Chinese
佛母宝德藏般若伽陀我品第二十四 “魔恐菩萨证法王， 虽处天宫常忧恼， 放火掣电现诸相， 欲令菩萨生退惧。 大智菩萨心不动， 昼夜常观般若义， 如鸟飞空心泰然， 一切魔事无能为。 菩萨若起瞋怒心， 于昼夜分或斗诤， 时魔欢喜而精勤， 菩萨是远于佛智。 菩萨或诤或瞋怒， 毗舍左鬼得其便， 入彼菩萨身心中， 令退菩提魔所作。 菩萨授记未授记， 或起瞋怒或斗诤， 乃至心念皆过失， 知已倍更勤修行。 菩萨思念于诸佛， 皆从忍辱证菩提， 忏悔如说持正行， 是如佛法而修学。 佛母宝德藏般若伽陀戒品第二十五 “若学戒法有作相， 而于戒法不善学， 知戒非戒无二相， 如是乃名学佛法。 若有菩萨住无相， 受持不离名持戒， 于佛法学乐承事， 是名善学而无著。 是大智者如是学， 心永不生不善法， 如日虚空而往来， 放百千光破黑闇。 若学般若住无为， 现代汉语译本 一切错误的见解都能被破除。 譬如王子布施财宝，自在地利益众生，众生欢喜顺从他，毫无疑问他将继承王位。 菩萨勤奋地修行大智慧，布施甘露般的佛法利益众生，一切人天都喜爱他，必定能够证得法王之位。 《佛母宝德藏般若伽陀》我品第二十四 ‘魔（Mara）害怕菩萨证得法王之位，即使身处天宫也常常忧愁烦恼，他们会放出火焰、闪电，显现各种异象，想要让菩萨产生退缩和恐惧。 大智慧的菩萨内心不动摇，日夜观察般若（Prajna）的含义，就像鸟儿在空中飞翔一样心境泰然，一切魔的伎俩都不能对他起作用。 如果菩萨生起嗔怒之心，在白天或夜晚与人争斗，这时魔会欢喜并更加努力地干扰，这样的菩萨就远离了佛的智慧。 菩萨如果争斗或嗔怒，毗舍左（Pisaca）鬼就会找到机会，进入菩萨的身心中，使他退失菩提心，这是魔所为。 菩萨无论是已受记还是未受记，如果生起嗔怒或争斗，乃至心中有任何念头都是过失，知道这些后更应该加倍勤奋地修行。 菩萨应当思念诸佛，他们都是从忍辱中证得菩提，忏悔自己所犯的错误，按照佛法修行，这才是如佛法般地修学。 《佛母宝德藏般若伽陀》戒品第二十五 ‘如果学习戒法时执着于有相，就不能很好地学习戒法，要知道戒与非戒没有分别，这样才算是学习佛法。 如果有菩萨安住于无相，受持戒律而不离戒，在佛法中学习并乐于奉行，这才是善于学习而没有执着。 这样的大智者如此学习，心中永远不会生起不善的念头，就像太阳在虚空中运行，放出千百道光芒破除黑暗。 如果学习般若而安住于无为，
English
English version All wrong views can be broken. For example, a prince who gives away treasures, freely benefits all beings, and is joyfully followed by them, will undoubtedly inherit the throne. A Bodhisattva who diligently practices great wisdom, bestows the nectar of Dharma to benefit beings, is loved by all humans and gods, and will surely attain the position of Dharma King. The Twenty-fourth Chapter on 'Self' from the Prajna Gatha of the Mother of Buddhas, the Treasury of Precious Virtues 'Mara (demon) fears that Bodhisattvas will attain the position of Dharma King, and even in the heavenly palace, they are often worried and distressed. They release flames and lightning, manifesting various phenomena, trying to make Bodhisattvas retreat and fear. A Bodhisattva of great wisdom does not waver in their heart, contemplates the meaning of Prajna (wisdom) day and night, and is as calm as a bird flying in the sky. All the tricks of Mara cannot affect them. If a Bodhisattva develops anger and quarrels during the day or night, Mara will rejoice and work harder to interfere. Such a Bodhisattva is far from the wisdom of the Buddha. If a Bodhisattva quarrels or becomes angry, Pisaca (a type of demon) will find an opportunity to enter the Bodhisattva's body and mind, causing them to lose their Bodhi mind. This is the work of Mara. Whether a Bodhisattva has received a prediction or not, if they develop anger or quarrel, even the slightest thought is a fault. Knowing this, they should practice even more diligently. Bodhisattvas should contemplate the Buddhas, who all attained Bodhi through patience. They should repent for their mistakes and practice according to the Dharma. This is how one should learn like the Buddha. The Twenty-fifth Chapter on 'Precepts' from the Prajna Gatha of the Mother of Buddhas, the Treasury of Precious Virtues 'If one studies the precepts with attachment to form, one cannot learn the precepts well. One should know that there is no difference between precepts and non-precepts. Only then is it considered learning the Buddha's Dharma. If a Bodhisattva dwells in non-form, upholds the precepts without abandoning them, learns the Dharma, and is happy to practice it, this is called learning well without attachment. Such a wise person learns in this way, and their mind will never give rise to unwholesome thoughts. Like the sun moving in the sky, it emits thousands of rays of light, breaking through the darkness. If one studies Prajna and dwells in non-action, -------------------------------------------------------------------------------- 能摄一切波罗蜜， 六十二见身见摄， 般若摄受亦复尔。 譬如有人具诸根， 命根灭故诸根灭， 若诸菩萨行大智， 亦行一切波罗蜜。 声闻缘觉诸功德， 大智菩萨悉皆学， 虽学非住亦非求， 所学之学此为义。
Chinese
佛母宝德藏般若伽陀幻化品第二十六 “若发志心而随喜， 最上菩提不退行， 三千须弥重无量， 随喜善法重过彼。 众生为求解脱法， 一切随喜作福蕴， 作佛功德法回施， 当为世间尽诸苦。 菩萨不着诸法空， 了知无相无挂碍， 内心亦不求觉智， 是行最上波罗蜜。 如虚空界无障碍， 无所得故亦不有， 大智菩萨亦复然， 住寂静行如虚空。 如有幻师作幻人， 众人见幻而皆喜， 幻人虽现种种相， 名字身心俱不实。 行般若行亦复然， 为世间说证菩提， 乃至种种所作事， 如幻师现悉无著。 佛佛化现诸佛事， 所作皆无彼我相， 菩萨大智行亦然， 一切现行如幻化。 如木匠人心善巧， 一木造作种种相， 菩萨大智亦复然， 无著智行一切行。 佛母宝德藏般若伽陀妙义品第二十七 “大智菩萨行如是， 天人合掌恭敬礼， 乃至十方佛刹 现代汉语译本 能包含一切波罗蜜（paramita，意为“到彼岸”），六十二种邪见都被身见（satkayadrishti，认为五蕴为“我”的见解）所包含，般若（prajna，意为“智慧”）的摄受也是如此。 譬如一个人具备各种感官，当命根（jivitendriya，维持生命的能力）灭绝时，所有感官也会随之灭绝。如果菩萨修行大智慧，也同时修行一切波罗蜜。 声闻（sravaka，听闻佛法而修行的人）和缘觉（pratyekabuddha，靠自己觉悟的人）的各种功德，大智慧的菩萨都会学习，虽然学习，但不执着于所学，也不追求所学，这就是所学之学的真正含义。 《佛母宝德藏般若伽陀幻化品》第二十六 ‘如果发愿随喜（anumodana，对他人善行的欢喜）之心，就能在最上菩提（anuttara-samyak-sambodhi，无上正等正觉）的道路上不退转，即使三千须弥山（trisahasra-maha-sahasra-lokadhatu，一个巨大的宇宙系统）的重量也无法比拟，随喜善法的功德远胜于此。 众生为了求解脱之法，一切随喜都可作为福德的积累，将所作的佛功德回向给众生，就能使世间众生脱离一切痛苦。 菩萨不执着于诸法皆空（sunyata，空性），了知诸法无相（animitta，没有固定不变的相状），没有挂碍，内心也不追求觉悟的智慧，这就是修行最上波罗蜜。 如同虚空界没有障碍，因为无所得，所以也不存在，大智慧的菩萨也是如此，安住于寂静，行为如同虚空。 如同幻术师变出幻人，众人看到幻象而欢喜，幻人虽然显现各种形象，但名字、身体和心识都不是真实的。 修行般若也是如此，为了世间众生宣说证得菩提之道，乃至所作的种种事情，都像幻术师的表演一样，不执着于任何事物。 诸佛所化现的佛事，所作的一切都没有彼此的分别相，菩萨以大智慧修行也是如此，一切显现的行为都如同幻化。 如同木匠心灵手巧，用一块木头就能制造出各种不同的形状，菩萨的大智慧也是如此，以无执着的智慧修行一切行为。 《佛母宝德藏般若伽陀妙义品》第二十七 ‘大智慧的菩萨这样修行，天人和合掌恭敬礼拜，乃至十方佛刹（buddhaksetra，佛的国土）’
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English version Able to encompass all paramitas (perfections), the sixty-two views are encompassed by the view of self (satkayadrishti), and the acceptance of prajna (wisdom) is also like this. For example, if a person has all their senses, when the life faculty (jivitendriya) is extinguished, all the senses are also extinguished. If bodhisattvas practice great wisdom, they also practice all paramitas. The various merits of sravakas (hearers) and pratyekabuddhas (solitary realizers), bodhisattvas of great wisdom all learn, although they learn, they do not dwell on what they have learned, nor do they seek what they have learned, this is the true meaning of what is learned. The Twenty-sixth Chapter: The Illusory Transformation of the Prajna Gatha from the Mother of Buddhas' Treasury of Merits 'If one generates a mind of joy (anumodana), one will not regress on the path to the highest bodhi (anuttara-samyak-sambodhi), the weight of even three thousand Sumeru mountains (trisahasra-maha-sahasra-lokadhatu) cannot compare, the merit of rejoicing in good deeds far surpasses this. Sentient beings, in order to seek the Dharma of liberation, all rejoicing can be accumulated as merit, and by dedicating the merit of the Buddha's deeds to sentient beings, one can liberate the world from all suffering. Bodhisattvas do not cling to the emptiness of all dharmas (sunyata), they understand that all dharmas are without characteristics (animitta), without hindrance, and their minds do not seek enlightened wisdom, this is the practice of the highest paramita. Just as the realm of space has no obstacles, because there is nothing to be obtained, it also does not exist, bodhisattvas of great wisdom are also like this, dwelling in stillness, their actions are like space. Just as a magician conjures up illusory people, and the crowd rejoices at the illusion, although the illusory people appear in various forms, their names, bodies, and minds are not real. The practice of prajna is also like this, to proclaim the path to enlightenment to the world, and even all the things that are done, are like the magician's performance, without clinging to anything. The Buddha's manifestations of Buddha deeds, all that is done has no sense of self or other, bodhisattvas practicing with great wisdom are also like this, all manifested actions are like illusions. Just as a carpenter is skilled, and can make various shapes from a single piece of wood, the great wisdom of bodhisattvas is also like this, with wisdom free from attachment, they practice all actions. The Twenty-seventh Chapter: The Profound Meaning of the Prajna Gatha from the Mother of Buddhas' Treasury of Merits 'Bodhisattvas of great wisdom practice in this way, gods and humans join their palms in respectful salutation, even in the Buddha-lands (buddhaksetra) of the ten directions.' -------------------------------------------------------------------------------- 中， 亦得功德鬘供养。 假使恒河沙佛刹， 所有众生皆作魔， 一一毛变无边相， 不能娆动于菩萨。 大智菩萨有四力， 而彼四魔不能动， 空行亦不舍众生， 菩萨慈悲处利乐。 佛母般若波罗蜜， 菩萨了知深信重， 内心真实而奉行， 应知是行一切智。 法界如实不可得， 由如虚空无处所， 如天宫殿应念生， 亦如飞禽思果树。 大智菩萨如是行， 住彼寂静之功德， 法不可见亦无说， 菩提非得非不得。 所有声闻及缘觉， 修行寂静三摩地， 爱乐寂静得解脱， 唯佛超出于一切。 菩萨依禅到彼岸， 不住寂静行如空， 如禽飞翔不堕地， 如鱼水中行自在。 菩萨若为诸众生， 当求未曾有佛智， 施与最上第一法， 此名最上行行者。
Chinese
佛母宝德藏般若伽陀散华品第二十八 “如来说戒波罗蜜， 一切戒中为第一， 智者欲奉一切戒， 当学佛戒波罗蜜。 今此法藏诸佛母， 为最第一快乐所， 过现未来十方佛， 生此法界而无尽。 一切树林华果等， 皆从大地而生长， 大地不厌亦不着， 不减不增复不倦。 佛及声闻缘觉等， 天及世间安隐法， 皆从般若之 现代汉语译本 并且因此获得功德之鬘的供养。 假设恒河沙数般的佛刹（佛所教化的世界），所有众生都变成魔， 每一个毛孔都变化出无边的形象，也不能扰动菩萨。 大智慧的菩萨具有四种力量，那四种魔都不能动摇他， 即使在空性中行走，也不舍弃众生，菩萨以慈悲心处在利益和快乐之中。 佛母般若波罗蜜（智慧的完美），菩萨了知其深奥并深信不疑， 内心真实地奉行，应当知道这是在修行一切智（佛的智慧）。 法界（一切法的总和）的真实性是不可得的，因为它像虚空一样无处不在， 如同天宫殿一样应念而生，也像飞鸟思念果树一样。 大智慧的菩萨如此修行，安住在寂静的功德之中， 法不可见，也无法用言语表达，菩提（觉悟）非得非不得。 所有声闻（听闻佛法而修行的人）和缘觉（通过观察因缘而觉悟的人）， 修行寂静的三摩地（禅定）， 喜爱寂静而获得解脱，只有佛超越于一切。 菩萨依靠禅定到达彼岸，不住在寂静中，像虚空一样行动， 如同鸟儿飞翔不坠落，如同鱼儿在水中自由自在地游动。 菩萨如果为了众生，应当寻求前所未有的佛智， 施与最上第一的佛法，这被称为最上乘的修行者。 佛母宝德藏般若伽陀散华品第二十八 如来说的戒波罗蜜（持戒的完美），在一切戒律中是第一位的， 智者想要奉行一切戒律，应当学习佛的戒波罗蜜。 如今这法藏（佛法的宝藏）是诸佛之母，是最第一的快乐之所在， 过去、现在、未来十方诸佛，都从这法界而生，永无止境。 一切树林、花果等，都从大地生长出来， 大地不厌倦也不执着，不减少也不增加，也不疲倦。 佛以及声闻、缘觉等，天人和世间安稳的法， 都从般若（智慧）中产生。
English
English version And thus obtain the offering of a garland of merit. Suppose that in Buddha-lands as numerous as the sands of the Ganges, all beings were to become demons, Each pore transforming into boundless forms, they could not disturb a Bodhisattva. A Bodhisattva of great wisdom possesses four powers, and those four demons cannot move him, Even while walking in emptiness, he does not abandon sentient beings; the Bodhisattva dwells in benefit and joy with compassion. The Mother of Buddhas, Prajna Paramita (Perfection of Wisdom), the Bodhisattva understands its profundity and deeply believes in it, Practicing it with a true heart, one should know that this is practicing all-knowing wisdom (Buddha's wisdom). The reality of the Dharma realm (totality of all phenomena) is unattainable, as it is like the void, without a fixed location, Like a heavenly palace arising from thought, or like a bird longing for a fruit tree. A Bodhisattva of great wisdom practices in this way, dwelling in the merit of tranquility, The Dharma is invisible and cannot be spoken, Bodhi (enlightenment) is neither attained nor unattained. All Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment through observing conditions), Practice the tranquil Samadhi (meditative concentration), Loving tranquility and attaining liberation, only the Buddha surpasses all. The Bodhisattva relies on meditation to reach the other shore, not dwelling in tranquility, acting like the void, Like a bird flying without falling, like a fish swimming freely in the water. If a Bodhisattva is for the sake of all beings, he should seek the unprecedented wisdom of the Buddha, Bestowing the supreme and foremost Dharma, this is called the supreme practitioner. The Twenty-eighth Chapter: The Mother of Buddhas' Treasure of Virtues, Prajna Gatha Scattering Flowers The Precept Paramita (Perfection of Discipline) spoken by the Tathagata is the foremost among all precepts, A wise person who wishes to uphold all precepts should learn the Buddha's Precept Paramita. Now, this Dharma treasury (treasure of the Dharma) is the mother of all Buddhas, the place of the most supreme joy, The Buddhas of the past, present, and future in the ten directions are born from this Dharma realm, without end. All forests, flowers, fruits, etc., grow from the earth, The earth is neither weary nor attached, neither decreasing nor increasing, nor tired. The Buddha, as well as Sravakas, Pratyekabuddhas, gods, and the peaceful Dharma of the world, All arise from Prajna (wisdom). -------------------------------------------------------------------------------- 所生， 般若无增亦无减。 世间上中下众生， 一切皆从无明生， 因缘和合转苦身， 无明无增亦无减。 乃至方便诸法门， 皆从般若所生出， 彼方便法随缘转， 般若无增亦无减。 菩萨了知十二缘， 乃至般若无增减， 如日云中放光明， 破无明障证菩提。