Chinese
《圣妙吉祥般若波罗蜜多集颂》 《圣妙吉祥般若波罗蜜多集颂》 《圣妙吉祥般若波罗蜜多集颂》 敬礼圣妙吉祥！ 梵语：Āryaprajñāpāramitāsañcaya gāthā。 敬礼圣妙吉祥！ 此后，世尊为了使四众眷属皆大欢喜，再次宣讲此般若波罗蜜多，并于彼时宣说了这些偈颂： 欢喜、恭敬与信心的殊胜皆已具备， 消除障碍与烦恼，超越垢染。 为了利益众生而显现，并确定无疑地趋入般若波罗蜜多， 应当听闻勇士们所行持的法门。 在此赡部洲，有多少河流在流淌， 能生长鲜花、果实、药材和森林。 有不热恼龙王、龙主作为依处而安住， 那是龙之主宰的力量和威德。 诸佛的声闻弟子们，有多少在宣讲佛法， 讲说、推理以及真实宣说， 带来殊胜、高尚的安乐，并获得其果报， 所有这些都是如来大丈夫的力量。 为何如此？因为诸佛所开示的法理， 由殊胜之人成为弟子而如实学习， 现证之后如实宣讲， 这是佛陀的力量所致，并非自身力量所能及。 对于般若波罗蜜多殊胜之法不执著， 不执著菩萨，不执著菩提心。 听闻此法后，不迷惑也不恐惧， 这样的菩萨行持善逝的智慧。 无色、无受，也无想和行， 于其中，识的住处，微尘许也不存在。 不住于一切法，不住而行持， 完全不执著，善逝们获得菩提。 如同四处游荡的串珠，被觉知所知， 无所缘的蕴聚如是坏灭、生起。 任何菩萨如是了知诸法， 不触及寂灭，此乃智慧之所在。 再说，此智慧是何？是谁的？ 从何而来？此一切法
English
The Condensed Verses on the Transcendent Perfection of Wisdom The Condensed Verses on the Transcendent Perfection of Wisdom Then, again, in order to make those four assemblies thoroughly delighted, the Blessed One again taught this Transcendent Perfection of Wisdom. At that time, these verses were spoken: Joy, respect, and supreme faith are well established, Having removed obscurations and afflictions, transcending defilements. Manifestly engaging for the sake of beings, the Transcendent Perfection of Wisdom is certain. Listen to that in which the heroes engage. In this Jambudvipa, how many rivers flow, Nurturing flowers, fruits, medicines, and forests. The Nāga king and Nāga lords dwell as a support in the Untroubled One, That is the power and glory of the lord of nāgas. How many of the Victorious Ones' śrāvakas teach the Dharma, Explaining, reasoning, and speaking truthfully, Bringing supreme and noble bliss, and obtaining its fruit, All of those are the power of the Tathāgata's great being. Why is that? Because whatever Dharma the Victorious Ones have taught, It is manifestly learned by excellent people who have become disciples, Having realized it directly, they teach it as it is, It is done by the power of the Buddhas, not by the power of their own strength. In that which the supreme Transcendent Perfection of Wisdom is not apprehended, Bodhisattvas are not apprehended, bodhicitta is not apprehended. Having heard that, there is no bewilderment and no fear, That bodhisattva engages in the wisdom of the Sugatas. There is no form, no feeling, and no perception or formation, In that, there is not even a particle of a place for consciousness to dwell. That does not dwell in all dharmas, it engages without dwelling. Without any apprehension, the Sugatas attain enlightenment. Just as a wandering string of beads is known by awareness, Unapprehended aggregates arise and disintegrate in various ways. Whatever bodhisattva knows dharmas in that way, Does not touch nirvāṇa; that is the abode of wisdom. Furthermore, what is this wisdom? Whose is it? From where does it come? All these dharmas
Chinese
如今通达空性，详细观察后，无有沮丧亦无有恐惧，此菩萨已接近菩提。如果不知晓，却将色认知为色，感受、心识、意识，行于蕴中，即使通达此蕴为空性，菩萨亦不耽著于相，不信奉无生之境。若非色，非感受，非认知，非心识，不耽著于意识，不住留而行。彼不执著于行，智慧稳固，具无生之智，触及禅定寂静之胜境。菩提心者，如是安住于此寂静，此乃往昔如来所授记。我既不自诩为安住，亦不自诩为起立，为何？因已完全了知法之自性。如是行持，即是行持诸佛之智慧。因此，其已彻底了知无行之行。所行之法，亦不成为执著之境，此乃殊胜般若波罗蜜多之行持。若非存在，则称之为不存在。孩童们于此分别，区分存在与不存在。此存在与不存在，皆为非有之法，任何菩萨若知晓此理，必得解脱。于此处，了知五蕴如幻，不将幻象视为低劣，亦不将蕴视为他物，远离各种认知，行于寂静，此乃殊胜般若波罗蜜多之行持。具足善知识，且具足胜观，听闻诸佛之母，亦不生恐惧。若与罪恶之友相伴，依赖他人，则如未擦拭之容器，遇水则毁坏。为何称此为菩萨？断除贪著，欲使一切贪著止息。触及诸佛之无贪菩提，因此，此得菩萨之名。为何称其为大勇士？因其为众多有情众生之至上者，且能断除有情界之巨大见解，故被赞誉为大勇士。大布施，大智慧，大威力，入于诸佛之殊胜大乘，披上
English
Now, understanding emptiness, having closely examined, without discouragement and without fear, this Bodhisattva is close to enlightenment. If, without knowing, one perceives form as form, and engages in feeling, mind, consciousness, and aggregates, even if one understands these aggregates as empty, the Bodhisattva does not cling to characteristics, nor does one have faith in the unborn state. One who is not form, not feeling, not perception, not mind, does not engage in consciousness, and acts without abiding. That one does not fixate on action, has stable wisdom, possesses the wisdom of the unborn, and touches the supreme peace of meditative absorption. The Bodhicitta who thus abides here in peace, this is prophesied by the Buddhas of the past. I have no pride in saying that I am in equipoise or that I am standing up, why? Because I have fully understood the nature of Dharma. Acting in this way is acting with the wisdom of the Sugatas. Therefore, one thoroughly knows that it is action without action. Whatever Dharma is practiced, that also does not become an object of fixation, this is the supreme practice of Prajnaparamita. That which is not existent is called non-existent. Children discriminate there, distinguishing between existence and non-existence. These two, existence and non-existence, are Dharmas of non-being, any Bodhisattva who knows this will surely be liberated. Here, knowing the five aggregates to be like illusions, not considering illusions to be inferior, nor considering the aggregates to be something else, being free from various perceptions, and acting in peace, this is the supreme practice of Prajnaparamita. Possessing virtuous friends and endowed with higher vision, hearing the mother of the Buddhas, one will not be completely terrified. One who is associated with sinful friends and relies on others is like an uncleaned vessel that is destroyed by contact with water. Why is this called a Bodhisattva? Cutting off attachment, one desires to end all attachments. Touching the non-attached enlightenment of the Buddhas, therefore, this one obtains the name of Bodhisattva. Why is that one called a great hero? Because that one is the supreme among many sentient beings, and cuts off the great views of the realm of sentient beings, therefore, that one is praised as a great hero. Great generosity, great wisdom, great power, entering the supreme Great Vehicle of the Buddhas, donning
Chinese
降伏魔幻化。 因此才被赞誉为大勇士。 譬如幻术师在十字路口变幻， 多数人会砍掉成千上万的头颅。 所杀之物如何，菩提心亦如是。 深知一切众生如幻化，对此无所畏惧。 色、受、想、行和识， 非束缚非解脱，不存在。 如是进入菩提，无有退缩之心， 此乃圣者们的殊胜盔甲。 为何此被称为菩提大乘？ 因其所乘，能遣除一切众生的痛苦。 此乘如虚空，是无量的大殿堂， 是获得喜乐安乐的殊胜之乘。 乘此而行，无有方向可指。 所说趋入寂灭，亦无所指。 譬如人死，无有去处一般， 因此才被赞誉为寂灭。 菩萨不执着于前际、后际， 也不执着于现在，三时清净。 彼等乃是无为法，无有戏论， 此乃殊胜般若波罗蜜多的行境。 菩萨智者于何时， 思维无生，如是行持， 虽生起大悲，却无众生之想， 此乃殊胜般若波罗蜜多的行境。 若生起众生之想、痛苦之想， 欲为众生之事，欲断除痛苦， 通达自他一切的菩萨， 此非殊胜般若波罗蜜多的行境。 知晓自己如何，一切众生亦如是， 知晓一切众生如何，一切法亦如是， 不分别生与不生， 此乃殊胜般若波罗蜜多的行境。 世间所有法名， 皆已舍弃生与真实现实， 获得不死甘露智慧，除此之外别无他法。 因此称之为般若波罗蜜多。 菩萨若无有疑惑如是行持， 具慧者应知其安住于平等性中。 完全了知诸法无自性， 此乃般若波罗
English
Subduing the Illusion of Mara. Therefore, one is praised as a great hero. For example, a magician conjures at a crossroads, Most people will cut off hundreds of thousands of heads. How are those to be killed? The Bodhi mind is like that. Knowing all beings as illusions, there is no fear for that. Form, feeling, perception, formation, and consciousness, Are neither bound nor liberated, they do not exist. Thus, entering Bodhi, without a mind of shrinking back, This is the supreme armor of the holy ones. Why is this called the Bodhi Mahayana? Because by riding it, one can avert the suffering of all beings. This vehicle is like the sky, a vast immeasurable mansion, It is the supreme vehicle for manifestly obtaining joy, happiness, and bliss. Having ridden it, there is no direction to go to. It is said to go to Nirvana, but no one goes. Just as when a person dies, there is nowhere to go, Therefore, it is praised as Nirvana. A Bodhisattva does not fixate on the past or the future, Nor does he fixate on the present, the three times are pure. Those are unconditioned, without elaboration, This is the supreme practice of Prajnaparamita. When a wise Bodhisattva, Thinks of the unborn, and acts accordingly, Although great compassion arises, there is no thought of beings, This is the supreme practice of Prajnaparamita. If the thought of beings and the thought of suffering arise, Thinking to do things for beings, wanting to abandon suffering, A Bodhisattva who fully understands self and others, This is not the supreme practice of Prajnaparamita. Knowing how oneself is, all beings are like that, Knowing how all beings are, all dharmas are like that, Not discriminating between birth and non-birth, This is the supreme practice of Prajnaparamita. Whatever names of dharmas are spoken of in the world, Having abandoned birth and true reality in all of them, Obtaining the wisdom of immortal nectar, there is nothing else besides that. Therefore, this is called Prajnaparamita. Whatever Bodhisattva practices like that without doubt, The wise should know that he dwells in equality. Having fully understood that dharmas are without inherent existence, This is the Prajna Para
Chinese
是殊胜行持。第一品完毕。 若不住于色，不住于受； 若不住于想，不住于心； 若不住于识，是住于法性； 此是般若波罗蜜多殊胜行持。 常与无常，乐与苦，苦非苦； 我与无我，如是真如与如是空； 证果与阿罗汉不住于地； 独觉地与如是佛地不住。 如何引导，不住于无为界； 如是亦不住于有为，行持无住。 如是菩提萨埵住于住而无住； 无住是住，此是胜者所说之住。 何者欲使如来声闻转变， 独觉与如是法王欲转变； 不依此忍则不能获得， 譬如彼岸此岸行路不见。 说法与听闻及所说为何， 证果与缘觉如是世间怙主， 智者获得光明之涅槃为何， 彼一切如幻，是如来之教。 此四种人于此不畏惧， 佛子于真实善巧且不退转， 阿罗汉无垢清净且狐疑已除， 第四善知识所摄持。 菩提萨埵善巧智慧如是行持者， 不住阿罗汉地，不住无学缘觉地， 为一切智智之故，随学佛法， 若学非学，非学者是学。 色增长圆满衰损及圆满执取故非学， 诸法种种圆满执取故非不学， 学且圆满摄持一切智智， 何为出离，此是喜乐功德之学。 色非智慧，色中无智慧， 识想受与心此等， 非智慧，此等之中亦无智慧， 此与虚空界等同，无有差别。 所缘之自性彼无边际， 有情之自性为何彼亦无边际， 虚空界之自性彼亦无边际， 知世间之智慧彼亦无边际。 想念此岸亦
English
This is the supreme conduct. End of the first chapter. Whoever does not abide in form, does not abide in feeling; Whoever does not abide in perception, does not abide in mind; Whatever consciousness does not abide, abides in the nature of reality; This is the supreme conduct of the Perfection of Wisdom. Permanent and impermanent, happiness and suffering, suffering and non-suffering; Self and non-self, suchness and suchness emptiness; Attaining fruit and Arhat do not abide on the ground; Pratyekabuddha ground and likewise Buddha ground do not abide. How to guide, not abiding in the unconditioned realm; Likewise, not abiding in the conditioned, practicing without abiding. Thus, Bodhisattvas abide in abiding without abiding; Non-abiding is abiding, this is what the Victorious One said about abiding. Those who wish to transform the Sugata's Shravakas, Pratyekabuddhas and likewise Dharma Kings who wish to transform; Without relying on this patience, one cannot attain it, Like not seeing the shore when going from this shore to the other. What is teaching the Dharma, listening, and what is to be said, Attaining fruit and Pratyekabuddhas, likewise the Protector of the World, What is the Nirvana of the wise who have attained clarity, All of that is like illusion, it is the teaching of the Tathagata. These four types of people are not afraid of this, Sons of the Conqueror skilled in truth and non-returning, Arhats with clear and pure stains and doubts removed, The fourth is completely taken by a virtuous friend. Bodhisattvas who are skilled and intelligent, practicing in this way, Do not abide on the Arhat ground, not on the Pratyekabuddha ground of the unlearned, For the sake of all-knowingness, follow the Buddha's Dharma, Whoever learns non-learning, the non-learner is the learner. Form increases, completely deteriorates, and is not for the sake of complete grasping, Various Dharmas are not learned for the sake of complete grasping, Learning and completely grasping all-knowingness, Whatever is renunciation, this is the learning of joyful qualities. Form is not wisdom, there is no wisdom in form, Consciousness, perception, feeling, and mind, Are not wisdom, there is no wisdom in these either, This is equal to the space element, there is no difference. The nature of the objects is without limit, Whatever is the nature of sentient beings is also without limit, The nature of the space element is also without limit, The wisdom of knowing the world is also without limit. Thinking of this shore also