Chinese
若灭、若垢若净。是故善男子、善女人，应作如是学般若波罗蜜。欲知一切法无过去、未来、现在等相，当学般若波罗蜜。何以故？法界性相无三世故。欲知一切法同入法界心无挂碍，当学般若波罗蜜。欲得三转十二行法轮，亦自证知而不取着，当学般若波罗蜜。欲得慈心遍覆一切众生而无限齐，亦不作念有众生相，当学般若波罗蜜。欲得于一切众生不起诤论，亦复不取无诤论相，当学般若波罗蜜。欲知是处非处、十力、无畏，住佛智慧得无碍辩，当学般若波罗蜜。” 尔时文殊师利白佛言：“世尊！我观正法，无为无相，无得无利，无生无灭，无来无去，无知者、无见者、无作者。不见般若波罗蜜，亦不见般若波罗蜜境界，非证非不证。不作戏论，无有分别。一切法无尽离尽，无凡夫法，无声闻法，无辟支佛法、佛法。非得非不得，不舍生死，不证涅槃。非思议非不思议，非作非不作。法相如是。不知云何当学般若波罗蜜？” 尔时佛告文殊师利：“若能如是知诸法相，是名当学般若波罗蜜。菩萨摩诃萨若欲学菩提自在三昧，得是三昧已，照明一切甚深佛法，及知一切诸佛名字，亦悉了达诸佛世界，无有障碍，当如文殊师利所说般若波罗蜜中学。” 文殊师利白佛言：“世尊！何以故名般若波罗 现代汉语译本 若有灭、有垢、有净的观念，因此，善男子、善女人，应当这样修学般若波罗蜜（智慧到彼岸）。想要了解一切法没有过去、未来、现在等相状，应当修学般若波罗蜜。为什么呢？因为法界的自性没有三世的分别。想要了解一切法都融入法界，心中没有挂碍，应当修学般若波罗蜜。想要获得三转十二行法轮（佛陀初转法轮时的教义），并且自己证悟而不执着，应当修学般若波罗蜜。想要获得慈心遍覆一切众生而没有边际，也不作意有众生的相状，应当修学般若波罗蜜。想要对于一切众生不起争论，也不执着于没有争论的相状，应当修学般若波罗蜜。想要了解是处非处（因果关系）、十力（佛陀的十种力量）、无畏（佛陀的四种无畏），安住于佛的智慧而获得无碍的辩才，应当修学般若波罗蜜。 这时，文殊师利（Manjusri）菩萨对佛说：‘世尊！我观察正法，它是无为无相的，没有获得也没有利益，没有生也没有灭，没有来也没有去，没有知者、没有见者、没有作者。看不到般若波罗蜜，也看不到般若波罗蜜的境界，不是证得也不是不证得。不作戏论，没有分别。一切法没有穷尽也没有离开穷尽，没有凡夫的法，没有声闻（Sravaka）的法，没有辟支佛（Pratyekabuddha）的法，也没有佛的法。不是得到也不是没有得到，不舍弃生死，也不证得涅槃（Nirvana）。不是思议也不是不可思议，不是作为也不是不作为。法的实相就是这样。不知道应当如何修学般若波罗蜜？’ 这时，佛告诉文殊师利：‘如果能够这样了解诸法的实相，就叫做修学般若波罗蜜。菩萨摩诃萨（Bodhisattva-Mahasattva）如果想要修学菩提自在三昧（菩提自在的禅定），得到这种禅定后，能够照亮一切甚深的佛法，并且知道一切诸佛的名字，也完全通达诸佛的世界，没有障碍，应当像文殊师利所说的般若波罗蜜那样修学。’ 文殊师利菩萨对佛说：‘世尊！为什么叫做般若波罗蜜？’
English
English version If there is the concept of extinction, defilement, or purity, therefore, good men and good women, should learn the Prajna Paramita (Perfection of Wisdom) in this way. If you want to understand that all dharmas have no characteristics of past, future, or present, you should learn the Prajna Paramita. Why? Because the nature of the Dharma Realm has no distinction of the three times. If you want to understand that all dharmas merge into the Dharma Realm and the mind has no hindrance, you should learn the Prajna Paramita. If you want to obtain the three turnings of the twelve-spoked Dharma wheel (the teachings of the Buddha's first turning of the Dharma wheel), and realize it yourself without attachment, you should learn the Prajna Paramita. If you want to obtain a compassionate mind that covers all sentient beings without limit, and also not conceive of the appearance of sentient beings, you should learn the Prajna Paramita. If you want to not engage in disputes with all sentient beings, and also not be attached to the appearance of non-dispute, you should learn the Prajna Paramita. If you want to understand what is right and wrong (cause and effect), the ten powers (of the Buddha), the fearlessness (of the Buddha), abide in the wisdom of the Buddha and obtain unobstructed eloquence, you should learn the Prajna Paramita. At that time, Manjusri (Manjusri) Bodhisattva said to the Buddha: 'World Honored One! I observe the true Dharma, it is unconditioned and without form, there is no attainment and no benefit, no birth and no extinction, no coming and no going, no knower, no seer, and no doer. One does not see Prajna Paramita, nor does one see the realm of Prajna Paramita, it is neither realization nor non-realization. There is no making of conceptual play, and no discrimination. All dharmas are without end and without leaving the end, there is no dharma of ordinary beings, no dharma of Sravakas (Hearers), no dharma of Pratyekabuddhas (Solitary Buddhas), and no dharma of Buddhas. It is neither obtaining nor not obtaining, neither abandoning birth and death, nor realizing Nirvana (Nirvana). It is neither conceivable nor inconceivable, neither doing nor not doing. The true nature of Dharma is like this. I do not know how one should learn Prajna Paramita?' At that time, the Buddha told Manjusri: 'If one can understand the true nature of all dharmas in this way, it is called learning Prajna Paramita. If a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) wants to learn the Samadhi of Bodhi Freedom (the meditation of Bodhi Freedom), and after obtaining this Samadhi, can illuminate all profound Buddha dharmas, and know the names of all Buddhas, and also completely understand the worlds of all Buddhas, without any obstacles, one should learn according to the Prajna Paramita as Manjusri has described.' Manjusri Bodhisattva said to the Buddha: 'World Honored One! Why is it called Prajna Paramita?' --------------------------------------------------------------------------------
Chinese
蜜？”佛言：“般若波罗蜜无边无际，无名无相，非思量，无归依，无洲渚，无犯无福，无晦无明，犹如法界，无有分齐，亦无限数，是名般若波罗蜜，亦名菩萨摩诃萨行处。非处非不行处，悉入一乘，名非行处。何以故？无念无作故。” 文殊师利白佛言：“世尊！当云何行能速得阿耨多罗三藐三菩提？”佛言：“文殊师利！如般若波罗蜜所说行，能速得阿耨多罗三藐三菩提。复有一行三昧，若善男子、善女人，修是三昧者，亦速得阿耨多罗三藐三菩提。” 文殊师利言：“世尊！云何名一行三昧？” 佛言：“法界一相，系缘法界，是名一行三昧。若善男子、善女人，欲入一行三昧，当先闻般若波罗蜜，如说修学，然后能入一行三昧。如法界缘，不退不坏，不思议，无碍无相。善男子、善女人，欲入一行三昧，应处空闲，舍诸乱意，不取相貌，系心一佛，专称名字。随佛方所，端身正向，能于一佛念念相续，即是念中，能见过去、未来、现在诸佛。何以故？念一佛功德无量无边，亦与无量诸佛功德无二，不思议佛法等无分别，皆乘一如，成最正觉，悉具无量功德、无量辩才。如是入一行三昧者，尽知恒沙诸佛、法界，无差别相。阿难所闻佛法，得念总持，辩才智慧于声闻中虽为最胜，犹住量数 现代汉语译本： “什么是般若波罗蜜（到达智慧彼岸）？”佛说：“般若波罗蜜无边无际，没有名称，没有形相，不是思量所能及，没有归依之处，没有可停留的洲渚，没有犯戒也没有福报，没有黑暗也没有光明，犹如法界（宇宙的本体），没有界限，也没有数量，这叫做般若波罗蜜，也叫做菩萨摩诃萨（大菩萨）的修行之处。它既不是处所也不是非处所，一切都归于一乘（唯一的解脱之道），所以叫做非行处。为什么呢？因为它无念无作。” 文殊师利（智慧第一的菩萨）对佛说：“世尊！应当如何修行才能迅速证得阿耨多罗三藐三菩提（无上正等正觉）？”佛说：“文殊师利！按照般若波罗蜜所说的修行，就能迅速证得阿耨多罗三藐三菩提。还有一种一行三昧（专注于一境的禅定），如果善男子、善女人修习这种三昧，也能迅速证得阿耨多罗三藐三菩提。” 文殊师利说：“世尊！什么叫做一行三昧？” 佛说：“法界（宇宙的本体）只有一个相，将心专注于法界，这就叫做一行三昧。如果善男子、善女人想要进入一行三昧，应当先听闻般若波罗蜜，按照所说的去修学，然后才能进入一行三昧。如同法界的缘起，不退转，不坏灭，不可思议，没有障碍，没有形相。善男子、善女人想要进入一行三昧，应当处在空闲的地方，舍弃各种杂乱的念头，不执着于任何相貌，将心专注于一尊佛，专心称念佛的名号。随着佛所在的方向，端正身体，如果能对一尊佛念念相续，在念佛的过程中，就能见到过去、未来、现在的一切诸佛。为什么呢？因为念一尊佛的功德无量无边，也与无量诸佛的功德没有差别，不可思议的佛法平等没有分别，都乘着同一个真如，成就最正觉，都具备无量的功德和无量的辩才。像这样进入一行三昧的人，就能完全了解恒河沙数诸佛和法界，没有差别之相。阿难（佛陀的十大弟子之一）所听闻的佛法，得到了念总持（记忆力），辩才和智慧在声闻（听闻佛法而修行的人）中虽然是最殊胜的，但仍然有局限。”
English
English version: “What is Prajna Paramita (Perfection of Wisdom)?” The Buddha said, “Prajna Paramita is boundless and limitless, without name or form, beyond thought, without refuge, without a shore, without transgression or merit, without darkness or light, like the Dharma Realm (the essence of the universe), without boundaries or number. This is called Prajna Paramita, and it is also called the practice place of Bodhisattva Mahasattvas (Great Bodhisattvas). It is neither a place nor a non-place, all entering into the One Vehicle (the only path to liberation), hence it is called a non-practice place. Why? Because it is without thought and without action.” Manjushri (Bodhisattva of Wisdom) said to the Buddha, “World Honored One! How should one practice to quickly attain Anuttara-Samyak-Sambodhi (Supreme Perfect Enlightenment)?” The Buddha said, “Manjushri! By practicing as described in Prajna Paramita, one can quickly attain Anuttara-Samyak-Sambodhi. There is also a Samadhi of One Practice (meditation focused on one object), if good men and good women cultivate this Samadhi, they can also quickly attain Anuttara-Samyak-Sambodhi.” Manjushri said, “World Honored One! What is called the Samadhi of One Practice?” The Buddha said, “The Dharma Realm (the essence of the universe) has one form, focusing the mind on the Dharma Realm, this is called the Samadhi of One Practice. If good men and good women wish to enter the Samadhi of One Practice, they should first hear Prajna Paramita, practice as instructed, and then they can enter the Samadhi of One Practice. Like the origination of the Dharma Realm, it does not regress, does not perish, is inconceivable, without obstruction, and without form. Good men and good women who wish to enter the Samadhi of One Practice should stay in a quiet place, abandon all distracting thoughts, not cling to any appearances, focus the mind on one Buddha, and wholeheartedly recite the Buddha's name. Following the direction of the Buddha, straighten the body, if one can continuously think of one Buddha, in the process of reciting the Buddha's name, one can see all the Buddhas of the past, future, and present. Why? Because the merit of reciting one Buddha is immeasurable and boundless, and it is no different from the merit of countless Buddhas. The inconceivable Buddha Dharma is equal and without distinction, all riding on the same Suchness, achieving the most perfect enlightenment, all possessing immeasurable merit and immeasurable eloquence. Those who enter the Samadhi of One Practice in this way will fully understand the countless Buddhas and the Dharma Realm, without any difference in appearance. Ananda (one of the Buddha's ten great disciples), who heard the Buddha's teachings, attained the power of memory, and although his eloquence and wisdom were the most outstanding among the Sravakas (those who hear the teachings and practice), they were still limited.” --------------------------------------------------------------------------------
Chinese
，则有限碍。若得一行三昧，诸经法门，一一分别，皆悉了知，决定无碍。昼夜常说，智慧辩才终不断绝。若比阿难多闻辩才，百千等分不及其一。菩萨摩诃萨应作是念：‘我当云何逮得一行三昧不可思议功德无量名称？’佛言：‘菩萨摩诃萨当念一行三昧，常勤精进而不懈怠。’如是次第渐渐修学，则能得入一行三昧，不可思议功德作证，除谤正法不信，恶业重罪障者，所不能入。 “复次，文殊师利！譬如有人得摩尼珠，示其珠师。珠师答言：‘此是无价真摩尼宝。’即求师言：‘为我治磨，勿失光色。’珠师治已，随其磨时，珠色光明映彻表里。文殊师利！若有善男子、善女人，修学一行三昧不可思议功德无量名称，随修学时，知诸法相，明达无碍，功德增长，亦复如是。文殊师利！譬如日轮，光明遍满，无有减相。若得一行三昧，悉能具足一切功德，无有缺少，亦复如是。照明佛法，如日轮光。 “文殊师利！我所说法，皆是一味离味，解脱味，寂灭味。若善男子、善女人，得是一行三昧者，其所演说，亦是一味离味，解脱味、寂灭味，随顺正法，无错谬相。文殊师利！若菩萨摩诃萨得是一行三昧，皆悉满足助道之法，速得阿耨多罗三藐三菩提。 “复次，文殊师利！菩萨摩诃萨，不见法 现代汉语译本：如果有所局限和障碍。如果能够证得一行三昧（专注一境的禅定），那么对于各种经典法门，都能一一分别了解，完全通达无碍。日夜不停地宣说，智慧和辩才永远不会断绝。即使是像阿难（佛陀的十大弟子之一，以多闻著称）那样多闻善辩的人，也比不上证得一行三昧的人的百分之一，千分之一。菩萨摩诃萨应当这样想：‘我应当如何才能获得一行三昧不可思议的功德和无量的名号呢？’佛说：‘菩萨摩诃萨应当修习一行三昧，常常勤奋精进而不懈怠。’像这样次第渐进地修学，就能证入一行三昧，获得不可思议的功德。但是，诽谤正法、不信佛法、恶业深重的人是无法证入的。 现代汉语译本：‘再者，文殊师利（菩萨名，代表智慧）！譬如有人得到一颗摩尼宝珠（如意宝珠，能满足愿望），拿给珠宝匠看。珠宝匠回答说：‘这是无价的真摩尼宝。’这个人就请求珠宝匠说：‘请你为我打磨它，不要让它失去光泽。’珠宝匠打磨之后，随着打磨的进行，宝珠的颜色和光芒内外都晶莹透彻。文殊师利！如果有善男子、善女人，修学一行三昧不可思议的功德和无量的名号，随着修学的深入，就能了解诸法的实相，明达无碍，功德增长，也是如此。文殊师利！譬如太阳的光辉，遍满一切，没有减少的时候。如果证得一行三昧，就能完全具足一切功德，没有缺少，也是如此。能够照亮佛法，就像太阳的光辉一样。 现代汉语译本：‘文殊师利！我所说的法，都是一味的离味（超越分别的滋味），解脱味（解脱烦恼的滋味），寂灭味（涅槃寂静的滋味）。如果善男子、善女人，证得这一行三昧，他们所宣说的法，也是一味的离味，解脱味，寂灭味，符合正法，没有错谬之处。文殊师利！如果菩萨摩诃萨证得这一行三昧，就能完全具备助道的修行方法，迅速证得阿耨多罗三藐三菩提（无上正等正觉）。’ 现代汉语译本：‘再者，文殊师利！菩萨摩诃萨，不执着于法。