Chinese
无二二如是， 二分别对治。 如理言净性， 亦然不可得， 性无性违等， 种种性定见。 说此色唯名， 真实无自性， 彼自性分别， 容受即当止。 色及色自性， 空如先所说， 彼自性俱相， 分别此止遣。 不生不灭等， 所有诸法观， 佛言若散异， 彼差别分别。 虚假名言等， 彼法若分别， 声义二非合， 彼非自性意。 般若波罗蜜， 佛菩萨亦然， 此所说唯名， 离实义分别。 所有声义止， 此非事止遣， 如是余亦知， 语中义决定。 此无所得正， 一切名实知， 如义性如是， 不止遣彼声。 须菩提二离， 声声义如是， 菩萨无有名， 我见此有说。 般若波罗蜜， 语无决定生， 伺察唯智者， 此义微妙慧。 相续义除遣， 若别义分别， 般若波罗蜜， 彼言说如响。 总略如是义， 般若等依止， 如是义循环， 复别义依止。 般若波罗蜜， 正摄八千颂， 彼所得福蕴， 皆从般若生。 佛母般若波罗蜜多圆集要义论 现代汉语译本 ‘无二’（advaya）与‘二’（dvaya）是相对立的，‘二’是为了对治而设立的。 如理地谈论‘净性’（śuddha-svabhāva），也是不可得的。 ‘性’（svabhāva）、‘无性’（niḥsvabhāva）等，种种关于‘性’的固定见解。 说这‘色’（rūpa）只是一个名称，真实中没有自性（svabhāva）。 那些关于自性的分别，容纳它们就应当停止。 ‘色’以及‘色’的自性，都是空性（śūnyatā），如先前所说。 那些关于自性及其相互关系的分别，应当停止和遣除。 不生不灭等，所有诸法的观想。 佛说，如果分散和差异，那些就是差别分别。 虚假的名言等，如果分别那些法。 声音和意义二者并非结合，那并非自性的意思。 ‘般若波罗蜜’（Prajñāpāramitā），佛和菩萨也是如此。 这些所说的都只是名称，远离真实的意义分别。 所有声音和意义的停止，这并非事情的停止和遣除。 像这样其余的也应当知道，语言中的意义是决定的。 这种无所得的正见，了解一切名称和真实。 如意义的自性是这样，不止息和遣除那些声音。 须菩提（Subhūti），二者是分离的，声音和声音的意义是这样。 菩萨没有名称，我看到有人这样说。 ‘般若波罗蜜’，语言没有决定的生起。 只有智慧者才能伺察，这意义是微妙的智慧。 相续的意义被除遣，如果分别不同的意义。 ‘般若波罗蜜’，那些言说如同回响。 总的来说是这样的意义，‘般若’等是依止。 像这样的意义循环，又分别依止意义。 ‘般若波罗蜜’，正确地摄取八千颂。 那些所得的福蕴，都从‘般若’产生。 《佛母般若波罗蜜多圆集要义论》
English
English version 'Non-duality' (advaya) and 'duality' (dvaya) are opposites; 'duality' is established for the sake of counteracting. To speak of 'pure nature' (śuddha-svabhāva) in accordance with reason is also unattainable. 'Nature' (svabhāva), 'no-nature' (niḥsvabhāva), etc., various fixed views about 'nature'. It is said that this 'form' (rūpa) is merely a name; in reality, it has no self-nature (svabhāva). Those discriminations about self-nature, accommodating them should cease. 'Form' and the self-nature of 'form' are emptiness (śūnyatā), as previously stated. Those discriminations about self-nature and their mutual relations should be stopped and eliminated. Non-arising, non-ceasing, etc., all contemplations of phenomena. The Buddha said that if scattered and different, those are discriminations of difference. False names, etc., if those dharmas are discriminated. Sound and meaning are not combined; that is not the meaning of self-nature. 'Prajñāpāramitā', the Buddhas and Bodhisattvas are also like this. These things spoken of are merely names, separate from real discriminations of meaning. The cessation of all sounds and meanings is not the cessation and elimination of things. Like this, the rest should also be known; the meaning in language is definite. This correct view of no attainment understands all names and realities. As the self-nature of meaning is like this, do not cease or eliminate those sounds. Subhūti, the two are separate; sound and the meaning of sound are like this. Bodhisattvas have no name; I see some say this. 'Prajñāpāramitā', language has no definite arising. Only the wise can discern; this meaning is subtle wisdom. The meaning of continuity is eliminated; if different meanings are discriminated. 'Prajñāpāramitā', those words are like echoes. In summary, the meaning is like this; 'Prajñā', etc., are the reliance. Like this, the meaning circulates, and separately relies on meaning. 'Prajñāpāramitā' correctly encompasses eight thousand verses. Those accumulations of merit obtained all arise from 'Prajñā'. The Essential Treatise on the Perfected Collection of the Mother Buddha Prajñāpāramitā --------------------------------------------------------------------------------