Chinese
大正藏第 25 册 No. 1518 佛母般若波罗蜜多圆集要义论 No. 1518 [cf. No. 1517] 佛母般若波罗蜜多圆集要义论 大域龙菩萨造 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护等奉 诏译 归命妙吉祥童真菩萨摩诃萨等。 般若等成就， 无二智如来， 彼中义相应， 彼声教道二。 依止及作用， 事业同起修， 分别相及罪， 称赞如次说。 具信以为体， 师资互证说， 说时说处等， 得自量成就。 说法者应知， 世间时处二， 说者有同证， 然后得如量。 一切如是集， 我闻等所说， 和合如是义， 最上三十二。 分别十六相， 空如其次第， 八千颂中说， 了异方便说。 今此八千颂， 如说义无减， 随所乐颂略， 如是义如说。 菩萨我不见， 此说实寂默， 能受内诸事， 彼说即为空。 色及色自性， 此说亦复空， 此等外诸处， 所受分皆止。 色等相彼身， 安住及相离， 向义若彼见， 彼内即无实。 彼诸内空性， 自性亦复空， 所有识相种， 即起我悲智。 不生亦不灭， 现代汉语译本 《佛母般若波罗蜜多圆集要义论》 大域龙菩萨造 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护等奉 诏译 归命妙吉祥童真菩萨摩诃萨（Manjushri Kumara-bhuta Bodhisattva-Mahasattva）等。 般若（Prajna）等成就， 无二智如来（Tathagata）， 彼中义相应， 彼声教道二。 依止及作用， 事业同起修， 分别相及罪， 称赞如次说。 具信以为体， 师资互证说， 说时说处等， 得自量成就。 说法者应知， 世间时处二， 说者有同证， 然后得如量。 一切如是集， 我闻等所说， 和合如是义， 最上三十二。 分别十六相， 空如其次第， 八千颂中说， 了异方便说。 今此八千颂， 如说义无减， 随所乐颂略， 如是义如说。 菩萨我不见， 此说实寂默， 能受内诸事， 彼说即为空。 色（Rupa）及色自性， 此说亦复空， 此等外诸处， 所受分皆止。 色（Rupa）等相彼身， 安住及相离， 向义若彼见， 彼内即无实。 彼诸内空性， 自性亦复空， 所有识相种， 即起我悲智。 不生亦不灭，
English
English version 'The Quintessential Treatise on the Perfection of Wisdom, the Mother of Buddhas' Composed by Nagarjuna Bodhisattva Translated by Imperial Order by Shi Hu, the Purple-Robed Minister, Great Master of the Transmission of Dharma, Senior Official of the Ministry of Works, and Tripitaka Master from the Western Regions. Homage to Manjushri Kumara-bhuta Bodhisattva-Mahasattva (Great Bodhisattva, the Youthful Manjushri), and others. Wisdom (Prajna) and other attainments, the non-dual wisdom of the Tathagata (Thus Come One), The meaning therein corresponds, those teachings are twofold. Reliance and function, activities arise together in practice, Distinguishing characteristics and faults, praise is spoken in sequence. Having faith as the essence, teachers and students mutually verify, The time and place of speaking, attainment is self-measured. The speaker of the Dharma should know, the two aspects of time and place in the world, The speaker has the same realization, then obtains the proper measure. All are thus gathered, as spoken by 'I have heard' and others, Combining such meanings, the supreme thirty-two. Distinguishing the sixteen aspects, emptiness in due order, Spoken in the Eight Thousand Verse Prajnaparamita Sutra, explaining different skillful means. Now these Eight Thousand Verses, the meaning is as spoken without reduction, According to the verses one enjoys, the meaning is as spoken. The Bodhisattva I do not see, this speaks of true silence, Able to receive inner matters, that speaks of emptiness. Form (Rupa) and the nature of form, this also speaks of emptiness, These external places, the received portions all cease. Form (Rupa) and other characteristics, their bodies, abiding and separation, If one sees towards the meaning, there is no reality within. Those inner emptinesses, their nature is also empty, All seeds of consciousness aspects, then arise my compassion and wisdom. Neither arising nor ceasing,
Chinese
有情此等明， 有情生死欲， 彼说即为空。 佛法不可见， 菩萨法亦然， 此等如所说， 空彼十力等。 别别所有法， 此说遍计性， 彼胜义非有， 诸法如是说。 彼我等见断， 大士毕竟作， 而彼人无我， 佛一切处说。 一切法不生， 此所说亦然， 宣说法无我， 一切处实说。 有罪及无罪， 不增亦不减， 诸有为无为， 所有诸善止。 诸善空性中， 彼出亦无尽， 此遍计分别， 彼普摄为空。 十种心散乱， 心散乱异处， 愚不得相应， 无二智不成。 彼止息互相， 为能所对治， 于般若教中， 彼圆集所说。 若有菩萨有， 此无相分别， 散乱止息师， 说彼世俗蕴。 此八千颂等， 从初语次第， 至了毕皆止， 说无相分别。 因言不如是， 此唯说事相， 梵网等经中， 知一切如理。 菩萨我不见， 而此等广大， 世尊此止遣， 有相分别乱。 若不见彼名， 境界行亦然， 彼蕴一切处， 皆不见菩萨。 此止遣遍计， 普摄此所说， 乘一切智因， 慧分别诸相。 般若波罗蜜， 说三种依止， 谓遍计依他， 及圆成 现代汉语译本 有情众生明白这些道理， 有情众生对生死轮回有强烈的欲望，佛说这些欲望的本质就是空性。 佛法是不可见的，菩萨的法也是如此， 这些都如经文所说，空性包含了佛的十力（Tathagatabala，如来所具有的十种力量）等等。 各种各样的法，这里说的是遍计所执性（Parikalpita，虚妄分别的自性）， 在胜义谛（Paramārtha-satya，佛教的最高真理）中，它是不存在的，一切法都是这样说的。 那些关于我等的错误见解被断除，伟大的菩萨最终会做到， 而佛在所有地方都宣说人无我（Pudgala-nairatmya，没有永恒不变的个体存在）。 一切法不生不灭，这里所说的也是如此， 宣说诸法无我（Dharma-nairatmya，没有独立存在的实体），在所有地方都是真实的宣说。 有罪和无罪，不增加也不减少， 所有有为法（Saṃskṛta，因缘和合而成的法）和无为法（Asaṃskṛta，不依赖因缘的法），所有善行的止息。 在诸善的空性中，它们的显现也是没有穷尽的， 这种遍计分别，被普遍地摄为空性。 十种心的散乱，心散乱于不同的地方， 愚昧的人无法与之相应，没有二智（智和慧）就不能成就。 它们的止息是相互的，作为能对治和所对治， 在般若（Prajna，智慧）的教义中，它们被圆满地集合起来宣说。 如果菩萨有这种无相的分别， 散乱和止息的导师，宣说它们是世俗谛（Saṃvṛti-satya，相对真理）的蕴（Skandha，构成要素）。 这八千颂等等，从最初的语言次第， 到最终的了结都是止息，宣说没有相的分别。 因为言语不是这样的，这里只是说事物的表相， 在梵网经（Brahmajāla Sūtra）等经典中，要知道一切都是如理的。 菩萨我不见，而这些是广大的， 世尊止息和遣除，有相的分别散乱。 如果不见那些名称，境界和行为也是如此， 那些蕴在所有地方，都不能见到菩萨。 这止息和遣除遍计所执，普遍地摄取这里所说的， 乘坐一切智（Sarvajnana，对一切事物具有的智慧）的因，用智慧来分别诸相。 般若波罗蜜（Prajnaparamita，通过智慧到达彼岸），宣说三种依止， 即遍计所执、依他起（Paratantra，依赖其他因素而生起）和圆成实（Parinispanna，圆满成就的真实）。
English
English version Sentient beings understand these principles, Sentient beings have a strong desire for the cycle of birth and death, and the Buddha said that the essence of these desires is emptiness (Śūnyatā). The Buddha's Dharma is invisible, and so is the Dharma of the Bodhisattvas, These are as stated in the scriptures, emptiness includes the ten powers of the Buddha (Tathagatabala, the ten powers possessed by the Tathagata) and so on. All kinds of dharmas, here referring to the imputed nature (Parikalpita, the nature of false discrimination), In the ultimate truth (Paramārtha-satya, the highest truth in Buddhism), it does not exist, and all dharmas are spoken of in this way. Those wrong views about 'I' and others are cut off, and the great Bodhisattvas will eventually do it, And the Buddha proclaims the non-self of persons (Pudgala-nairatmya, the absence of a permanent and unchanging individual existence) in all places. All dharmas are neither born nor destroyed, and what is said here is also the same, Proclaiming the non-self of dharmas (Dharma-nairatmya, the absence of independently existing entities), it is truly proclaimed in all places. There is guilt and no guilt, neither increasing nor decreasing, All conditioned dharmas (Saṃskṛta, dharmas that arise from the combination of causes and conditions) and unconditioned dharmas (Asaṃskṛta, dharmas that do not depend on causes and conditions), the cessation of all good deeds. In the emptiness of all good deeds, their manifestation is also inexhaustible, This imputed discrimination is universally included in emptiness. The ten kinds of mental distractions, the mind is distracted in different places, The foolish cannot correspond to it, and without the two wisdoms (wisdom and insight) it cannot be achieved. Their cessation is mutual, as the agent and object of counteraction, In the teachings of Prajna (Prajna, wisdom), they are completely gathered together and proclaimed. If a Bodhisattva has this formless discrimination, The teacher of distraction and cessation proclaims them as the aggregates (Skandha, constituent elements) of conventional truth (Saṃvṛti-satya, relative truth). These eight thousand verses, etc., from the initial sequence of words, To the final conclusion are all cessation, proclaiming no form of discrimination. Because language is not like this, here it only speaks of the appearance of things, In the Brahmajāla Sūtra and other scriptures, know that everything is according to reason. The Bodhisattva I do not see, and these are vast, The World Honored One ceases and eliminates, the distractedness of form discrimination. If those names are not seen, the realms and actions are also the same, Those aggregates in all places, cannot see the Bodhisattva. This cessation and elimination of imputed nature, universally includes what is said here, Riding on the cause of omniscience (Sarvajnana, wisdom about all things), using wisdom to distinguish all forms. Prajnaparamita (Prajnaparamita, reaching the other shore through wisdom), proclaims three dependencies, Namely, the imputed nature, the dependent arising (Paratantra, arising dependent on other factors), and the perfectly established nature (Parinispanna, perfectly accomplished reality).
Chinese
实性。 无此等说句， 一切遍计止， 幻喻等见边， 此说依他性。 有四种清净， 说圆成实性， 般若波罗蜜， 佛无别异说。 十分别散乱， 对治如次说， 此三种知已， 若即若离说。 如初语圆成， 依他及遍计， 无相分别色， 彼散乱止遣。 彼佛亦菩提， 不见说者等， 至了毕此知， 止遣遍计性。 自性空彼色， 俱相何所有， 此别异语中， 了知已彼止。 此不空故空， 如是语所说， 诸毁谤分别， 一切说皆止。 如幻亦然佛， 彼如梦亦然， 如是如次知， 智语边决定。 诸同等所作， 此说佛如幻， 幻喻等言等， 此说依他性。 若诸异生智， 彼自性清净， 故说彼佛言， 菩萨亦如佛。 自性自色覆， 彼无明因作， 如幻别异现， 果如梦弃舍。 无二别异说， 果等定毁谤， 毁谤诸分别， 彼毁谤此说。 色空非和合， 彼互相违碍， 无色无空名， 色相自和合。 此一性分别， 对治种种性， 空不异彼色， 彼空何所有。 此无实所现， 彼无明所起， 此无实能表， 彼说无明故。 此如是说色， 般若波罗蜜， 现代汉语译本 实性（Parinispanna）。 没有这些说法，一切遍计所执性（Parikalpita）止息，幻象譬喻等见解的边际，这是说依他起性（Paratantra）。 有四种清净，说的是圆成实性（Parinispanna），般若波罗蜜（Prajnaparamita），佛陀没有别的说法。 十分别散乱，对治依次解说，这三种知晓后，若即若离地说。 如最初所说圆成实性（Parinispanna），依他起性（Paratantra）及遍计所执性（Parikalpita），无相分别色，那些散乱止息遣除。 那些佛陀也如菩提，不见说者等同，直至完全知晓这些，止息遣除遍计所执性（Parikalpita）。 自性空的那色，俱生之相有什么，这些差别异语中，了知后就止息。 因为这不空所以空，就像这样语所说，各种毁谤分别，一切说法都止息。 如幻象也如佛陀，那如梦也一样，像这样依次知晓，智慧之语的边际就确定。 各种同等所作，这是说佛陀如幻象，幻象譬喻等言语，这是说依他起性（Paratantra）。 如果各种异生智，那些自性清净，所以说那些佛陀之言，菩萨也如佛陀。 自性被自色覆盖，那些无明因所作，如幻象差别异现，果如梦境被舍弃。 没有二种差别异说，果等决定毁谤，毁谤各种分别，那些毁谤这些说法。 色空不是和合，那些互相违背阻碍，没有色就没有空的名，色相自然和合。 这是一种自性分别，对治种种自性，空不异于那些色，那些空有什么。 这些没有真实所显现，那些是无明所生起，这些没有真实能表达，那些说是无明故。 这些像这样说色，般若波罗蜜（Prajnaparamita）。
English
English version Reality (Parinispanna). Without such statements, all that is imputed (Parikalpita) ceases; the limits of views such as illusion and metaphor, this speaks of the dependent nature (Paratantra). There are four kinds of purity, which speak of the perfectly established reality (Parinispanna); Prajnaparamita, the Buddha has no other teachings. The ten kinds of differentiated distractions, the antidotes are explained in order; after knowing these three, they are spoken of as neither identical nor separate. As initially spoken, the perfectly established reality (Parinispanna), the dependent nature (Paratantra), and that which is imputed (Parikalpita); the form of no-characteristics and discriminations, those distractions cease and are eliminated. Those Buddhas are also like Bodhi, not seeing the speaker as equal; until fully knowing these, ceasing and eliminating that which is imputed (Parikalpita). That form which is empty in its own nature, what is there in the co-emergent aspect; in these different words, after understanding, it ceases. Because this is not empty, therefore it is empty, just as the words say; all kinds of slanders and discriminations, all statements cease. Like an illusion, also like the Buddha, that is also like a dream; knowing in this order, the boundary of the words of wisdom is determined. All equal actions, this says the Buddha is like an illusion; illusion, metaphor, and similar words, this speaks of the dependent nature (Paratantra). If various ordinary beings' wisdom, those are pure in their own nature; therefore it is said those words of the Buddha, Bodhisattvas are also like the Buddha. The self-nature is covered by its own color, those are caused by ignorance; like the different appearances of illusion, the result is like a dream, abandoned. There are no two different statements, the result and so on are definitely slandered; slandering various discriminations, those slander these statements. Form and emptiness are not combined, those mutually contradict and obstruct; without form, there is no name of emptiness, the aspects of form naturally combine. This is a discrimination of one nature, the antidote to various natures; emptiness is not different from those forms, what is there in those emptinesses. These are not manifested as real, those are arisen from ignorance; these cannot express what is real, those say it is because of ignorance. These say form in this way, Prajnaparamita.