Chinese
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？法界性相无去、来、现在故。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，无去无来，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 现代汉语译本：当学习般若波罗蜜（智慧到彼岸的方法）。想要学习一切佛成就阿耨多罗三藐三菩提（无上正等正觉）时的相好、威仪和无量法式，应当学习般若波罗蜜。想要知道一切佛未成就阿耨多罗三藐三菩提时的一切法式和各种威仪，应当学习般若波罗蜜。为什么呢？因为在空性之法中，看不到诸佛的菩提等。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？因为般若波罗蜜看不到诸法的生灭、垢净。因此，善男子、善女人，应当这样学习般若波罗蜜。想要知道一切法没有过去、未来、现在等相，应当学习般若波罗蜜。为什么呢？因为法界的自性没有过去、未来、现在。想要知道一切法都融入法界，心中没有挂碍，应当学习般若波罗蜜。想要得到三转十二行法轮，并且自己证悟而不执着，应当学习般若波罗蜜。想要得到慈心遍覆一切众生而没有边际，也不作念有众生相，应当学习般若波罗蜜。想要对一切众生不起争论，也不执着于无争论的相，应当学习般若波罗蜜。想要知道是处非处、十力（佛的十种力量）、无畏（佛的四种无畏），安住于佛的智慧，得到无碍的辩才，应当学习般若波罗蜜。 那时，文殊师利（智慧第一的菩萨）对佛说：‘世尊！我观察正法，是无为无相的，无所得无利益，无生无灭，无去无来，没有知者、见者、作者，看不到般若波罗蜜，也看不到般若波罗蜜的境界，非证非不证，不作戏论，没有分别。一切法无尽离尽，没有凡夫法，没有声闻法，没有辟支佛法（缘觉），没有佛法，非得非不得，不舍弃生死，不证入涅槃，非思议非不思议，非作非不作。法的实相就是这样。不知道如何’
English
English version: When learning Prajna Paramita (the perfection of wisdom), if one wishes to learn all the auspicious marks, dignified conduct, and limitless forms of Dharma when all Buddhas attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), one should learn Prajna Paramita. If one wishes to know all the forms of Dharma and various dignified conducts when all Buddhas have not attained Anuttara-samyak-sambodhi, one should learn Prajna Paramita. Why? Because in the Dharma of emptiness, one does not see the Bodhi of all Buddhas, etc. If good men and good women wish to know these marks without doubt, they should learn Prajna Paramita. Why? Because Prajna Paramita does not see the arising or ceasing, defilement or purity of all Dharmas. Therefore, good men and good women should learn Prajna Paramita in this way. If one wishes to know that all Dharmas have no past, future, or present marks, one should learn Prajna Paramita. Why? Because the nature of the Dharma realm has no past, future, or present. If one wishes to know that all Dharmas enter the Dharma realm without any hindrance in the mind, one should learn Prajna Paramita. If one wishes to obtain the three turnings of the twelve-spoked Dharma wheel, and also realize it oneself without attachment, one should learn Prajna Paramita. If one wishes to obtain loving-kindness that covers all sentient beings without limit, and also does not conceive of the mark of sentient beings, one should learn Prajna Paramita. If one wishes to not engage in disputes with all sentient beings, and also not be attached to the mark of non-dispute, one should learn Prajna Paramita. If one wishes to know what is right and wrong, the ten powers (of a Buddha), the four fearlessnesses (of a Buddha), abide in the wisdom of the Buddha, and obtain unobstructed eloquence, one should learn Prajna Paramita. At that time, Manjushri (Bodhisattva of great wisdom) said to the Buddha: 'World Honored One! I observe the true Dharma, it is unconditioned and without marks, without attainment or benefit, without arising or ceasing, without going or coming, without a knower, seer, or doer, one does not see Prajna Paramita, nor does one see the realm of Prajna Paramita, neither realized nor unrealized, not engaging in conceptual play, without discrimination. All Dharmas are without end or cessation, there is no Dharma of ordinary beings, no Dharma of Sravakas (hearers), no Dharma of Pratyekabuddhas (solitary realizers), no Dharma of Buddhas, neither attained nor unattained, not abandoning Samsara (cycle of birth and death), not realizing Nirvana, neither conceivable nor inconceivable, neither doing nor not doing. The true nature of Dharma is like this. I do not know how.' -------------------------------------------------------------------------------- 何当学般若波罗蜜？”
Chinese
尔时佛告文殊师利：“若能如是知诸法相，是名学般若波罗蜜。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，当如文殊所说般若波罗蜜中学。” 文殊白佛言：“世尊！何故名般若波罗蜜？”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，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。非行非不行处，悉入一乘，名非行处。何以故？无念无作故。即是一切诸佛之母，一切诸佛所从生故。何以故？以无生故。 “是故，文殊师利！若善男子、善女人，欲行菩萨行具足诸波罗蜜，当修此般若波罗蜜。若欲得坐道场，成无上菩提，当修此般若波罗蜜。若欲以大慈大悲遍覆一切众生，当修此般若波罗蜜。若欲起一切定方便，当修此般若波罗蜜。若欲得一切三摩跋提，当修此般若波罗蜜。何以故？诸三摩提无所为故。一切诸法，无出离无出离处，若人欲随逐此语，当修般若波罗蜜。一切诸法如实不可得，若欲乐如是知，当修般若波罗蜜。一切众生，为菩提故修菩提道，而实无众生亦无菩提，若人欲信乐此法，当修般若波罗蜜。何以故？一切诸法 “何时应当学习般若波罗蜜（prajnaparamita，智慧的完美）？” 那时，佛告诉文殊师利（Manjusri，智慧的象征）：“如果能够像这样了解诸法的实相，就叫做学习般若波罗蜜。菩萨摩诃萨（bodhisattva mahasattva，伟大的菩萨）如果想要学习菩提自在三昧（bodhi-svatantra-samadhi，觉悟自在的禅定），得到这种禅定后，就能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，没有任何障碍，应当像文殊所说的般若波罗蜜那样学习。” 文殊对佛说：“世尊！为什么叫做般若波罗蜜？”佛说：“般若波罗蜜，无边无际，无名无相，不可思量。没有归依，没有洲渚，没有犯戒也没有福报，没有黑暗也没有光明，就像法界（dharmadhatu，法性界）没有界限也没有数量一样，这叫做般若波罗蜜，也叫做菩萨摩诃萨的行处。既不是行处也不是非行处，全部进入一乘（ekayana，唯一的道路），叫做非行处。为什么呢？因为没有念头也没有造作。它是一切诸佛的母亲，一切诸佛都从它而生。为什么呢？因为它无生。” “所以，文殊师利！如果善男子、善女人，想要修行菩萨行，圆满诸波罗蜜，应当修习这般若波罗蜜。如果想要坐在道场，成就无上菩提（anuttara-samyak-sambodhi，无上正等正觉），应当修习这般若波罗蜜。如果想要以大慈大悲遍覆一切众生，应当修习这般若波罗蜜。如果想要发起一切禅定方便，应当修习这般若波罗蜜。如果想要得到一切三摩跋提（samapatti，等至），应当修习这般若波罗蜜。为什么呢？因为诸三摩提没有所为。一切诸法，没有出离也没有出离之处，如果有人想要随顺这句话，应当修习般若波罗蜜。一切诸法如实不可得，如果想要乐于这样了解，应当修习般若波罗蜜。一切众生，为了菩提而修菩提道，但实际上没有众生也没有菩提，如果有人想要信乐这种法，应当修习般若波罗蜜。为什么呢？一切诸法
English
"When should one learn prajnaparamita (perfection of wisdom)?" At that time, the Buddha said to Manjusri (symbol of wisdom): "If one can understand the true nature of all dharmas (phenomena) in this way, it is called learning prajnaparamita. If a bodhisattva mahasattva (great bodhisattva) wishes to learn bodhi-svatantra-samadhi (samadhi of freedom in enlightenment), and having attained this samadhi, can illuminate all profound Buddhist teachings, and know the names of all Buddhas, and also fully understand the worlds of all Buddhas without any obstacles, one should learn prajnaparamita as Manjusri has described." Manjusri said to the Buddha: "World Honored One! Why is it called prajnaparamita?" The Buddha said: "Prajnaparamita is boundless and limitless, without name or form, beyond thought. It has no refuge, no island, no transgression nor merit, no darkness nor light, just like the dharmadhatu (realm of dharma) which has no boundaries or numbers. This is called prajnaparamita, and it is also called the place of practice for a bodhisattva mahasattva. It is neither a place of practice nor a non-place of practice, all entering into the ekayana (one vehicle), called a non-place of practice. Why? Because there is no thought and no action. It is the mother of all Buddhas, from whom all Buddhas are born. Why? Because it is unborn." "Therefore, Manjusri! If a good man or good woman wishes to practice the bodhisattva path and fulfill all paramitas (perfections), one should cultivate this prajnaparamita. If one wishes to sit in the bodhimanda (place of enlightenment) and attain anuttara-samyak-sambodhi (supreme perfect enlightenment), one should cultivate this prajnaparamita. If one wishes to cover all sentient beings with great compassion and great mercy, one should cultivate this prajnaparamita. If one wishes to initiate all samadhi (meditative concentration) means, one should cultivate this prajnaparamita. If one wishes to attain all samapatti (attainments), one should cultivate this prajnaparamita. Why? Because all samadhis have no purpose. All dharmas have no escape nor place of escape. If one wishes to follow this teaching, one should cultivate prajnaparamita. All dharmas are truly unattainable. If one wishes to be happy to know this, one should cultivate prajnaparamita. All sentient beings cultivate the path of enlightenment for the sake of enlightenment, but in reality there are no sentient beings and no enlightenment. If one wishes to believe and delight in this dharma, one should cultivate prajnaparamita. Why? All dharmas --------------------------------------------------------------------------------
Chinese
如实与菩提等如。非众生行，不舍自性，彼众生行是非行，彼非行是菩提，彼菩提是法界。若欲不着此法，当修般若波罗蜜。 “文殊师利！若比丘、比丘尼、优婆塞、优婆夷，若受持般若波罗蜜，一四句偈为他人说，我说此人得不堕法，何况如实修行。当知彼善男子、善女人，住佛境界。 “文殊师利！若善男子、善女人，闻此甚深般若波罗蜜，不生怖畏。当知此人，受佛法印。此法印者，是佛所造，是佛所贵。何以故？以此法印，印无著法故。若善男子、善女人，为此印所印，当知是人，随菩萨乘决定不退，不堕声闻、辟支佛地。” 尔时释提桓因及诸天子，从三十三天，雨细末栴檀及细末金屑，又散郁波罗华、钵头摩华、拘物陀华、分陀利华及曼陀罗华，以供养般若波罗蜜。供养已，作如是言：“我已供养无上无著最第一法，愿我来世更闻此深般若波罗蜜。若人已为此深般若波罗蜜印之所印，愿其未来复得听受，究竟成就萨婆若智。” 尔时释提桓因白佛言：“世尊！若善男子、善女人，闻此般若波罗蜜一经于耳，我为增长佛法故，守护彼人，面百由旬不令非人得其便也。是善男子、善女人，究竟当得阿耨多罗三藐三菩提。我当日日往到其所而设供养。” 尔时佛告释提桓因： 现代汉语译本：如同实相与菩提的等同。不是众生的行为，不舍弃自性，那些众生的行为是非行为，那些非行为是菩提，那菩提是法界（宇宙的真实本质）。如果想要不执着于此法，应当修习般若波罗蜜（智慧的完美）。 ‘文殊师利（智慧的象征）！如果比丘（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），如果受持般若波罗蜜，哪怕只为他人说一四句偈，我说此人能得到不堕落的保障，更何况如实修行。应当知道，那些善男子、善女人，安住于佛的境界。 ‘文殊师利！如果善男子、善女人，听到这甚深的般若波罗蜜，不产生恐惧畏惧。应当知道此人，接受了佛的法印。这法印，是佛所创造，是佛所珍视的。为什么呢？因为用这法印，印证无执着的法。如果善男子、善女人，被这法印所印证，应当知道这人，跟随菩萨乘（追求觉悟的道路）必定不会退转，不会堕落到声闻（听闻佛法而证悟者）、辟支佛（独自证悟者）的境界。’ 那时，释提桓因（帝释天）和诸天子，从三十三天（欲界第二天），降下细末栴檀（一种香木）和细末金屑，又散布郁波罗华（青莲花）、钵头摩华（红莲花）、拘物陀华（白莲花）、分陀利华（白睡莲）和曼陀罗华（天界之花），用来供养般若波罗蜜。供养完毕，他们这样说道：‘我已经供养了无上无执着最殊胜的法，愿我来世还能听到这甚深的般若波罗蜜。如果有人已经被这甚深的般若波罗蜜印记所印证，愿他未来还能听闻受持，最终成就萨婆若智（一切智）。’ 那时，释提桓因对佛说：‘世尊！如果善男子、善女人，听到这般若波罗蜜哪怕只是一次入耳，为了增长佛法，我将守护他们，在方圆百由旬（古印度长度单位）内不让非人（鬼神等）有机可乘。这些善男子、善女人，最终将证得阿耨多罗三藐三菩提（无上正等正觉）。我将每日前往他们所在之处进行供养。’ 那时，佛告诉释提桓因：