Chinese
能生起对导师的觉知，由此能迅速证得寂静的菩提。往昔修行时，即使对无数佛陀进行过供养，如果对胜者的般若波罗蜜多不生信心，听闻后心胸狭隘之人会舍弃它，舍弃后变得无依无靠，那人将堕入无间地狱。因此，如果想要触及殊胜的佛陀智慧，就应对胜者的佛母生起信心。譬如商人前往珍宝岛，如果货物耗尽而空手而归，那是不行的。应了知色之清净是果之清净，果之色清净，一切智智即得清净。一切智智、果之清净与色之清净，与虚空界相同，无有分别，不可分割。第二品。 英雄所行般若波罗蜜多，对于完全超越三界并获得解脱者也不存在。即使烦恼得以消除，也会示现出生；即使没有衰老、疾病和死亡，也会示现死亡和转生。这些众生执着于名和色的泥潭，像风轮一样在轮回之轮中漂泊。了知众生迷惑如坠入陷阱的野兽，具智慧者如鸟在空中般自在游行。行为完全清净者，不对色受用，不对识、想、感觉、心念受用。如此行持，完全舍弃一切执着，从执着中解脱，是善逝们的智慧行持。如此行持的菩萨，聪慧明了，断除执着，从解脱走向无执。如无云晴空丽日朗照，又如火焚草木森林。菩萨以智慧波罗蜜多观照，诸法皆自性清净、完全清净。能作者不可得，一切法不可得，此乃般若波罗蜜多之殊胜行持。第三品。 天王帝释向佛陀请教：菩萨如何精进般若行？不对蕴和界精进丝毫，不对蕴精进，即是菩萨的精进。无论谁听闻此法如幻如化，不犹豫，于学处返回并勤奋修习，此有情
English
It generates the awareness of the teacher. Through this, one will quickly realize the peaceful Bodhi. In past practices, even if countless Buddhas have been honored, if one does not have faith in the Victorious One's Prajnaparamita, upon hearing it, the narrow-minded will abandon it. Having abandoned it, becoming helpless, that person will go to Avici hell. Therefore, if you want to touch the supreme wisdom of the Buddhas, have faith in the mother of the Victorious Ones. For example, if a merchant goes to the treasure island and returns empty-handed after exhausting his goods, that is not acceptable. One should know that the purity of form is the purity of the result. When the form of the result is pure, all-knowing wisdom becomes pure. All-knowing wisdom, the purity of the result, and the purity of form are like the realm of space, inseparable and indivisible. Second Chapter. The Prajnaparamita practiced by heroes does not exist even for those who have completely transcended the three realms and attained liberation. Even if afflictions are eliminated, birth will be shown; even if there is no old age, sickness, and death, death and transmigration will be shown. These beings are attached to the mire of name and form, wandering in the wheel of samsara like a wheel of wind. Knowing that beings are deluded like wild animals caught in a trap, those with wisdom roam freely like birds in the sky. Those whose conduct is completely pure do not engage with form, nor do they engage with consciousness, perception, feeling, or thought. Practicing in this way, completely abandoning all attachments, and being liberated from attachments, is the wisdom practice of the Sugatas. Bodhisattvas who practice in this way, being wise and clear, cut off attachments and go from liberation to non-attachment. Like the sun shining brightly in a cloudless sky, and like fire burning grass, trees, and forests, Bodhisattvas, through the Prajnaparamita, see that all dharmas are pure in their own nature and completely pure. The agent is not found, and all dharmas are not found. This is the supreme practice of Prajnaparamita. Third Chapter. The king of gods, Indra, asked the Victorious One: How does a Bodhisattva strive in the practice of wisdom? They do not strive even a little in the aggregates and elements. Not striving in the aggregates is the striving of a Bodhisattva. Whoever hears this Dharma as like an illusion or a magic trick, without hesitation, returns to the training and diligently practices, that sentient being
Chinese
从很久以前就学习进入大乘，已经供养了无数亿的佛陀。如果有人进入寺庙的路走了很多yojana（梵文：योजन，罗马转写：yojana，汉语：音译，一种长度单位），看到牧场边界处繁茂的森林，就会想这些是靠近村庄和城市的标志，从而得到喘息并免于强盗的恐惧。同样，当完全寻求菩提时，无论获得诸佛的何种般若波罗蜜多，那就会得到喘息并无所畏惧，不是在阿罗汉地，也不是在因缘推测之地。如果有人为了看海水而走，如果看到树木、森林和山脉，那还很遥远。如果没有看到标志，就会想大海已经靠近了，对此毫无疑问。同样，要很好地进入神圣的菩提，就应该听闻诸佛的般若波罗蜜多。即使引导者没有明确地预言，也不会很久才证得佛果菩提。在美好的春天，如果树木长出叶子，不用很久，枝条就会长出果实和花朵。谁的手中获得了这部般若波罗蜜多，不用很久就会获得引导者的菩提。例如，如果怀孕的妇女感到痛苦和危险，那就是她分娩的时候到了。同样，菩萨听闻诸佛的智慧，生起欢喜和渴望，很快就会证得菩提。瑜伽士在修持殊胜的般若波罗蜜多时，不会看到色蕴的增长和完全衰减。谁不看到法与非法，以及法界，不触及涅槃，那就是智慧的居所。谁在这里修行，就不会思念诸佛之法，不会思念力量、神通、足、菩提和寂静。不思念，无思念，通过加持而行持。这就是殊胜的般若波罗蜜多的修行。雄辩的月亮善现向佛陀请教：哪些是断绝功德喜悦的障碍？世尊开示说，会成为障碍的有很多，从中略微讲述一点。书写诸佛的般若波罗蜜多时，会涌现出各种不同的勇气，如果没有利益众生，也会像闪电一样迅速消失。
English
From a long time ago, one has studied entering the Great Vehicle, and has made offerings to countless billions of Buddhas. If someone enters the path to a monastery and has walked many yojanas (Sanskrit: योजन, Roman transliteration: yojana, Chinese: transliteration, a unit of length), and sees the lush forest at the boundary of the pasture, they will think that these are signs of being close to villages and cities, thereby gaining respite and being free from the fear of robbers. Similarly, when completely seeking enlightenment, whatever Prajnaparamita of the Buddhas is obtained, that will bring respite and fearlessness, not in the Arhat ground, nor in the ground of circumstantial speculation. If someone goes to see the water of the ocean, if they see trees, forests, and mountains, it is still far away. If no signs are seen, one will think that the great ocean is near, and there is no doubt about it. Likewise, to enter perfectly into the sacred enlightenment, one should listen to the Prajnaparamita of the Buddhas. Even if the guide does not explicitly prophesy, it will not be long before one attains Buddhahood. In the beautiful spring, if trees grow leaves, it will not be long before the branches produce fruits and flowers. Whoever obtains this Prajnaparamita in their hands, it will not be long before they obtain the enlightenment of the guides. For example, if a pregnant woman feels pain and danger, that means her time to give birth has arrived. Similarly, a Bodhisattva who listens to the wisdom of the Buddhas, generates joy and desire, will quickly realize enlightenment. When a yogi practices the supreme Prajnaparamita, they do not see the increase and complete decrease of form. Whoever does not see Dharma and non-Dharma, and the Dharmadhatu, and does not touch Nirvana, that is the abode of wisdom. Whoever practices here does not contemplate the Buddhadharmas, does not contemplate powers, miracles, feet, enlightenment, and peace. Non-contemplation, absence of contemplation, one acts through the blessings. This is the practice of the supreme Prajnaparamita. The eloquent Moon, Subhuti, asked the Buddha: What are the obstacles that cut off the joy of merit? The Teacher replied that there are many things that become obstacles, and from them, I will briefly explain a little. When writing the Prajnaparamita of the Buddhas, various different kinds of courage will arise, and if one does not benefit beings, it will quickly disappear like lightning.
Chinese
这是完全衰败，是魔的事业。 说这个的时候，有些人会犹豫。 引导者在这里没有完全说出我的名字。 种姓、土地和血统也没有完全说， 那是不听闻、舍弃，是魔的事业。 那些不这样了解的人，舍弃根本之后， 愚昧地寻找枝条和叶子。 就像找到大象却寻找大象的足迹一样， 寻找般若波罗蜜多听闻的经，也是这样。 例如，有人找到具有百味的食物， 找到上等食物后，却寻找劣等食物一样， 菩萨找到这个般若波罗蜜多后， 却寻找阿罗汉地的菩提，也是这样。 变得想要炫耀和想要获得， 具有与见解相连的心之家的熟悉， 舍弃佛法后，行持非法之事， 舍弃道路，走入歧途，这是魔的事业。 那些在那时想要和信仰的人， 从听闻这个殊胜的佛法之后， 那些人如果知道具有说法的事业， 却没有喜悦，心中不悦而离去。 那时，魔的事业就会发生。 那时，有些人会扰乱僧众， 因此不会执持这个般若波罗蜜多。 阻碍也会增多，其他也会发生。 那些将要找到无价珍宝的人， 那些珍宝稀少，而且时时受到损害的情况也很多。 同样，诸佛的殊胜般若波罗蜜多， 珍宝佛法也稀少，而且时时受到损害的情况也很多。 新进入大乘的众生，心智狭小， 如果有人没有找到这个稀有的珍宝， 为了阻碍他，魔会感到高兴。 十方诸佛致力于完全执持它。 如果母亲没有去世，而且有很多孩子， 他们都会不高兴，并且侍奉她。 同样，十方世界的诸佛也， 思念作为母亲的这个殊胜般若。 过去和十方世界的怙主， 以及未来将要出现的一切，都由此而生。 世间导师诸佛的生母， 显示其他众生的心之行为。
English
This complete decay is the work of Mara. When this is said, some will doubt. The guide here did not fully mention my name. Saying that lineage, land, and clan were not fully mentioned, That is not listening, abandoning, it is the work of Mara. Those who do not understand in this way, abandoning the root, Foolishly seek branches and leaves. Like finding an elephant but searching for the elephant's footprints, Searching for the Sutra of Hearing the Perfection of Wisdom is the same. For example, someone finds food with a hundred flavors, Like finding excellent food and then seeking inferior food, Like a Bodhisattva finding this Perfection of Wisdom, And then seeking the Bodhi of the Arhat ground. Becoming desirous of boasting and desirous of gain, Having familiarity with the house of the mind connected with views, Abandoning Dharma and engaging in non-Dharma activities, Abandoning the path and going astray, this is the work of Mara. Those who at that time desire and have faith, After going to listen to this supreme Dharma, If those people know that they have the activity of teaching the Dharma, They leave without joy and with an unhappy mind. At that time, this work of Mara will occur. At that time, some will disrupt the Sangha, Therefore, they will not uphold this Perfection of Wisdom. Many obstacles will arise, and others will also occur. Those who will find priceless jewels, Those jewels are rare, and there are many times when they are always harmed. Likewise, the supreme Perfection of Wisdom of the Buddhas, The jewel Dharma is also rare, and there are many times when it is always harmed. Sentient beings who have newly entered the Great Vehicle, with small minds, If someone has not found this rare jewel, Mara will be pleased to create obstacles for them. The Buddhas of the ten directions are dedicated to fully upholding it. If the mother has not died and has many children, They are all unhappy and attend to her. Likewise, the Buddhas of the ten directions of the world also, Contemplate this supreme Wisdom that is the mother. Whatever past and ten-directional world protectors, And whatever will arise in the future, arise from this. The mother who gives birth to the Buddhas, the teachers of the world, Shows the mind's activities of other sentient beings.
Chinese
世间如是与阿罗汉如是，独觉如是与菩萨如是，唯一如是，离物非异如是，般若波罗蜜多，如来所知。智者住世或入灭，法性无过，诸法空性此安住，菩萨随证此如是，是故名为如来，佛陀立名号。般若波罗蜜多依于喜乐，十力善逝等之行境即此，虽将有情从痛苦三恶趣中救度，然彼等何时亦无有情之想。譬如狮子依于山洞而无畏，令众多小兽惊恐且发吼声，如是人狮依于般若波罗蜜多，为令众多外道惊恐故，亦于世间发吼声。譬如安住虚空之日轮光芒，能令此地干涸且极显诸色，如是法王依于般若波罗蜜多，能令有之河流干涸且极显诸法。诸色不可见，诸受亦不可见，想无可见，思亦不可见，于何有识与心意不可见，如来示此乃见法。有情口中常说见虚空，当思虚空如何见，如是见法亦为如来所说，见之比喻以他者不能说。谁如是见，彼即见一切法。如国王安住舍弃，如诸臣仆皆作，佛陀所作与声闻诸法有多少，彼等一切皆是般若波罗蜜多所作。如国王不入城市，不入乡村，从自领地中聚集一切集会，如是菩萨于法性中亦不入任何处，然成佛之功德为何，一切皆集聚。于谁有善逝菩萨之坚定信心，于殊胜般若波罗蜜多作意修习，极度超越声闻独觉二地后，不被压伏，速证胜者菩提。
English
The suchness of the world and the suchness of the Arhat. The suchness of the Pratyekabuddha and the suchness of the Bodhisattva. The suchness of oneness, the suchness of being devoid of things and not other. The Tathagata knows the Prajnaparamita. Whether the wise abide in the world or pass into Nirvana. The faultless nature of reality, the emptiness of all dharmas, this abides. Bodhisattvas realize this suchness accordingly. Therefore, the Buddha is named Tathagata. Relying on the joy of the Prajnaparamita. This is the field of activity for the ten powers and guides. Although they completely liberate sentient beings from the suffering of the three lower realms. Yet they never have the perception of sentient beings. For example, a lion relies on a mountain cave and is fearless. It frightens many small animals and roars. Likewise, the lion of men relies on the Prajnaparamita. To frighten many non-Buddhists, he also roars in the world. For example, the rays of the sun abiding in the sky. It dries up this earth and clearly shows forms. Likewise, the Dharma king relies on the Prajnaparamita. He dries up the river of existence and clearly shows the Dharma. Forms are not seen, feelings are not seen. Perception is unseen, and thought is unseen. In whom consciousness and mind are unseen. The Tathagata taught that this is seeing the Dharma. Sentient beings often say in words that they see the sky. Consider how the sky is seen. Likewise, seeing the Dharma is also taught by the Tathagata. The analogy of seeing cannot be expressed by others. Whoever sees in this way sees all dharmas. Like a king who remains neutral while all the ministers act. Whatever the Buddhas do and the Shravakas' dharmas, all of that is done by the Prajnaparamita. Just as a king does not enter the city or the countryside. But gathers all assemblies from his own territory. Likewise, the Bodhisattva does not go anywhere in the nature of reality. But gathers all the qualities of Buddhahood. Whoever has steadfast faith in the Sugata Bodhisattva. Meditates on the supreme Prajnaparamita. Having completely transcended the two grounds of Shravakas and Pratyekabuddhas. Without being overwhelmed, quickly attains the Victorious One's Bodhi.