Chinese
？无知即不思议，不思议者是佛所知，亦无取无不取，不见三世去来等相，不取生灭及诸起作，亦不断不常。如是知者是名正智。不思议智如虚空，无此无彼，不可比类，无好恶，无等等，无相无貌。” 佛告文殊师利：“若如是知，名不退智。”文殊师利言：“无作智名不退智，犹如金铤先加锤打方知好恶。若不治打，无能知者。不退智相亦复如是。要行境界，不念不着，无起无作，具足不动，不生不灭，尔乃显现。” 尔时佛告文殊师利言：“如诸如来自说己智，谁当能信？”文殊师利言：“如是智者，非涅槃法非生死法，是寂灭行，是无动行，不断贪欲、瞋恚、愚痴，亦非不断。何以故？无尽无灭，不离生死亦非不离，不修道非不修道。作是解者名为正信。” 佛告文殊师利言：“善哉，善哉！如汝所说，深解斯义。” 尔时摩诃迦叶白佛言：“世尊！于当来世，若说如是甚深正法，谁能信解如闻受行？” 佛告迦叶：“今此会中比丘、比丘尼、优婆塞、优婆夷，得闻此经者，如是人等，于未来世若闻是法，必能信解于甚深般若波罗蜜，乃能读诵信解受持，亦为他人分别演说。譬如长者失摩尼宝，忧愁苦恼。后若还得，心甚欢喜。如是，迦叶！比丘、比丘尼、优婆塞、优婆夷等 现代汉语译本： ‘无知’（avidyā）即不可思议，这不可思议的境界是佛所了知的，它既无所取也无所不取，不执着于过去、现在、未来等时间的概念，不执着于生灭以及一切的造作，既不是断灭也不是恒常。像这样认知的人，就称为具有正智。这不可思议的智慧如同虚空，无所谓此岸彼岸，无法比拟，没有好坏之分，没有同等可比，没有形状和样貌。 佛陀告诉文殊师利：‘如果能这样认知，就称为不退转的智慧。’文殊师利说：‘无作的智慧称为不退转的智慧，就像金锭，必须经过锤打才能知道它的好坏。如果不经过锤打，就没有人能知道。不退转的智慧的相状也是如此。必须在实践中体验，不执着于念头，没有生起和造作，具备不动摇的定力，不生不灭，这样才能显现出来。’ 这时，佛陀告诉文殊师利：‘像诸佛如来自己所说的智慧，谁能相信呢？’文殊师利说：‘这样的智慧，既不是涅槃之法，也不是生死之法，是寂灭的修行，是不动摇的修行，它不断除贪欲、嗔恚、愚痴，也不是不去除。为什么呢？因为它无尽无灭，不脱离生死，也不是不脱离，不修道，也不是不修道。这样理解的人，称为具有正信。’ 佛陀告诉文殊师利：‘说得好，说得好！正如你所说，你深刻理解了这个道理。’ 这时，摩诃迦叶（Mahākāśyapa）对佛说：‘世尊！在未来的世代，如果有人宣说这样甚深的正法，谁能像听闻后那样信解并实践呢？’ 佛陀告诉迦叶：‘现在这个法会中的比丘（bhikṣu）、比丘尼（bhikṣuṇī）、优婆塞（upāsaka）、优婆夷（upāsikā），如果能听闻这部经，这些人，在未来世如果听到这个法，必定能信解这甚深的般若波罗蜜（Prajñāpāramitā），并且能够读诵、信解、受持，也能为他人分别演说。譬如一位长者丢失了摩尼宝（maṇi-ratna），忧愁苦恼。后来如果找回，心中会非常欢喜。迦叶！比丘、比丘尼、优婆塞、优婆夷等也是如此。’
English
English version: 'Ignorance' (avidyā) is inconceivable; this inconceivable state is known by the Buddha, it neither grasps nor does not grasp, it does not perceive the characteristics of the three times (past, present, future), it does not grasp birth and death and all actions, it is neither annihilation nor permanence. One who knows thus is called having right wisdom. This inconceivable wisdom is like space, neither here nor there, incomparable, without good or bad, without equal, without form or appearance. The Buddha said to Mañjuśrī, 'If one knows thus, it is called non-retrogressive wisdom.' Mañjuśrī said, 'Non-action wisdom is called non-retrogressive wisdom, just like a gold ingot, only after being hammered can one know its quality. If it is not hammered, no one can know. The characteristic of non-retrogressive wisdom is also like this. It must be experienced in practice, without attachment to thoughts, without arising or action, possessing unwavering concentration, neither arising nor ceasing, then it will manifest.' At that time, the Buddha said to Mañjuśrī, 'As the Tathāgatas themselves speak of their wisdom, who can believe it?' Mañjuśrī said, 'Such wisdom is neither the Dharma of Nirvāṇa nor the Dharma of Saṃsāra, it is the practice of quiescence, the practice of non-movement, it does not eliminate greed, hatred, and delusion, nor does it not eliminate them. Why? Because it is endless and without cessation, it is not apart from Saṃsāra, nor is it not apart, it does not cultivate the path, nor does it not cultivate the path. One who understands thus is called having right faith.' The Buddha said to Mañjuśrī, 'Excellent, excellent! As you have said, you deeply understand this meaning.' At that time, Mahākāśyapa said to the Buddha, 'World Honored One! In the future, if such profound right Dharma is spoken, who will be able to believe, understand, and practice as they have heard?' The Buddha said to Kāśyapa, 'Those in this assembly, the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, who have heard this sutra, these people, if they hear this Dharma in the future, will surely be able to believe and understand this profound Prajñāpāramitā, and will be able to recite, believe, understand, uphold, and also explain it to others. For example, an elder loses a maṇi-ratna, and is worried and distressed. Later, if he finds it again, his heart will be very joyful. Likewise, Kāśyapa! The bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās are also like this.' --------------------------------------------------------------------------------
Chinese
，亦复如是，有信乐心。若不闻法则生苦恼，若得闻时，信解受持，常乐读诵，甚大欢喜。当知此人，即是见佛，亦即亲近供养诸佛。” 佛告迦叶：“譬如忉利天上波利质多罗树，疱初出时，是中诸天见是树已，皆大欢喜，此树不久必当开敷。若比丘、比丘尼、优婆塞、优婆夷，得闻般若波罗蜜，能生信解，亦复如是。此人不久亦当开敷一切佛法。于当来世，有比丘、比丘尼、优婆塞、优婆夷，闻般若波罗蜜，信受读诵，心不悔没。当知是人，已从此会听受是经，亦能为人聚落城邑广说流布。当知是人，佛所护念。如是甚深般若波罗蜜中，有能信乐，无疑惑者，是善男子、善女人，于过去诸佛久已修学，殖众善根。譬如有人以手穿珠，忽遇无上真摩尼宝，心大欢喜。当知是人必已曾见。 “如是，迦叶！若善男子、善女人，修学余法，忽然得闻甚深般若波罗蜜，能生欢喜，亦复如是。当知此人，已曾闻故。若有众生得闻甚深般若波罗蜜，心能信受，生大欢喜。如是人等亦曾亲近无数诸佛，从闻般若波罗蜜，已修学故。譬如有人，先所经见城邑聚落，后若闻人赞叹彼城，所有园苑种种池泉，华果林树男女人民，皆可爱乐。是人闻已，即大欢喜，更劝令说，是城园苑众好严饰，杂华池泉多诸甘果，种种珍妙 现代汉语译本：也是这样，他们有信心和喜悦的心。如果听不到佛法，就会感到苦恼；如果能够听到，就会信解并接受奉持，经常乐于读诵，感到非常欢喜。应当知道，这个人就是见到了佛，也等同于亲近供养了诸佛。 佛陀告诉迦叶（Kasyapa）：‘譬如忉利天（Trayastrimsa）上的波利质多罗树（Parijatara），当花苞初现时，天上的诸天看到这棵树，都非常欢喜，心想这棵树不久必定会开花。如果比丘（bhiksu）、比丘尼（bhiksuni）、优婆塞（upasaka）、优婆夷（upasika）能够听到《般若波罗蜜》（Prajnaparamita），并能生起信心和理解，也是这样。这个人不久也会开敷一切佛法。在未来世，如果有比丘、比丘尼、优婆塞、优婆夷，听到《般若波罗蜜》，信受读诵，心中不后悔退缩。应当知道，这个人已经从这个法会听受了这部经，也能够为他人，在村落城镇中广泛宣说流布。应当知道，这个人受到佛的护念。像这样甚深的《般若波罗蜜》中，如果有能够信乐，没有疑惑的人，这个善男子、善女人，在过去诸佛那里已经修学了很久，种下了许多善根。譬如有人用手穿珠子，忽然遇到无上的真摩尼宝（mani），心中非常欢喜。应当知道，这个人必定曾经见过。’ ‘迦叶！就像这样，如果善男子、善女人，修学其他法门，忽然听到甚深的《般若波罗蜜》，能够生起欢喜，也是这样。应当知道这个人，已经曾经听闻过。如果有众生听到甚深的《般若波罗蜜》，心中能够信受，生起大欢喜。这样的人也曾经亲近过无数诸佛，从他们那里听闻《般若波罗蜜》，已经修学过了。譬如有人，先前曾经见过某个城镇村落，后来如果听到有人赞叹那个城镇，说那里有园林、各种池塘泉水、花果树木、男女人民，都非常可爱。这个人听了之后，就非常欢喜，更加劝说那人继续讲述，那个城镇园林的各种美好装饰，各种花朵池塘泉水，有很多甘甜的果实，各种珍奇美妙的东西。
English
English version: It is the same; they have a heart of faith and joy. If they do not hear the Dharma, they will feel distressed; if they can hear it, they will believe, understand, accept, and uphold it, always delighting in reading and reciting it, and feeling great joy. Know that this person has seen the Buddha and is also close to and making offerings to all the Buddhas. The Buddha told Kasyapa: 'For example, the Parijatara tree on Trayastrimsa Heaven, when the buds first appear, the gods in the heavens, seeing this tree, are all very happy, thinking that this tree will surely bloom soon. If a bhiksu, bhiksuni, upasaka, or upasika can hear the Prajnaparamita and can generate faith and understanding, it is the same. This person will soon also bloom all the Buddha-Dharma. In the future, if there are bhiksus, bhiksunis, upasakas, or upasikas who hear the Prajnaparamita, believe, accept, and recite it, and do not regret or retreat in their hearts, know that this person has already heard and received this sutra from this assembly, and can also widely proclaim and spread it for others in villages and towns. Know that this person is protected by the Buddha. In such profound Prajnaparamita, if there are those who can believe and rejoice without doubt, these good men and good women have long cultivated and planted many good roots with the Buddhas of the past. For example, if someone is stringing beads and suddenly encounters an unsurpassed true mani jewel, they will be very happy. Know that this person must have seen it before.' 'It is like this, Kasyapa! If a good man or good woman, practicing other dharmas, suddenly hears the profound Prajnaparamita and can generate joy, it is the same. Know that this person has heard it before. If there are sentient beings who hear the profound Prajnaparamita and can believe and accept it in their hearts, generating great joy, such people have also been close to countless Buddhas, heard the Prajnaparamita from them, and have already practiced it. For example, if someone has previously seen a certain city or village, and later hears someone praising that city, saying that there are gardens, various ponds and springs, flowering and fruit-bearing trees, men and women, all very lovely, this person, upon hearing this, will be very happy and will further urge that person to continue describing the various beautiful decorations of that city's gardens, the various flower ponds and springs, the many sweet fruits, and all kinds of precious and wonderful things.' --------------------------------------------------------------------------------
Chinese
一切爱乐。是人得闻，重甚欢喜。如是之人，皆曾见故。若善男子、善女人，有闻般若波罗蜜，信心听受，能生欢喜，乐闻不厌，而更劝说。当知此辈，已从文殊师利，曾闻如是般若波罗蜜故。”迦叶白佛言：“世尊！若将来世善男子、善女人，得闻是甚深般若波罗蜜，信乐听受。以是相故，当知此人亦于过去佛所曾闻修学。” 文殊师利白佛言：“世尊！佛说诸法，无作无相，第一寂灭。若善男子、善女人，有能如是谛了斯义，如闻如说，为诸如来之所赞叹。不违法相，是即佛说，亦是炽然般若波罗蜜相，亦名炽燃具足佛法，通达实相，不可思议。” 佛告文殊师利：“我本行菩萨道时，修诸善根，欲住阿鞞跋致地，当学般若波罗蜜。欲成阿耨多罗三藐三菩提，当学般若波罗蜜。若善男子、善女人，欲解一切法相，欲知一切众生心界皆悉同等，当学般若波罗蜜。文殊师利！欲学一切佛法具足无碍，当学般若波罗蜜。欲学一切佛成阿耨多罗三藐三菩提时相好威仪无量法式，当学般若波罗蜜。欲知一切佛不成阿耨多罗三藐三菩提一切法式及诸威仪，当学般若波罗蜜。何以故？是空法中，不见诸佛、菩提等故。若善男子、善女人，欲知如是等相无疑惑者，当学般若波罗蜜。何以故？般若波罗蜜，不见诸法若生 现代汉语译本：一切喜爱佛法的人，如果听到这些教诲，会感到无比欢喜。这样的人，都是曾经见过佛的。如果善男子、善女人，听闻《般若波罗蜜》（Prajnaparamita，智慧的完美）时，能够以信心接受，心生欢喜，乐于听闻而不厌倦，并且还劝说他人听闻，应当知道这些人，都是曾经从文殊师利（Manjusri，智慧的菩萨）那里，听闻过这样的《般若波罗蜜》的缘故。”迦叶（Kasyapa，佛陀的弟子）对佛说：“世尊！如果未来世的善男子、善女人，能够听闻这甚深的《般若波罗蜜》，并以信心乐于接受，根据这个迹象，应当知道这个人也是在过去的佛那里听闻修学过的。” 文殊师利对佛说：“世尊！佛所说的诸法，是无造作、无形相，达到第一寂灭的境界。如果善男子、善女人，能够如实地理解这个道理，如所听闻的那样去实践，就会受到诸佛如来的赞叹。不违背法的实相，这就是佛所说的，也是炽盛的《般若波罗蜜》的体现，也称为炽盛具足佛法，通达实相，不可思议。” 佛告诉文殊师利：“我过去修行菩萨道时，修习各种善根，想要安住于阿鞞跋致地（Avaivartika，不退转地），应当学习《般若波罗蜜》。想要成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），应当学习《般若波罗蜜》。如果善男子、善女人，想要了解一切法的实相，想要知道一切众生的心界都是相同的，应当学习《般若波罗蜜》。文殊师利！想要学习一切佛法，使其具足无碍，应当学习《般若波罗蜜》。想要学习一切佛成就阿耨多罗三藐三菩提时的相好威仪和无量法式，应当学习《般若波罗蜜》。想要知道一切佛没有成就阿耨多罗三藐三菩提时的一切法式和威仪，应当学习《般若波罗蜜》。为什么呢？因为在这空性的法中，看不到诸佛、菩提等等。如果善男子、善女人，想要知道这些相状而没有疑惑，应当学习《般若波罗蜜》。为什么呢？因为《般若波罗蜜》中，看不到诸法的生灭。
English
English version: All who love the Dharma, upon hearing these teachings, will feel immense joy. Such individuals have all seen the Buddha before. If a virtuous man or woman, upon hearing the Prajnaparamita (Perfection of Wisdom), can accept it with faith, generate joy, delight in hearing it without weariness, and further encourage others to listen, it should be known that these individuals have all heard such Prajnaparamita from Manjusri (Bodhisattva of Wisdom) before.” Kasyapa (a disciple of the Buddha) said to the Buddha, “World Honored One! If virtuous men and women in the future can hear this profound Prajnaparamita and accept it with faith and joy, based on this sign, it should be known that this person has also heard and studied it with past Buddhas.” Manjusri said to the Buddha, “World Honored One! The Dharma spoken by the Buddha is without creation, without form, and reaches the state of ultimate tranquility. If a virtuous man or woman can truly understand this principle, and practice as they have heard, they will be praised by all the Tathagatas (Buddhas). Not violating the true nature of Dharma, this is what the Buddha has spoken, and it is also the manifestation of the blazing Prajnaparamita, also known as the blazing and complete Buddha Dharma, understanding the true reality, which is inconceivable.” The Buddha told Manjusri, “When I was practicing the Bodhisattva path, cultivating various roots of goodness, desiring to dwell in the Avaivartika (non-retrogressing) stage, I should study the Prajnaparamita. Desiring to achieve Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), I should study the Prajnaparamita. If a virtuous man or woman desires to understand the true nature of all dharmas, and desires to know that the minds of all sentient beings are the same, they should study the Prajnaparamita. Manjusri! Desiring to study all the Buddha Dharmas, making them complete and unobstructed, one should study the Prajnaparamita. Desiring to study all the Buddha's marks of excellence, majestic demeanor, and immeasurable forms when achieving Anuttara-samyak-sambodhi, one should study the Prajnaparamita. Desiring to know all the forms and demeanor of all Buddhas before achieving Anuttara-samyak-sambodhi, one should study the Prajnaparamita. Why? Because in this empty Dharma, one does not see Buddhas, Bodhi, etc. If a virtuous man or woman desires to know these aspects without doubt, they should study the Prajnaparamita. Why? Because in the Prajnaparamita, one does not see the arising or ceasing of dharmas. --------------------------------------------------------------------------------