Chinese
，善哉！汝于诸佛，久殖善根净修梵行，乃能演说甚深三昧。汝今安住如是般若波罗蜜中。”文殊师利言：“若我住般若波罗蜜中能作是说，即是有想，便住我想。若住有想、我想中者，般若波罗蜜便有处所。般若波罗蜜若住于无，亦是我想亦名处所。离此二处，住无所住，如诸佛住，安处寂灭非思议境界。如是不思议，名般若波罗蜜住处。般若波罗蜜处，一切法无相，一切法无作。般若波罗蜜即不思议，不思议即法界，法界即无相，无相即不思议，不思议即般若波罗蜜。般若波罗蜜、法界，无二无别。无二无别即法界，法界即无相，无相即般若波罗蜜界。般若波罗蜜界即不思议界，不思议界即无生无灭界，无生无灭界即不思议界。” 文殊师利言：“如来界及我界即不二相。如是修般若波罗蜜者，则不求菩提。何以故？菩提相离即般若波罗蜜故。世尊！若知我相而不可着，无知无著是佛所知。不可思议无知无著，即佛所知。何以故？知体本性无所有相，云何能转法界？若知本性无体无著者，即名无物。若无有物，是无处所、无依无住，无依无住即无生无灭，无生无灭即是有为功德。若如是知则无心想，无心想者，云何当知有为、无为功德？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 现代汉语译本：'太好了！你对诸佛，长久以来种下善根，清净修行梵行，才能演说如此甚深的三昧（专注的境界）。你现在安住于这样的般若波罗蜜（以智慧到达彼岸）之中。'文殊师利（智慧第一的菩萨）说：'如果我安住于般若波罗蜜中，能够这样说，那就是有想法，就安住在我的想法中。如果安住在有想法、我的想法中，般若波罗蜜就有了处所。般若波罗蜜如果安住在无，也是我的想法，也叫做处所。离开这两个处所，安住在无所住，如同诸佛安住，安处于寂灭，不是思维可以达到的境界。像这样不可思议，叫做般若波罗蜜的住处。般若波罗蜜的处所，一切法无相，一切法无作。般若波罗蜜就是不可思议，不可思议就是法界（宇宙万法的本体），法界就是无相，无相就是不可思议，不可思议就是般若波罗蜜。般若波罗蜜、法界，无二无别。无二无别就是法界，法界就是无相，无相就是般若波罗蜜界。般若波罗蜜界就是不可思议界，不可思议界就是无生无灭界，无生无灭界就是不可思议界。' 文殊师利说：'如来（佛）的境界和我的境界就是不二的相。像这样修般若波罗蜜的人，就不求菩提（觉悟）。为什么呢？菩提的相离就是般若波罗蜜的缘故。世尊！如果知道我的相而不可执着，无知无着是佛所知。不可思议的无知无着，就是佛所知。为什么呢？知道本体的本性是无所有相，怎么能转变法界呢？如果知道本性无体无着，就叫做无物。如果没有物，就是无处所、无依无住，无依无住就是无生无灭，无生无灭就是有为的功德。如果像这样知道，就没有心想，没有心想的人，怎么会知道有为、无为的功德呢？无知就是不可思议，不可思议就是佛所知，也没有取也没有不取，不见三世（过去、现在、未来）的去来等相。'
English
English version: 'Excellent! You, towards all Buddhas, have long planted good roots and purely cultivated Brahma-conduct, thus you are able to expound such profound Samadhi (state of concentration). You now abide in such Prajna Paramita (perfection of wisdom).' Manjushri (Bodhisattva of wisdom) said, 'If I abide in Prajna Paramita and am able to say this, that is having a thought, and then I abide in my thought. If abiding in having a thought, in my thought, then Prajna Paramita has a place. If Prajna Paramita abides in non-existence, that is also my thought, and is also called a place. Leaving these two places, abiding in no-abiding, like the Buddhas abide, dwelling in Nirvana, a realm beyond thought. Such inconceivable is called the dwelling place of Prajna Paramita. The place of Prajna Paramita, all dharmas are without characteristics, all dharmas are without action. Prajna Paramita is inconceivable, inconceivable is the Dharmadhatu (realm of all phenomena), Dharmadhatu is without characteristics, without characteristics is inconceivable, inconceivable is Prajna Paramita. Prajna Paramita and Dharmadhatu are not two, not different. Not two, not different is Dharmadhatu, Dharmadhatu is without characteristics, without characteristics is the realm of Prajna Paramita. The realm of Prajna Paramita is the inconceivable realm, the inconceivable realm is the realm of no birth and no death, the realm of no birth and no death is the inconceivable realm.' Manjushri said, 'The realm of the Tathagata (Buddha) and my realm are not two in characteristics. One who cultivates Prajna Paramita in this way does not seek Bodhi (enlightenment). Why? Because the characteristic of Bodhi is apart from Prajna Paramita. World Honored One! If one knows my characteristic and does not cling to it, non-knowing and non-clinging is what the Buddha knows. The inconceivable non-knowing and non-clinging is what the Buddha knows. Why? Knowing that the essence of the substance is without any characteristic, how can one transform the Dharmadhatu? If one knows that the essence is without substance and without clinging, that is called no-thing. If there is no thing, that is no place, no reliance, no abiding, no reliance and no abiding is no birth and no death, no birth and no death is the merit of conditioned action. If one knows in this way, then there is no thought, one without thought, how can one know the merit of conditioned and unconditioned action? Non-knowing is inconceivable, inconceivable is what the Buddha knows, also without taking and without not taking, not seeing the characteristics of the three times (past, present, future) of going and coming.' --------------------------------------------------------------------------------
Chinese
，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，先加捶打方知好恶，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：“诸如来自说己智，谁当能信？”文殊言：“如是智者，非涅槃法，非生死法，是寂灭行。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，不离修道非不修道。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。” 尔时长老摩诃迦叶白佛言：“世尊！未来世谁能信此深法？谁乐听此法？”佛告迦叶：“即今日四众，比丘、比丘尼、优婆塞、优婆夷，于未来世能信此法，闻说此深般若波罗蜜，当知此法，当求此法。迦叶！譬如长者或长者子，已失一大宝珠，价直亿万两金，大生忧恼。今更还得，生大欢喜，忧恼悉灭。如是，迦叶！比丘、比丘尼、优婆塞、优婆夷，于未来世，闻此最深般若波罗蜜经，与般若相应，闻已生喜，心得安乐，无复忧恼，亦复如是。当作是 现代汉语译本：不执着于生灭和一切造作，也不认为它是断灭或恒常。像这样认知，就称为正智和不可思议智。它如同虚空，没有此岸彼岸的分别，无法比拟。它没有好恶，没有同等，没有形相和外貌。 佛陀告诉文殊师利：‘如果能这样认知，就称为不退转智。’文殊师利说：‘无作智称为不退转智。就像金锭，必须经过捶打才能知道好坏，如果不经过冶炼捶打，就无法知道。不退转智的显现也是如此，必须在实践中，不执着，不起心动念，不造作，具足不动摇，不生不灭，才能显现出来。’ 这时，佛陀告诉文殊师利：‘诸佛如来自说自己的智慧，谁会相信呢？’文殊师利说：‘这样的智慧，既不是涅槃之法，也不是生死之法，而是寂灭之行。它不是断绝贪欲、嗔恚、愚痴，也不是不断绝。为什么呢？因为它无尽无灭，不离生死，也不是不离，不离修道，也不是不修道。这样理解的人，称为正信。’ 佛陀告诉文殊师利：‘说得好啊，说得好啊！正如你所说，你深刻理解了这个道理。’ 这时，长老摩诃迦叶对佛说：‘世尊！未来世谁能相信这深奥的法？谁会乐意听闻此法？’佛陀告诉迦叶：‘就是今天在座的四众弟子，比丘（出家男众）、比丘尼（出家女众）、优婆塞（在家男众）、优婆夷（在家女众），在未来世能够相信此法，听闻这深奥的般若波罗蜜，会了解此法，会寻求此法。迦叶！譬如一位长者或长者的儿子，丢失了一颗价值亿万两黄金的宝珠，非常忧愁烦恼。现在又重新得到，就会非常欢喜，忧愁烦恼全部消失。同样，迦叶！比丘、比丘尼、优婆塞、优婆夷，在未来世，听闻这部最深奥的般若波罗蜜经，与般若相应，听闻后会生起欢喜，内心安乐，不再有忧愁烦恼，也是如此。应当这样理解。’
English
English version: Not grasping at arising and ceasing, nor at any actions, neither considering it as annihilation nor permanence. Knowing thus, it is called Right Wisdom and Inconceivable Wisdom. It is like space, without this shore or that shore, incomparable. It has no good or bad, no equal, no form or appearance. The Buddha said to Manjushri, 'If one knows thus, it is called Non-Retreating Wisdom.' Manjushri said, 'Non-Action Wisdom is called Non-Retreating Wisdom. Like a gold ingot, only after being hammered can one know its quality; if it is not refined and hammered, no one can know. The manifestation of Non-Retreating Wisdom is also like this; it must be in practice, without attachment, without arising thoughts, without action, possessing complete immovability, without arising or ceasing, then it will manifest.' Then, the Buddha said to Manjushri, 'When the Tathagatas speak of their own wisdom, who will believe it?' Manjushri said, 'Such wisdom is neither the Dharma of Nirvana nor the Dharma of Samsara, but the practice of quiescence. It is not cutting off greed, hatred, and delusion, nor is it not cutting them off. Why? Because it is endless and without cessation, not apart from Samsara, nor not apart, not apart from cultivation, nor not cultivating. One who understands thus is called Right Faith.' The Buddha said to Manjushri, 'Excellent, excellent! As you have said, you deeply understand this meaning.' At that time, the elder Mahakasyapa said to the Buddha, 'World Honored One! In the future, who will believe this profound Dharma? Who will be willing to listen to this Dharma?' The Buddha said to Kasyapa, 'The four assemblies present today, Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), and Upasikas (laywomen), in the future will be able to believe this Dharma, hear this profound Prajnaparamita, understand this Dharma, and seek this Dharma. Kasyapa! For example, a wealthy person or a wealthy person's son loses a precious jewel worth billions of gold, and is very worried and distressed. Now, if they get it back, they will be very happy, and all worries and distress will disappear. Likewise, Kasyapa! Bhikshus, Bhikshunis, Upasakas, and Upasikas, in the future, upon hearing this most profound Prajnaparamita Sutra, being in accord with Prajna, will feel joy upon hearing it, their minds will be at peace, and they will no longer have worries or distress. It should be understood thus.' --------------------------------------------------------------------------------
Chinese
言：‘我等今日得见如来，供养如来。所以者何？以得闻此甚深微妙六波罗蜜故。’ “迦叶！譬如三十三天见波利质多罗树初生疱时，作如是念：‘此疱不久必当开敷。’如是，迦叶！比丘、比丘尼、优婆塞、优婆夷，闻此般若波罗蜜经，心生欢喜，亦复如是。我于来世必得此法。迦叶！此深般若波罗蜜，如来灭后，当住不灭，处处流行。迦叶！以佛力故，未来世中，若善男子、善女人，当得此深般若波罗蜜。 “迦叶！如摩尼珠师见摩尼宝心生欢喜，不假思量即知真伪。何以故？以串见故。如是，迦叶！若人闻此般若波罗蜜相应法，闻已欢喜，生信乐心，当知此人先世已闻此般若波罗蜜，从久远劫来已曾供养诸佛。” 迦叶白佛言：“世尊！此善男子、善女人，今闻此法，于未来世转复信解。”佛告摩诃迦叶：“如是，如是！如汝所说。” 尔时文殊师利白佛言：“世尊！此法无行无相，说此法者亦无行无相。云何世尊说有行相？” 佛告文殊师利：“我本行菩萨道时，修诸善根，欲住阿惟越致地，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， 现代汉语译本：他们说：‘我们今天得见如来，供养如来。这是为什么呢？因为我们听闻了这甚深微妙的六波罗蜜（六种到达彼岸的方法）的教法。’ ‘迦叶（佛陀的弟子名）！譬如三十三天（欲界六天之一）的人们见到波利质多罗树（天界之树）初生花苞时，会这样想：‘这花苞不久必定会开放。’同样地，迦叶！比丘（出家男众）、比丘尼（出家女众）、优婆塞（在家男众）、优婆夷（在家女众），听闻这部《般若波罗蜜经》（智慧到达彼岸的经典），心中生起欢喜，也是如此。他们会想：我将来必定能得到这教法。迦叶！这甚深的《般若波罗蜜》，如来灭度后，将长存不灭，在各处流传。迦叶！凭借佛陀的力量，未来世中，如果有善男子、善女人，将能得到这甚深的《般若波罗蜜》。’ ‘迦叶！如同摩尼珠师（宝石匠）见到摩尼宝珠（如意宝珠）时，心中会生起欢喜，不需要思量就能知道它的真假。为什么呢？因为他经常见到。同样地，迦叶！如果有人听闻这与《般若波罗蜜》相应的教法，听闻后心生欢喜，生起信乐之心，应当知道这个人前世已经听闻过这部《般若波罗蜜》，从久远劫以来就已经供养过诸佛。’ 迦叶对佛说：‘世尊！这些善男子、善女人，现在听闻此法，在未来世会更加信受理解。’佛告诉摩诃迦叶（佛陀的十大弟子之一）：‘是的，是的！正如你所说。’ 这时，文殊师利（大乘菩萨，智慧的象征）对佛说：‘世尊！此法是无行无相的，宣说此法的人也是无行无相的。为什么世尊说此法有行相呢？’ 佛告诉文殊师利：‘我过去行菩萨道时，修习各种善根，想要安住于阿惟越致地（不退转的境界），应当学习《般若波罗蜜》。想要成就阿耨多罗三藐三菩提（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，
English
English version: They said, ‘Today we have seen the Tathagata (Buddha), and we make offerings to the Tathagata. Why is this? Because we have heard this profound and subtle teaching of the Six Paramitas (six perfections that lead to enlightenment).’ ‘Kashyapa (a disciple of the Buddha)! It is like the people of the Trayastrimsha Heaven (one of the six heavens of the desire realm) seeing the Parijataka tree (a celestial tree) when its first bud appears, they think, “This bud will surely bloom soon.” Similarly, Kashyapa! Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), upon hearing this Prajnaparamita Sutra (scripture on the perfection of wisdom), their hearts fill with joy, and they think, “In the future, I will surely attain this Dharma (teaching).” Kashyapa! This profound Prajnaparamita, after the Tathagata’s Parinirvana (passing away), will remain imperishable and will spread everywhere. Kashyapa! Through the power of the Buddha, in the future, if there are good men and good women, they will attain this profound Prajnaparamita.’ ‘Kashyapa! It is like a Mani jewel master (gem cutter) seeing a Mani jewel (wish-fulfilling jewel), his heart fills with joy, and without thinking, he knows its authenticity. Why is this? Because he has seen it many times. Similarly, Kashyapa! If someone hears this Dharma that corresponds to the Prajnaparamita, and upon hearing it, their heart fills with joy and they develop faith and devotion, know that this person has heard this Prajnaparamita in past lives, and from countless eons ago, they have made offerings to the Buddhas.’ Kashyapa said to the Buddha, ‘World Honored One! These good men and good women, having heard this Dharma now, will have even greater faith and understanding in the future.’ The Buddha told Mahakashyapa (one of the Buddha’s ten great disciples), ‘So it is, so it is! Just as you have said.’ At that time, Manjushri (a Bodhisattva symbolizing wisdom) said to the Buddha, ‘World Honored One! This Dharma is without action and without form, and the one who speaks this Dharma is also without action and without form. Why does the World Honored One say that this Dharma has action and form?’ The Buddha told Manjushri, ‘When I was practicing the Bodhisattva path, cultivating various roots of goodness, desiring to abide in the Avinivartaniya stage (the stage of non-retrogression), I should study the Prajnaparamita. Desiring to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I should study the Prajnaparamita. If good men and good women desire to understand the true nature of all dharmas, and desire to know that the mental realms of all sentient beings are all the same, they should study the Prajnaparamita. Manjushri! Desiring to study all the Buddha Dharmas, making them complete and unobstructed, --------------------------------------------------------------------------------