English
English version Chapter 5: Measure The Gatha of the Perfection of Effort, Included in the Radiant Wisdom Ground (Radiant Wisdom Ground: the third of the ten grounds of Bodhisattva practice, illuminated by the light of wisdom, practicing diligently; Paramita Gatha: verses that reach the other shore) 'Bodhisattvas observe form, feeling, perception, mental formations, and consciousness (the five aggregates), all are impermanent, each manifests without self-awareness, not truly existing, which the wise see.' 'Without form, without feeling, without perception, without mental formations, without consciousness, this Dharma is without attainment and without arising, understanding that all Dharmas are empty, this is the supreme practice of Prajna (wisdom).' 'Like the transformation of Buddha-lands as numerous as the sands of the Ganges, where all beings attain the Arhat fruit (the highest achievement in Hinayana Buddhism), if one can write this Prajna and cause others to uphold it, the merit is even more superior.' 'How should one learn like the Buddha's practice? One should deeply believe that Prajna is the emptiness of all Dharmas, thus one can quickly attain the Sravaka (those who attain enlightenment by hearing the Dharma) and Pratyekabuddha (those who attain enlightenment by observing causes and conditions) fruits, and even the Supreme Perfect Enlightenment (the fruit of Buddhahood).' 'In the world, there is no seed that does not produce a tree, without seeds, there would be no branches, leaves, flowers, or fruits. Without the Buddha pointing out the Bodhi mind (the mind of enlightenment), there would be no fruits of Sakra (Indra) and Brahma, and no Sravaka fruits.' 'Just as the sun spreads its light illuminating the heavens, universally enabling beings to accomplish various deeds, so too are the Buddha's wisdom and Bodhi mind, from wisdom arise all meritorious Dharmas.' 'Just as without the Anavatapta Lake (a legendary cool lake in the north of the Himalayas) there would be no Dragon King, without the Dragon King there would be no rivers flowing to Jambudvipa (the world we live in), without rivers, flowers and fruits would not grow, and there would be no various treasures in the ocean.' 'In the world, without the Buddha there would be no great wisdom, without wisdom merit would not increase, there would be no adornments of the Buddha's Dharma, and no Bodhi Sea (the ocean of wisdom) and various treasures.' 'For example, the fireflies in the world have light, even if all the fireflies' light is gathered together, it cannot compare to a single ray of sunlight illuminating the world, not even a fraction of a dust mote of the sun's light.' Chapter 6: The Merit of Rejoicing in the Prajna Gatha, the Treasury of the Mother of Buddhas' Virtues The Gatha of the Perfection of Concentration, Included in the Difficult-to-Conquer Ground (Difficult-to-Conquer Ground: the fourth of the ten grounds of Bodhisattva practice, where the difficulty of practice increases; Samadhi Paramita Gatha: verses of concentration that reach the other shore) 'All the merits of the Sravaka assembly, including giving, upholding precepts, and practicing contemplation, cannot compare to a Bodhisattva's single thought of rejoicing (taking joy in the good of others) in the accumulation of merit.' 'All the billions of trillions of countless Buddha-lands, the trillions of Buddhas of the past and present, all proclaim this Dharma treasure to cut off all suffering.' 'First, generate the supreme Bodhi mind (the supreme mind of enlightenment), then practice Prajna Paramita (the method of reaching the other shore of wisdom), this person can quickly achieve Buddhahood and benefit all beings.'
Chinese
上菩提心， 至成正觉及入灭， 彼量所有佛功德， 咸成方便波罗蜜。 及彼声闻学无学， 有漏无漏诸善法， 菩萨等一普回施， 当为世间证菩提。 菩萨施已不住心， 住心即名众生相， 有见有念名著相， 非是菩萨之回施。 如是施非无相施， 是法当知有灭尽， 若作非法非施心， 乃可得名为回施。 作有相施非真施， 无相回施证菩提， 如上妙食杂毒药， 自法著相亦如是。 是故回施应当学， 如佛众善悉当知， 若生若相若威力， 悉皆随喜而回施。 以功德施佛菩提， 菩萨之施皆无相， 此施佛许而印可， 如是得名勇猛施。 佛母宝德藏般若伽陀地狱品第七 现前地摄智慧波罗蜜伽陀 “无量盲人不见道， 无一得入于城郭， 修六度行阙般若， 无力不能成菩提。 譬如画像不画眼， 因无眼界无功德， 若有受行于智慧， 得名有眼及有力。 有为无为黑白法， 如微尘等不可得， 智慧观照如虚空， 故名般若出世间。 菩萨谛信行佛行， 度那由他苦众生， 如是若着众生相， 此非般若最上行。 菩萨若行最上行， 过去未曾求大智， 今闻般若如佛想， 现代汉语译本 发起菩提心，直至成就正等正觉和进入涅槃， 其中所有佛的功德，都成为方便波罗蜜（paramita，意为“到彼岸”）。 以及那些声闻（sravaka，意为“听闻者”）中的有学和无学，有漏和无漏的各种善法， 菩萨都平等地普遍回向，应当为了世间众生证得菩提（bodhi，意为“觉悟”）。 菩萨布施后不住于心，住于心就称为众生相， 有见解、有念头就称为执着于相，这不是菩萨的回向。 这样的布施不是无相的布施，这种法应当知道有灭尽的时候， 如果以非法和非布施的心来做，才可以称为回向。 以有相的心来布施不是真正的布施，无相的回向才能证得菩提， 如同美味的食物中掺杂了毒药，自己执着于法相也是如此。 因此回向应当学习，如同佛的一切善行都应当知道， 无论是生起、相状还是威力，都应当随喜并回向。 以功德回向佛的菩提，菩萨的布施都是无相的， 这种布施是佛所允许和认可的，这样才能称为勇猛的布施。 《佛母宝德藏般若伽陀地狱品第七》 《现前地摄智慧波罗蜜伽陀》 ‘无数盲人看不见道路，没有一个能够进入城郭， 修行六度（paramita，意为“到彼岸”）而缺少般若（prajna，意为“智慧”），没有力量不能成就菩提。 譬如画像不画眼睛，因为没有眼界就没有功德， 如果有受持和修行智慧的，就称为有眼睛和有力量。 有为法和无为法，黑法和白法，如同微尘一样不可得， 智慧观照如同虚空，所以称为般若出世间。 菩萨真实地相信并修行佛的行持，度脱那由他（nayuta，意为“极大的数目”）的苦难众生， 如果执着于众生相，这不是般若最上的修行。 菩萨如果修行最上的修行，过去不曾求得大智慧， 现在听闻般若如同佛的教导，’
English
English version Arouse the Bodhi mind, until achieving complete enlightenment and entering Nirvana, All the merits of the Buddhas therein become the expedient paramita (perfection, going beyond). And those Sravakas (hearers) who are in the stages of learning and no-more-learning, the wholesome dharmas with outflows and without outflows, Bodhisattvas equally and universally dedicate them, intending for all beings in the world to attain Bodhi (enlightenment). Bodhisattvas do not dwell in their minds after giving, dwelling in the mind is called the mark of sentient beings, Having views and thoughts is called attachment to marks, this is not the dedication of a Bodhisattva. Such giving is not giving without marks, this dharma should be known to have an end, If one acts with an unwholesome and non-giving mind, then it can be called dedication. Giving with marks is not true giving, dedication without marks is what attains Bodhi, Like delicious food mixed with poison, attachment to the marks of dharma is also like this. Therefore, dedication should be learned, like all the good deeds of the Buddha should be known, Whether it is arising, form, or power, all should be rejoiced in and dedicated. Dedicate the merits to the Bodhi of the Buddha, the giving of Bodhisattvas is without marks, This giving is permitted and approved by the Buddha, and thus it is called courageous giving. The Seventh Chapter of the 'Gatha on the Hell Realm' from the 'Prajnaparamita Mother of the Buddhas Treasure of Merits' The 'Gatha on the Wisdom Paramita of the Present Ground' 'Countless blind people cannot see the road, not one can enter the city, Cultivating the six paramitas (perfections) but lacking prajna (wisdom), one has no power to attain Bodhi. For example, a painting without eyes, because without the realm of the eyes, there is no merit, If one receives and practices wisdom, one is called having eyes and having power. The conditioned and unconditioned, black and white dharmas, are as unattainable as dust particles, Wisdom contemplates like the void, therefore it is called prajna that transcends the world. Bodhisattvas truly believe and practice the conduct of the Buddha, liberating nayutas (a large number) of suffering beings, If one is attached to the mark of sentient beings, this is not the supreme practice of prajna. If a Bodhisattva practices the supreme practice, in the past they did not seek great wisdom, Now hearing prajna is like the teachings of the Buddha,' -------------------------------------------------------------------------------- 速证寂静佛菩提。 过去信佛那由他， 不信般若波罗蜜， 或生瞋恨或诽谤， 是人少智堕阿鼻。 若人乐证诸佛智， 不能信重诸佛母， 如商入海欲求宝， 返失于本而复还。
Chinese
佛母宝德藏般若伽陀清净品第八(此品摄第九叹品) 远行地摄方便波罗蜜伽陀 “色清净故果清净， 果色二同一切智， 若一切智清净时， 如虚空界不断坏。 菩萨出过于三界， 断尽烦恼而现生， 无老病死现灭度， 斯即是行般若行。 世间欲色之淤泥， 愚人处中如风旋， 亦如鹿在屋中转， 智者如禽飞虚空。 若不着色无受想， 亦无行识乃清净， 如是离诸烦恼垢， 解脱名佛大智行。 菩萨如是行大智， 得离诸相脱轮回， 如日解脱罗睺障， 光明普遍照世间。 火烧草木及树林， 如一切法性清净， 作如是观亦非观， 如是最上般若行。” 佛母宝德藏般若伽陀称赞功德品第十 不动地摄愿波罗蜜。善慧地摄力波罗蜜伽陀 帝释天主问佛言： “云何菩萨行智慧？” 佛答：“微尘数蕴界， 无此蕴界之菩萨， 菩萨久行应可知， 于俱胝佛作胜缘。 新学闻此生邪疑， 或不乐求而不学 现代汉语译本 迅速证得寂静的佛菩提（buddha bodhi，佛的智慧）。 过去有无数的佛陀，他们不相信《般若波罗蜜》（Prajnaparamita，智慧的完美）， 或者产生嗔恨或者诽谤，这些人因为缺少智慧会堕入阿鼻地狱（Avici，无间地狱）。 如果有人乐于证得诸佛的智慧，却不能信奉和重视诸佛之母（指般若波罗蜜）， 就如同商人入海想要寻求宝藏，反而失去了本钱而空手而归。 《佛母宝德藏般若伽陀清净品》第八（此品包含第九赞叹品） 远行地摄方便波罗蜜伽陀 ‘因为色（rupa，物质现象）清净所以果（phala，结果）清净，果和色二者都等同于一切智（sarvajna，佛陀的智慧）， 如果一切智清净的时候，就如同虚空界一样不会断绝和损坏。 菩萨超越了三界（trailokya，欲界、色界、无色界），断尽了烦恼而显现出生， 没有衰老、疾病和死亡，显现灭度（parinirvana，涅槃），这就是在修行般若行。 世间的欲望和色欲如同污泥，愚人在其中像风一样旋转， 也像鹿在屋中打转，智者如同鸟儿在虚空中飞翔。 如果不执着于色，没有感受、思想，也没有行为和意识，才是清净的， 这样远离各种烦恼的污垢，解脱就叫做佛的大智慧的修行。 菩萨这样修行大智慧，就能脱离各种表象，脱离轮回， 如同太阳摆脱罗睺（Rahu，吞噬日月的阿修罗）的遮蔽，光明普遍照耀世间。 火燃烧草木和树林，如同一切法的本性是清净的， 作这样的观察也并非观察，这才是最上的般若行。’ 《佛母宝德藏般若伽陀称赞功德品》第十 不动地摄愿波罗蜜。善慧地摄力波罗蜜伽陀 帝释天主（Indra，天神之王）问佛陀：‘菩萨如何修行智慧？’ 佛陀回答：‘微尘数般的蕴（skandha，构成人身的五种要素）、界（dhatu，构成世界的要素），没有这些蕴界所构成的菩萨， 菩萨长久修行应该知道，在无数的佛陀那里结下殊胜的因缘。 新学者听到这些会产生邪见和疑惑，或者不喜欢追求而不去学习。