Chinese
，应学如是般若波罗蜜。若言如来非我世尊，亦应学如是般若波罗蜜。若欲成阿耨多罗三藐三菩提，应学如是般若波罗蜜。若欲不成阿耨多罗三藐三菩提，亦应学如是般若波罗蜜。若欲成就一切三昧，应学如是般若波罗蜜。若欲不成就一切三昧，亦应学如是般若波罗蜜。何以故？无作三昧无异相故，一切法无生无出故。若欲知一切法假名，应学如是般若波罗蜜。若欲知一切众生修菩提道，不求菩提相，心不退没，应学如是般若波罗蜜。何以故？一切法皆菩提相故。若欲知一切众生行非行相，非行即菩提，菩提即法界，法界即实际，心不退没，应学如是般若波罗蜜。若欲知一切如来神通变化，无相无碍亦无方所，应学如是般若波罗蜜。” 佛告文殊师利：“若比丘、比丘尼、优婆塞、优婆夷，欲得不堕恶趣，当学般若波罗蜜。一四句偈，受持读诵，为他解说，随顺实相。如是善男子、善女人，当知决定得阿耨多罗三藐三菩提，则住佛国。若闻如是般若波罗蜜，不惊不畏，心生信解。当知此辈，佛所印可，是佛所行大乘法印。若善男子、善女人，学此法印，超过恶趣，不入声闻、辟支佛道，以超过故。” 尔时帝释三十三天，以天妙华：优钵罗华、拘物头华、分陀利华、天曼陀罗华等，天栴檀香及余末香，种 现代汉语译本：应该学习这样的般若波罗蜜（prajnaparamita，智慧的完美）。如果说如来（tathagata，佛的称号）不是我的世尊，也应该学习这样的般若波罗蜜。如果想要成就阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），应该学习这样的般若波罗蜜。如果不想成就阿耨多罗三藐三菩提，也应该学习这样的般若波罗蜜。如果想要成就一切三昧（samadhi，禅定），应该学习这样的般若波罗蜜。如果不想成就一切三昧，也应该学习这样的般若波罗蜜。为什么呢？因为无作三昧没有不同的相状，一切法没有生起也没有出现。如果想要知道一切法是假名，应该学习这样的般若波罗蜜。如果想要知道一切众生修菩提道，不追求菩提的相状，心不退转，应该学习这样的般若波罗蜜。为什么呢？因为一切法都是菩提的相状。如果想要知道一切众生所行的非行之相，非行即是菩提，菩提即是法界（dharmadhatu，法性界），法界即是实际（bhutakoti，真如实际），心不退转，应该学习这样的般若波罗蜜。如果想要知道一切如来的神通变化，无相无碍也没有方所，应该学习这样的般若波罗蜜。 佛告诉文殊师利（Manjusri，智慧的象征）说：‘如果比丘（bhiksu，出家男众）、比丘尼（bhiksuni，出家女众）、优婆塞（upasaka，在家男众）、优婆夷（upasika，在家女众），想要不堕入恶趣，应当学习般若波罗蜜。哪怕只是四句偈，受持读诵，为他人解说，随顺实相。这样的善男子、善女人，应当知道必定能够得到阿耨多罗三藐三菩提，从而安住于佛国。如果听到这样的般若波罗蜜，不惊恐不畏惧，心中生起信解。应当知道这些人，是佛所印可的，是佛所行的大乘法印。如果善男子、善女人，学习这个法印，就能超越恶趣，不入声闻（sravaka，听闻佛法而修行者）、辟支佛（pratyekabuddha，独觉）之道，因为他们已经超越了这些境界。’ 那时，帝释（Indra，天神之王）三十三天，用天上的美妙花朵：优钵罗花（utpala，青莲花）、拘物头花（kumuda，白睡莲）、分陀利花（pundarika，白莲花）、天曼陀罗花（mandarava，天界花）等，以及天上的栴檀香（candana，檀香）和其余的末香，
English
English version: One should learn the prajnaparamita (perfection of wisdom) in this way. If one says that the Tathagata (the thus-gone one, an epithet of the Buddha) is not my World-Honored One, one should also learn the prajnaparamita in this way. If one wishes to attain anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), one should learn the prajnaparamita in this way. If one does not wish to attain anuttara-samyak-sambodhi, one should also learn the prajnaparamita in this way. If one wishes to achieve all samadhis (meditative absorptions), one should learn the prajnaparamita in this way. If one does not wish to achieve all samadhis, one should also learn the prajnaparamita in this way. Why? Because the samadhi of non-action has no different characteristics, and all dharmas (phenomena) have no arising and no appearing. If one wishes to know that all dharmas are provisional names, one should learn the prajnaparamita in this way. If one wishes to know that all sentient beings cultivate the path to bodhi (enlightenment), not seeking the characteristics of bodhi, and their minds do not regress, one should learn the prajnaparamita in this way. Why? Because all dharmas are the characteristics of bodhi. If one wishes to know that all sentient beings practice the characteristics of non-practice, that non-practice is bodhi, bodhi is the dharmadhatu (the realm of dharma), and the dharmadhatu is bhutakoti (the limit of reality), and their minds do not regress, one should learn the prajnaparamita in this way. If one wishes to know all the miraculous transformations of the Tathagatas, which are without characteristics, without obstruction, and without location, one should learn the prajnaparamita in this way. The Buddha said to Manjusri (the bodhisattva of wisdom): ‘If bhiksus (monks), bhiksunis (nuns), upasakas (male lay practitioners), and upasikas (female lay practitioners) wish not to fall into the evil realms, they should learn the prajnaparamita. Even if it is just a four-line verse, they should receive, uphold, recite, and explain it to others, conforming to the true reality. Such good men and good women should know that they will definitely attain anuttara-samyak-sambodhi and thus dwell in the Buddha-land. If they hear this prajnaparamita and are not startled or afraid, and their minds generate faith and understanding, they should know that these people are approved by the Buddha and that this is the seal of the Mahayana (Great Vehicle) Dharma practiced by the Buddha. If good men and good women learn this Dharma seal, they will transcend the evil realms and not enter the path of sravakas (hearers) or pratyekabuddhas (solitary realizers), because they have transcended these realms.’ At that time, Indra (king of the gods) of the Thirty-Three Heavens, with heavenly wonderful flowers: utpala (blue lotus), kumuda (white water lily), pundarika (white lotus), mandarava (heavenly coral tree) flowers, etc., and heavenly candana (sandalwood) incense and other powdered incense, --------------------------------------------------------------------------------
Chinese
种金宝，作天伎乐，为供养般若波罗蜜并诸如来及文殊师利，以散其上。作是供养已，愿我常闻般若波罗蜜法印。释提桓因复作是愿，愿阎浮提善男子、善女人，常使得闻是经决定佛法，皆令信解受持读诵为人演说。一切诸天为作拥护。 尔时佛告释提桓因言：“憍尸迦！如是，如是！善男子、善女人，当得决定诸佛菩提。” 文殊师利白佛言：“世尊！如是受持，善男子、善女人，得大利益，功德无量。” 尔时以佛神力，一切大地六种震动。佛时微笑，放大光明，遍照三千大千世界。文殊师利白佛言：“世尊！即是如来印般若波罗蜜相。”佛言：“文殊师利！如是，如是！说般若波罗蜜已皆现此瑞，为印般若波罗蜜故，使人受持，令无赞毁。何以故？无相法印不可赞毁。我今以是法印，令诸天魔不能得便。” 佛说是已，尔时诸大菩萨及四部众，闻说般若波罗蜜，欢喜奉行。 文殊师利所说摩诃般若波罗蜜经卷下 现代汉语译本 释提桓因（Śakra devānām indra，天神之王）用金宝制作天上的音乐，以此供养般若波罗蜜（Prajñāpāramitā，智慧的完美）以及诸位如来（Tathāgata，佛的称号）和文殊师利（Mañjuśrī，智慧的菩萨），并将之散布在他们之上。做完这些供养后，他发愿希望自己能常听闻般若波罗蜜的法印。释提桓因又发愿，希望阎浮提（Jambudvīpa，人类居住的世界）的善男子、善女人，都能常听到这部经，从而坚定对佛法的信念，都能信解、接受、持诵并为他人演说。一切诸天都会为他们做守护。 那时，佛陀告诉释提桓因说：‘憍尸迦（Kauśika，释提桓因的另一个名字）！正是这样，正是这样！善男子、善女人，将会获得诸佛的决定菩提（bodhi，觉悟）。’ 文殊师利对佛说：‘世尊！像这样受持的人，善男子、善女人，会得到巨大的利益，功德无量。’ 这时，凭借佛的神力，一切大地都发生了六种震动。佛陀这时微笑，放出大光明，遍照三千大千世界。文殊师利对佛说：‘世尊！这就是如来印证般若波罗蜜的象征。’佛说：‘文殊师利！正是这样，正是这样！宣说般若波罗蜜后都会出现这种瑞相，这是为了印证般若波罗蜜，使人们受持，不生赞叹或毁谤。为什么呢？因为无相的法印是不可赞叹或毁谤的。我现在用这个法印，使诸天魔都不能得逞。’ 佛陀说完这些话后，当时诸大菩萨以及四部众，听闻宣说般若波罗蜜，都欢喜地奉行。 《文殊师利所说摩诃般若波罗蜜经》卷下
English
English version Śakra devānām indra (King of the Gods) created heavenly music with golden treasures, using it to make offerings to the Prajñāpāramitā (Perfection of Wisdom) and all the Tathāgatas (Buddhas) and Mañjuśrī (Bodhisattva of Wisdom), scattering them above. Having made these offerings, he wished that he might always hear the Dharma seal of the Prajñāpāramitā. Śakra devānām indra further wished that the good men and good women of Jambudvīpa (the world inhabited by humans) might always hear this scripture, thereby firmly believing in the Buddha's teachings, and that they might all understand, accept, uphold, recite, and explain it to others. All the gods would protect them. At that time, the Buddha said to Śakra devānām indra: 'Kauśika (another name for Śakra devānām indra)! It is so, it is so! Good men and good women will attain the definite Bodhi (enlightenment) of all Buddhas.' Mañjuśrī said to the Buddha: 'World Honored One! Those who uphold it in this way, good men and good women, will receive great benefits, and their merits will be immeasurable.' At this time, by the Buddha's divine power, the entire earth shook in six ways. The Buddha then smiled, emitting great light that illuminated the three thousand great thousand worlds. Mañjuśrī said to the Buddha: 'World Honored One! This is the sign of the Tathāgata sealing the Prajñāpāramitā.' The Buddha said: 'Mañjuśrī! It is so, it is so! After the Prajñāpāramitā is spoken, this auspicious sign will appear, to seal the Prajñāpāramitā, so that people will uphold it, without praising or slandering it. Why? Because the seal of the formless Dharma cannot be praised or slandered. I now use this Dharma seal so that all the gods and demons cannot prevail.' After the Buddha spoke these words, all the great Bodhisattvas and the fourfold assembly, having heard the Prajñāpāramitā being spoken, joyfully practiced it. The End of the Lower Scroll of the Mahāprajñāpāramitā Sūtra Spoken by Mañjuśrī --------------------------------------------------------------------------------