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English version Accumulating merit like the ocean, saving countless beings in the world. Seeking Bodhi with a mind free from delusion, proclaiming the supreme Dharma like a flash of lightning. Arousing the supreme Bodhi mind, not seeking fame, not harboring anger. Transcending the five skandhas (form, feeling, perception, mental formations, consciousness), the six realms of consciousness (eye, ear, nose, tongue, body, mind), and the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas, not retreating, not wavering, not being grasped. Being able to understand such Dharma without hindrance, comprehending profound principles, and being free from false discriminations. Hearing Prajna (wisdom) and generating faith, and being able to teach others, it can be known that this Bodhisattva dwells in the stage of non-retrogression. This profound Dharma, even the Buddha finds it difficult to fully comprehend, no one can truly attain it, and there is nothing that can be attained. To attain Bodhi for the benefit of sentient beings, this is not something that beginners can understand. Sentient beings are ignorant and like the blind, they like to dwell in the world, seeking various realms. The Dharma has no dwelling place, nor is there anything to be attained, from no dwelling place, all phenomena in the world arise. The Sixteenth Chapter, 'The True Nature' of the 'Prajnaparamita Gatha of the Treasury of the Mother of Buddhas' Virtues' 'The eastern space is boundless, and so are the southern, western, and northern directions. Even the upper, lower, and four intermediate directions, there are no various forms, nor are there any discriminations. The past, future, and present, all the Buddhadharma and the practitioners of the Sravaka vehicle, All the true nature of Dharma is unattainable, and because it is unattainable, there is no discrimination. Bodhisattvas are happy to seek such Dharma, they should practice the expedient path of Prajna. Being free from all forms is Bodhi, if Bodhisattvas depart from these, they cannot attain Bodhi. Like a bird that can fly a hundred yojanas (an ancient Indian unit of length), if its wings are broken, it cannot fly even half that distance. The people of Trayastrimsa Heaven (the second heaven of the desire realm) and Jambudvipa (the world we live in), because they forget Prajna, they will fall. Even if they cultivate the first five Paramitas (generosity, morality, patience, diligence, meditation), for countless kotis of nayutas of kalpas (extremely long units of time), And also supported by great vows, if they depart from expediency, they will fall into the stage of Sravakas. Happy to practice the wisdom of the Buddha, with a mind as equal as parents viewing all beings, They should act for the benefit of sentient beings, generate compassion, and always proclaim kind, gentle, and subtle teachings.' The Seventeenth Chapter, 'Auspicious Signs of the Non-Retreating Stage' of the 'Prajnaparamita Gatha of the Treasury of the Mother of Buddhas' Virtues', this chapter encompasses the universally luminous Buddha-land At that time, Subhuti (one of the ten great disciples of the Buddha, foremost in understanding emptiness) looked up to the Buddha and asked:
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“不退菩萨何殊胜？ 离言声相云何说？ 愿佛说彼功德藏。” “不住沙门婆罗门， 及行十善离三涂， 大智离于种种相， 如山谷响声相应。 若欲法无碍行化， 一向善说诸言教， 行住坐卧四威仪， 一念观心悉通达。 三业清净如白衣， 不为利养故乐法， 降魔境界及化他， 观四禅定而不住。 不求名誉无瞋恚， 乃至在家尘不染， 或为富贵及脱命， 不染纤毫之欲尘。 本来寂静无所有， 男女互相业所缘， 若求清净不退时， 当行最上般若行。 求正遍知心柔顺， 不求二地离边地， 为法舍命如须弥， 是名不退之菩萨。 佛母宝德藏般若伽陀空品第十八 “色受想行识甚深， 本来寂静而无相， 如海之深杖莫测， 得般若蕴亦如是。 菩萨知此甚深法， 住真如乘不可染， 六尘十二界体空， 无蕴宁有所得福。 如人思彼染欲境， 心着女色如目见， 乃至日日心所行， 菩萨思觉亦如是。 若多俱胝劫布施， 罗汉缘觉持戒者， 不如说行般若法， 百千万分不及一。 若菩萨观般若理， 安住说法而无相， 回施一切证菩提， 彼三界师无有等。 所说成就而无相 现代汉语译本 ‘不退转的菩萨有何殊胜之处？’ ‘如何用言语和表象来描述那超越言语和表象的境界？’ ‘愿佛陀宣说那功德的宝藏。’ ‘不执着于沙门（出家修行者）或婆罗门（祭司），以及奉行十善业道而远离三恶道（地狱、饿鬼、畜生道）， 以大智慧超越种种表象，如同山谷中的回声相互应和。 如果想要无碍地弘扬佛法，始终善巧地宣说各种教诲， 在行、住、坐、卧四种威仪中，一念观照内心，就能完全通达。 身、口、意三业清净如同白衣（在家居士），不为了利益供养而喜好佛法， 降伏魔境以及教化他人，观察四禅定而不执着于禅定。 不追求名誉，没有嗔恨，甚至在居家生活中也不被世俗所污染， 或者为了富贵或者为了保全性命，也不沾染丝毫的欲望尘埃。 本来就寂静无所有，男女之间的相互关系是业力所致， 如果想要获得清净不退转的境界，应当修行最上乘的般若（智慧）行。 以柔顺的心求证正等正觉，不求二乘（声闻、缘觉）的果位，而远离边地（凡夫的境界）， 为了佛法舍弃生命如同须弥山（佛教中的圣山）一样坚定，这才是真正的不退转菩萨。 《佛母宝德藏般若伽陀空品第十八》 ‘色（物质）、受（感受）、想（思维）、行（意志）、识（意识）五蕴甚深，本来寂静而无表象，’ ‘如同大海的深邃无法用杖测量，获得般若的蕴藏也是如此。’ ‘菩萨了知这甚深的佛法，安住于真如（实相）之乘而不被污染，’ ‘六尘（色、声、香、味、触、法）和十二界（六根、六尘）的本体是空性的，没有五蕴，哪里会有所得的福报呢？’ ‘如同一个人思念贪染的欲望境界，心中执着于女色如同亲眼所见，’ ‘乃至每天心中所想所行，菩萨的思觉也是如此。’ ‘如果有人在无数劫中布施，或者罗汉（阿罗汉）和缘觉持戒，’ ‘都不如宣说和修行般若法，连百分之一、千分之一、万分之一都比不上。’ ‘如果菩萨观察般若的真理，安住于说法而没有执着，’ ‘回向一切众生证得菩提（觉悟），他就是三界（欲界、色界、无色界）的导师，无人能与之相比。’ ‘所说所做都成就而没有执着。’
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English version ‘What is the special excellence of a Bodhisattva who does not regress?’ ‘How can one describe with words and forms that which transcends words and forms?’ ‘May the Buddha expound that treasure of merit.’ ‘Not dwelling on being a Shramana (ascetic practitioner) or a Brahmin (priest), and practicing the ten good deeds to stay away from the three evil paths (hell, hungry ghosts, animals),’ ‘With great wisdom, transcending all forms, like the echoes in a valley responding to each other.’ ‘If one wishes to propagate the Dharma without hindrance, always skillfully expounding various teachings,’ ‘In the four postures of walking, standing, sitting, and lying down, with one thought observing the mind, one can fully understand.’ ‘The three karmas of body, speech, and mind are pure like a white-clad person (lay practitioner), not liking the Dharma for the sake of profit and offerings,’ ‘Subduing the realm of demons and transforming others, observing the four Dhyanas (meditative states) without being attached to them.’ ‘Not seeking fame or reputation, without anger or hatred, even in household life, not being defiled by worldly matters,’ ‘Whether for wealth or to save one's life, not being tainted by even a trace of desire.’ ‘Originally, there is stillness and nothingness; the mutual relationship between men and women is due to karma,’ ‘If one wishes to attain the state of purity without regression, one should practice the supreme Prajna (wisdom) practice.’ ‘With a gentle mind, seeking perfect enlightenment, not seeking the fruits of the two vehicles (Shravaka and Pratyekabuddha), and staying away from the borderlands (the realm of ordinary beings),’ ‘Sacrificing one's life for the Dharma as firm as Mount Sumeru (a sacred mountain in Buddhism), this is called a Bodhisattva who does not regress.’ ‘The Eighteenth Chapter on Emptiness from the Prajna Gatha of the Mother of Buddhas, the Treasure of Merit’ ‘The five aggregates of form (materiality), sensation, perception, mental formations, and consciousness are profound, originally still and without form,’ ‘Like the depth of the ocean that cannot be measured with a staff, obtaining the treasury of Prajna is also like this.’ ‘A Bodhisattva who knows this profound Dharma, dwells in the vehicle of Suchness (true reality) without being defiled,’ ‘The nature of the six sense objects (form, sound, smell, taste, touch, and dharma) and the twelve realms (six sense organs and six sense objects) is emptiness; without the five aggregates, where can there be any merit to be obtained?’ ‘Like a person who thinks of the realm of defiled desires, the mind is attached to the beauty of women as if seen with one's own eyes,’ ‘Even the thoughts and actions of the mind every day, the Bodhisattva's thoughts and perceptions are also like this.’ ‘If someone gives alms for countless eons, or Arhats (enlightened beings) and Pratyekabuddhas (self-enlightened beings) uphold the precepts,’ ‘It is not comparable to expounding and practicing the Prajna Dharma, not even one in a hundred, a thousand, or ten thousand parts.’ ‘If a Bodhisattva observes the truth of Prajna, dwells in teaching the Dharma without attachment,’ ‘And dedicates all merit to all beings to attain Bodhi (enlightenment), he is the teacher of the three realms (desire realm, form realm, formless realm), and no one can compare to him.’ ‘What is said and done is accomplished without attachment.’ -------------------------------------------------------------------------------- ， 非空非实不可得， 若如是行名觉智， 得受成就义无边。 于一念知一切法， 信佛所说及他说， 演说俱胝那由劫， 法界不增亦不减。 此得名佛波罗蜜， 菩萨于中而说法， 如名施已心不着， 亦不言证无上觉。
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佛母宝德藏般若伽陀昂誐天姊品第十九 “譬如灯光从众缘， 假以膏油芯火等， 光非芯火及膏油， 非火非芯光不有。 或有菩萨初发心， 不求无上菩提果， 岂唯不得证菩提， 亦复不得寂静故。 从种生树及华果， 无种华果悉皆无， 发心不为佛菩提， 修行终远菩提果。 从种子生麦谷等， 彼果非有亦非无， 佛菩提果亦如幻， 离彼有性及无性。 譬如涓滴水细微， 渐次必能盈大器， 初心为求无上果， 久修白法终能证。 行空无相无愿行， 不求寂静无行相， 亦如船师善济渡， 不着两岸非中流。 菩萨修行无所著， 乃得受佛菩提记， 若了菩提非所有， 此即是行佛般若。 譬如疾疫饥馑道， 菩萨中行无怖畏， 后人知已悉往来， 得无苦恼如微尘。 佛母宝德藏般若伽陀善解方便品第二十 “菩萨奉行佛般若， 了知本来蕴不生， 佛法众 现代汉语译本 非空非实不可得，如果这样修行就称为觉智，能获得无边的意义和成就。 在一念之间知晓一切法，相信佛所说和他人所说，即使在无数劫中演说，法界也不会增加或减少。 这被称为佛的波罗蜜（paramita，意为“到彼岸”），菩萨在其中说法，就像布施后心中不执着，也不说自己证得了无上觉悟。 佛母宝德藏般若伽陀昂誐天姊品第十九 ‘譬如灯光由众多因缘和合而成，依赖灯油、灯芯和火焰等，光不是灯芯、灯油或火焰，没有火焰和灯芯就没有光。 如果有的菩萨初发心，不求无上菩提（bodhi，意为“觉悟”）的果实，不仅不能证得菩提，也无法获得寂静。 从种子生长出树木和花果，没有种子就没有花果，如果发心不是为了佛的菩提，修行最终会远离菩提的果实。 从种子生长出麦子等，这些果实既非有也非无，佛的菩提果也像幻象一样，既不属于有性也不属于无性。 譬如细微的水滴，逐渐也能充满大容器，最初发心为了追求无上果，长期修行清净之法最终能够证得。 修行空、无相、无愿之行，不追求寂静，没有修行的相状，就像船夫善于渡河，不执着于两岸，也不执着于中流。 菩萨修行没有执着，才能得到佛的菩提授记，如果了悟菩提并非实有，这就是在修行佛的般若（prajna，意为“智慧”）。 譬如在瘟疫和饥荒的道路上，菩萨在其中行走没有恐惧，后来的人知道后都来往，能像微尘一样没有苦恼。 佛母宝德藏般若伽陀善解方便品第二十 ‘菩萨奉行佛的般若，了知五蕴（skandha，意为“聚集”）本来不生，佛法众多，
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English version Neither empty nor real can be obtained; if one practices in this way, it is called awakened wisdom, and one obtains boundless meaning and accomplishment. In a single thought, one knows all dharmas, believes what the Buddha says and what others say; even if expounded for countless kalpas, the dharma realm neither increases nor decreases. This is called the Buddha's paramita (perfection); bodhisattvas teach within it, like giving without attachment in the mind, and not saying they have attained supreme enlightenment. The Nineteenth Chapter: The Sister Anga of the Prajna Gatha of the Mother Buddha's Treasure of Virtues 'For example, the light of a lamp arises from many conditions, relying on oil, wick, and flame; the light is not the wick, oil, or flame, and without flame and wick, there is no light. If a bodhisattva initially aspires but does not seek the fruit of supreme bodhi (enlightenment), not only will they not attain bodhi, but they will also not attain tranquility. From a seed, trees, flowers, and fruits grow; without a seed, there are no flowers or fruits. If the aspiration is not for the bodhi of the Buddha, practice will ultimately be far from the fruit of bodhi. From seeds, wheat and other grains grow; these fruits are neither existent nor non-existent. The fruit of Buddha's bodhi is also like an illusion, neither belonging to existence nor non-existence. For example, a tiny drop of water can gradually fill a large container; initially aspiring to seek the supreme fruit, long-term practice of pure dharma will eventually lead to attainment. Practicing emptiness, signlessness, and wishlessness, not seeking tranquility, without the appearance of practice, is like a boatman who skillfully crosses a river, not attached to either bank or the middle stream. Bodhisattvas practice without attachment, and then receive the Buddha's prediction of bodhi; if one understands that bodhi is not something real, this is practicing the Buddha's prajna (wisdom). For example, on the path of plague and famine, bodhisattvas walk without fear; later people, knowing this, come and go, and can be without suffering like dust. The Twentieth Chapter: The Skillful Means of the Prajna Gatha of the Mother Buddha's Treasure of Virtues 'Bodhisattvas practice the Buddha's prajna, understanding that the skandhas (aggregates) are originally unborn; the Buddha's dharma is vast,