Chinese
于是世尊再次开示说：“是您善巧地分别了。”世尊，如果对于未作之法，说这是入流者，是否可以进行分别呢？像这样等等，如果认为是以未作之法进行分别，以未作之法进行分别的话，那么，未作之法是否能分别那些补特伽罗，或者使之增长呢？这是所请问的内容。善现，虽然没有以未作之法进行分别，这意思是说，虽然未作之法不能使之增长，但是，由于转依的缘故，进入真如的差别，以及舍弃烦恼习气的差别，由于这些使他们变成那样那样的，所以说以未作之法进行分别，这是所要显示的。世尊，那么，如何才能有轮回的后际呢？这是因为之前已经讲述了无始无终的空性等等，说了没有轮回，轮回的初始、终结和中间都不可得，现在如果阿罗汉们以未作之法进行分别，那么，是否会有轮回的后际呢？这样想之后才请问的。善现，这是以世间的名言作为衡量标准，但从胜义谛来说并非如此，这意思是说，无论是异生还是阿罗汉，他们的真如是恒时存在的，所以没有后际，但是，对于所谓的五蕴，也就是遍计所执的法，如果执着于相续断灭，那么在世间的名言中就会那样说，这是所要显示的。因此才说，以什么什么而断绝边际。世尊，如果一切法以自性空，前际不可得，那么说后际也没有意义，这是因为遍计所执的五蕴之法，其自性是无实有的，所以自性空，就像幻术一样，对于那些具有生起之想的人来说，前际也是没有的，那么对于那些具有坏灭之想的人来说，后际又怎么会有呢？这是所说的内容。善现，正是这样，正是这样。这是因为一切法无生无灭，所以随喜他的话语。善现。
English
Then the Blessed One again declared, "You have skillfully distinguished it." Blessed One, if one says of the unconditioned dharma, 'This is a stream-enterer,' is it possible to make such a distinction? If one thinks that it is distinguished by the unconditioned, distinguished by the unconditioned, then, can the unconditioned distinguish those individuals, or cause them to increase? This is what was asked. Subhuti, although there is no distinction made by the unconditioned, this means that although the unconditioned does not cause it to increase, however, due to the transformation of the basis, the distinction of entering into suchness, and the distinction of abandoning the latent tendencies of afflictions, because of these, they become such and such, so it is said that it is distinguished by the unconditioned, this is what is to be shown. Blessed One, then how can there be a final limit to samsara? This is because previously the beginningless and endless emptiness and so on have been explained, saying that there is no samsara, the beginning, end, and middle of samsara are not found, now if the Arhats are distinguished by the unconditioned, then, will there be a final limit to samsara? Thinking this, he asked. Subhuti, this is measured by worldly conventions, but it is not so in ultimate truth, this means that whether it is an ordinary being or an Arhat, their suchness is constant, so there is no final limit, but, for the so-called five aggregates, that is, the imputed dharma, if one clings to the cessation of the continuum, then in worldly conventions it will be said that way, this is what is to be shown. Therefore, it is said, by what is the boundary cut off. Blessed One, if all dharmas are empty of their own nature, and the prior limit is not found, then it is meaningless to speak of the posterior limit, this is because the imputed five aggregates of dharmas, their nature is unreal, so they are empty of their own nature, like an illusion, for those who have the idea of arising, there is no prior limit, then how can there be a posterior limit for those who have the idea of destruction? This is what is said. Subhuti, it is just so, it is just so. This is because all dharmas are unborn and unceasing, so he rejoices in his words. Subhuti.
Chinese
复次，般若波罗蜜多是诸法之殊胜彼岸，因此称为般若波罗蜜多。所谓“波罗蜜多”，此处有四种辨别的意义。首先，“波罗蜜多”一词与“边际”一词意义相同，彼岸之事物即是彼岸本身。由于成为诸法之边际，并且安住于诸法之究竟，故称为彼岸本身。经中也说：“事物之最后因存在，也仅能称为法，例如水的湿性，只能说是水的湿性本身。”因此，善现！此乃诸法之殊胜彼岸本身，是诸法之极度彼岸，是究竟彼岸之同义词。或者，“彼岸”意为边际，“到”意为到达，因此是“到达彼岸”。因此说，声闻、一切独觉、菩萨和一切如来，都由此到达彼岸，由于能使到达彼岸，故称为波罗蜜多。或者，“殊胜”一词是指胜义谛，由于从殊胜中产生，故为波罗蜜多，由于从缘于胜义谛而产生，故称为从殊胜中产生。以不住涅槃为特征的胜义谛，缘于诸法平等性之自性而产生的智慧，即是般若波罗蜜多。因此，在胜义谛中，诸法无别的意义，即是般若波罗蜜多，由此如来等证得圆满菩提。智慧是缘于胜义谛的，因此如来等证得胜义谛之圆满菩提。或者，“彼岸”一词是指如是性，因为是所有一切的彼岸。成为波罗蜜多，获得如是性，称为波罗蜜多。因此，般若波罗蜜多包含如是性，也包含无错谬之如是性。如是性等包含于此。
English
Furthermore, this Prajñāpāramitā is the supreme other shore of all dharmas, therefore it is called Prajñāpāramitā. The term "Pāramitā" has four meanings of discernment here. First, the term "Pāramitā" has the same meaning as the term "limit," and the object of the other shore is the other shore itself. Because it becomes the limit of all dharmas and abides in the ultimate of all dharmas, it is called the other shore itself. It is also said in the scriptures: "Even if the last cause of a thing exists, it can only be called dharma, for example, the wetness of water can only be said to be the wetness of water itself." Therefore, Subhuti! This is the supreme other shore itself of all dharmas, the ultimate other shore of all dharmas, which is synonymous with the ultimate other shore. Or, "the other shore" means the limit, and "gone" means arrived, therefore it is "gone to the other shore." Therefore, it is said that all Śrāvakas, Pratyekabuddhas, Bodhisattvas, and all Tathāgatas have reached the other shore by this, and because it enables them to reach the other shore, it is called Pāramitā. Or, the term "supreme" refers to the ultimate truth, and because it arises from the supreme, it is Pāramitā, and because it arises from focusing on the ultimate truth, it is called arising from the supreme. The wisdom that arises from focusing on the nature of the equality of all dharmas, the ultimate truth characterized by non-abiding nirvāṇa, is the Prajñāpāramitā. Therefore, in the ultimate truth, the meaning of the non-difference of all dharmas is the Prajñāpāramitā, by which the Tathāgatas and others attain perfect enlightenment. Wisdom focuses on the ultimate truth, therefore the Tathāgatas and others attain the perfect enlightenment of the ultimate truth. Or, the term "other shore" refers to Suchness, because it is the other shore of all things. Becoming Pāramitā and attaining Suchness is called Pāramitā. Therefore, this Prajñāpāramitā includes Suchness, and also includes unerring Suchness. Suchness and so on are included here.