Or the realm of animals? Or the world of Yama? Or gods? Or humans? Or stream-enterers? Or once-returners? Or non-returners? Or Arhats? Or Pratyekabuddhas? How can they be nominally designated? How can they be nominally designated as Bodhisattvas? How can they be nominally designated as perfectly enlightened Buddhas? Subhuti, in this way, Bodhisattva-Mahasattvas, practicing the Prajnaparamita, should study all non-designatable dharmas, which is the conceptualization of being designated as sentient beings. Asked: World Honored One, then Bodhisattva-Mahasattvas, practicing the Prajnaparamita, study form, as well as feelings, perceptions, formations, and consciousness, as well as sense bases, as well as realms, as well as dependent origination, as well as all the Paramitas, as well as all emptiness, as well as the thirty-seven factors of enlightenment, as well as the Noble Truths, as well as meditation, as well as the immeasurables, as well as the formless absorptions, as well as liberation, as well as the successive abidings, as well as emptiness, as well as signlessness, as well as wishlessness, as well as supernormal knowledges, as well as samadhi, as well as the doors of Dharani, as well as the ten powers, as well as fearlessness, as well as individual perfect knowledge, as well as great loving-kindness, as well as great compassion, as well as the unshared qualities of the Buddha, up to the study of all-knowingness, this is the conceptualization of being designated as dharmas. The World Honored One said: For form, one should study without subtracting or adding. For feelings, perceptions, formations, and consciousness, one should study without subtracting or adding. For sense bases, realms, and dependent origination, one should study without subtracting or adding. For all the Paramitas, as well as all emptiness, as well as the factors of enlightenment,
Chinese
应当学习对于三十七道品不增不减。应当学习对于圣谛、禅定、无量、无色定、解脱、渐次住定、空性、无相、无愿、神通、等持、陀罗尼门不增不减。应当学习对于十力、无畏、各别正智、大慈、大悲、佛的不共法不增不减。应当学习乃至一切种智之间不增不减。请问：世尊，如何对于色不增不减地学习？如何对于受、想、行、识不增不减地学习？如何对于一切种智的彼岸不增不减地学习？世尊说：应当学习无生和无灭。请问：世尊，如何学习无生和无灭？世尊说：应当学习不现行诸行，或者修习。请问：世尊，如何学习不现行？世尊说：应当在见到诸法自性空之后，学习不现行。请问：世尊，如何学习诸法自性空？世尊说：应观色为空性。应观受、想、行、识为空性。应观处、界、缘起为空性。应观一切波罗蜜多、一切空性、三十七菩提分法为空性。
English
One should learn without adding to or subtracting from the thirty-seven factors of enlightenment. One should learn without adding to or subtracting from the noble truths, meditative stabilizations, immeasurables, formless absorptions, liberations, progressive stabilizations, emptiness, signlessness, wishlessness, superknowledges, samādhi, and the gateways of dhāraṇī. One should learn without adding to or subtracting from the ten powers, fearlessnesses, individual exact knowledges, great loving-kindness, great compassion, and the unshared qualities of a buddha. One should learn without adding to or subtracting up to the state of omniscience. The questioner asks: Blessed One, how should I learn without adding to or subtracting from form? How should I learn without adding to or subtracting from feeling, perception, formation, and consciousness? How should I learn without adding to or subtracting from the far shore of omniscience? The Blessed One said: You should learn without birth and without cessation. The questioner asks: Blessed One, how should I learn without birth and without cessation? The Blessed One said: You should learn by meditating or contemplating on the non-manifestation of formations. The questioner asks: Blessed One, how should I learn without manifestation? The Blessed One said: Having seen that all phenomena are empty of their own nature, you should learn without manifestation. The questioner asks: Blessed One, how should I learn that all phenomena are empty of their own nature? The Blessed One said: Look at form as empty of form. Look at feeling, perception, formations, and consciousness as empty of consciousness. Look at the sense bases, elements, and dependent arising as empty of dependent arising. Look at all the perfections, all of emptiness, and the thirty-seven factors of enlightenment as empty of the thirty-seven factors of enlightenment. The noble truths...