Chinese
诸法有生有灭，是修般若波罗蜜。世尊！不见诸法有增有减，是修般若波罗蜜。世尊！心无悕取，不见法相有可求者，是修般若波罗蜜。世尊！不见好丑，不生高下，不作取舍。何以故？法无好丑，离诸相故；法无高下，等法性故；法无取舍，住实际故。是修般若波罗蜜。” 佛告文殊师利：“是诸佛法得不胜乎？”文殊师利言：“我不见诸法有胜如相。如来自觉一切法空，是可证知。”佛告文殊师利：“如是，如是！如来正觉自证空法。” 文殊师利白佛言：“世尊！是空法中，当有胜如而可得耶？”佛言：“善哉，善哉！文殊师利！如汝所说，是真法乎？”佛复谓文殊师利言：“阿耨多罗是名佛法不？” 文殊师利言：“如佛所说，阿耨多罗是名佛法。何以故？无法可得名阿耨多罗。”文殊师利言：“如是修般若波罗蜜，不名法器，非化凡夫法，亦非佛法非增长法，是修般若波罗蜜。复次，世尊！修般若波罗蜜时，不见有法可分别思惟。” 佛告文殊师利：“汝于佛法不思惟耶？” 文殊师利言：“不也，世尊！如我思惟，不见佛法，亦不可分别是凡夫法、是声闻法、是辟支佛法，如是名为无上佛法。复次，修般若波罗蜜时，不见凡夫相、不见佛法相、不见诸法有决定相，是为修 现代汉语译本 ‘诸法有生有灭’，这是在修习般若波罗蜜（paramita，意为“到彼岸”）。世尊！‘不见诸法有增有减’，这是在修习般若波罗蜜。世尊！‘心中没有希求，不见法相有任何可以追求的’，这是在修习般若波罗蜜。世尊！‘不见好丑，不生高下，不作取舍’。为什么呢？因为法无好丑，是远离一切相的缘故；法无高下，是平等法性的缘故；法无取舍，是安住于实际的缘故。这才是修习般若波罗蜜。” 佛告诉文殊师利（Manjusri，菩萨名）：“这些佛法难道不是最殊胜的吗？”文殊师利说：“我没有见到诸法有殊胜的相。如来（Tathagata，佛的称号）自己觉悟到一切法空，这是可以证知的。”佛告诉文殊师利：“是这样的，是这样的！如来真正觉悟到自己证得的空法。” 文殊师利对佛说：“世尊！在这空法中，难道还有殊胜可以获得吗？”佛说：“好啊，好啊！文殊师利！正如你所说，这是真正的法吗？”佛又对文殊师利说：“阿耨多罗（anuttara，无上）是佛法吗？” 文殊师利说：“正如佛所说，阿耨多罗是佛法。为什么呢？因为没有法可以获得，才称为阿耨多罗。”文殊师利说：“这样修习般若波罗蜜，不称为法器，不是教化凡夫的法，也不是佛法，不是增长法，这才是修习般若波罗蜜。再次，世尊！修习般若波罗蜜时，不见有法可以分别思惟。” 佛告诉文殊师利：“你对于佛法不思惟吗？” 文殊师利说：“不是的，世尊！如我所思惟，不见佛法，也不可分别这是凡夫法、这是声闻法、这是辟支佛法，这样才称为无上佛法。再次，修习般若波罗蜜时，不见凡夫相、不见佛法相、不见诸法有决定相，这才是修习般若波罗蜜。”
English
English version 'All dharmas (phenomena) have arising and ceasing,' this is practicing Prajna Paramita (perfection of wisdom). World Honored One! 'Not seeing that dharmas have increase or decrease,' this is practicing Prajna Paramita. World Honored One! 'The mind has no desire, and does not see any dharma aspect as something to be sought,' this is practicing Prajna Paramita. World Honored One! 'Not seeing good or bad, not giving rise to high or low, not making taking or rejecting.' Why? Because dharmas have no good or bad, they are apart from all aspects; dharmas have no high or low, they are of equal dharma nature; dharmas have no taking or rejecting, they abide in the actual reality. This is practicing Prajna Paramita.” The Buddha said to Manjusri (a Bodhisattva): “Are these Buddha dharmas not the most supreme?” Manjusri said: “I do not see that dharmas have a supreme aspect. The Tathagata (the Buddha) himself realizes that all dharmas are empty, this can be known.” The Buddha said to Manjusri: “It is so, it is so! The Tathagata truly realizes the empty dharma that he himself has attained.” Manjusri said to the Buddha: “World Honored One! In this empty dharma, is there any supremacy that can be obtained?” The Buddha said: “Excellent, excellent! Manjusri! As you have said, is this the true dharma?” The Buddha again said to Manjusri: “Is Anuttara (supreme) called Buddha dharma?” Manjusri said: “As the Buddha has said, Anuttara is called Buddha dharma. Why? Because there is no dharma that can be obtained, therefore it is called Anuttara.” Manjusri said: “Practicing Prajna Paramita in this way is not called a vessel of dharma, it is not a dharma for transforming ordinary beings, nor is it Buddha dharma, nor is it a dharma of growth, this is practicing Prajna Paramita. Furthermore, World Honored One! When practicing Prajna Paramita, one does not see any dharma that can be distinguished and contemplated.” The Buddha said to Manjusri: “Do you not contemplate the Buddha dharma?” Manjusri said: “No, World Honored One! As I contemplate, I do not see Buddha dharma, nor can I distinguish whether it is the dharma of ordinary beings, the dharma of Sravakas (hearers), or the dharma of Pratyekabuddhas (solitary realizers), thus it is called the unsurpassed Buddha dharma. Furthermore, when practicing Prajna Paramita, one does not see the aspect of ordinary beings, does not see the aspect of Buddha dharma, does not see that dharmas have a definite aspect, this is practicing Prajna Paramita.” --------------------------------------------------------------------------------
Chinese
般若波罗蜜。复次，修般若波罗蜜时，不见欲界、不见色界、不见无色界、不见寂灭界。何以故？不见有法是尽灭相，是修般若波罗蜜。复次，修般若波罗蜜时，不见作恩者、不见报恩者，思惟二相心无分别，是修般若波罗蜜。复次，修般若波罗蜜时，不见是佛法可取，不见是凡夫法可舍，是修般若波罗蜜。复次，修般若波罗蜜时，不见凡夫法可灭，亦不见佛法而心证知，是修般若波罗蜜。” 佛告文殊师利：“善哉，善哉！汝能如是善说甚深般若波罗蜜相，是诸菩萨摩诃萨所学法印，乃至声闻缘觉学无学人，亦当不离是印而修道果。” 佛告文殊师利：“若人得闻是法，不惊不畏者，不从千佛所种诸善根，乃至百千万亿佛所久植德本，乃能于是甚深般若波罗蜜不惊不怖。” 文殊师利白佛言：“世尊！我今更说般若波罗蜜义。”佛言：“便说。” “世尊！修般若波罗蜜时，不见法是应住是不应住，亦不见境界可取舍相。何以故？如诸如来不见一切法境界相故，乃至不见诸佛境界，况取声闻、缘觉、凡夫境界。不取思议相亦不取不思议相，不见诸法有若干相，自证空法不可思议。如是菩萨摩诃萨，皆已供养无量百千万亿诸佛种诸善根，乃能于是甚深般若波罗蜜不惊不怖。复次，修般若波罗 现代汉语译本 关于般若波罗蜜（Prajnaparamita，智慧的完美）。进一步说，当修习般若波罗蜜时，不应执着于欲界（Kamadhatu，欲望的领域），不应执着于色界（Rupadhatu，物质的领域），不应执着于无色界（Arupadhatu，非物质的领域），不应执着于寂灭界（Nirvana，涅槃的境界）。为什么呢？因为不应认为有任何法是终将灭尽的，这才是修习般若波罗蜜。进一步说，当修习般若波罗蜜时，不应执着于施恩者，不应执着于报恩者，应以无分别的心思惟这两种现象，这才是修习般若波罗蜜。进一步说，当修习般若波罗蜜时，不应认为佛法是可取的，不应认为凡夫法是可舍的，这才是修习般若波罗蜜。进一步说，当修习般若波罗蜜时，不应认为凡夫法是可以灭除的，也不应认为佛法是需要通过心来证知的，这才是修习般若波罗蜜。 佛陀告诉文殊师利（Manjusri，智慧的菩萨）说：‘太好了，太好了！你能够如此善巧地阐述甚深般若波罗蜜的真谛，这是诸位菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）所学习的法印，乃至声闻（Sravaka，听闻佛法者）、缘觉（Pratyekabuddha，独自觉悟者）等有学和无学之人，也应当不离此印而修习道果。’ 佛陀告诉文殊师利说：‘如果有人听闻此法，而不感到惊恐畏惧，那不是只在千佛那里种下善根，而是要在百千万亿佛那里长期积累功德，才能对这甚深般若波罗蜜不惊不怖。’ 文殊师利对佛陀说：‘世尊！我现在再来说说般若波罗蜜的含义。’佛陀说：‘请说吧。’ ‘世尊！当修习般若波罗蜜时，不应认为法是应该安住或不应该安住的，也不应认为境界是可取或可舍的。为什么呢？因为诸如来（Tathagata，佛的称号）不执着于一切法的境界相，乃至不执着于诸佛的境界，更何况执着于声闻、缘觉、凡夫的境界呢？不执着于可思议的现象，也不执着于不可思议的现象，不认为诸法有若干种相，而是亲自证悟空性之法是不可思议的。像这样的菩萨摩诃萨，都已供养过无量百千万亿诸佛，种下各种善根，才能对这甚深般若波罗蜜不惊不怖。进一步说，当修习般若波罗蜜时，不应
English
English version Prajnaparamita (Perfection of Wisdom). Furthermore, when practicing Prajnaparamita, one should not be attached to the Kamadhatu (desire realm), not be attached to the Rupadhatu (form realm), not be attached to the Arupadhatu (formless realm), and not be attached to Nirvana (the realm of cessation). Why? Because one should not perceive any dharma as having the characteristic of extinction; this is practicing Prajnaparamita. Furthermore, when practicing Prajnaparamita, one should not be attached to the one who bestows kindness, nor be attached to the one who repays kindness; one should contemplate these two aspects with a mind free from discrimination; this is practicing Prajnaparamita. Furthermore, when practicing Prajnaparamita, one should not consider the Buddha's teachings as something to be grasped, nor consider the teachings of ordinary beings as something to be discarded; this is practicing Prajnaparamita. Furthermore, when practicing Prajnaparamita, one should not consider the teachings of ordinary beings as something to be eliminated, nor should one consider the Buddha's teachings as something to be realized through the mind; this is practicing Prajnaparamita. The Buddha said to Manjusri (Bodhisattva of Wisdom): 'Excellent, excellent! You are able to skillfully explain the profound meaning of Prajnaparamita. This is the Dharma seal that all Bodhisattva-Mahasattvas (Great Bodhisattvas) learn, and even Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and those who are still learning or have completed their learning, should not deviate from this seal when practicing the path and attaining its fruits.' The Buddha said to Manjusri: 'If a person hears this Dharma and is not startled or afraid, it is not because they have only planted roots of goodness with a thousand Buddhas, but because they have long cultivated the roots of virtue with hundreds of thousands of millions of Buddhas, that they are not startled or afraid of this profound Prajnaparamita.' Manjusri said to the Buddha: 'World Honored One! I will now further explain the meaning of Prajnaparamita.' The Buddha said: 'Please do so.' 'World Honored One! When practicing Prajnaparamita, one should not consider any dharma as something to be dwelt in or not dwelt in, nor should one consider any realm as something to be grasped or discarded. Why? Because the Tathagatas (Buddhas) do not cling to the characteristics of any realm of any dharma, not even the realms of the Buddhas, let alone the realms of Sravakas, Pratyekabuddhas, or ordinary beings. One does not cling to the characteristics of the conceivable, nor does one cling to the characteristics of the inconceivable. One does not perceive that dharmas have various characteristics, but rather one personally realizes that the dharma of emptiness is inconceivable. Such Bodhisattva-Mahasattvas have all made offerings to countless hundreds of thousands of millions of Buddhas and planted various roots of goodness, and thus they are not startled or afraid of this profound Prajnaparamita. Furthermore, when practicing Prajnaparamita, one should not' --------------------------------------------------------------------------------
Chinese
蜜时，不见缚不见解，而于凡夫乃至三乘不见差别相，是修般若波罗蜜。” 佛告文殊师利：“汝已供养几所诸佛？”文殊师利言：“我及诸佛如幻化相，不见供养及与受者。” 佛告文殊师利：“汝今可不住佛乘耶？”文殊师利言：“如我思惟，不见一法，云何当得住于佛乘？” 佛言：“文殊师利！汝不得佛乘乎？”文殊师利言：“如佛乘者，但有名字，非可得亦不可见。我云何得？” 佛言：“文殊师利！汝得无碍智乎？”文殊师利言：“我即无碍，云何以无碍而得无阂？” 佛言：“汝坐道场乎？”文殊师利言：“一切如来不坐道场，我今云何独坐道场？何以故？现见诸法住实际故。” 佛言：“云何名实际？”文殊师利言：“身见等是实际。” 佛言：“云何身见是实际？”文殊师利言：“身见如相，非实非不实，不来不去，亦身非身，是名实际。” 舍利弗白佛言：“世尊！若于斯义谛了决定，是名菩萨摩诃萨。何以故？得闻如是甚深般若波罗蜜相，心不惊不怖，不没不悔。” 弥勒菩萨白佛言：“世尊！得闻如是般若波罗蜜，具足法相，是即近于佛坐。何以故？如来现觉此法相故。” 文殊师利白佛言：“世尊！得闻甚深般若波罗蜜， 现代汉语译本：当修行般若波罗蜜（prajnaparamita，智慧的完美）时，不应执着于束缚或解脱，对于凡夫乃至三乘（声闻乘、缘觉乘、菩萨乘）的修行者，也不应看到任何差别相。这才是修习般若波罗蜜。 佛陀告诉文殊师利（Manjusri，智慧的象征）说：‘你已经供养过多少佛了？’文殊师利回答说：‘我和诸佛都如幻化之相，没有供养者和接受供养者的概念。’ 佛陀告诉文殊师利：‘你现在可以不住于佛乘（Buddha-yana，成佛的途径）吗？’文殊师利回答说：‘依我所思，没有一法可得，又如何能安住于佛乘呢？’ 佛陀说：‘文殊师利！你难道没有得到佛乘吗？’文殊师利回答说：‘所谓的佛乘，只是一个名称而已，既不可得也不可见。我如何能得到它呢？’ 佛陀说：‘文殊师利！你得到了无碍智（unimpeded wisdom）吗？’文殊师利回答说：‘我本身就是无碍的，又如何能以无碍来获得无碍呢？’ 佛陀说：‘你坐在道场（bodhimanda，觉悟的场所）吗？’文殊师利回答说：‘一切如来都不坐在道场，我今天又如何能独自坐在道场呢？为什么呢？因为我现见诸法都安住于实际（tathata，真如）之中。’ 佛陀说：‘什么叫做实际？’文殊师利回答说：‘身见（satkayadristi，认为有真实自我的见解）等就是实际。’ 佛陀说：‘为什么身见是实际？’文殊师利回答说：‘身见如幻象，非实非不实，不来不去，既是身又非身，这就叫做实际。’ 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）对佛陀说：‘世尊！如果能对这个真谛彻底明了，就称为菩萨摩诃萨（bodhisattva-mahasattva，伟大的菩萨）。为什么呢？因为听闻如此甚深的般若波罗蜜之相，内心不会惊恐，不会退缩，不会沮丧，也不会后悔。’ 弥勒菩萨（Maitreya，未来佛）对佛陀说：‘世尊！听闻如此般若波罗蜜，具足法相，就接近于佛的座位了。为什么呢？因为如来已经觉悟了这种法相。’ 文殊师利对佛陀说：‘世尊！听闻如此甚深的般若波罗蜜，