Chinese
大正藏第 08 册 No. 0229 佛说佛母宝德藏般若波罗蜜经 No. 229 [cf. No. 220(4 or 5) etc.] 佛说佛母宝德藏般若波罗蜜经卷上 西天译经三藏朝散大夫试光禄卿明教大师臣法贤奉 诏译 行品第一 尔时世尊，为令四众各得欢喜，说是般若波罗蜜经使获利乐。即说伽陀曰： “所有菩萨为世间， 灭除盖障烦恼垢， 发净信心住寂静， 当行智度彼岸行。 诸江河流阎浮提， 华果药草皆得润， 龙王主住无热池， 彼龙威力流江河。 亦如佛子声闻等， 说法教他方便说， 乐最圣行求果报， 此诸如来胜威德。 云何佛说此法眼， 令诸弟子如佛学， 自证教他及方便， 此亦佛力非自力。 最上般若不可知， 非心可知非菩提。 如是闻已不惊怖， 彼菩萨行知佛智。 色受想行识皆无， 不着纤尘无处所， 彼若不住一切法， 行无受想得菩提。 菩萨若求出家智， 照见五蕴无实相， 知此不求于寂静， 彼是菩萨之行智。 复次云何智所得？ 照见一切法皆空， 不着不惊照见时， 自觉觉他诸菩萨。 色受想行及识蕴， 是蕴 现代汉语译本 《佛说佛母宝德藏般若波罗蜜经》卷上 西天译经三藏朝散大夫试光禄卿明教大师臣法贤奉 诏译 行品第一 尔时，世尊为了让四众弟子都感到欢喜，宣说了这部《般若波罗蜜经》，使他们获得利益和快乐。随即说了偈颂： ‘所有菩萨为了世间，灭除覆盖的障碍和烦恼的污垢，发起清净的信心，安住于寂静之中，应当修行智慧到达彼岸的行持。 诸如江河流水流入阎浮提（Jambudvipa，指我们所居住的这个世界），花朵、果实、药草都得到滋润，龙王住在无热池（Anavatapta，传说中位于喜马拉雅山北部的湖泊），龙王的威力使江河奔流。 也像佛的弟子声闻（Sravaka，听闻佛法教诲而修行的人）等，说法教导他人，方便开示，乐于最神圣的修行，追求果报，这些都是如来殊胜的威德。 如何佛说这法眼（Dharmacaksu，指能洞察真理的智慧），让弟子们像佛一样学习，自己证悟，教导他人，以及方便开示，这也是佛的力量，不是自己的力量。 最上的般若（Prajna，智慧）不可知，不是心可以知道的，也不是菩提（Bodhi，觉悟）可以知道的。像这样听闻之后不惊慌恐惧，这样的菩萨修行才能了解佛的智慧。 色（Rupa，物质）、受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、识（Vijnana，意识）五蕴皆空，不执着于微小的尘埃，没有固定的处所，如果不住于一切法，修行无受无想，就能得到菩提。 菩萨如果追求出世的智慧，照见五蕴没有真实的自性，知道这个道理而不追求寂静，这就是菩萨的修行智慧。 再次，什么是智慧所得到的？照见一切法皆是空性，不执着，不惊慌，在照见的时候，自觉觉他的诸位菩萨。 色、受、想、行以及识这五蕴，这些蕴……’
English
English version The Sutra of the Buddha's Mother Prajnaparamita with the Treasure of Merits, Volume 1 Translated by Tripitaka Master Fa Xian, Minister of the Imperial Secretariat, Great Master of the Mingjiao Monastery, under Imperial Decree, from the Western Regions Chapter 1: Practice At that time, the World Honored One, in order to make the four assemblies rejoice, expounded this Prajnaparamita Sutra, enabling them to obtain benefit and joy. Then, he spoke the following verses: 'All Bodhisattvas, for the sake of the world, eradicate the coverings of hindrances and the defilements of afflictions, generate pure faith, abide in stillness, and should practice the wisdom of reaching the other shore. All rivers flow into Jambudvipa (the world we inhabit), flowers, fruits, and herbs are all nourished, the Dragon King dwells in Anavatapta (a lake in the Himalayas), and the Dragon King's power causes the rivers to flow. Likewise, the Buddha's disciples, the Sravakas (those who hear and practice the Buddha's teachings), and others, teach the Dharma, instruct others with skillful means, delight in the most sacred practice, and seek the fruits of their actions; these are the supreme virtues of the Tathagatas. How does the Buddha speak of this Dharma Eye (Dharmacaksu, the wisdom to see the truth), so that the disciples may learn like the Buddha, realize it themselves, teach others, and use skillful means? This is also the power of the Buddha, not one's own power. The supreme Prajna (wisdom) is unknowable, not knowable by the mind, nor by Bodhi (enlightenment). Having heard this without fear or trepidation, such a Bodhisattva's practice understands the Buddha's wisdom. Form (Rupa), sensation (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are all empty, not attached to the slightest dust, having no fixed place. If one does not abide in all dharmas, practices without sensation or perception, one will attain Bodhi. If a Bodhisattva seeks the wisdom of renunciation, sees that the five aggregates have no real self-nature, knows this and does not seek stillness, this is the wisdom of a Bodhisattva's practice. Furthermore, what is obtained by wisdom? Seeing that all dharmas are empty, not attached, not afraid, at the time of seeing, the Bodhisattvas who awaken themselves and others. Form, sensation, perception, mental formations, and consciousness, these aggregates...'
Chinese
见行而不知， 菩萨照见蕴皆空， 行无相化不着句。 无色受想行识等， 不行是名无相行， 若行不得最上智， 无相寂静三摩地。 若菩萨行自寂静， 过去诸佛咸授记， 身苦乐等皆不及， 由知因果法本性。 若行于法不可得， 行如是行乃佛智， 行无所行了知已， 是行最上般若行。 彼无所有不可得， 愚痴著相谓有无， 有无二法皆非实， 出此了知乃菩萨。 菩萨若知诸幻化， 色受想行识亦然， 寂静行离种种相， 此名最上般若行。 善友方便令知觉， 使闻佛母不惊怖， 恶友同行及化他， 坏器盛水非坚牢。 云何得名为菩萨？ 一切乐行皆无著， 求佛菩提无所著， 是故得名为菩萨。 云何得名摩诃萨？ 得第一义众生中， 断众生界诸邪见， 是故得名摩诃萨。 大施大慧大威德， 佛乘最上而得乘， 发菩提心度众生， 是故得名摩诃萨。 幻化四足俱胝数， 多人众前悉截首， 一切世界皆幻化， 菩萨知已得无怖。 色受想行识缠缚， 知不实已不求解， 行菩提心无所著， 此名最上诸菩萨。 云何得名为菩萨？ 乘大乘行度众生， 大乘体相如虚空， 菩萨 现代汉语译本 只看到行为却不理解其本质， 菩萨觉悟到五蕴（色、受、想、行、识）皆是空性，行为的显现没有固定的形式，不执着于言语概念。 色、受、想、行、识等五蕴，不执着于这些就是所谓的无相之行。 如果修行不能达到最上智慧，就无法获得无相寂静的三摩地（专注的禅定状态）。 如果菩萨修行达到自我寂静，过去诸佛都会为他授记（预言未来成佛）。 身体的痛苦和快乐等都无法影响他，因为他了解因果法则的本质。 如果修行时认识到法不可执着，这样的修行才是佛的智慧。 修行时了知无所行，这样的修行才是最上的般若（智慧）之行。 那个无所有、不可得的境界，愚痴的人执着于表象，认为有或无。 有和无这两种概念都不是真实的，超越这些认知才是菩萨。 菩萨如果知道一切都是幻化，色、受、想、行、识也是如此。 在寂静中修行，远离各种执着，这被称为最上的般若之行。 善友用方便法门使人觉悟，让他们听闻佛母（般若波罗蜜）而不惊恐。 恶友与人同行并教化他人，就像用破损的器皿盛水，不牢固。 如何才能被称为菩萨？ 对一切善行都不执着， 追求佛的菩提智慧而不执着，因此被称为菩萨。 如何才能被称为摩诃萨（大菩萨）？ 在获得第一义谛（真理）的众生中， 断除众生界的各种邪见，因此被称为摩诃萨。 拥有大布施、大智慧、大威德，乘坐佛乘（成佛之道）到达最上境界， 发起菩提心度化众生，因此被称为摩诃萨。 幻化出无数四足动物，在众人面前全部斩首， 一切世界都是幻化的，菩萨知道这些后就不会感到恐惧。 色、受、想、行、识的缠缚，知道它们不真实后就不再寻求解脱。 以菩提心修行而不执着，这被称为最上诸菩萨。 如何才能被称为菩萨？ 乘坐大乘（菩萨乘）之行来度化众生， 大乘的本体和现象如同虚空，菩萨
English
English version Seeing the action but not understanding its essence, A Bodhisattva perceives that the five skandhas (form, feeling, perception, mental formations, and consciousness) are all empty; the manifestation of actions has no fixed form and is not attached to verbal concepts. The five skandhas such as form, feeling, perception, mental formations, and consciousness; not being attached to these is called the practice of non-form. If practice cannot attain the highest wisdom, one cannot obtain the Samadhi (state of focused meditation) of non-form and tranquility. If a Bodhisattva's practice reaches self-tranquility, all Buddhas of the past will give him a prediction (prophecy of future Buddhahood). Physical pain and pleasure cannot affect him because he understands the essence of the law of cause and effect. If, during practice, one realizes that the Dharma is not to be clung to, such practice is the wisdom of the Buddha. When practicing, knowing that there is nothing to practice, such practice is the highest practice of Prajna (wisdom). That state of non-existence and unattainability, the ignorant cling to appearances, thinking there is existence or non-existence. Both concepts of existence and non-existence are not real; transcending these perceptions is a Bodhisattva. If a Bodhisattva knows that everything is an illusion, so are form, feeling, perception, mental formations, and consciousness. Practicing in tranquility, away from all attachments, this is called the highest practice of Prajna. Good friends use skillful means to awaken people, letting them hear the Mother of Buddhas (Prajnaparamita) without fear. Evil friends walk with people and teach others, like using a broken vessel to hold water, not firm. How can one be called a Bodhisattva? Not being attached to all good deeds, Seeking the Bodhi wisdom of the Buddha without attachment, therefore one is called a Bodhisattva. How can one be called a Mahasattva (Great Bodhisattva)? Among sentient beings who have attained the first principle (truth), Cutting off all wrong views of the sentient world, therefore one is called a Mahasattva. Possessing great generosity, great wisdom, and great power, riding the Buddha vehicle (path to Buddhahood) to reach the highest state, Arousing the Bodhi mind to liberate sentient beings, therefore one is called a Mahasattva. Transforming countless four-legged animals, beheading them all in front of the crowd, All worlds are illusions; a Bodhisattva, knowing this, will not feel fear. The entanglement of form, feeling, perception, mental formations, and consciousness; knowing they are not real, one no longer seeks liberation. Practicing with the Bodhi mind without attachment, this is called the highest of all Bodhisattvas. How can one be called a Bodhisattva? Riding the practice of the Mahayana (Bodhisattva vehicle) to liberate sentient beings, The essence and phenomena of the Mahayana are like the void; a Bodhisattva
Chinese
由得安隐乐。 大乘之乘不可得， 乘涅盘往诸方所， 行已不见如火灭， 是故名为入涅盘。 菩萨所行不可得， 初后现在三清净， 清净无畏无戏论， 是行最上般若行。 大智菩萨行行时， 发大慈悲为众生， 为已不起众生相， 是行最上般若行。 菩萨起念为众生， 修诸苦行有苦相， 是有我相众生相， 此非最上般若行。 知自及诸众生等， 乃至诸法亦复然， 生灭无二无分别， 是行最上般若行。 乃至所说世界等， 名离一切生灭法， 最上无比甘露智， 是故得名为般若。 菩萨如是所行行， 了知方便无所求， 知此法本性非实， 是行最上般若行。 若不住色亦无受， 亦不住想亦无行， 复不住识住正法， 是名最上般若行。 佛母宝德藏般若伽陀帝释品第二 欢喜地摄布施波罗蜜伽陀 “常与无常苦乐等， 我及无我悉皆空， 不住有为及无为， 住无相行佛亦然。 若求声闻缘觉等， 乃至佛果亦复然， 不住此忍不可得， 如渡大河不见岸。 若闻此法彼定得， 成等正觉证涅盘， 见于一切如自身， 是大智者如来说。 “佛子当住四补特伽罗，是行大智行 现代汉语译本 由此获得安稳快乐。 大乘的乘载是不可得的，乘着它前往涅槃的各个方向， 修行之后，就像火焰熄灭一样不可见，因此称为进入涅槃。 菩萨所修行的道路是不可得的，初、中、后三者都是清净的， 清净、无畏、没有戏论，这是最上乘的般若修行。 大智慧的菩萨在修行时，发起大慈悲心为了众生， 为了众生却不执着于众生相，这是最上乘的般若修行。 菩萨如果起心动念为了众生，修持各种苦行而有苦的执着， 这是有我相和众生相，这不是最上乘的般若修行。 了知自己和所有众生都是平等的，乃至一切诸法也是如此， 生灭没有二元对立，没有分别，这是最上乘的般若修行。 乃至所说的世界等，都远离一切生灭之法， 最上无比的甘露智慧，因此得名为般若（prajna，智慧）。 菩萨像这样修行，了知方便法门而不执着于任何所求， 知道这些法的本性并非真实，这是最上乘的般若修行。 如果不住着于色，也没有感受，也不住着于想，也没有行为， 也不住着于识，而安住于正法，这称为最上乘的般若修行。 《佛母宝德藏般若伽陀》（Buddha-matr-ratna-guna-samcaya-prajna-gatha）帝释品第二 欢喜地摄布施波罗蜜（dana-paramita，布施的完美）伽陀 ‘常与无常、苦与乐等，我与无我，一切都是空性的， 不住着于有为法和无为法，安住于无相的修行，佛也是如此。 如果追求声闻（sravaka，听闻佛法而修行的人）、缘觉（pratyekabuddha，独自觉悟的人）等，乃至佛果也是如此， 不住着于这种忍耐是不可得的，就像渡过大河却看不到彼岸。 如果听闻此法，他们必定能够成就正等正觉，证得涅槃， 视一切众生如自身，这是大智慧者如来所说的。 ‘佛子应当安住于四种补特伽罗（pudgala，人），这是修行大智慧的修行’
English
English version From this, one obtains peace and happiness. The vehicle of the Mahayana (Great Vehicle) is unattainable; riding it, one goes to all directions of Nirvana, Having practiced, it is unseen like a fire extinguished; therefore, it is called entering Nirvana. The path that Bodhisattvas (enlightenment beings) walk is unattainable; the beginning, middle, and end are all pure, Pure, fearless, and without idle talk, this is the supreme practice of prajna (wisdom). When a Bodhisattva of great wisdom practices, they generate great compassion for all beings, For the sake of beings, yet without clinging to the notion of beings, this is the supreme practice of prajna. If a Bodhisattva generates thoughts for the sake of beings, practicing various austerities with attachment to suffering, This is having the notion of self and the notion of beings; this is not the supreme practice of prajna. Knowing that oneself and all beings are equal, and that all dharmas (phenomena) are also like this, Birth and death are not dualistic, without discrimination; this is the supreme practice of prajna. Even the worlds that are spoken of are apart from all dharmas of birth and death, The supreme, incomparable nectar of wisdom; therefore, it is called prajna. When a Bodhisattva practices in this way, they understand skillful means without clinging to any seeking, Knowing that the nature of these dharmas is not real, this is the supreme practice of prajna. If one does not dwell in form, nor in feeling, nor in perception, nor in volitions, Nor in consciousness, but dwells in the true dharma, this is called the supreme practice of prajna. The Second Chapter, 'The Chapter of Sakra' of the 'Buddha-matr-ratna-guna-samcaya-prajna-gatha' (The Mother of Buddhas, Treasury of Merits, Prajna Gatha) The Gatha (verse) of the Dana-paramita (perfection of giving) included in the Joyful Ground 'Permanence and impermanence, suffering and happiness, self and no-self, all are empty, Not dwelling in conditioned or unconditioned dharmas, dwelling in the practice of no-form, the Buddha is also like this. If one seeks the sravakas (hearers), pratyekabuddhas (solitary realizers), and even the fruit of Buddhahood, it is also like this, Not dwelling in this patience is unattainable, like crossing a great river without seeing the shore. If they hear this dharma, they will surely attain complete enlightenment and realize Nirvana, Seeing all beings as oneself, this is what the Tathagata (Buddha) of great wisdom has said. 'The Buddha's children should dwell in the four pudgalas (persons); this is the practice of great wisdom.' --------------------------------------------------------------------------------