Chinese
以如是引导而完全宣说。 摧毁并舍弃诸识，到达彼岸。 谁是无识者，此乃后得者。 彼等到达彼岸，安住于导师之教。 纵然导师亦于恒河沙数之劫中， 安住而宣说有情之音声， 然以本初清净，有情岂能生起？ 此乃般若波罗蜜多之殊胜行持。 何时我与此殊胜之波罗蜜多， 相合而语，彼时往昔之殊胜生， 于未来之时将成佛， 如是为我授记，如是胜者言。 般若波罗蜜多，怙主于何而行持， 此乃何者恭敬、执持与证悟， 彼者不能为毒、刃、火与水所害， 魔与魔之眷属亦不得其便。 有人于善逝完全涅槃后， 以七宝造塔并供养， 善逝之彼等佛塔如恒河之， 沙数般充满百千俱胝之刹土， 完全观察执持，刹土无边际， 其中安住之有情所有， 不做其他，以天花、妙香与， 涂香于三时或更长劫供养， 何者从中能生起能仁十力者， 将善逝之母书于书简之上， 执持并以花香敬奉， 造塔供养之福德亦不能及。 胜者之般若波罗蜜多乃大明咒， 令多界有情之苦恼寂灭。 过去与十方世界之怙主， 学习此明咒，将成无上医王。 谁以利益与慈悲而行持， 学习此明咒后，智者将触及菩提。 有为之乐与无为之乐为何， 应知彼等安乐皆由此而生。 播下种子后，安住于地而生起， 获得聚合后，众多形象得以生起。 五度波罗蜜多与菩提功德所有， 彼等一切亦从般若波罗蜜多而生。 转轮圣王从何处恒常行进，
English
Thus, it is fully proclaimed by leading. Destroying and abandoning consciousness, reaching the other shore. Who are the ones without consciousness? These are the subsequent attainers. They reach the other shore and abide in the Teacher's teachings. Even if the Teacher were to abide for kalpas as numerous as the sands of the Ganges, And proclaim the sound of sentient beings, How could sentient beings arise from primordial purity? This is the supreme practice of Prajnaparamita. When I speak in accordance with this supreme Paramita, Then, a supreme being of a past life, Prophesied to me that I would become a Buddha in the future. Thus spoke the Victorious One. The Prajnaparamita, upon which the Protector practices, Whoever reveres, upholds, and realizes this, Cannot be harmed by poison, weapons, fire, or water. Neither the demons nor their retinue can find an opportunity. Some, after the Sugata has fully passed into Nirvana, Make stupas of seven precious jewels and offer them, Those stupas of the Sugata, as numerous as the sands of the Ganges, Filling hundreds of thousands of millions of realms, Completely observing and holding them, the realms being infinite, All the sentient beings dwelling therein, Doing nothing else, offering divine flowers, incense, and Anointments for three times or more kalpas, Whoever writes the mother of the Sugata, from whom the Ten Powers arise, on a scroll, Holds it and cherishes it with flowers and anointments, The merit of making and offering stupas cannot compare. The Prajnaparamita of the Victorious One is a great mantra, Pacifying the suffering of many realms of sentient beings. Those who have passed and the Protectors of the ten directions, Learning this mantra, will become the supreme King of Physicians. Whoever practices with benefit and compassion, Having learned this mantra, the wise will touch Bodhi. Whatever is conditioned happiness and unconditioned happiness, Know that all those happinesses arise from this. Having sown the seed, it abides in the earth and arises, Having obtained the assembly, various forms arise. All the five Paramitas and the qualities of Bodhi, All of them also arise from the Prajnaparamita. From where does the Wheel-Turning King constantly proceed?
Chinese
从那条道路，珍宝七种和所有军队，从哪里，胜者的智慧到彼岸行？从那条道路，所有功德之法都会行进。胜者向帝释天提问，完全提问并回答。如果恒河沙数变成佛土，所有这些都充满胜者的舍利，满满当当，我则取此智慧到彼岸。为何如此？因为我不敬舍利，我不是根本。然而，通过完全修习智慧，我进行供养。譬如国王依靠侍从获得尊敬一样，佛陀的舍利依赖于智慧到彼岸。珍宝具有所有功德，无可估量。何时何地被赐予，那里就值得礼拜。即使它被取出，隐藏时也会感到高兴，因为那些功德是那珍宝的。同样，凭借智慧到彼岸的殊胜功德，胜者即使涅槃，舍利也受到供养。因此，谁想要持有胜者的功德，接受此智慧到彼岸，这就是解脱。布施是布施的前行，智慧也是如此。戒律、忍辱、精进、禅定也是如此。为了不浪费善法，所以完全持有。这显示了所有法的一种方式。例如，在 Jambudvipa 有十万棵树，各种各样，多种多样，形状繁多，除了变成阴影的数量之外，没有各种污垢，也没有差别。同样，这五个胜者的到彼岸，也会获得智慧到彼岸的名称。为了完全回向于一切智智，这六者被称为菩提，全部变成一种味道。菩萨如果非常不了解，形式和意识、感觉和思想、区分。完全显示无常，行于造作，智者永远不会破坏诸法。对于谁来说，没有形式，没有感觉，没有意识被观察到，没有区分意识，没有思想被观察到，所有法都很好地理解为无生和空性，这就是智慧到彼岸的殊胜行持。有些人，在恒河沙数的佛土中，有多少众生居住，都是阿罗汉。
English
From that very path, the seven jewels and all the hosts, from where does this transcendent wisdom of the Victorious One go? From that very path, all qualities and dharmas will go. The Victorious One asked Indra a question, fully asked and gave an answer. If the sands of the Ganges become Buddha-fields, and all of them are filled to the brim with the relics of the Victorious One, I would still take this very perfection of wisdom. Why is that? Because I do not disrespect relics, I am not the root. However, by fully meditating on wisdom, I make offerings. Just as a king gains respect by relying on attendants, the relics of the Buddha rely on the perfection of wisdom. A jewel is precious, endowed with all qualities, and priceless. Whenever and wherever it is given, that place is worthy of prostration. Even if it is taken out, one rejoices when it is hidden, for those qualities belong to that precious jewel. Likewise, through the supreme qualities of the perfection of wisdom, even when the Victorious One has passed into nirvana, the relics receive offerings. Therefore, whoever wishes to hold the qualities of the Victorious One, taking this perfection of wisdom is liberation. Giving is preceded by generosity, and so is wisdom. Morality, patience, diligence, and meditation are also the same. In order not to waste virtuous dharmas, one holds them completely. This shows one way of all dharmas. For example, in Jambudvipa, there are a hundred thousand trees, various kinds, many forms, many shapes, apart from the number that become shadows, without various stains and without distinctions. Similarly, these five perfections of the Victorious One will also obtain the name of the perfection of wisdom. Since it is fully dedicated to omniscience, these six, called enlightenment, all become one taste. If a Bodhisattva does not fully understand, form and consciousness, feeling and thought, and discrimination, fully showing impermanence, acting on fabrications, the wise never destroy the dharmas. For whom there is no form, no feeling, no perception is observed, no consciousness is distinguished, and no thought is observed, all dharmas are well understood as unborn and emptiness, this is the supreme practice of the perfection of wisdom. Some, in Buddha-fields as numerous as the sands of the Ganges, as many sentient beings as dwell, are all Arhats.
Chinese
调伏自性后，谁书写此般若波罗蜜多，给予众生殊胜经典，其福德尤为殊胜。 为何如此？因诸殊胜语者在此修习后，于此宣说一切法皆为空性。 闻此，声闻迅速证得解脱，证得独觉菩提与佛陀菩提。 若无苗芽，世间树木生起与否皆不可知，又怎会有枝叶、花朵、果实？ 若无菩提心，世间帝释、梵天生起与否皆不可知，又怎会有果实、声闻？ 太阳当空，光芒四射之时，众生精勤劳作亦如是。 智者为求了知，若世间生起菩提心，则众生因智慧而具足功德与佛法。 譬如，若无龙王于玛垂湖，赡部洲又怎会有江河流淌？ 无有江河，花朵果实便不会生起，大海也将失去众多珍宝。 如是，若无菩提心，善逝之智慧世界又怎会生起？ 无有智慧，功德便不会增长，亦无菩提，如同大海般的佛法也将不复存在。 此世间有多少显现之生物，为令一切皆得显现而取出光明。 相比之下，太阳放射一束光芒乃为殊胜之法，显现之众光集合亦无法比拟。 无论有多少声闻众，布施、持戒、禅定，以及具足精进所积聚之福德资粮。 仅随喜菩萨之一念，声闻众之福德聚亦无法比拟。 过去无量俱胝之佛陀，于无边广大之无量刹土安住。 以及所有已入涅槃之世间怙主，为令痛苦止息而宣说珍贵之法。 从最初发起殊胜菩提心，直至引导者们之正法衰败之时。 此间诸佛之所有福德，与般若波罗蜜多相应，以及所有佛法。 所有佛子、声闻，有学与无学
English
Having subdued the self, whoever writes down this Prajñāpāramitā, And gives the excellent scripture to sentient beings, their merit is especially supreme. Why is that? Because those supreme speakers, having trained here, Herein declare all dharmas to be emptiness. Having heard that, the Śrāvakas quickly attain liberation, And attain the Pratyekabuddha's enlightenment and the Buddha's enlightenment. If there is no sprout, whether the world tree arises or not is unknown, How then could there be branches, flowers, and fruits? If there is no Bodhicitta, whether the lords of the world arise or not is unknown, How then could there be fruits, Indra, Brahma, and Śrāvakas? When the sun's orb spreads a web of light, At that time, sentient beings work diligently in the same way. If Bodhicitta arises in the world for the wise to know, Then sentient beings are endowed with qualities and Dharma through wisdom. For example, if there is no Nāga king in Lake Anavatapta, How could rivers flow in this Jambudvipa? If there are no rivers, flowers and fruits will not arise, And the ocean will also lack many precious forms. Likewise, without Bodhicitta, the Sugata's Wisdom worlds, how could they arise at all? Without wisdom, there is no increase of qualities, no enlightenment, And the Buddha's Dharma, like an ocean, will also cease to exist. How many sentient beings illuminate in this world, Compared to extracting all the lights to make everything visible, Extracting a single ray of light from the sun's orb is the supreme Dharma, The lights of the assembly of illuminators cannot match it. However many assemblies of Śrāvakas there are, with generosity, morality, Meditation, and the accumulation of merit through diligence, Compared to the single thought of rejoicing after the Bodhisattva, The accumulation of merit of the assembly of Śrāvakas cannot match it. Whatever billions of Buddhas of the past, Who reside in countless pure lands in the ten directions, And all the protectors of the world who have passed into Nirvāṇa, Who teach the precious Dharma to end suffering, From the initial generation of the supreme Bodhicitta, Until the time when the holy Dharma of the guides declines, Whatever merit those Victorious Ones possess in between, Associated with the Pāramitās and whatever Buddha Dharma, All the sons of the Buddhas, the Śrāvakas, Those in training and those beyond training.
Chinese
有漏无漏之善根，总集菩萨随喜后，为利有情菩提因，一切回向尽无余。若于回向心生念，菩提之念回向众生念，以念之故住心执三处。以有对境故，回向则唐捐。若如是此法灭尽时，于何回向彼亦尽灭时，若知法不回向于法，如是善知即是真回向。若执著相则非回向，若无相则回向菩提。如食掺毒之美食，胜者说缘于白法亦如是。如是此等回向当学，如诸胜者知彼诸善根，为何体性为何因，为何相，如是随喜如是回向。如是福德回向菩提时，不舍无毒佛，胜者如是说。如是回向勇士具世间相者，胜伏一切菩萨众。盲人无眼识，百千俱胝数，不知路亦难入城。无慧此五无相度，以无眼识故，不能触及菩提。何时以慧善摄持，彼时如获眼，亦得此名。如画师之事业，圆满而无眼，如未画眼，不得酬劳。何时有为无为及黑白法，以慧善分析，不见纤尘时，于诸世间，般若波罗蜜多即圆满。如虚空无少许住处。若我当行胜者之智慧，救脱众多有情苦难，有情之想，分别菩提萨埵，此非般若波罗蜜多之胜行。何菩提萨埵先已行，行时，于此度行，智者无疑虑。才一听闻彼
English
Virtuous deeds with outflows and without outflows, are gathered, and Bodhisattvas are rejoiced after. For the sake of benefiting beings, for the cause of enlightenment, all is dedicated entirely. If a concept arises in the mind during dedication, if there is a concept of enlightenment, a concept of dedicating to sentient beings, then because of the concept, the mind dwells, clinging to three places. Because there is an object of focus, the dedication is not in vain. If it is like this, when this dharma ceases and is exhausted, and where the dedication is made also ceases, if one knows that dharma never dedicates to dharma, then thus knowing well is true dedication. If one clings to characteristics, then that is not dedication. If there are no characteristics, then it is dedication to enlightenment. Just as eating good food mixed with poison, the Victorious Ones say that focusing on white dharma is also like that. Thus, this kind of dedication should be learned. Just as the Victorious Ones know those virtuous roots, what is their nature, what is their cause, what are their characteristics, likewise rejoice and likewise dedicate. Thus, when dedicating merit to enlightenment, one does not abandon the non-toxic Buddha, as the Victorious Ones say. Thus, the heroes who dedicate, who have worldly aims, overpower all Bodhisattvas. The blind, without an object of sight, numbering billions of trillions, do not know the path and can hardly enter the city. Without wisdom, these five formless perfections, because they lack an object of sight, cannot touch enlightenment. When wisdom has thoroughly grasped it, then it is as if one has found an eye, and one obtains this name. For example, the work of a painter is complete but without eyes; as long as the eyes are not painted, one does not receive the reward. When conditioned and unconditioned phenomena, and black and white dharmas, are analyzed well by wisdom, and not even a particle is seen, then in all the worlds, the perfection of wisdom is complete. It is like the sky, which does not dwell anywhere even slightly. If I am to practice the wisdom of the Victorious Ones, and liberate many sentient beings from the suffering they experience, the thought of sentient beings, the conceptualization of Bodhisattvas, this is not the supreme practice of the perfection of wisdom. Whatever Bodhisattva has practiced before, when practicing, there is no doubt for the wise in practicing this perfection. As soon as one hears it