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English version The Bodhisattva dwells in great compassion, with wisdom and skillful means as their two arms, Holding the vow of emptiness and non-form as a covering, seeing the Dharma but not dwelling in stillness. It is like a person seeking treasure going to a treasure island, obtaining the treasure and returning home safely, This person is content and happy, how could their family feel distressed? The Bodhisattva going to the treasure island of emptiness is also like this, obtaining the treasures of roots, powers, and samadhi (meditative absorption), The Bodhisattva does not dwell in joy, but rather seeks to liberate all sentient beings from suffering. Merchants travel everywhere for profit, passing through villages, cities, and alleys, Even if they reach the place of treasure, they do not stay, but skillfully return with great wisdom. The Bodhisattva of great wisdom fully understands the wisdom of liberation of Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), Even the wisdom of the Buddha is not clung to, let alone those paths of conditioned practice. The Bodhisattva of great wisdom, for the sake of the world, dwells in the samadhi of emptiness, non-form, and vow, If one can attain stillness without attachment, then one can truly understand the realm of the unconditioned. For example, when a person is born, no one knows them, but once their name is called, everyone will know them, If a Bodhisattva practices the gate of liberation, people will also know the gate of liberation. The Bodhisattva, upon hearing the profound Dharma, can illuminate all the senses (the six senses: eyes, ears, nose, tongue, body, and mind), Dwelling in the Dharma of emptiness, non-form, and non-vow, without regression, without thought, and without being predicted. Observing the three realms as dreams and illusions, not seeking the fruits of Sravakas or Pratyekabuddhas, Just as the Buddha teaches the Dharma for the world, this is called the non-regressing stage, and should be predicted. Knowing that sentient beings fall into the three evil paths (hell, hungry ghosts, and animals), vowing to extinguish the evil paths in an instant, Using the power of truth to extinguish the fire aggregates (the fire of afflictions), this is called the non-regressing stage, and should be predicted. Various evil stars and ghosts, creating various plagues to afflict the world, With the power of true vows, all are extinguished, without clinging to 'I' can do it, this should be predicted. The Twenty-first Chapter on the Activities of Mara from the 'Gatha of the Prajnaparamita, the Treasury of the Mother of Buddhas' 'I' receive the prediction not because 'I' can do it, but as a result of the growth of true vows, If one clings to the prediction and the doer, this is clinging and a sign of little wisdom. Bodhisattva -------------------------------------------------------------------------------- 有执魔即知， 现亲友相来娆恼， 或作父母七代人， 言汝名此佛可证。 魔所现作无数相， 皆云：‘愍汝作利乐。’ 菩萨闻已有所忻， 是名少智魔所著。 或住城隍及聚落， 山林旷野寂静处， 自称己德毁他人， 应知少智为魔作。 虽住城隍聚落中， 不求声闻缘觉证， 此心为度众生故， 我说是名为菩萨。 五百由旬山险深， 共诸恶兽多年住， 若见逼迫着我慢， 若无分别知菩萨。 菩萨住彼为世间， 得力解脱三摩地， 彼着山野寂静行， 此亦知彼魔所作。 虽住城隍及山野， 乐佛菩提离二乘， 修如是行利世间， 一念如秤名菩萨。
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佛母宝德藏般若伽陀善友品第二十二 “有大智者依师学， 速疾得证无上觉， 亦如良医除众患， 学从善友心无疑。 菩萨行佛菩提行， 依彼善友波罗蜜， 此最上地能调伏， 为二种事证菩提。 过去未来十方佛， 行此正道无异路， 行佛菩提最上行， 说波罗蜜如电光。 如彼般若空无相， 知诸法相亦如是， 了知一切法皆空， 此即名行佛般若。 系着色欲及饮食， 常在轮回不休息， 此愚迷人所见倒， 于不实法生实想。 现代汉语译本 如果有人执着于魔的诱惑，就会知道，魔会化现成亲友的样子来扰乱你，或者变成你的父母甚至七代祖先，告诉你念诵某个佛号就能证得果位。 魔所显现的种种形象，都会说：‘可怜你，我来帮助你获得利益和快乐。’ 菩萨如果听到这些话就心生欢喜，这就是智慧浅薄，被魔所迷惑的表现。 有些人住在城池或村落，或者山林旷野等寂静之处，自称自己有德行，诋毁他人，应当知道这是智慧浅薄，被魔利用的表现。 如果有人虽然住在城池或村落中，却不追求声闻（Sravaka，听闻佛法而修行的弟子）或缘觉（Pratyekabuddha，靠自己领悟佛法而修行的人）的果位，而是为了度化众生而发心，我就说这个人是菩萨。 即使在五百由旬（Yojana，古印度长度单位）险峻深山中，与各种恶兽一起生活多年，如果看到逼迫就产生我慢之心，如果能没有分别心，就知道这是菩萨。 菩萨住在那里是为了利益世间，获得解脱的力量和三摩地（Samadhi，禅定），那些执着于山野寂静修行的人，也应该知道他们是被魔所利用。 如果有人虽然住在城池或山野，却乐于追求佛的菩提（Bodhi，觉悟），远离声闻和缘觉的境界，修习这样的行为来利益世间，一念之间如秤般公正，这样的人才称为菩萨。 《佛母宝德藏般若伽陀善友品第二十二》 有大智慧的人依止善知识学习，就能迅速证得无上正觉（Anuttara-samyak-sambodhi，无上圆满的觉悟），就像良医能去除各种疾病一样，向善友学习，心中就不会有疑惑。 菩萨修行佛的菩提之道，依靠善友的波罗蜜（Paramita，到达彼岸的方法），这是最上乘的修行，能调伏烦恼，为了两种目的而证得菩提。 过去、现在、未来十方诸佛，都是修行这条正道，没有其他道路，修行佛的菩提最上乘的修行，就像闪电一样迅速地宣说波罗蜜。 就像般若（Prajna，智慧）的空性无相一样，要知道诸法的实相也是如此，了知一切法都是空性，这就是修行佛的般若。 如果执着于色欲和饮食，就会常常在轮回中无法停止，这是愚昧迷惑的人所见的颠倒，对不真实的事物产生真实的执着。
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English version If one is attached to the temptations of Mara (demon), they will know that Mara will manifest as relatives and friends to disturb you, or transform into your parents or even ancestors of seven generations, telling you that reciting a certain Buddha's name can attain enlightenment. The various forms that Mara manifests will all say: 'Pity you, I am here to help you gain benefits and happiness.' If a Bodhisattva (a being who seeks enlightenment) feels joy upon hearing these words, it indicates shallow wisdom and being deluded by Mara. Some people reside in cities or villages, or in quiet places such as forests and wilderness, claiming their own virtues and slandering others. It should be known that this is a sign of shallow wisdom and being used by Mara. If someone, though living in a city or village, does not seek the attainment of Sravaka (a disciple who practices by hearing the Dharma) or Pratyekabuddha (one who attains enlightenment on their own) but instead aspires to liberate all beings, I say that this person is a Bodhisattva. Even in the deep and dangerous mountains of five hundred yojanas (an ancient Indian unit of distance), living with various evil beasts for many years, if one develops arrogance when facing pressure, if one can be without discrimination, know that this is a Bodhisattva. The Bodhisattva resides there for the benefit of the world, gaining the power of liberation and Samadhi (meditative absorption). Those who are attached to practicing in the quiet of mountains and wilderness should also know that they are being used by Mara. If someone, though living in a city or wilderness, is joyful in seeking the Bodhi (enlightenment) of the Buddha, and is detached from the realms of Sravaka and Pratyekabuddha, cultivating such practices to benefit the world, with a mind as impartial as a scale, such a person is called a Bodhisattva. The Twenty-second Chapter: Virtuous Friends from the Mother of Buddha's Treasury of Prajna Gatha Those with great wisdom who learn from a good teacher will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), just as a good doctor can remove all kinds of diseases. Learning from a virtuous friend, there will be no doubt in the heart. Bodhisattvas who practice the Bodhi path of the Buddha rely on the Paramita (perfections) of virtuous friends. This is the highest practice, capable of subduing afflictions, and attaining Bodhi for two purposes. The Buddhas of the past, present, and future in the ten directions all practice this right path, there is no other way. Practicing the highest practice of the Buddha's Bodhi, the Paramitas are expounded as swiftly as lightning. Just like the emptiness and formlessness of Prajna (wisdom), know that the true nature of all dharmas (phenomena) is also like this. Understanding that all dharmas are empty, this is practicing the Prajna of the Buddha. If one is attached to lust and food, one will constantly be in the cycle of rebirth without rest. This is the inverted view of the deluded, who develop a real attachment to unreal things. -------------------------------------------------------------------------------- 譬如得食疑有毒， 以虚妄见而不食， 愚人妄心生我想， 以我想故有生死。 亦如恒说诸烦恼， 于诸烦恼不著相， 烦恼清净俱无有， 如是菩萨知般若。 如阎浮提诸众生， 皆发无上菩提心， 多千俱胝劫布施， 回施一切证菩提。 若复有人于一日， 奉行最上般若行， 千俱胝施不及一， 行般若功无为故。 菩萨大悲行般若， 度众生故不起想， 恒行乞食于国城， 是得一切名大智。 菩萨欲度于人天， 乃至三涂极苦众， 皆令速到于彼岸， 昼夜勤行于般若。 如人欲求无价宝， 必过大海诸险难， 无心忽尔而获得， 忧恼皆除喜无量。 求菩提宝亦如是， 勤行般若诸功德， 得无取舍无上宝， 菩萨速证于菩提。◎ 佛母宝德藏般若经伽陀卷中 大正藏第 08 册 No. 0229 佛说佛母宝德藏般若波罗蜜经 佛母宝德藏般若波罗蜜经卷下
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西天译经三藏朝散大夫试光禄卿明教大师臣法贤奉 诏译 ◎法王品第二十三 “日出光明照世间， 云幻焰散黑闇灭， 所有萤光及众星， 乃至满月皆映蔽。 菩萨住空无相愿， 行于最上大智行， 罗汉缘觉证皆超， 现代汉语译本 譬如有人得到食物，却怀疑其中有毒，因为虚妄的见解而不食用。 愚笨的人因为虚妄的心而产生‘我’的执着，因为执着于‘我’，所以有生老病死。 也像经常说的各种烦恼，对于这些烦恼不执着于它们的表象。 烦恼和清净都如同虚无，这样的菩萨才了解般若（prajna，智慧）。 如果像阎浮提（Jambudvipa，我们所居住的这个世界）的所有众生，都发起了无上菩提心（anuttara-samyak-sambodhi-citta，追求最高觉悟的心）， 在无数劫的时间里行布施，并将布施的功德回向给一切众生，以求证得菩提（bodhi，觉悟）。 如果有人在一天之中，奉行最上乘的般若（prajna，智慧）之行， 那么无数劫的布施也比不上这般若之行的功德，因为般若之行是无为的。 菩萨以大慈悲心行般若（prajna，智慧），为了度化众生而不生起任何执着。 经常在各个国家和城市乞食，这样的人才能获得一切名为大智慧的功德。 菩萨想要度化人道和天道，乃至三恶道（地狱、饿鬼、畜生）中受极苦的众生， 都让他们迅速到达彼岸（涅槃），日夜勤奋地修行般若（prajna，智慧）。 就像有人想要寻求无价之宝，必定要经历大海的各种危险和困难， 在无心之中忽然获得，所有的忧愁和烦恼都消除，喜悦无量。 寻求菩提（bodhi，觉悟）之宝也是如此，勤奋修行般若（prajna，智慧）的各种功德， 获得无取无舍的无上之宝，菩萨就能迅速证得菩提（bodhi，觉悟）。 《佛母宝德藏般若经伽陀卷》 《佛说佛母宝德藏般若波罗蜜经》 《佛母宝德藏般若波罗蜜经卷下》 西天译经三藏朝散大夫试光禄卿明教大师臣法贤奉诏译 法王品第二十三 太阳出来光明照耀世间，云雾幻影消散，黑暗灭亡。 所有的萤火虫和星星，乃至满月的光芒都被遮蔽。 菩萨安住于空性、无相、无愿的境界，修行最上乘的大智慧之行。 超越了阿罗汉（arhat，已证悟的圣者）和缘觉（pratyekabuddha，独自觉悟者）的境界。
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English version For example, if one obtains food but suspects it is poisoned, they do not eat it due to false views. Foolish people, due to their deluded minds, give rise to the attachment to 'self'; because of this attachment to 'self', there is birth and death. It is also like the constant talk of various afflictions; regarding these afflictions, one does not cling to their appearances. Afflictions and purity are both like emptiness; such a Bodhisattva understands prajna (wisdom). If all beings in Jambudvipa (the world we inhabit) were to generate the unsurpassed bodhicitta (anuttara-samyak-sambodhi-citta, the mind seeking supreme enlightenment), and practice giving for countless kalpas (eons), dedicating the merit of their giving to all beings, seeking to attain bodhi (enlightenment). If someone were to practice the supreme prajna (wisdom) practice for just one day, the merit of countless kalpas of giving would not equal it, because the practice of prajna is non-active. Bodhisattvas practice prajna (wisdom) with great compassion, and in order to liberate beings, they do not give rise to any attachments. They constantly beg for food in various countries and cities; such people obtain all the merits known as great wisdom. Bodhisattvas wish to liberate beings in the human and heavenly realms, and even those suffering in the three evil realms (hell, hungry ghosts, animals), causing them all to quickly reach the other shore (nirvana), diligently practicing prajna (wisdom) day and night. It is like someone seeking a priceless treasure, who must pass through the dangers and difficulties of the great ocean, and then unexpectedly obtains it, all worries and afflictions are eliminated, and joy is immeasurable. Seeking the treasure of bodhi (enlightenment) is also like this; diligently practicing the various merits of prajna (wisdom), obtaining the unsurpassed treasure of non-grasping and non-rejection, Bodhisattvas quickly attain bodhi (enlightenment). The Gatha Chapter of the 'Buddha Mother's Treasury of Virtues Prajna Sutra' The 'Buddha Speaks the Buddha Mother's Treasury of Virtues Prajnaparamita Sutra' The Lower Volume of the 'Buddha Mother's Treasury of Virtues Prajnaparamita Sutra' Translated by the Tripitaka Master, Chao San Da Fu Shi Guang Lu Qing, Ming Jiao Da Shi, Chen Fa Xian, by Imperial Decree Chapter 23: The Dharma King When the sun rises, its light illuminates the world; clouds and illusions scatter, and darkness is extinguished. All fireflies and stars, even the light of the full moon, are obscured. Bodhisattvas abide in the state of emptiness, non-appearance, and non-desire, practicing the supreme practice of great wisdom. They surpass the states of arhats (enlightened saints) and pratyekabuddhas (solitary realizers). -------------------------------------------------------------------------------- 一切邪见俱能破。 譬如王子施财宝， 自在能利诸众生， 众生欢喜悉随顺， 无疑当得嗣王位。 菩萨勤行大智行， 施甘露法利群生， 一切人天悉爱乐， 决定当证法王位。