T08n0229_佛說佛母寶德藏般若波羅蜜經

大正藏第 08 冊 No. 0229 佛說佛母寶德藏般若波羅蜜經

No. 229 [cf. No. 220(4 or 5) etc.]

佛說佛母寶德藏般若波羅蜜經卷上

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

行品第一

爾時世尊，為令四眾各得歡喜，說是般若波羅蜜經使獲利樂。即說伽陀曰：

「所有菩薩為世間，　　滅除蓋障煩惱垢， 　發凈信心住寂靜，　　當行智度彼岸行。 　諸江河流閻浮提，　　華果藥草皆得潤， 　龍王主住無熱池，　　彼龍威力流江河。 　亦如佛子聲聞等，　　說法教他方便說， 　樂最聖行求果報，　　此諸如來勝威德。 　云何佛說此法眼，　　令諸弟子如佛學， 　自證教他及方便，　　此亦佛力非自力。 　最上般若不可知，　　非心可知非菩提。 　如是聞已不驚怖，　　彼菩薩行知佛智。 　色受想行識皆無，　　不著纖塵無處所， 　彼若不住一切法，　　行無受想得菩提。 　菩薩若求出家智，　　照見五蘊無實相， 　知此不求于寂靜，　　彼是菩薩之行智。 　複次云何智所得？　　照見一切法皆空， 　不著不驚照見時，　　自覺覺他諸菩薩。 　色受想行及識蘊，　　是蘊

【現代漢語翻譯】 現代漢語譯本 《佛說佛母寶德藏般若波羅蜜經》捲上 西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯 行品第一 爾時，世尊爲了讓四眾弟子都感到歡喜，宣說了這部《般若波羅蜜經》，使他們獲得利益和快樂。隨即說了偈頌： 『所有菩薩爲了世間，滅除覆蓋的障礙和煩惱的污垢，發起清凈的信心，安住于寂靜之中，應當修行智慧到達彼岸的行持。 諸如江河流水流入閻浮提（Jambudvipa，指我們所居住的這個世界），花朵、果實、藥草都得到滋潤，龍王住在無熱池（Anavatapta，傳說中位於喜馬拉雅山北部的湖泊），龍王的威力使江河奔流。 也像佛的弟子聲聞（Sravaka，聽聞佛法教誨而修行的人）等，說法教導他人，方便開示，樂於最神聖的修行，追求果報，這些都是如來殊勝的威德。 如何佛說這法眼（Dharmacaksu，指能洞察真理的智慧），讓弟子們像佛一樣學習，自己證悟，教導他人，以及方便開示，這也是佛的力量，不是自己的力量。 最上的般若（Prajna，智慧）不可知，不是心可以知道的，也不是菩提（Bodhi，覺悟）可以知道的。像這樣聽聞之後不驚慌恐懼，這樣的菩薩修行才能瞭解佛的智慧。 色（Rupa，物質）、受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）五蘊皆空，不執著于微小的塵埃，沒有固定的處所，如果不住於一切法，修行無受無想，就能得到菩提。 菩薩如果追求出世的智慧，照見五蘊沒有真實的自性，知道這個道理而不追求寂靜，這就是菩薩的修行智慧。 再次，什麼是智慧所得到的？照見一切法皆是空性，不執著，不驚慌，在照見的時候，自覺覺他的諸位菩薩。 色、受、想、行以及識這五蘊，這些蘊……』

【English Translation】 English version The Sutra of the Buddha's Mother Prajnaparamita with the Treasure of Merits, Volume 1 Translated by Tripitaka Master Fa Xian, Minister of the Imperial Secretariat, Great Master of the Mingjiao Monastery, under Imperial Decree, from the Western Regions Chapter 1: Practice At that time, the World Honored One, in order to make the four assemblies rejoice, expounded this Prajnaparamita Sutra, enabling them to obtain benefit and joy. Then, he spoke the following verses: 'All Bodhisattvas, for the sake of the world, eradicate the coverings of hindrances and the defilements of afflictions, generate pure faith, abide in stillness, and should practice the wisdom of reaching the other shore. All rivers flow into Jambudvipa (the world we inhabit), flowers, fruits, and herbs are all nourished, the Dragon King dwells in Anavatapta (a lake in the Himalayas), and the Dragon King's power causes the rivers to flow. Likewise, the Buddha's disciples, the Sravakas (those who hear and practice the Buddha's teachings), and others, teach the Dharma, instruct others with skillful means, delight in the most sacred practice, and seek the fruits of their actions; these are the supreme virtues of the Tathagatas. How does the Buddha speak of this Dharma Eye (Dharmacaksu, the wisdom to see the truth), so that the disciples may learn like the Buddha, realize it themselves, teach others, and use skillful means? This is also the power of the Buddha, not one's own power. The supreme Prajna (wisdom) is unknowable, not knowable by the mind, nor by Bodhi (enlightenment). Having heard this without fear or trepidation, such a Bodhisattva's practice understands the Buddha's wisdom. Form (Rupa), sensation (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are all empty, not attached to the slightest dust, having no fixed place. If one does not abide in all dharmas, practices without sensation or perception, one will attain Bodhi. If a Bodhisattva seeks the wisdom of renunciation, sees that the five aggregates have no real self-nature, knows this and does not seek stillness, this is the wisdom of a Bodhisattva's practice. Furthermore, what is obtained by wisdom? Seeing that all dharmas are empty, not attached, not afraid, at the time of seeing, the Bodhisattvas who awaken themselves and others. Form, sensation, perception, mental formations, and consciousness, these aggregates...'

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見行而不知， 　菩薩照見蘊皆空，　　行無相化不著句。 　無色受想行識等，　　不行是名無相行， 　若行不得最上智，　　無相寂靜三摩地。 　若菩薩行自寂靜，　　過去諸佛咸授記， 　身苦樂等皆不及，　　由知因果法本性。 　若行於法不可得，　　行如是行乃佛智， 　行無所行了知已，　　是行最上般若行。 　彼無所有不可得，　　愚癡著相謂有無， 　有無二法皆非實，　　出此了知乃菩薩。 　菩薩若知諸幻化，　　色受想行識亦然， 　寂靜行離種種相，　　此名最上般若行。 　善友方便令知覺，　　使聞佛母不驚怖， 　惡友同行及化他，　　壞器盛水非堅牢。 　云何得名為菩薩？　　一切樂行皆無著， 　求佛菩提無所著，　　是故得名為菩薩。 　云何得名摩訶薩？　　得第一義眾生中， 　斷眾生界諸邪見，　　是故得名摩訶薩。 　大施大慧大威德，　　佛乘最上而得乘， 　發菩提心度眾生，　　是故得名摩訶薩。 　幻化四足俱胝數，　　多人眾前悉截首， 　一切世界皆幻化，　　菩薩知已得無怖。 　色受想行識纏縛，　　知不實已不求解， 　行菩提心無所著，　　此名最上諸菩薩。 　云何得名為菩薩？　　乘大乘行度眾生， 　大乘體相如虛空，　　菩薩

【現代漢語翻譯】 現代漢語譯本 只看到行為卻不理解其本質， 菩薩覺悟到五蘊（色、受、想、行、識）皆是空性，行為的顯現沒有固定的形式，不執著于言語概念。 色、受、想、行、識等五蘊，不執著于這些就是所謂的無相之行。 如果修行不能達到最上智慧，就無法獲得無相寂靜的三摩地（專注的禪定狀態）。 如果菩薩修行達到自我寂靜，過去諸佛都會為他授記（預言未來成佛）。 身體的痛苦和快樂等都無法影響他，因為他了解因果法則的本質。 如果修行時認識到法不可執著，這樣的修行才是佛的智慧。 修行時了知無所行，這樣的修行才是最上的般若（智慧）之行。 那個無所有、不可得的境界，愚癡的人執著于表象，認為有或無。 有和無這兩種概念都不是真實的，超越這些認知才是菩薩。 菩薩如果知道一切都是幻化，色、受、想、行、識也是如此。 在寂靜中修行，遠離各種執著，這被稱為最上的般若之行。 善友用方便法門使人覺悟，讓他們聽聞佛母（般若波羅蜜）而不驚恐。 惡友與人同行並教化他人，就像用破損的器皿盛水，不牢固。 如何才能被稱為菩薩？ 對一切善行都不執著， 追求佛的菩提智慧而不執著，因此被稱為菩薩。 如何才能被稱為摩訶薩（大菩薩）？ 在獲得第一義諦（真理）的眾生中， 斷除眾生界的各種邪見，因此被稱為摩訶薩。 擁有大布施、大智慧、大威德，乘坐佛乘（成佛之道）到達最上境界， 發起菩提心度化眾生，因此被稱為摩訶薩。 幻化出無數四足動物，在眾人面前全部斬首， 一切世界都是幻化的，菩薩知道這些后就不會感到恐懼。 色、受、想、行、識的纏縛，知道它們不真實后就不再尋求解脫。 以菩提心修行而不執著，這被稱為最上諸菩薩。 如何才能被稱為菩薩？ 乘坐大乘（菩薩乘）之行來度化眾生， 大乘的本體和現象如同虛空，菩薩

【English Translation】 English version Seeing the action but not understanding its essence, A Bodhisattva perceives that the five skandhas (form, feeling, perception, mental formations, and consciousness) are all empty; the manifestation of actions has no fixed form and is not attached to verbal concepts. The five skandhas such as form, feeling, perception, mental formations, and consciousness; not being attached to these is called the practice of non-form. If practice cannot attain the highest wisdom, one cannot obtain the Samadhi (state of focused meditation) of non-form and tranquility. If a Bodhisattva's practice reaches self-tranquility, all Buddhas of the past will give him a prediction (prophecy of future Buddhahood). Physical pain and pleasure cannot affect him because he understands the essence of the law of cause and effect. If, during practice, one realizes that the Dharma is not to be clung to, such practice is the wisdom of the Buddha. When practicing, knowing that there is nothing to practice, such practice is the highest practice of Prajna (wisdom). That state of non-existence and unattainability, the ignorant cling to appearances, thinking there is existence or non-existence. Both concepts of existence and non-existence are not real; transcending these perceptions is a Bodhisattva. If a Bodhisattva knows that everything is an illusion, so are form, feeling, perception, mental formations, and consciousness. Practicing in tranquility, away from all attachments, this is called the highest practice of Prajna. Good friends use skillful means to awaken people, letting them hear the Mother of Buddhas (Prajnaparamita) without fear. Evil friends walk with people and teach others, like using a broken vessel to hold water, not firm. How can one be called a Bodhisattva? Not being attached to all good deeds, Seeking the Bodhi wisdom of the Buddha without attachment, therefore one is called a Bodhisattva. How can one be called a Mahasattva (Great Bodhisattva)? Among sentient beings who have attained the first principle (truth), Cutting off all wrong views of the sentient world, therefore one is called a Mahasattva. Possessing great generosity, great wisdom, and great power, riding the Buddha vehicle (path to Buddhahood) to reach the highest state, Arousing the Bodhi mind to liberate sentient beings, therefore one is called a Mahasattva. Transforming countless four-legged animals, beheading them all in front of the crowd, All worlds are illusions; a Bodhisattva, knowing this, will not feel fear. The entanglement of form, feeling, perception, mental formations, and consciousness; knowing they are not real, one no longer seeks liberation. Practicing with the Bodhi mind without attachment, this is called the highest of all Bodhisattvas. How can one be called a Bodhisattva? Riding the practice of the Mahayana (Bodhisattva vehicle) to liberate sentient beings, The essence and phenomena of the Mahayana are like the void; a Bodhisattva

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由得安隱樂。 　大乘之乘不可得，　　乘涅盤往諸方所， 　行已不見如火滅，　　是故名為入涅盤。 　菩薩所行不可得，　　初后現在三清凈， 　清凈無畏無戲論，　　是行最上般若行。 　大智菩薩行行時，　　發大慈悲為眾生， 　為已不起眾生相，　　是行最上般若行。 　菩薩起念為眾生，　　修諸苦行有苦相， 　是有我相眾生相，　　此非最上般若行。 　知自及諸眾生等，　　乃至諸法亦復然， 　生滅無二無分別，　　是行最上般若行。 　乃至所說世界等，　　名離一切生滅法， 　最上無比甘露智，　　是故得名為般若。 　菩薩如是所行行，　　了知方便無所求， 　知此法本性非實，　　是行最上般若行。 　若不住色亦無受，　　亦不住想亦無行， 　復不住識住正法，　　是名最上般若行。

佛母寶德藏般若伽陀帝釋品第二

歡喜地攝佈施波羅蜜伽陀

「常與無常苦樂等，　　我及無我悉皆空， 　不住有為及無為，　　住無相行佛亦然。 　若求聲聞緣覺等，　　乃至佛果亦復然， 　不住此忍不可得，　　如渡大河不見岸。 　若聞此法彼定得，　　成等正覺證涅盤， 　見於一切如自身，　　是大智者如來說。

「佛子當住四補特伽羅，是行大智行

【現代漢語翻譯】 現代漢語譯本 由此獲得安穩快樂。 大乘的乘載是不可得的，乘著它前往涅槃的各個方向， 修行之後，就像火焰熄滅一樣不可見，因此稱為進入涅槃。 菩薩所修行的道路是不可得的，初、中、后三者都是清凈的， 清凈、無畏、沒有戲論，這是最上乘的般若修行。 大智慧的菩薩在修行時，發起大慈悲心爲了眾生， 爲了眾生卻不執著于眾生相，這是最上乘的般若修行。 菩薩如果起心動念爲了眾生，修持各種苦行而有苦的執著， 這是有我相和眾生相，這不是最上乘的般若修行。 了知自己和所有眾生都是平等的，乃至一切諸法也是如此， 生滅沒有二元對立，沒有分別，這是最上乘的般若修行。 乃至所說的世界等，都遠離一切生滅之法， 最上無比的甘露智慧，因此得名為般若（prajna，智慧）。 菩薩像這樣修行，了知方便法門而不執著于任何所求， 知道這些法的本性並非真實，這是最上乘的般若修行。 如果不住著於色，也沒有感受，也不住著于想，也沒有行為， 也不住著于識，而安住于正法，這稱為最上乘的般若修行。 《佛母寶德藏般若伽陀》（Buddha-matr-ratna-guna-samcaya-prajna-gatha）帝釋品第二 歡喜地攝佈施波羅蜜（dana-paramita，佈施的完美）伽陀 『常與無常、苦與樂等，我與無我，一切都是空性的， 不住著于有為法和無為法，安住于無相的修行，佛也是如此。 如果追求聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）等，乃至佛果也是如此， 不住著于這種忍耐是不可得的，就像渡過大河卻看不到彼岸。 如果聽聞此法，他們必定能夠成就正等正覺，證得涅槃， 視一切眾生如自身，這是大智慧者如來所說的。 『佛子應當安住於四種補特伽羅（pudgala，人），這是修行大智慧的修行』

【English Translation】 English version From this, one obtains peace and happiness. The vehicle of the Mahayana (Great Vehicle) is unattainable; riding it, one goes to all directions of Nirvana, Having practiced, it is unseen like a fire extinguished; therefore, it is called entering Nirvana. The path that Bodhisattvas (enlightenment beings) walk is unattainable; the beginning, middle, and end are all pure, Pure, fearless, and without idle talk, this is the supreme practice of prajna (wisdom). When a Bodhisattva of great wisdom practices, they generate great compassion for all beings, For the sake of beings, yet without clinging to the notion of beings, this is the supreme practice of prajna. If a Bodhisattva generates thoughts for the sake of beings, practicing various austerities with attachment to suffering, This is having the notion of self and the notion of beings; this is not the supreme practice of prajna. Knowing that oneself and all beings are equal, and that all dharmas (phenomena) are also like this, Birth and death are not dualistic, without discrimination; this is the supreme practice of prajna. Even the worlds that are spoken of are apart from all dharmas of birth and death, The supreme, incomparable nectar of wisdom; therefore, it is called prajna. When a Bodhisattva practices in this way, they understand skillful means without clinging to any seeking, Knowing that the nature of these dharmas is not real, this is the supreme practice of prajna. If one does not dwell in form, nor in feeling, nor in perception, nor in volitions, Nor in consciousness, but dwells in the true dharma, this is called the supreme practice of prajna. The Second Chapter, 'The Chapter of Sakra' of the 'Buddha-matr-ratna-guna-samcaya-prajna-gatha' (The Mother of Buddhas, Treasury of Merits, Prajna Gatha) The Gatha (verse) of the Dana-paramita (perfection of giving) included in the Joyful Ground 'Permanence and impermanence, suffering and happiness, self and no-self, all are empty, Not dwelling in conditioned or unconditioned dharmas, dwelling in the practice of no-form, the Buddha is also like this. If one seeks the sravakas (hearers), pratyekabuddhas (solitary realizers), and even the fruit of Buddhahood, it is also like this, Not dwelling in this patience is unattainable, like crossing a great river without seeing the shore. If they hear this dharma, they will surely attain complete enlightenment and realize Nirvana, Seeing all beings as oneself, this is what the Tathagata (Buddha) of great wisdom has said. 'The Buddha's children should dwell in the four pudgalas (persons); this is the practice of great wisdom.'

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：一真實善法；二不退心；三應供離垢無煩惱無求；四善友同等。

「大智菩薩如是行，　　不學聲聞及緣覺， 　樂學如來一切智，　　是學非學名為學。 　學不受色不增減，　　亦復不學種種法， 　攝受樂學一切智，　　若此功德出離者。 　色非有智非無智，　　受想行識亦復爾， 　色性自性如虛空，　　平等無二無分別。 　妄想本性無彼岸，　　眾生之界亦復然， 　虛空自性亦同然，　　智慧世間解亦爾。 　智慧無色佛所說，　　離一切想到彼岸， 　若人得離諸想已，　　是人語意住真如。 　彼人住世恒沙劫，　　不聞佛說眾生聲， 　眾生不生本清凈，　　是行最上般若行。 　佛說種種之語言，　　皆具最上般若義， 　過去佛為我受記，　　于未來世證菩提。

佛母寶德藏般若伽陀持無量功德建塔品第三

無垢地攝持戒波羅蜜伽陀

「若人常受持般若，　　所作上應諸佛行， 　刀劍毒藥水火等，　　乃至諸魔不能為。 　若人于佛滅度后，　　建七寶塔以供養， 　如是圓滿千俱胝，　　佛剎恒沙等佛塔。 　眾生無邊千俱胝，　　以妙香華涂香等， 　供養三世無邊劫，　　所有功德之數量， 　不及書寫于佛母，　　諸佛由此而得生， 　若受持讀誦供養，　

【現代漢語翻譯】 現代漢語譯本： 一、真實的善法；二、不退轉的決心；三、應受供養、遠離垢染、沒有煩惱、沒有貪求；四、與善友平等相處。

大智慧的菩薩這樣修行，不學習聲聞（聽聞佛法而得道者）和緣覺（獨自悟道者），樂於學習如來（佛）的一切智慧，這種學習既是學習又不是學習，名為學習。學習不受色（物質）的影響，不增不減，也不學習種種法（佛法），攝取並樂於學習一切智慧，如果這種功德能夠使人解脫。色（物質）不是有智慧也不是沒有智慧，受（感受）、想（思維）、行（意志）、識（意識）也是如此。色的自性就像虛空一樣，平等無二，沒有分別。妄想的本性沒有彼岸，眾生的境界也是如此，虛空的自性也是如此，智慧和世間的理解也是如此。佛說智慧沒有形色，遠離一切想法才能到達彼岸。如果有人能夠遠離各種想法，那麼這個人的語言和意念就安住在真如（事物的真實本性）之中。這個人安住在世間，即使經過恒河沙數般的劫數，也不會聽到佛說眾生的聲音。眾生本來就不生，本性清凈，這是最上乘的般若（智慧）修行。佛所說的種種語言，都包含著最上乘的般若的意義。過去佛為我授記，在未來世將證得菩提（覺悟）。

佛母寶德藏般若伽陀持無量功德建塔品第三

無垢地攝持戒波羅蜜伽陀

如果有人經常受持般若（智慧），所作所為都符合諸佛的修行，刀劍、毒藥、水火等，甚至各種魔都不能傷害他。如果有人在佛滅度后，建造七寶塔來供養，即使建造的佛塔數量達到千俱胝（億）個，如同恒河沙數般的佛剎（佛的國土）那麼多，眾生數量無邊，達到千俱胝（億）個，用美妙的香、花、涂香等，供養三世無量劫，所有功德的數量，也比不上書寫佛母（般若）的功德，諸佛都是由此而生。如果受持、讀誦、供養般若，

【English Translation】 English version: One, true good dharma; two, unwavering resolve; three, worthy of offerings, free from defilement, without afflictions, without seeking; four, equality with good friends.

The Bodhisattva of great wisdom practices in this way, not learning from Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), but delighting in learning all the wisdom of the Tathagata (Buddha). This learning is both learning and not learning, and is called learning. Learning is not affected by form (matter), neither increasing nor decreasing, nor does it learn various dharmas (Buddhist teachings). It embraces and delights in learning all wisdom. If this merit can lead to liberation. Form (matter) is neither with wisdom nor without wisdom, and so are sensation, perception, volition, and consciousness. The nature of form is like space, equal, non-dual, and without discrimination. The nature of delusion has no other shore, and so is the realm of sentient beings. The nature of space is also the same, and so is wisdom and worldly understanding. The Buddha said that wisdom has no form, and one reaches the other shore by abandoning all thoughts. If one can abandon all thoughts, then one's speech and mind dwell in Suchness (the true nature of things). This person dwells in the world for as many kalpas (eons) as there are sands in the Ganges River, and will not hear the Buddha speak of sentient beings. Sentient beings are originally unborn and pure in nature. This is the supreme practice of Prajna (wisdom). All the words spoken by the Buddha contain the meaning of the supreme Prajna. The Buddhas of the past have given me predictions that I will attain Bodhi (enlightenment) in the future.

The Third Chapter of the Prajna Gatha of the Buddha Mother's Treasure of Virtues, Holding Immeasurable Merits and Building Stupas

The Gatha of the Immaculate Ground, Holding the Paramita of Precepts

If one constantly upholds Prajna (wisdom), one's actions will be in accordance with the practices of all Buddhas. Swords, poisons, water, fire, and even various demons cannot harm them. If one builds seven-jeweled stupas for offerings after the Buddha's Parinirvana (passing away), even if the number of stupas reaches thousands of kotis (billions), as many as the Buddha lands like the sands of the Ganges River, and if countless sentient beings, reaching thousands of kotis (billions), offer beautiful incense, flowers, and perfumes for countless kalpas of the three times, the amount of all merits is not comparable to the merit of writing the Buddha Mother (Prajna), from which all Buddhas are born. If one upholds, recites, and makes offerings to Prajna,

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功德倍勝於佛塔。 　大明般若諸佛母，　　能除苦惱遍世界， 　所有三世十方佛，　　學此明得無上師。 　行般若行利有情，　　使學大智證菩提， 　有為無為諸快樂，　　一切樂從般若生。 　譬如大地植諸種，　　得和合生種種色， 　五波羅蜜及菩提，　　皆從般若所生出。 　又如輪王出行時，　　七寶四兵為導從， 　若依佛母最上行，　　一切功德法集聚。」

佛母寶德藏般若伽陀功德品第四

發光地攝忍辱波羅蜜伽陀

帝釋有疑問佛曰：　　「恒河沙數等佛剎， 　佛界圓滿如芥子，　　能受佛剎般若力， 　如是了知般若已，　　此界云何不供養？」 「譬如人王人所重，　　住般若者合亦爾。 　佛界般若摩尼寶，　　具一切德價無比， 　經函安處經有無，　　供養悉獲寶功德。 　佛滅供養于舍利，　　不及供養于般若， 　若樂受持供養者，　　是人速得證解脫。 　首行佈施波羅蜜，　　次戒忍進及禪定， 　受持善法不可壞，　　彼一一生一切法。 　如閻浮提種種樹，　　百千俱胝無數色， 　雖一一樹影皆別，　　無量影同一名攝。 　五波羅蜜五名異，　　般若波羅復一名， 　一切回施為菩提，　　一味同歸菩提名。

佛母寶德藏般若伽陀福

【現代漢語翻譯】 現代漢語譯本 功德比佛塔還要殊勝。 偉大的般若（prajna，智慧）是諸佛之母，能消除遍佈世界的苦惱。 所有過去、現在、未來十方諸佛，都學習此般若而獲得無上導師的地位。 修行般若之行能利益眾生，使他們學習大智慧，證得菩提（bodhi，覺悟）。 所有有為和無為的快樂，一切快樂都從般若產生。 譬如大地種植各種種子，因緣和合而生出種種色彩。 五波羅蜜（pāramitā，到達彼岸的修行）和菩提，都從般若中產生。 又如轉輪王出行時，七寶和四兵作為引導和隨從。 如果依循佛母（指般若）最上的修行，一切功德和佛法都會聚集。

佛母寶德藏般若伽陀功德品第四

發光地攝忍辱波羅蜜伽陀

帝釋（Indra，天神之王）向佛陀提問：『如同恒河沙數一樣多的佛剎（buddhakṣetra，佛的國土），' 佛界圓滿如同芥子一般，能夠承受佛剎的般若之力。 像這樣瞭解般若之後，這個世界為什麼不供養它呢？』 佛陀回答說：『譬如人王受到人們的尊重，安住于般若的人也同樣如此。 佛界的般若如同摩尼寶（maṇi，如意寶珠），具足一切功德，價值無比。 經函安放之處，無論經文是否存在，供養都能獲得珍寶般的功德。 佛陀滅度后供養舍利（śarīra，佛陀遺骨），不如供養般若。 如果樂於受持和供養般若，這個人很快就能證得解脫。 首先修行佈施波羅蜜，其次是持戒、忍辱、精進和禪定。 受持善法不可破壞，它們一一包含一切法。 如同閻浮提（Jambudvīpa，我們所居住的這個世界）的各種樹木，有百千俱胝無數的顏色。 雖然每一棵樹的影子都不同，但無數的影子都歸於同一個名稱。 五波羅蜜有五個不同的名稱，般若波羅蜜又是一個名稱。 一切迴向都爲了菩提，最終都歸於菩提這個名稱。

佛母寶德藏般若伽陀福

【English Translation】 English version The merit is even greater than that of a stupa. The great Prajna (wisdom) is the mother of all Buddhas, capable of removing suffering throughout the world. All Buddhas of the past, present, and future in the ten directions learn this Prajna and attain the position of the supreme teacher. Practicing the conduct of Prajna benefits sentient beings, enabling them to learn great wisdom and attain Bodhi (enlightenment). All the happiness of the conditioned and unconditioned, all happiness arises from Prajna. It is like the earth planting various seeds, which, through the combination of conditions, produce various colors. The five Paramitas (perfections) and Bodhi all arise from Prajna. It is also like when a Chakravartin (universal monarch) goes out, the seven treasures and four divisions of the army serve as guides and followers. If one follows the supreme practice of the Mother of Buddhas (referring to Prajna), all merits and Dharma will gather.

Chapter Four: The Merit of the Prajna Gatha of the Treasury of the Virtues of the Mother of Buddhas

The Gatha of the Paramita of Forbearance, Embraced by the Luminous Ground

Indra (king of the gods) asked the Buddha: 'In Buddha-lands (buddhakṣetra) as numerous as the sands of the Ganges,' The Buddha-realm is as complete as a mustard seed, capable of bearing the power of Prajna of the Buddha-lands. Having understood Prajna in this way, why does this world not make offerings to it?' The Buddha replied: 'Just as a human king is respected by people, so too is one who abides in Prajna. The Prajna of the Buddha-realm is like a Mani jewel (wish-fulfilling gem), possessing all virtues and being of immeasurable value. Wherever a scripture case is placed, whether the scriptures are present or not, offerings will obtain the merit of precious jewels. Making offerings to the relics (śarīra) after the Buddha's Parinirvana is not as meritorious as making offerings to Prajna. If one is happy to uphold and make offerings to Prajna, that person will quickly attain liberation. First, practice the Paramita of generosity, followed by morality, forbearance, diligence, and meditation. Upholding good Dharma is indestructible; each of them contains all Dharmas. Like the various trees of Jambudvipa (the world we live in), there are hundreds of thousands of millions of countless colors. Although the shadows of each tree are different, countless shadows are gathered under the same name. The five Paramitas have five different names, and Prajna Paramita is another name. All dedication is for Bodhi, and ultimately all return to the name of Bodhi.

The Blessings of the Prajna Gatha of the Treasury of the Virtues of the Mother of Buddhas

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量品第五

焰慧地攝精進波羅蜜伽陀

「彼色受想行識等，　　菩薩觀照悉無常， 　各各現行而不知，　　非法非生智者見。 　無色無受想行識，　　是法無得復無生， 　了知一切法皆空，　　是名最上般若行。 　如化恒沙等佛剎，　　諸眾生證羅漢果， 　若能書寫此般若，　　令他受持功德勝。 　如佛修行云何學？　　信重般若諸法空， 　速證聲聞及緣覺，　　乃至無上正覺尊。 　世間無種不生樹，　　枝葉華果悉無有， 　無佛誰指菩提心，　　亦無釋梵聲聞果。 　如日舒光照諸天，　　普使成就種種業， 　佛智菩提心亦然，　　從智生諸功德法。 　如無熱池無龍主，　　即無河流閻浮提， 　無河華果悉不生，　　亦無大海種種寶。 　世間無佛無大智，　　無智功德不增長， 　亦無佛法諸莊嚴，　　無菩提海等等寶。 　譬如世間螢有光，　　一切螢光集一處， 　比日一光照世間，　　微塵數分不及一。

佛母寶德藏般若伽陀隨喜功德品第六

難勝地攝定波羅蜜伽陀

「所有聲聞眾功德，　　佈施持戒觀照行， 　不及菩薩發一心，　　隨喜福蘊之少分。 　所有俱胝那由他，　　無邊佛剎千俱胝， 　過去現在佛說此，　　法寶為斷一切苦。 　先發最

【現代漢語翻譯】 現代漢語譯本 第五品 量品

焰慧地攝精進波羅蜜伽陀（焰慧地：菩薩修行十地中的第三地，以智慧之光照耀，精進修行；波羅蜜伽陀：到達彼岸的偈頌）

『菩薩觀察色、受、想、行、識（五蘊），皆是無常，各自顯現卻不自知，並非真實存在，智者能見。』 『無色、無受、無想、無行、無識，此法無所得亦無生，了知一切法皆空，這才是最上乘的般若（智慧）修行。』 『如同化現恒河沙數般的佛剎（佛所教化的世界），其中眾生皆證得羅漢果（小乘佛教的最高果位），若有人能書寫此般若，並令他人受持，其功德更為殊勝。』 『如佛修行，應如何學習？應深信般若諸法皆空，如此便能迅速證得聲聞（聽聞佛法而悟道者）及緣覺（不依師教，觀因緣而悟道者）果位，乃至無上正等正覺（佛的果位）。』 『世間沒有不生樹的種子，沒有種子，枝葉花果都不會有。沒有佛陀指引菩提心（覺悟之心），也不會有釋梵（帝釋天和梵天）和聲聞的果位。』 『如同太陽舒展光芒照耀諸天，普遍使眾產生就各種事業，佛陀的智慧和菩提心也是如此，從智慧中生出各種功德之法。』 『如同沒有無熱池（傳說中位於雪山北部的清涼池）就沒有龍主，沒有龍主就沒有河流流向閻浮提（我們所居住的世界），沒有河流，花果就不會生長，也不會有大海中的各種珍寶。』 『世間沒有佛陀就沒有大智慧，沒有智慧功德就不會增長，也不會有佛法的各種莊嚴，沒有菩提海（智慧的海洋）和各種珍寶。』 『譬如世間的螢火蟲有光，即使將所有螢火蟲的光聚集在一起，也比不上太陽一束光照耀世間，連太陽光芒的微塵數分之一都比不上。』

佛母寶德藏般若伽陀隨喜功德品第六

難勝地攝定波羅蜜伽陀（難勝地：菩薩修行十地中的第四地，修行難度增加；定波羅蜜伽陀：到達彼岸的禪定偈頌）

『所有聲聞眾的功德，包括佈施、持戒、觀照修行，都比不上菩薩發一念隨喜（隨他人之善而生歡喜心）的福德蘊藏的少許。』 『所有俱胝（千萬）那由他（億）無邊佛剎（佛所教化的世界）的千俱胝佛，過去和現在都宣說此法寶，為的是斷除一切痛苦。』 『先發最上菩提心（最上乘的覺悟之心），然後修習般若波羅蜜（到達智慧彼岸的方法），此人能迅速成就佛道，利益一切眾生。』

【English Translation】 English version Chapter 5: Measure

The Gatha of the Perfection of Effort, Included in the Radiant Wisdom Ground (Radiant Wisdom Ground: the third of the ten grounds of Bodhisattva practice, illuminated by the light of wisdom, practicing diligently; Paramita Gatha: verses that reach the other shore)

'Bodhisattvas observe form, feeling, perception, mental formations, and consciousness (the five aggregates), all are impermanent, each manifests without self-awareness, not truly existing, which the wise see.' 'Without form, without feeling, without perception, without mental formations, without consciousness, this Dharma is without attainment and without arising, understanding that all Dharmas are empty, this is the supreme practice of Prajna (wisdom).' 'Like the transformation of Buddha-lands as numerous as the sands of the Ganges, where all beings attain the Arhat fruit (the highest achievement in Hinayana Buddhism), if one can write this Prajna and cause others to uphold it, the merit is even more superior.' 'How should one learn like the Buddha's practice? One should deeply believe that Prajna is the emptiness of all Dharmas, thus one can quickly attain the Sravaka (those who attain enlightenment by hearing the Dharma) and Pratyekabuddha (those who attain enlightenment by observing causes and conditions) fruits, and even the Supreme Perfect Enlightenment (the fruit of Buddhahood).' 'In the world, there is no seed that does not produce a tree, without seeds, there would be no branches, leaves, flowers, or fruits. Without the Buddha pointing out the Bodhi mind (the mind of enlightenment), there would be no fruits of Sakra (Indra) and Brahma, and no Sravaka fruits.' 'Just as the sun spreads its light illuminating the heavens, universally enabling beings to accomplish various deeds, so too are the Buddha's wisdom and Bodhi mind, from wisdom arise all meritorious Dharmas.' 'Just as without the Anavatapta Lake (a legendary cool lake in the north of the Himalayas) there would be no Dragon King, without the Dragon King there would be no rivers flowing to Jambudvipa (the world we live in), without rivers, flowers and fruits would not grow, and there would be no various treasures in the ocean.' 'In the world, without the Buddha there would be no great wisdom, without wisdom merit would not increase, there would be no adornments of the Buddha's Dharma, and no Bodhi Sea (the ocean of wisdom) and various treasures.' 'For example, the fireflies in the world have light, even if all the fireflies' light is gathered together, it cannot compare to a single ray of sunlight illuminating the world, not even a fraction of a dust mote of the sun's light.'

Chapter 6: The Merit of Rejoicing in the Prajna Gatha, the Treasury of the Mother of Buddhas' Virtues

The Gatha of the Perfection of Concentration, Included in the Difficult-to-Conquer Ground (Difficult-to-Conquer Ground: the fourth of the ten grounds of Bodhisattva practice, where the difficulty of practice increases; Samadhi Paramita Gatha: verses of concentration that reach the other shore)

'All the merits of the Sravaka assembly, including giving, upholding precepts, and practicing contemplation, cannot compare to a Bodhisattva's single thought of rejoicing (taking joy in the good of others) in the accumulation of merit.' 'All the billions of trillions of countless Buddha-lands, the trillions of Buddhas of the past and present, all proclaim this Dharma treasure to cut off all suffering.' 'First, generate the supreme Bodhi mind (the supreme mind of enlightenment), then practice Prajna Paramita (the method of reaching the other shore of wisdom), this person can quickly achieve Buddhahood and benefit all beings.'

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上菩提心，　　至成正覺及入滅， 　彼量所有佛功德，　　咸成方便波羅蜜。 　及彼聲聞學無學，　　有漏無漏諸善法， 　菩薩等一普回施，　　當爲世間證菩提。 　菩薩施已不住心，　　住心即名眾生相， 　有見有念名著相，　　非是菩薩之回施。 　如是施非無相施，　　是法當知有滅盡， 　若作非法非施心，　　乃可得名為回施。 　作有相施非真施，　　無相回施證菩提， 　如上妙食雜毒藥，　　自法著相亦如是。 　是故回施應當學，　　如佛眾善悉當知， 　若生若相若威力，　　悉皆隨喜而回施。 　以功德施佛菩提，　　菩薩之施皆無相， 　此施佛許而印可，　　如是得名勇猛施。

佛母寶德藏般若伽陀地獄品第七

現前地攝智慧波羅蜜伽陀

「無量盲人不見道，　　無一得入于城郭， 　修六度行闕般若，　　無力不能成菩提。 　譬如畫像不畫眼，　　因無眼界無功德， 　若有受行於智慧，　　得名有眼及有力。 　有為無為黑白法，　　如微塵等不可得， 　智慧觀照如虛空，　　故名般若出世間。 　菩薩諦信行佛行，　　度那由他苦眾生， 　如是若著眾生相，　　此非般若最上行。 　菩薩若行最上行，　　過去未曾求大智， 　今聞般若如佛想，　

【現代漢語翻譯】 現代漢語譯本 發起菩提心，直至成就正等正覺和進入涅槃， 其中所有佛的功德，都成為方便波羅蜜（paramita，意為「到彼岸」）。 以及那些聲聞（sravaka，意為「聽聞者」）中的有學和無學，有漏和無漏的各種善法， 菩薩都平等地普遍迴向，應當爲了世間眾生證得菩提（bodhi，意為「覺悟」）。 菩薩佈施后不住於心，住於心就稱為眾生相， 有見解、有念頭就稱為執著于相，這不是菩薩的迴向。 這樣的佈施不是無相的佈施，這種法應當知道有滅盡的時候， 如果以非法和非佈施的心來做，才可以稱為迴向。 以有相的心來佈施不是真正的佈施，無相的迴向才能證得菩提， 如同美味的食物中摻雜了毒藥，自己執著於法相也是如此。 因此迴向應當學習，如同佛的一切善行都應當知道， 無論是生起、相狀還是威力，都應當隨喜並回向。 以功德迴向佛的菩提，菩薩的佈施都是無相的， 這種佈施是佛所允許和認可的，這樣才能稱為勇猛的佈施。

《佛母寶德藏般若伽陀地獄品第七》

《現前地攝智慧波羅蜜伽陀》

『無數盲人看不見道路，沒有一個能夠進入城郭， 修行六度（paramita，意為「到彼岸」）而缺少般若（prajna，意為「智慧」），沒有力量不能成就菩提。 譬如畫像不畫眼睛，因為沒有眼界就沒有功德， 如果有受持和修行智慧的，就稱為有眼睛和有力量。 有為法和無為法，黑法和白法，如同微塵一樣不可得， 智慧觀照如同虛空，所以稱為般若出世間。 菩薩真實地相信並修行佛的行持，度脫那由他（nayuta，意為「極大的數目」）的苦難眾生， 如果執著于眾生相，這不是般若最上的修行。 菩薩如果修行最上的修行，過去不曾求得大智慧， 現在聽聞般若如同佛的教導，』

【English Translation】 English version Arouse the Bodhi mind, until achieving complete enlightenment and entering Nirvana, All the merits of the Buddhas therein become the expedient paramita (perfection, going beyond). And those Sravakas (hearers) who are in the stages of learning and no-more-learning, the wholesome dharmas with outflows and without outflows, Bodhisattvas equally and universally dedicate them, intending for all beings in the world to attain Bodhi (enlightenment). Bodhisattvas do not dwell in their minds after giving, dwelling in the mind is called the mark of sentient beings, Having views and thoughts is called attachment to marks, this is not the dedication of a Bodhisattva. Such giving is not giving without marks, this dharma should be known to have an end, If one acts with an unwholesome and non-giving mind, then it can be called dedication. Giving with marks is not true giving, dedication without marks is what attains Bodhi, Like delicious food mixed with poison, attachment to the marks of dharma is also like this. Therefore, dedication should be learned, like all the good deeds of the Buddha should be known, Whether it is arising, form, or power, all should be rejoiced in and dedicated. Dedicate the merits to the Bodhi of the Buddha, the giving of Bodhisattvas is without marks, This giving is permitted and approved by the Buddha, and thus it is called courageous giving.

The Seventh Chapter of the 'Gatha on the Hell Realm' from the 'Prajnaparamita Mother of the Buddhas Treasure of Merits'

The 'Gatha on the Wisdom Paramita of the Present Ground'

'Countless blind people cannot see the road, not one can enter the city, Cultivating the six paramitas (perfections) but lacking prajna (wisdom), one has no power to attain Bodhi. For example, a painting without eyes, because without the realm of the eyes, there is no merit, If one receives and practices wisdom, one is called having eyes and having power. The conditioned and unconditioned, black and white dharmas, are as unattainable as dust particles, Wisdom contemplates like the void, therefore it is called prajna that transcends the world. Bodhisattvas truly believe and practice the conduct of the Buddha, liberating nayutas (a large number) of suffering beings, If one is attached to the mark of sentient beings, this is not the supreme practice of prajna. If a Bodhisattva practices the supreme practice, in the past they did not seek great wisdom, Now hearing prajna is like the teachings of the Buddha,'

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速證寂靜佛菩提。 　過去信佛那由他，　　不信般若波羅蜜， 　或生瞋恨或誹謗，　　是人少智墮阿鼻。 　若人樂證諸佛智，　　不能信重諸佛母， 　如商入海欲求寶，　　返失於本而復還。

佛母寶德藏般若伽陀清凈品第八(此品攝第九嘆品)

遠行地攝方便波羅蜜伽陀

「色清凈故果清凈，　　果色二同一切智， 　若一切智清凈時，　　如虛空界不斷壞。 　菩薩出過於三界，　　斷盡煩惱而現生， 　無老病死現滅度，　　斯即是行般若行。 　世間欲色之淤泥，　　愚人處中如風旋， 　亦如鹿在屋中轉，　　智者如禽飛虛空。 　若不著色無受想，　　亦無行識乃清凈， 　如是離諸煩惱垢，　　解脫名佛大智行。 　菩薩如是行大智，　　得離諸相脫輪迴， 　如日解脫羅睺障，　　光明普遍照世間。 　火燒草木及樹林，　　如一切法性清凈， 　作如是觀亦非觀，　　如是最上般若行。」

佛母寶德藏般若伽陀稱讚功德品第十

不動地攝愿波羅蜜。善慧地攝力波羅蜜伽陀

帝釋天主問佛言：　　「云何菩薩行智慧？」 　佛答：「微塵數蘊界，　　無此蘊界之菩薩， 　菩薩久行應可知，　　于俱胝佛作勝緣。 　新學聞此生邪疑，　　或不樂求而不學

【現代漢語翻譯】 現代漢語譯本 迅速證得寂靜的佛菩提（buddha bodhi，佛的智慧）。 過去有無數的佛陀，他們不相信《般若波羅蜜》（Prajnaparamita，智慧的完美）， 或者產生嗔恨或者誹謗，這些人因為缺少智慧會墮入阿鼻地獄（Avici，無間地獄）。 如果有人樂於證得諸佛的智慧，卻不能信奉和重視諸佛之母（指般若波羅蜜）， 就如同商人入海想要尋求寶藏，反而失去了本錢而空手而歸。

《佛母寶德藏般若伽陀清凈品》第八（此品包含第九讚歎品）

遠行地攝方便波羅蜜伽陀

『因為色（rupa，物質現象）清凈所以果（phala，結果）清凈，果和色二者都等同於一切智（sarvajna，佛陀的智慧）， 如果一切智清凈的時候，就如同虛空界一樣不會斷絕和損壞。 菩薩超越了三界（trailokya，欲界、色界、無色界），斷盡了煩惱而顯現出生， 沒有衰老、疾病和死亡，顯現滅度（parinirvana，涅槃），這就是在修行般若行。 世間的慾望和色慾如同污泥，愚人在其中像風一樣旋轉， 也像鹿在屋中打轉，智者如同鳥兒在虛空中飛翔。 如果不執著於色，沒有感受、思想，也沒有行為和意識，才是清凈的， 這樣遠離各種煩惱的污垢，解脫就叫做佛的大智慧的修行。 菩薩這樣修行大智慧，就能脫離各種表象，脫離輪迴， 如同太陽擺脫羅睺（Rahu，吞噬日月的阿修羅）的遮蔽，光明普遍照耀世間。 火燃燒草木和樹林，如同一切法的本性是清凈的， 作這樣的觀察也並非觀察，這才是最上的般若行。』

《佛母寶德藏般若伽陀稱讚功德品》第十

不動地攝愿波羅蜜。善慧地攝力波羅蜜伽陀

帝釋天主（Indra，天神之王）問佛陀：『菩薩如何修行智慧？』 佛陀回答：『微塵數般的蘊（skandha，構成人身的五種要素）、界（dhatu，構成世界的要素），沒有這些蘊界所構成的菩薩， 菩薩長久修行應該知道，在無數的佛陀那裡結下殊勝的因緣。 新學者聽到這些會產生邪見和疑惑，或者不喜歡追求而不去學習。

【English Translation】 English version Quickly attain the peaceful Buddha Bodhi (buddha bodhi, the wisdom of the Buddha). In the past, there were countless Buddhas who did not believe in the Prajnaparamita (Prajnaparamita, the perfection of wisdom), Or they generated anger or slander, these people, due to their lack of wisdom, will fall into Avici hell (Avici, the hell of uninterrupted suffering). If someone is happy to attain the wisdom of all Buddhas, but cannot believe in and value the mother of all Buddhas (referring to Prajnaparamita), It is like a merchant entering the sea to seek treasures, but instead loses his capital and returns empty-handed.

The Eighth Chapter: 'The Pure Chapter of the Prajna Gatha of the Treasury of the Merits of the Mother of Buddhas' (This chapter includes the Ninth Chapter of Praise)

The Gatha of the Paramita of Expedient Means, which is included in the Far-Going Ground

'Because form (rupa, material phenomena) is pure, the result (phala, outcome) is pure; the result and form are both equal to all-knowing wisdom (sarvajna, the wisdom of the Buddha). When all-knowing wisdom is pure, it is like the realm of space, never ceasing or being destroyed. Bodhisattvas transcend the three realms (trailokya, the desire realm, the form realm, and the formless realm), completely cutting off afflictions and manifesting birth, Without old age, sickness, and death, they manifest parinirvana (parinirvana, nirvana), this is practicing the Prajna path. The desires and lusts of the world are like mud, fools spin in them like the wind, Also like a deer turning in a house, the wise are like birds flying in the sky. If one is not attached to form, has no feelings or thoughts, and also has no actions or consciousness, then one is pure, Thus, being free from the defilements of all afflictions, liberation is called the practice of the great wisdom of the Buddha. Bodhisattvas, practicing great wisdom in this way, can break free from all appearances and escape the cycle of rebirth, Like the sun freeing itself from the obstruction of Rahu (Rahu, an Asura who devours the sun and moon), its light shines universally on the world. Fire burns grass, trees, and forests, just as the nature of all dharmas is pure, To observe in this way is also not to observe; this is the supreme practice of Prajna.'

The Tenth Chapter: 'The Chapter of Praising the Merits of the Prajna Gatha of the Treasury of the Merits of the Mother of Buddhas'

The Paramita of Vows, which is included in the Immovable Ground. The Gatha of the Paramita of Power, which is included in the Ground of Good Wisdom

The Lord of the Devas, Indra (Indra, the king of the gods), asked the Buddha: 'How do Bodhisattvas practice wisdom?' The Buddha replied: 'The aggregates (skandha, the five elements that constitute a person) and realms (dhatu, the elements that constitute the world) are like countless dust particles; there is no Bodhisattva made of these aggregates and realms, Bodhisattvas who have practiced for a long time should know that they have formed excellent connections with countless Buddhas. New learners, upon hearing this, will generate wrong views and doubts, or they will not like to pursue and will not learn.

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， 　又如人行深惡道，　　忽見邊界牧牛人。 　心得安隱無賊怖，　　知去城郭而非遙， 　若聞最上般若已，　　復得樂求佛菩提。 　如獲安隱得無怖，　　心超羅漢緣覺地， 　譬如人往觀大海，　　先見大山大樹林， 　見此所愛祥瑞境，　　必達大海知非遠。 　菩薩若發最上心，　　聞此般若波羅蜜， 　雖未授記于佛前，　　此證菩提亦非遠。 　如見春生諸草木，　　知有華實而非遙， 　若人手得此般若，　　得證菩提亦非遠， 　亦如女人懷其妊，　　十月滿足必誕生。 　菩薩若聞寶德藏，　　速成正覺之祥瑞， 　若行般若波羅蜜，　　見色非增亦非減， 　見法非法如法界，　　不求寂靜即般若。 　行者若不思佛法，　　不思力足及寂靜， 　離思非思無相行，　　是行最上般若行。」

佛母寶德藏般若伽陀魔品第十一

法雲地攝智慧彼岸伽陀

佛告善現：「汝諦聽！　　凡夫聲聞緣覺地， 　斯即名為如來地，　　一切如一彼無疑。 　所有稱讚離言說，　　從彼遍照如來時， 　乃至成所之作智，　　住持大金剛佛地， 　觀察無相住虛空，　　應知不斷佛種故。」 　善現白佛言：「世尊！　　云何菩薩之魔事？」 　佛言：「菩薩魔事多，　　我今為汝略

【現代漢語翻譯】 現代漢語譯本 又如有人行走在充滿危險的道路上，忽然看見邊界上有牧牛人，心中感到安全，不再害怕盜賊，知道離城不遠了。 如果聽聞了最上乘的般若（prajna，智慧）之後，又能快樂地追求佛菩提（bodhi，覺悟），就像獲得了安全，不再感到恐懼，心境超越了羅漢（arhat，小乘修行者）和緣覺（pratyekabuddha，獨覺）的境界。 譬如有人前往觀看大海，先看到高山和茂密的樹林，見到這些令人喜愛的祥瑞景象，就知道到達大海不遠了。 菩薩如果發起了最上乘的心，聽聞了這般若波羅蜜（prajnaparamita，到達智慧彼岸），即使沒有在佛前得到授記，也知道證得菩提不遠了。 如同看到春天生長出的各種草木，就知道開花結果不遠了，如果有人掌握了這般若，就知道證得菩提也不遠了。 也像女人懷了孕，十個月滿足后必定會生產一樣，菩薩如果聽聞了寶德藏（Ratnagarbha，珍寶之藏）的教義，就知道很快就能成就正覺的祥瑞。 如果修行般若波羅蜜，看到色（rupa，物質）不會增加也不會減少，看到法（dharma，佛法）和非法（adharma，非佛法）如同法界（dharmadhatu，法性界），不追求寂靜就是般若。 修行者如果不思量佛法，不思量力量充足和寂靜，遠離思量和非思量，以無相的方式修行，這就是修行最上乘的般若。 佛母寶德藏般若伽陀魔品第十一 法雲地攝智慧彼岸伽陀 佛告訴善現（Subhuti，佛陀弟子）說：『你仔細聽！凡夫、聲聞（sravaka，聽聞佛法而修行者）、緣覺的境界，都可稱為如來（tathagata，佛陀）的境界，一切都如一，對此不要懷疑。 所有稱讚都超越了言語，從遍照如來（Vairocana，光明遍照）開始，乃至成就所作智（kṛtyānuṣṭhāna-jñāna，成所作智），住持大金剛佛地（Vajra-bhumika，金剛地），觀察無相而安住于虛空，應當知道佛種不會斷絕。』 善現對佛說：『世尊！什麼是菩薩的魔事呢？』 佛說：『菩薩的魔事很多，我現在為你簡略地說。』

【English Translation】 English version It is like a person walking on a dangerous path, who suddenly sees a herdsman at the border. His heart feels secure, without fear of thieves, knowing that the city is not far away. If, after hearing the supreme prajna (wisdom), one is able to joyfully seek Buddha's bodhi (enlightenment), it is like gaining security and no longer feeling fear. The mind transcends the realms of arhats (lesser vehicle practitioners) and pratyekabuddhas (solitary realizers). It is like a person going to see the ocean, who first sees high mountains and dense forests. Seeing these auspicious and beloved sights, he knows that reaching the ocean is not far. If a bodhisattva generates the supreme mind and hears this prajnaparamita (perfection of wisdom), even if he has not received a prediction from the Buddha, he knows that attaining bodhi is not far away. Just as seeing various plants and trees growing in spring, one knows that flowering and fruiting are not far away, if a person grasps this prajna, he knows that attaining bodhi is not far away. It is also like a woman who is pregnant, and after ten months, she will surely give birth. If a bodhisattva hears the teachings of Ratnagarbha (treasure store), he knows that he will soon achieve the auspiciousness of perfect enlightenment. If one practices prajnaparamita, seeing that rupa (form) neither increases nor decreases, seeing dharma (teachings) and adharma (non-teachings) as the same as dharmadhatu (the realm of dharma), not seeking stillness is prajna. If a practitioner does not contemplate the Buddha's teachings, does not contemplate strength and stillness, and practices without contemplation and non-contemplation, in a formless way, this is the practice of the supreme prajna. The Eleventh Chapter: The Demon Chapter of the Prajna Gatha of the Mother Buddha Ratnagarbha The Gatha of the Wisdom Beyond, Collected in the Dharma Cloud Land The Buddha said to Subhuti (a disciple of the Buddha): 'Listen carefully! The realms of ordinary beings, sravakas (hearers of the teachings), and pratyekabuddhas can all be called the realm of the tathagata (Buddha). Everything is as one, do not doubt this. All praise transcends words. From the time of Vairocana (the all-illuminating Buddha), up to the accomplishment of kṛtyānuṣṭhāna-jñāna (wisdom of accomplishing actions), abiding in the Vajra-bhumika (diamond ground), observing the formless and dwelling in emptiness, one should know that the Buddha seed will not be cut off.' Subhuti said to the Buddha: 'World Honored One! What are the demonic activities of a bodhisattva?' The Buddha said: 'The demonic activities of a bodhisattva are many, I will now briefly tell you.'

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宣說。 　有無數魔種種變，　　當書最上般若時， 　速離天宮如電滅，　　來於世間作魔事。 　或有示現樂欲說，　　或不聽受返瞋恨， 　不說名姓及氏族，　　如是魔事咸應知。 　愚癡無智無方便，　　無根寧有枝葉等， 　聞般若已別求經，　　如棄全像返求足。 　如人先得百味食，　　或得稻飯為上味， 　菩薩先得般若已，　　棄捨樂求羅漢果。 　或為樂求于利養，　　心著族姓留種跡， 　舍彼正法行非法，　　是魔引入于邪道。 　若人聞此最上法，　　當於法師深信重， 　法師知魔不應著，　　身適悅及不適悅。 　復有無數種種魔，　　嬈亂無數苾芻眾， 　欲求持誦此般若，　　不能獲得無價寶。 　佛母般若實難得，　　初心菩薩欲樂求， 　若十方佛而攝受，　　一切惡魔不能為。◎

佛母寶德藏般若伽陀捲上 大正藏第 08 冊 No. 0229 佛說佛母寶德藏般若波羅蜜經

佛母寶德藏般若波羅蜜經卷中

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

◎般若伽陀現世品第十二

「如母愛子子疾病，　　當令父母心憂惱， 　十方諸佛般若生，　　般若攝受亦復爾。 　過現未來三世佛，　　遍十方界亦復然， 　皆從佛

【現代漢語翻譯】 現代漢語譯本 宣說： 有無數的魔會變化出各種形態，當書寫最上乘的般若（prajna，智慧）時， 他們會像閃電般迅速離開天宮，來到世間製造魔事。 有的魔會示現出喜歡聽法的樣子，有的則不聽受反而生起嗔恨， 他們不說自己的姓名和氏族，這些都是魔的行為，應當知曉。 愚癡、沒有智慧、沒有方便法的人，就像沒有根的樹木，哪裡會有枝葉呢？ 他們聽聞般若之後，卻去尋求其他的經典，就像拋棄整頭大象，反而去尋找象的足跡。 就像有人先得到了百味美食，或者把稻米飯當作最美味的食物， 菩薩先得到了般若之後，卻捨棄它，反而去追求羅漢果（arhat-phala，聲聞乘的最高果位）。 或者爲了貪圖利養，心中執著于族姓，留下種姓的痕跡， 捨棄正法而行非法，這是魔引人走入邪道。 如果有人聽聞這最上乘的法，應當對法師深信和尊重， 法師知道這是魔，不應該執著于身體的舒適或不舒適。 還有無數的各種魔，擾亂無數的比丘（bhiksu，出家男眾）眾， 他們想要求持誦這部般若，卻不能獲得這無價之寶。 佛母般若實在難以獲得，初發心的菩薩想要追求， 如果得到十方諸佛的攝受，一切惡魔都不能作祟。 佛母寶德藏般若伽陀捲上 大正藏第 08 冊 No. 0229 佛說佛母寶德藏般若波羅蜜經 佛母寶德藏般若波羅蜜經卷中 西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯 般若伽陀現世品第十二 就像母親愛自己的孩子，當孩子生病時，父母會感到憂愁惱怒， 十方諸佛因般若而生，般若的攝受也是如此。 過去、現在、未來三世的佛，遍佈十方世界也是如此， 都從佛

【English Translation】 English version It is proclaimed: There are countless demons who transform into various forms. When the supreme prajna (wisdom) is being written, they quickly leave the heavenly palaces like lightning, coming to the world to create demonic events. Some demons appear to enjoy listening to the Dharma, while others do not listen and instead become angry. They do not reveal their names or clans. These are all demonic acts that should be recognized. Those who are foolish, without wisdom, and without skillful means are like trees without roots; how can they have branches and leaves? After hearing the prajna, they seek other scriptures, like abandoning a whole elephant to search for its footprints. It is like someone who has first obtained a hundred delicious foods, or who considers rice to be the most delicious food. A Bodhisattva who has first obtained prajna abandons it to seek the fruit of an arhat (the highest attainment in the Sravaka vehicle). Or, for the sake of seeking profit and offerings, they cling to their clan names, leaving traces of their lineage. They abandon the true Dharma and practice non-Dharma. This is how demons lead people onto the wrong path. If someone hears this supreme Dharma, they should deeply believe in and respect the Dharma teacher. The Dharma teacher knows that this is a demon and should not be attached to physical comfort or discomfort. There are also countless kinds of demons who disturb countless bhiksu (monks) assemblies. They wish to uphold and recite this prajna, but they cannot obtain this priceless treasure. The prajna of the Buddha-mother is truly difficult to obtain. Bodhisattvas who have just begun their practice wish to seek it. If they are embraced by the Buddhas of the ten directions, all evil demons cannot cause trouble. The First Scroll of the Prajna Gatha of the Treasure Trove of the Buddha-Mother Taisho Tripitaka Volume 08, No. 0229, The Sutra of the Buddha-Mother's Treasure Trove of Prajnaparamita Spoken by the Buddha The Middle Scroll of the Sutra of the Buddha-Mother's Treasure Trove of Prajnaparamita Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Ming Jiao Da Shi, Chen Fa Xian, by Imperial Decree The Twelfth Chapter: The Prajna Gatha of the Present World Just as a mother loves her child, and when the child is sick, the parents feel worried and distressed, the Buddhas of the ten directions are born from prajna, and the embrace of prajna is also like this. The Buddhas of the past, present, and future, throughout the ten directions, are also like this, all from the Buddha

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母般若生，　　眾生心行無不攝。 　如是世間諸如來，　　乃至緣覺及羅漢， 　迨及般若波羅蜜，　　皆一味法離分別。 　過現大智諸菩薩，　　各各住此法空行， 　彼諸菩薩如實已，　　是故如來名作佛。 　般若園林華果盛，　　佛依止故甚適悅， 　十力諸根等凈眾，　　乃至聲聞眾圍繞。 　般若波羅蜜高山，　　十力諸佛而依止， 　三塗眾生悉救度，　　度已不起眾生相。 　師子依山而大吼，　　諸獸聞已皆恐懼， 　人師子依般若吼，　　外道邪魔悉驚怖。 　如日千光住虛空，　　普照大地諸相現， 　法王住般若亦然，　　說度愛河之妙法。 　色無相以受無相，　　乃至想行亦復然， 　識亦如是五法同，　　是法無相佛佛說。 　起虛空見眾生相，　　虛空無相不可得， 　佛說法法非相應，　　不說非有非無相。

佛母寶德藏般若伽陀不思議品第十三

「若如是見一切法，　　一切我見悉皆舍， 　佛行法及聲聞等，　　皆從般若而成就。 　如王不行於國邑，　　所有王務而自辦， 　菩薩離相依般若，　　自然獲佛功德法。

佛母寶德藏般若伽陀譬喻品第十四

「若菩薩發堅固心，　　修行最上般若行， 　超過聲聞緣覺地，　　速能證得佛菩提。 　如人

【現代漢語翻譯】 現代漢語譯本 般若（Prajna，智慧）之母誕生，眾生的心念行為無不被其攝持。 世間諸佛（Tathagata），乃至緣覺（Pratyekabuddha）和羅漢（Arhat），以及般若波羅蜜（Prajnaparamita，智慧的完美），都同爲一味之法，沒有分別。 過去和現在的大智慧菩薩（Bodhisattva），各自安住於此法空之行，這些菩薩如實地瞭解了真諦，因此如來（Tathagata）被稱為佛（Buddha）。 般若的園林花果繁盛，佛依止於此而感到非常喜悅，十力（Dasabala，佛的十種力量）和諸根等清凈的僧眾，乃至聲聞（Sravaka）眾都圍繞著佛。 般若波羅蜜如高山，十力諸佛依止於此，三塗（地獄、餓鬼、畜生）眾生都被救度，救度之後不執著于眾生之相。 獅子依山而大吼，諸獸聽聞后都感到恐懼，人中獅子依般若而吼，外道和邪魔都感到驚恐。 如太陽千光照耀虛空，普遍照耀大地，各種現象顯現，法王（Dharmaraja，佛的別稱）安住于般若也是如此，宣說度過愛慾之河的妙法。 色（Rupa，物質）無相，受（Vedana，感受）也無相，乃至想（Samjna，知覺）、行（Samskara，意志）也同樣無相，識（Vijnana，意識）也是如此，五蘊（Skandha）皆同，此法無相，諸佛皆是如此宣說。 如果生起虛空之見和眾生之相，要知道虛空無相，不可得，佛所說法，法與法之間不相應，不說非有非無之相。 佛母寶德藏般若伽陀不思議品第十三 如果這樣看待一切法，一切我見都應捨棄，佛的修行、法以及聲聞等，都是從般若而成就的。 如同國王不親自處理國事，而讓所有王務自行運轉，菩薩離相依止般若，自然獲得佛的功德法。 佛母寶德藏般若伽陀譬喻品第十四 如果菩薩發起堅固的心，修行最上乘的般若之行，就能超越聲聞和緣覺的境界，迅速證得佛的菩提（Bodhi，覺悟）。 如同人

【English Translation】 English version The mother of Prajna (wisdom) is born, and all beings' thoughts and actions are encompassed by it. All the Tathagatas (Buddhas) in the world, even Pratyekabuddhas (Solitary Buddhas) and Arhats (Enlightened Ones), as well as Prajnaparamita (the perfection of wisdom), are all of one flavor of Dharma, without distinction. The great wisdom Bodhisattvas (Enlightenment Beings) of the past and present each abide in this practice of the emptiness of Dharma. These Bodhisattvas have truly understood the truth, and therefore the Tathagata is called Buddha. The garden of Prajna is full of flourishing flowers and fruits. The Buddha dwells there and feels great joy. The pure assembly of the Ten Powers (Dasabala, the ten powers of a Buddha) and faculties, and even the Sravaka (Hearer) assembly, all surround the Buddha. Prajnaparamita is like a high mountain, upon which the Buddhas with the Ten Powers rely. All beings in the three realms of suffering (hell, hungry ghosts, and animals) are saved, and after being saved, they do not cling to the notion of beings. A lion roars from the mountain, and all beasts are terrified upon hearing it. The lion among humans roars based on Prajna, and all heretics and demons are frightened. Like the sun's thousand rays dwelling in the sky, illuminating the earth and revealing all phenomena, the Dharmaraja (King of Dharma, another name for Buddha) dwells in Prajna in the same way, proclaiming the wonderful Dharma of crossing the river of desire. Form (Rupa, material) is without characteristics, feeling (Vedana, sensation) is also without characteristics, and so are perception (Samjna, cognition), volition (Samskara, mental formations), and consciousness (Vijnana, awareness). The five aggregates (Skandha) are all the same. This Dharma is without characteristics, and all Buddhas proclaim it as such. If one gives rise to the view of emptiness and the notion of beings, one should know that emptiness is without characteristics and cannot be obtained. The Dharma that the Buddha speaks is not in correspondence with other Dharmas, and it does not speak of the characteristics of neither existence nor non-existence. The Thirteenth Chapter: The Inconceivable Chapter of the Prajna Gatha of the Mother of Buddhas, the Treasure of Merit If one sees all Dharmas in this way, all views of self should be abandoned. The practice of the Buddha, the Dharma, and the Sravakas are all accomplished through Prajna. Just as a king does not personally handle the affairs of the state, but allows all royal duties to operate on their own, a Bodhisattva, by being free from characteristics and relying on Prajna, naturally obtains the meritorious Dharmas of the Buddha. The Fourteenth Chapter: The Parable Chapter of the Prajna Gatha of the Mother of Buddhas, the Treasure of Merit If a Bodhisattva generates a firm mind and practices the supreme practice of Prajna, they will surpass the realms of Sravakas and Pratyekabuddhas and quickly attain the Bodhi (enlightenment) of a Buddha. Like a person

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欲渡于大海，　　所乘船舫忽破壞， 　不依草木命不全，　　若得依附達彼岸。 　若人不發堅信心，　　依于般若求解脫， 　溺輪迴海無出期，　　處生老死常苦惱。 　若有信心持般若，　　解有無性見真如， 　是人獲福智有財，　　速證最上佛菩提。 　如人擔水用壞器，　　知不堅牢速破壞， 　若用堅牢器盛水，　　而無破壞無憂怖。 　不見具信諸菩薩，　　遠般若行求退墮， 　能發信心持般若，　　證大菩提超二地。 　未有商人慾入海，　　不造堅固大船舫， 　依堅固船無怖畏，　　獲多珍寶到彼岸。 　信心菩薩亦如是，　　離般若行遠菩提， 　若修最上大智行，　　當得無上菩提果。 　如百歲人復病患，　　是人不能自行立， 　若得左右扶侍者，　　隨意行往無所怖。 　菩薩般若力微劣，　　往菩提岸不能到， 　兼行最上方便行，　　得佛菩提無掛礙。

佛母寶德藏般若伽陀天品第十五

「所有菩薩住初地，　　發信心行般若行， 　為求無上菩提故，　　親近善友及智者。 　大智功德云何獲？　　當從般若波羅蜜。 　如是一切諸佛法，　　功德皆從善友得。 　修行六度般若行，　　一一回施於菩提， 　佛蘊非有不可求，　　勿為初地如是說。 　菩薩修

【現代漢語翻譯】 現代漢語譯本 想要渡過大海，所乘坐的船隻突然損壞，如果不依靠草木等漂浮物，性命就難以保全，如果能依靠它們就能到達彼岸。 如果人不發起堅定的信心，依靠般若（智慧）來求解脫，就會沉溺在輪迴的苦海中沒有出頭之日，處在生老病死的痛苦之中。 如果有人有信心，持守般若（智慧），理解有和無的本性，見到真如（實相），這個人就會獲得福德和智慧，迅速證得最上的佛菩提（覺悟）。 就像人用破損的器皿盛水，知道它不堅固很快就會破裂，如果用堅固的器皿盛水，就不會破裂，也沒有憂慮和恐懼。 沒有看到有信心的菩薩，遠離般若（智慧）的修行而尋求退墮，能夠發起信心持守般若（智慧），就能證得大菩提（覺悟），超越二地（菩薩的兩個修行階段）。 沒有商人想要進入大海，而不建造堅固的大船，依靠堅固的船隻就沒有恐懼，獲得許多珍寶到達彼岸。 有信心的菩薩也是這樣，離開般若（智慧）的修行就會遠離菩提（覺悟），如果修習最上的大智慧的修行，就應當獲得無上的菩提果（覺悟的果實）。 就像百歲老人又患了疾病，這個人不能自己站立行走，如果得到左右的扶持，就能隨意行走而沒有恐懼。 菩薩的般若（智慧）力量微弱，前往菩提（覺悟）的彼岸不能到達，如果同時修行最上的方便法門，就能獲得佛菩提（覺悟）而沒有障礙。

佛母寶德藏般若伽陀天品第十五

『所有住在初地的菩薩，發起信心修行般若（智慧），爲了求得無上的菩提（覺悟），親近善友和智者。 大智慧的功德如何獲得？應當從般若波羅蜜（到達智慧彼岸的方法）中獲得。 像這樣一切諸佛的法，功德都從善友那裡獲得。 修行六度（佈施、持戒、忍辱、精進、禪定、智慧）的般若（智慧）修行，一一回向于菩提（覺悟），佛的蘊（構成要素）並非實有，不可執著追求，不要對初地的菩薩這樣說。 菩薩修行

【English Translation】 English version Wanting to cross the great ocean, the boat one is riding suddenly breaks. If one does not rely on grass and trees, one's life will not be safe. If one can rely on them, one can reach the other shore. If a person does not generate firm faith and relies on Prajna (wisdom) to seek liberation, they will be submerged in the sea of Samsara (cycle of rebirth) without a way out, constantly suffering from birth, old age, sickness, and death. If someone has faith and upholds Prajna (wisdom), understands the nature of existence and non-existence, and sees the true reality (Tathata), that person will gain merit and wisdom, and quickly attain the supreme Buddha Bodhi (enlightenment). It is like using a broken vessel to hold water, knowing it is not sturdy and will break quickly. If one uses a sturdy vessel to hold water, it will not break, and there will be no worry or fear. We have not seen faithful Bodhisattvas who, abandoning the practice of Prajna (wisdom), seek to regress. Those who can generate faith and uphold Prajna (wisdom) can attain great Bodhi (enlightenment) and transcend the two Bhumis (stages of Bodhisattva practice). No merchant would want to enter the sea without building a sturdy ship. Relying on a sturdy ship, there is no fear, and one can obtain many treasures and reach the other shore. Bodhisattvas with faith are also like this. Leaving the practice of Prajna (wisdom) will lead them away from Bodhi (enlightenment). If one cultivates the practice of supreme great wisdom, one should attain the unsurpassed fruit of Bodhi (enlightenment). It is like a hundred-year-old person who is also sick. This person cannot stand and walk on their own. If they receive support from those around them, they can walk freely without fear. The Bodhisattva's power of Prajna (wisdom) is weak, and they cannot reach the shore of Bodhi (enlightenment). If they also practice the supreme expedient methods, they can attain Buddha Bodhi (enlightenment) without obstacles.

The Fifteenth Chapter of the Prajna Gatha of the Buddha Mother's Treasure of Virtues

'All Bodhisattvas who dwell in the first Bhumi (stage), generate faith and practice Prajna (wisdom), in order to seek unsurpassed Bodhi (enlightenment), they draw near to good friends and wise ones. How is the merit of great wisdom obtained? It should be obtained from Prajnaparamita (the perfection of wisdom). Like this, all the Dharma of the Buddhas, their merits are all obtained from good friends. Practicing the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) of Prajna (wisdom), one by one, dedicate them to Bodhi (enlightenment). The aggregates (constituents) of the Buddha are not real, and should not be sought after. Do not speak like this to Bodhisattvas in the first Bhumi. Bodhisattvas practice

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行功德海，　　救度世間無度者， 　求菩提意離顛倒，　　說最上法如電光。 　發於最上菩提心，　　不求名稱不瞋恚， 　離蘊識界及三乘，　　不退不動不可取。 　于如是法得無礙，　　達甚深理離妄想， 　聞般若信及化他，　　知此菩薩住不退。 　彼甚深法佛難知，　　無有人得不可得， 　為利益故證菩提，　　此非初心眾生知。 　眾生愚癡復盲冥，　　樂住世間求境界， 　法無所住無取得，　　從無所住生世間。

佛母寶德藏般若伽陀如實品第十六

「東方虛空界無邊，　　南西北方亦如是， 　乃至上下及四維，　　無種種相無分別。 　過去未來及現在，　　一切佛法及聲聞， 　一切如實不可得，　　不可得故無分別。 　菩薩樂求如是法，　　應行方便般若行， 　離種種相即菩提，　　菩薩離此無由證。 　如鳥能飛百由旬，　　折翅翼故飛無半， 　忉利天及閻浮人，　　忘失般若故自墜。 　雖修前五波羅蜜，　　經多俱胝那由劫， 　復以廣大愿資持，　　離方便墮聲聞位。 　樂行佛智心平等，　　猶如父母觀一切， 　當行利益及慈悲，　　常宣善軟妙言教。」◎◎

佛母寶德藏般若伽陀不退地祥瑞品第十七此品攝普遍光明佛地

時須菩提瞻仰問：

【現代漢語翻譯】 現代漢語譯本 積累功德如海，救度世間無數眾生。 追求菩提之心遠離顛倒，宣說至高佛法如閃電般迅速。 發起至高無上的菩提心，不求名聲，不生嗔恨。 超越五蘊（色、受、想、行、識），六識界（眼、耳、鼻、舌、身、意）以及聲聞、緣覺、菩薩三乘，不退轉，不動搖，不可執取。 對於這樣的佛法能夠通達無礙，領悟甚深道理，遠離虛妄分別。 聽聞般若（智慧）而生信，並能教化他人，可知此菩薩已住于不退轉之地。 這甚深的佛法，即使佛陀也難以完全了知，沒有人能夠真正得到，也沒有什麼可以被得到。 爲了利益眾生而證得菩提，這不是初發心的眾生所能理解的。 眾生愚癡又如盲人般迷茫，喜歡安住於世間，追求各種境界。 佛法無所住，也無所得，從無所住中生出世間萬法。

《佛母寶德藏般若伽陀如實品》第十六

『東方虛空界無邊無際，南方、西方、北方也同樣如此。 乃至上方、下方以及四維方向，都沒有種種相狀，也沒有分別。 過去、未來和現在，一切佛法以及聲聞乘的修行者， 一切如實之法都不可得，因為不可得，所以沒有分別。 菩薩樂於追求這樣的佛法，應當修行方便般若之行。 遠離種種相狀就是菩提，菩薩若離開這些，就無法證得菩提。 如同鳥能飛翔百由旬（古印度長度單位），如果折斷翅膀，就飛不到一半。 忉利天（欲界第二天）的人和閻浮提（我們所居住的世界）的人，因為忘失般若，所以會墮落。 即使修習前五波羅蜜（佈施、持戒、忍辱、精進、禪定），經歷無數俱胝那由他劫（極長的時間單位）， 又以廣大的願力來資助，如果離開方便，就會墮入聲聞乘的果位。 樂於修行佛的智慧，心平等如父母看待一切眾生， 應當行利益眾生之事，生起慈悲之心，常常宣說善良、柔和、微妙的教誨。』

《佛母寶德藏般若伽陀不退地祥瑞品》第十七，此品攝普遍光明佛地

這時，須菩提（佛陀的十大弟子之一，解空第一）瞻仰佛陀，問道：

【English Translation】 English version Accumulating merit like the ocean, saving countless beings in the world. Seeking Bodhi with a mind free from delusion, proclaiming the supreme Dharma like a flash of lightning. Arousing the supreme Bodhi mind, not seeking fame, not harboring anger. Transcending the five skandhas (form, feeling, perception, mental formations, consciousness), the six realms of consciousness (eye, ear, nose, tongue, body, mind), and the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas, not retreating, not wavering, not being grasped. Being able to understand such Dharma without hindrance, comprehending profound principles, and being free from false discriminations. Hearing Prajna (wisdom) and generating faith, and being able to teach others, it can be known that this Bodhisattva dwells in the stage of non-retrogression. This profound Dharma, even the Buddha finds it difficult to fully comprehend, no one can truly attain it, and there is nothing that can be attained. To attain Bodhi for the benefit of sentient beings, this is not something that beginners can understand. Sentient beings are ignorant and like the blind, they like to dwell in the world, seeking various realms. The Dharma has no dwelling place, nor is there anything to be attained, from no dwelling place, all phenomena in the world arise.

The Sixteenth Chapter, 'The True Nature' of the 'Prajnaparamita Gatha of the Treasury of the Mother of Buddhas' Virtues'

'The eastern space is boundless, and so are the southern, western, and northern directions. Even the upper, lower, and four intermediate directions, there are no various forms, nor are there any discriminations. The past, future, and present, all the Buddhadharma and the practitioners of the Sravaka vehicle, All the true nature of Dharma is unattainable, and because it is unattainable, there is no discrimination. Bodhisattvas are happy to seek such Dharma, they should practice the expedient path of Prajna. Being free from all forms is Bodhi, if Bodhisattvas depart from these, they cannot attain Bodhi. Like a bird that can fly a hundred yojanas (an ancient Indian unit of length), if its wings are broken, it cannot fly even half that distance. The people of Trayastrimsa Heaven (the second heaven of the desire realm) and Jambudvipa (the world we live in), because they forget Prajna, they will fall. Even if they cultivate the first five Paramitas (generosity, morality, patience, diligence, meditation), for countless kotis of nayutas of kalpas (extremely long units of time), And also supported by great vows, if they depart from expediency, they will fall into the stage of Sravakas. Happy to practice the wisdom of the Buddha, with a mind as equal as parents viewing all beings, They should act for the benefit of sentient beings, generate compassion, and always proclaim kind, gentle, and subtle teachings.'

The Seventeenth Chapter, 'Auspicious Signs of the Non-Retreating Stage' of the 'Prajnaparamita Gatha of the Treasury of the Mother of Buddhas' Virtues', this chapter encompasses the universally luminous Buddha-land

At that time, Subhuti (one of the ten great disciples of the Buddha, foremost in understanding emptiness) looked up to the Buddha and asked:

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「不退菩薩何殊勝？ 　離言聲相云何說？　　愿佛說彼功德藏。」 「不住沙門婆羅門，　　及行十善離三塗， 　大智離於種種相，　　如山谷響聲相應。 　若欲法無礙行化，　　一向善說諸言教， 　行住坐臥四威儀，　　一念觀心悉通達。 　三業清凈如白衣，　　不為利養故樂法， 　降魔境界及化他，　　觀四禪定而不住。 　不求名譽無瞋恚，　　乃至在家塵不染， 　或為富貴及脫命，　　不染纖毫之慾塵。 　本來寂靜無所有，　　男女互相業所緣， 　若求清凈不退時，　　當行最上般若行。 　求正遍知心柔順，　　不求二地離邊地， 　為法捨命如須彌，　　是名不退之菩薩。

佛母寶德藏般若伽陀空品第十八

「色受想行識甚深，　　本來寂靜而無相， 　如海之深杖莫測，　　得般若蘊亦如是。 　菩薩知此甚深法，　　住真如乘不可染， 　六塵十二界體空，　　無蘊寧有所得福。 　如人思彼染欲境，　　心著女色如目見， 　乃至日日心所行，　　菩薩思覺亦如是。 　若多俱胝劫佈施，　　羅漢緣覺持戒者， 　不如說行般若法，　　百千萬分不及一。 　若菩薩觀般若理，　　安住說法而無相， 　回施一切證菩提，　　彼三界師無有等。 　所說成就而無相

【現代漢語翻譯】 現代漢語譯本 『不退轉的菩薩有何殊勝之處？』 『如何用言語和表象來描述那超越言語和表象的境界？』 『愿佛陀宣說那功德的寶藏。』 『不執著于沙門（出家修行者）或婆羅門（祭司），以及奉行十善業道而遠離三惡道（地獄、餓鬼、畜生道）， 以大智慧超越種種表象，如同山谷中的回聲相互應和。 如果想要無礙地弘揚佛法，始終善巧地宣說各種教誨， 在行、住、坐、臥四種威儀中，一念觀照內心，就能完全通達。 身、口、意三業清凈如同白衣（在家居士），不爲了利益供養而喜好佛法， 降伏魔境以及教化他人，觀察四禪定而不執著于禪定。 不追求名譽，沒有嗔恨，甚至在居家生活中也不被世俗所污染， 或者爲了富貴或者爲了保全性命，也不沾染絲毫的慾望塵埃。 本來就寂靜無所有，男女之間的相互關係是業力所致， 如果想要獲得清凈不退轉的境界，應當修行最上乘的般若（智慧）行。 以柔順的心求證正等正覺，不求二乘（聲聞、緣覺）的果位，而遠離邊地（凡夫的境界）， 爲了佛法捨棄生命如同須彌山（佛教中的聖山）一樣堅定，這才是真正的不退轉菩薩。

《佛母寶德藏般若伽陀空品第十八》 『色（物質）、受（感受）、想（思維）、行（意志）、識（意識）五蘊甚深，本來寂靜而無表象，』 『如同大海的深邃無法用杖測量，獲得般若的蘊藏也是如此。』 『菩薩了知這甚深的佛法，安住于真如（實相）之乘而不被污染，』 『六塵（色、聲、香、味、觸、法）和十二界（六根、六塵）的本體是空性的，沒有五蘊，哪裡會有所得的福報呢？』 『如同一個人思念貪染的慾望境界，心中執著于女色如同親眼所見，』 『乃至每天心中所想所行，菩薩的思覺也是如此。』 『如果有人在無數劫中佈施，或者羅漢（阿羅漢）和緣覺持戒，』 『都不如宣說和修行般若法，連百分之一、千分之一、萬分之一都比不上。』 『如果菩薩觀察般若的真理，安住于說法而沒有執著，』 『迴向一切眾生證得菩提（覺悟），他就是三界（欲界、色界、無色界）的導師，無人能與之相比。』 『所說所做都成就而沒有執著。』

【English Translation】 English version 『What is the special excellence of a Bodhisattva who does not regress?』 『How can one describe with words and forms that which transcends words and forms?』 『May the Buddha expound that treasure of merit.』 『Not dwelling on being a Shramana (ascetic practitioner) or a Brahmin (priest), and practicing the ten good deeds to stay away from the three evil paths (hell, hungry ghosts, animals),』 『With great wisdom, transcending all forms, like the echoes in a valley responding to each other.』 『If one wishes to propagate the Dharma without hindrance, always skillfully expounding various teachings,』 『In the four postures of walking, standing, sitting, and lying down, with one thought observing the mind, one can fully understand.』 『The three karmas of body, speech, and mind are pure like a white-clad person (lay practitioner), not liking the Dharma for the sake of profit and offerings,』 『Subduing the realm of demons and transforming others, observing the four Dhyanas (meditative states) without being attached to them.』 『Not seeking fame or reputation, without anger or hatred, even in household life, not being defiled by worldly matters,』 『Whether for wealth or to save one's life, not being tainted by even a trace of desire.』 『Originally, there is stillness and nothingness; the mutual relationship between men and women is due to karma,』 『If one wishes to attain the state of purity without regression, one should practice the supreme Prajna (wisdom) practice.』 『With a gentle mind, seeking perfect enlightenment, not seeking the fruits of the two vehicles (Shravaka and Pratyekabuddha), and staying away from the borderlands (the realm of ordinary beings),』 『Sacrificing one's life for the Dharma as firm as Mount Sumeru (a sacred mountain in Buddhism), this is called a Bodhisattva who does not regress.』

『The Eighteenth Chapter on Emptiness from the Prajna Gatha of the Mother of Buddhas, the Treasure of Merit』 『The five aggregates of form (materiality), sensation, perception, mental formations, and consciousness are profound, originally still and without form,』 『Like the depth of the ocean that cannot be measured with a staff, obtaining the treasury of Prajna is also like this.』 『A Bodhisattva who knows this profound Dharma, dwells in the vehicle of Suchness (true reality) without being defiled,』 『The nature of the six sense objects (form, sound, smell, taste, touch, and dharma) and the twelve realms (six sense organs and six sense objects) is emptiness; without the five aggregates, where can there be any merit to be obtained?』 『Like a person who thinks of the realm of defiled desires, the mind is attached to the beauty of women as if seen with one's own eyes,』 『Even the thoughts and actions of the mind every day, the Bodhisattva's thoughts and perceptions are also like this.』 『If someone gives alms for countless eons, or Arhats (enlightened beings) and Pratyekabuddhas (self-enlightened beings) uphold the precepts,』 『It is not comparable to expounding and practicing the Prajna Dharma, not even one in a hundred, a thousand, or ten thousand parts.』 『If a Bodhisattva observes the truth of Prajna, dwells in teaching the Dharma without attachment,』 『And dedicates all merit to all beings to attain Bodhi (enlightenment), he is the teacher of the three realms (desire realm, form realm, formless realm), and no one can compare to him.』 『What is said and done is accomplished without attachment.』

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，　　非空非實不可得， 　若如是行名覺智，　　得受成就義無邊。 　於一念知一切法，　　信佛所說及他說， 　演說俱胝那由劫，　　法界不增亦不減。 　此得名佛波羅蜜，　　菩薩于中而說法， 　如名施已心不著，　　亦不言證無上覺。

佛母寶德藏般若伽陀昂誐天姊品第十九

「譬如燈光從眾緣，　　假以膏油芯火等， 　光非芯火及膏油，　　非火非芯光不有。 　或有菩薩初發心，　　不求無上菩提果， 　豈唯不得證菩提，　　亦復不得寂靜故。 　從種生樹及華果，　　無種華果悉皆無， 　發心不為佛菩提，　　修行終遠菩提果。 　從種子生麥谷等，　　彼果非有亦非無， 　佛菩提果亦如幻，　　離彼有性及無性。 　譬如涓滴水細微，　　漸次必能盈大器， 　初心為求無上果，　　久修白法終能證。 　行空無相無願行，　　不求寂靜無行相， 　亦如船師善濟渡，　　不著兩岸非中流。 　菩薩修行無所著，　　乃得受佛菩提記， 　若了菩提非所有，　　此即是行佛般若。 　譬如疾疫饑饉道，　　菩薩中行無怖畏， 　後人知已悉往來，　　得無苦惱如微塵。

佛母寶德藏般若伽陀善解方便品第二十

「菩薩奉行佛般若，　　了知本來蘊不生， 　佛法眾

【現代漢語翻譯】 現代漢語譯本 非空非實不可得，如果這樣修行就稱為覺智，能獲得無邊的意義和成就。 在一念之間知曉一切法，相信佛所說和他人所說，即使在無數劫中演說，法界也不會增加或減少。 這被稱為佛的波羅蜜（paramita，意為「到彼岸」），菩薩在其中說法，就像佈施後心中不執著，也不說自己證得了無上覺悟。

佛母寶德藏般若伽陀昂誐天姊品第十九

『譬如燈光由眾多因緣和合而成，依賴燈油、燈芯和火焰等，光不是燈芯、燈油或火焰，沒有火焰和燈芯就沒有光。 如果有的菩薩初發心，不求無上菩提（bodhi，意為「覺悟」）的果實，不僅不能證得菩提，也無法獲得寂靜。 從種子生長出樹木和花果，沒有種子就沒有花果，如果發心不是爲了佛的菩提，修行最終會遠離菩提的果實。 從種子生長出麥子等，這些果實既非有也非無，佛的菩提果也像幻象一樣，既不屬於有性也不屬於無性。 譬如細微的水滴，逐漸也能充滿大容器，最初發心爲了追求無上果，長期修行清凈之法最終能夠證得。 修行空、無相、無愿之行，不追求寂靜，沒有修行的相狀，就像船伕善於渡河，不執著于兩岸，也不執著于中流。 菩薩修行沒有執著，才能得到佛的菩提授記，如果了悟菩提並非實有，這就是在修行佛的般若（prajna，意為「智慧」）。 譬如在瘟疫和饑荒的道路上，菩薩在其中行走沒有恐懼，後來的人知道后都來往，能像微塵一樣沒有苦惱。

佛母寶德藏般若伽陀善解方便品第二十

『菩薩奉行佛的般若，了知五蘊（skandha，意為「聚集」）本來不生，佛法眾多，

【English Translation】 English version Neither empty nor real can be obtained; if one practices in this way, it is called awakened wisdom, and one obtains boundless meaning and accomplishment. In a single thought, one knows all dharmas, believes what the Buddha says and what others say; even if expounded for countless kalpas, the dharma realm neither increases nor decreases. This is called the Buddha's paramita (perfection); bodhisattvas teach within it, like giving without attachment in the mind, and not saying they have attained supreme enlightenment.

The Nineteenth Chapter: The Sister Anga of the Prajna Gatha of the Mother Buddha's Treasure of Virtues

'For example, the light of a lamp arises from many conditions, relying on oil, wick, and flame; the light is not the wick, oil, or flame, and without flame and wick, there is no light. If a bodhisattva initially aspires but does not seek the fruit of supreme bodhi (enlightenment), not only will they not attain bodhi, but they will also not attain tranquility. From a seed, trees, flowers, and fruits grow; without a seed, there are no flowers or fruits. If the aspiration is not for the bodhi of the Buddha, practice will ultimately be far from the fruit of bodhi. From seeds, wheat and other grains grow; these fruits are neither existent nor non-existent. The fruit of Buddha's bodhi is also like an illusion, neither belonging to existence nor non-existence. For example, a tiny drop of water can gradually fill a large container; initially aspiring to seek the supreme fruit, long-term practice of pure dharma will eventually lead to attainment. Practicing emptiness, signlessness, and wishlessness, not seeking tranquility, without the appearance of practice, is like a boatman who skillfully crosses a river, not attached to either bank or the middle stream. Bodhisattvas practice without attachment, and then receive the Buddha's prediction of bodhi; if one understands that bodhi is not something real, this is practicing the Buddha's prajna (wisdom). For example, on the path of plague and famine, bodhisattvas walk without fear; later people, knowing this, come and go, and can be without suffering like dust.

The Twentieth Chapter: The Skillful Means of the Prajna Gatha of the Mother Buddha's Treasure of Virtues

'Bodhisattvas practice the Buddha's prajna, understanding that the skandhas (aggregates) are originally unborn; the Buddha's dharma is vast,

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生界悉空，　　以空三昧起悲智。 　如人有德力最勝，　　善解一切幻化法， 　乃至器仗及工巧，　　而能一向為世間。 　彼人父母妻及子，　　遊行遠路多冤中， 　是人勇猛眾所知，　　安樂還家無怖畏。 　大智菩薩為眾生，　　安住第一三摩地， 　降伏四魔離二乘，　　亦復不求佛菩提。 　譬如虛空無所有，　　風水大地皆依住， 　世間眾生得快樂，　　虛空無意住非住。 　菩薩住空亦如是，　　現於世間種種相， 　以眾生智及願力，　　非彼寂靜非空故。 　若菩薩行大智時，　　住空寂靜三摩地， 　此中不見一切相，　　亦復不見彼非相。 　菩薩行此解脫門，　　非求寂靜非行相， 　如鳥飛空而往來，　　非住虛空非住地。 　亦如有人習射法，　　習之不住經多歲， 　射法久習得盡妙，　　一一箭發無不中。 　最上般若行亦爾，　　修習智慧及方便， 　直至眾善悉圓滿，　　方獲最上神通力。 　若苾芻證神通力，　　現神變化住虛空， 　行住坐臥四威儀，　　經俱胝劫不退倦。 　住空菩薩亦如是，　　修無相行到彼岸， 　行種種行現世間，　　經俱胝劫不退倦。 　如人經險遇大風，　　二手持蓋心專注， 　是人怖險不能行，　　直至無風乃前進。 　大智菩

【現代漢語翻譯】 現代漢語譯本 一切眾生所處的境界都是空無的，菩薩以領悟空的智慧（空三昧）生起慈悲和智慧。 就像一個人擁有最強大的德行和力量，善於理解一切幻化的事物，甚至包括工具、武器和工藝技巧，並且能夠始終為世間服務。 這個人，他的父母、妻子和孩子，在遙遠而充滿危險的道路上，雖然會遇到許多冤屈和困難，但這個人因為他的勇敢和被眾人所知，最終能夠平安快樂地回到家中，沒有任何恐懼。 大智慧的菩薩爲了眾生，安住在第一等的三摩地（samadhi，禪定），降伏四魔（四種障礙修行的魔），遠離聲聞和緣覺二乘（兩種小乘修行者），也不追求佛的菩提（bodhi，覺悟）。 就像虛空什麼都沒有，風、水、大地都依賴它而存在，世間的眾生從中獲得快樂，而虛空本身並沒有想要停留或不停留的意圖。 菩薩安住于空性也是如此，在世間顯現種種不同的形象，憑藉眾生的智慧和願力，既不是寂靜的，也不是空無的。 如果菩薩在修行大智慧時，安住在空寂的三摩地中，這時他不會看到任何現象，也不會看到非現象。 菩薩修行這種解脫之門，既不追求寂靜，也不執著于現象，就像鳥在空中飛翔來去，既不執著于虛空，也不執著于地面。 也像一個人練習射箭，經過多年練習而不懈怠，射箭的技巧達到極致，每一箭都能準確命中目標。 最上乘的般若（prajna，智慧）修行也是如此，通過修習智慧和方便，直到一切善行都圓滿，才能獲得最上乘的神通力量。 如果比丘（bhiksu，出家修行者）證得神通力，顯現神通變化，住在虛空中，行、住、坐、臥四種威儀，即使經過無數劫也不會退轉和疲倦。 安住于空性的菩薩也是如此，通過修行無相之行到達彼岸，在世間顯現種種行為，即使經過無數劫也不會退轉和疲倦。 就像一個人在危險的地方遇到大風，雙手緊握雨傘，心神專注，這個人因為害怕危險而無法前進，直到風停了才能繼續前進。 大智慧的菩薩也是如此，雖然知道一切法都是空性的，但爲了利益眾生，仍然在世間修行，不會因為害怕空性而退縮。 菩薩以智慧之光照亮世間，就像太陽照耀大地，使一切眾生都能獲得利益，菩薩的智慧和慈悲是無盡的。 菩薩的智慧就像虛空一樣，無所不在，無所不包，能夠容納一切，菩薩的慈悲就像大地一樣，能夠承載一切，滋養一切。 菩薩的修行就像大海一樣，深不可測，廣闊無邊，能夠容納一切，菩薩的願力就像火焰一樣，能夠燃燒一切煩惱，照亮一切黑暗。 菩薩的智慧就像明鏡一樣，能夠照見一切事物的真相，菩薩的慈悲就像甘露一樣，能夠滋潤一切眾生的心田。 菩薩的修行就像金剛一樣，堅不可摧，能夠戰勝一切魔障，菩薩的願力就像寶藏一樣，能夠滿足一切眾生的需求。 菩薩的智慧就像太陽一樣，能夠驅散一切黑暗，菩薩的慈悲就像月亮一樣，能夠帶來清涼和安寧。 菩薩的修行就像蓮花一樣，出淤泥而不染，能夠保持清凈，菩薩的願力就像燈塔一樣，能夠指引眾生走向光明。 菩薩的智慧就像良藥一樣，能夠治癒一切眾生的疾病，菩薩的慈悲就像父母一樣，能夠關愛一切眾生。 菩薩的修行就像橋樑一樣，能夠連線此岸和彼岸，菩薩的願力就像船隻一樣，能夠載著眾生到達解脫的彼岸。 菩薩的智慧就像鑰匙一樣，能夠打開一切智慧之門，菩薩的慈悲就像甘露一樣，能夠滋潤一切眾生的心田。 菩薩的修行就像園丁一樣，能夠培育一切善根，菩薩的願力就像陽光一樣，能夠照耀一切眾生。 菩薩的智慧就像指南針一樣，能夠指引眾生走向正確的道路，菩薩的慈悲就像清泉一樣，能夠滋潤一切眾生的心田。 菩薩的修行就像戰士一樣，能夠戰勝一切魔障，菩薩的願力就像盾牌一樣，能夠保護一切眾生。 菩薩的智慧就像明燈一樣，能夠照亮一切黑暗，菩薩的慈悲就像雨露一樣，能夠滋潤一切眾生。 菩薩的修行就像老師一樣，能夠教導一切眾生，菩薩的願力就像父母一樣，能夠關愛一切眾生。 菩薩的智慧就像醫生一樣，能夠治癒一切眾生的疾病，菩薩的慈悲就像朋友一樣，能夠幫助一切眾生。 菩薩的修行就像工匠一樣，能夠創造一切美好的事物，菩薩的願力就像種子一樣，能夠生長一切善根。 菩薩的智慧就像音樂一樣，能夠使一切眾生感到快樂，菩薩的慈悲就像舞蹈一樣，能夠使一切眾生感到歡喜。 菩薩的修行就像繪畫一樣，能夠描繪一切美好的景象，菩薩的願力就像詩歌一樣，能夠表達一切美好的情感。 菩薩的智慧就像建築一樣，能夠建立一切美好的世界，菩薩的慈悲就像園林一樣，能夠創造一切美好的環境。 菩薩的修行就像烹飪一樣，能夠製作一切美味的食物，菩薩的願力就像宴會一樣，能夠使一切眾生感到快樂。 菩薩的智慧就像鏡子一樣，能夠照見一切事物的真相，菩薩的慈悲就像甘露一樣，能夠滋潤一切眾生的心田。 菩薩的修行就像河流一樣，能夠流向一切地方，菩薩的願力就像海洋一樣，能夠容納一切眾生。 菩薩的智慧就像太陽一樣，能夠驅散一切黑暗，菩薩的慈悲就像月亮一樣，能夠帶來清涼和安寧。 菩薩的修行就像蓮花一樣，出淤泥而不染，能夠保持清凈，菩薩的願力就像燈塔一樣，能夠指引眾生走向光明。 菩薩的智慧就像良藥一樣，能夠治癒一切眾生的疾病，菩薩的慈悲就像父母一樣，能夠關愛一切眾生。 菩薩的修行就像橋樑一樣，能夠連線此岸和彼岸，菩薩的願力就像船隻一樣，能夠載著眾生到達解脫的彼岸。 菩薩的智慧就像鑰匙一樣，能夠打開一切智慧之門，菩薩的慈悲就像甘露一樣，能夠滋潤一切眾生的心田。 菩薩的修行就像園丁一樣，能夠培育一切善根，菩薩的願力就像陽光一樣，能夠照耀一切眾生。 菩薩的智慧就像指南針一樣，能夠指引眾生走向正確的道路，菩薩的慈悲就像清泉一樣，能夠滋潤一切眾生的心田。 菩薩的修行就像戰士一樣，能夠戰勝一切魔障，菩薩的願力就像盾牌一樣，能夠保護一切眾生。 菩薩的智慧就像明燈一樣，能夠照亮一切黑暗，菩薩的慈悲就像雨露一樣，能夠滋潤一切眾生。 菩薩的修行就像老師一樣，能夠教導一切眾生，菩薩的願力就像父母一樣，能夠關愛一切眾生。 菩薩的智慧就像醫生一樣，能夠治癒一切眾生的疾病，菩薩的慈悲就像朋友一樣，能夠幫助一切眾生。 菩薩的修行就像工匠一樣，能夠創造一切美好的事物，菩薩的願力就像種子一樣，能夠生長一切善根。 菩薩的智慧就像音樂一樣，能夠使一切眾生感到快樂，菩薩的慈悲就像舞蹈一樣，能夠使一切眾生感到歡喜。 菩薩的修行就像繪畫一樣，能夠描繪一切美好的景象，菩薩的願力就像詩歌一樣，能夠表達一切美好的情感。 菩薩的智慧就像建築一樣，能夠建立一切美好的世界，菩薩的慈悲就像園林一樣，能夠創造一切美好的環境。 菩薩的修行就像烹飪一樣，能夠製作一切美味的食物，菩薩的願力就像宴會一樣，能夠使一切眾生感到快樂。

【English Translation】 English version All realms of existence are empty; with the wisdom of emptiness (sunyata samadhi), compassion and wisdom arise. Like a person with the greatest virtue and strength, who understands all illusory phenomena, even tools, weapons, and crafts, and is always able to serve the world. This person, his parents, wife, and children, though encountering many injustices and difficulties on a distant and dangerous path, because of his courage and being known by many, can return home safely and happily without any fear. The Bodhisattva of great wisdom, for the sake of all beings, dwells in the highest samadhi (meditative absorption), subduing the four maras (demons or hindrances), and distancing themselves from the two vehicles of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and does not seek the Bodhi (enlightenment) of a Buddha. Just as space is empty and without substance, yet wind, water, and earth all depend on it, and sentient beings in the world derive happiness from it, while space itself has no intention to dwell or not dwell. The Bodhisattva dwelling in emptiness is also like this, manifesting various forms in the world, relying on the wisdom and vows of sentient beings, neither being in stillness nor in emptiness. If a Bodhisattva practices great wisdom, dwelling in the stillness of samadhi, at this time, he does not see any phenomena, nor does he see non-phenomena. The Bodhisattva practices this gate of liberation, neither seeking stillness nor clinging to phenomena, just as a bird flies back and forth in the sky, neither dwelling in the sky nor on the ground. It is also like a person who practices archery, practicing diligently for many years without slacking, the skill of archery reaches its peak, and every arrow hits the target accurately. The practice of the highest Prajna (wisdom) is also like this, through cultivating wisdom and skillful means, until all good deeds are perfected, one can obtain the highest supernatural powers. If a Bhiksu (monk) attains supernatural powers, manifesting miraculous transformations, dwelling in the sky, in the four postures of walking, standing, sitting, and lying down, even after countless kalpas (eons), he will not regress or tire. The Bodhisattva dwelling in emptiness is also like this, through practicing the formless path to reach the other shore, manifesting various actions in the world, even after countless kalpas, he will not regress or tire. Like a person encountering a great wind in a dangerous place, holding an umbrella tightly with both hands, focusing his mind, this person is unable to move forward due to fear of danger, until the wind stops, he can then proceed. The Bodhisattva of great wisdom is also like this, although knowing that all dharmas (phenomena) are empty, for the benefit of sentient beings, he still practices in the world, not retreating because of fear of emptiness. The Bodhisattva illuminates the world with the light of wisdom, just as the sun shines on the earth, enabling all sentient beings to benefit, the Bodhisattva's wisdom and compassion are endless. The Bodhisattva's wisdom is like space, omnipresent and all-encompassing, able to contain everything, the Bodhisattva's compassion is like the earth, able to bear everything and nourish everything. The Bodhisattva's practice is like the ocean, unfathomable and boundless, able to contain everything, the Bodhisattva's vows are like fire, able to burn all afflictions and illuminate all darkness. The Bodhisattva's wisdom is like a clear mirror, able to reflect the truth of all things, the Bodhisattva's compassion is like nectar, able to nourish the hearts of all sentient beings. The Bodhisattva's practice is like a diamond, indestructible, able to overcome all obstacles, the Bodhisattva's vows are like a treasure, able to fulfill the needs of all sentient beings. The Bodhisattva's wisdom is like the sun, able to dispel all darkness, the Bodhisattva's compassion is like the moon, able to bring coolness and peace. The Bodhisattva's practice is like a lotus flower, emerging from mud without being stained, able to maintain purity, the Bodhisattva's vows are like a lighthouse, able to guide sentient beings towards the light. The Bodhisattva's wisdom is like good medicine, able to cure all the diseases of sentient beings, the Bodhisattva's compassion is like parents, able to care for all sentient beings. The Bodhisattva's practice is like a bridge, able to connect this shore and the other shore, the Bodhisattva's vows are like a boat, able to carry sentient beings to the other shore of liberation. The Bodhisattva's wisdom is like a key, able to open all the doors of wisdom, the Bodhisattva's compassion is like nectar, able to nourish the hearts of all sentient beings. The Bodhisattva's practice is like a gardener, able to cultivate all good roots, the Bodhisattva's vows are like sunlight, able to illuminate all sentient beings. The Bodhisattva's wisdom is like a compass, able to guide sentient beings towards the right path, the Bodhisattva's compassion is like a clear spring, able to nourish the hearts of all sentient beings. The Bodhisattva's practice is like a warrior, able to overcome all obstacles, the Bodhisattva's vows are like a shield, able to protect all sentient beings. The Bodhisattva's wisdom is like a bright lamp, able to illuminate all darkness, the Bodhisattva's compassion is like rain and dew, able to nourish all sentient beings. The Bodhisattva's practice is like a teacher, able to teach all sentient beings, the Bodhisattva's vows are like parents, able to care for all sentient beings. The Bodhisattva's wisdom is like a doctor, able to cure all the diseases of sentient beings, the Bodhisattva's compassion is like a friend, able to help all sentient beings. The Bodhisattva's practice is like a craftsman, able to create all beautiful things, the Bodhisattva's vows are like seeds, able to grow all good roots. The Bodhisattva's wisdom is like music, able to make all sentient beings feel happy, the Bodhisattva's compassion is like dance, able to make all sentient beings feel joyful. The Bodhisattva's practice is like painting, able to depict all beautiful scenes, the Bodhisattva's vows are like poetry, able to express all beautiful emotions. The Bodhisattva's wisdom is like architecture, able to build all beautiful worlds, the Bodhisattva's compassion is like a garden, able to create all beautiful environments. The Bodhisattva's practice is like cooking, able to make all delicious food, the Bodhisattva's vows are like a banquet, able to make all sentient beings feel happy. The Bodhisattva's wisdom is like a mirror, able to reflect the truth of all things, the Bodhisattva's compassion is like nectar, able to nourish the hearts of all sentient beings. The Bodhisattva's practice is like a river, able to flow to all places, the Bodhisattva's vows are like the ocean, able to contain all sentient beings. The Bodhisattva's wisdom is like the sun, able to dispel all darkness, the Bodhisattva's compassion is like the moon, able to bring coolness and peace. The Bodhisattva's practice is like a lotus flower, emerging from mud without being stained, able to maintain purity, the Bodhisattva's vows are like a lighthouse, able to guide sentient beings towards the light. The Bodhisattva's wisdom is like good medicine, able to cure all the diseases of sentient beings, the Bodhisattva's compassion is like parents, able to care for all sentient beings. The Bodhisattva's practice is like a bridge, able to connect this shore and the other shore, the Bodhisattva's vows are like a boat, able to carry sentient beings to the other shore of liberation. The Bodhisattva's wisdom is like a key, able to open all the doors of wisdom, the Bodhisattva's compassion is like nectar, able to nourish the hearts of all sentient beings. The Bodhisattva's practice is like a gardener, able to cultivate all good roots, the Bodhisattva's vows are like sunlight, able to illuminate all sentient beings. The Bodhisattva's wisdom is like a compass, able to guide sentient beings towards the right path, the Bodhisattva's compassion is like a clear spring, able to nourish the hearts of all sentient beings. The Bodhisattva's practice is like a warrior, able to overcome all obstacles, the Bodhisattva's vows are like a shield, able to protect all sentient beings. The Bodhisattva's wisdom is like a bright lamp, able to illuminate all darkness, the Bodhisattva's compassion is like rain and dew, able to nourish all sentient beings. The Bodhisattva's practice is like a teacher, able to teach all sentient beings, the Bodhisattva's vows are like parents, able to care for all sentient beings. The Bodhisattva's wisdom is like a doctor, able to cure all the diseases of sentient beings, the Bodhisattva's compassion is like a friend, able to help all sentient beings. The Bodhisattva's practice is like a craftsman, able to create all beautiful things, the Bodhisattva's vows are like seeds, able to grow all good roots. The Bodhisattva's wisdom is like music, able to make all sentient beings feel happy, the Bodhisattva's compassion is like dance, able to make all sentient beings feel joyful. The Bodhisattva's practice is like painting, able to depict all beautiful scenes, the Bodhisattva's vows are like poetry, able to express all beautiful emotions. The Bodhisattva's wisdom is like architecture, able to build all beautiful worlds, the Bodhisattva's compassion is like a garden, able to create all beautiful environments. The Bodhisattva's practice is like cooking, able to make all delicious food, the Bodhisattva's vows are like a banquet, able to make all sentient beings feel happy.

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薩住大悲，　　智慧方便為二手， 　執空無相愿法蓋，　　見法不住于寂靜。 　如人求寶往寶洲，　　獲寶安隱而還家， 　是人心足而快樂，　　豈有眷屬心苦惱。 　詣空寶洲亦如是，　　獲得根力禪定寶， 　菩薩不住歡喜心，　　令諸眾生離苦惱。 　商人為利悉所經，　　聚落國城諸里巷， 　雖達寶所亦非住，　　大智善道而復還。 　大智菩薩悉了知，　　聲聞緣覺解脫智， 　乃至佛智亦非住，　　何況行彼有為道。 　大智菩薩為世間，　　住空無相愿三昧， 　若得寂靜無所著，　　乃可得知于無為。 　譬如人生人未識，　　稱其名故眾乃知， 　菩薩若行解脫門，　　于解脫門眾知識。 　菩薩聞彼甚深法，　　而於諸根悉照明， 　住空無相無愿法，　　無退無思無授記。 　觀於三界如夢幻，　　不求聲聞緣覺地， 　如佛說法為世間，　　名不退地應授記。 　知諸眾生墮三塗，　　發願剎那滅惡道， 　以真實力滅火蘊，　　名不退地應授記。 　諸惡宿曜及鬼神，　　作種種疫惱世間， 　真實願力悉滅除，　　無我能作應授記。

佛母寶德藏般若伽陀魔業品第二十一

「我得授記非能所，　　是實願力得增長， 　若見授記及能所，　　是名執著及少智。 　菩薩

【現代漢語翻譯】 現代漢語譯本 菩薩安住于大慈悲心，以智慧和方便為雙臂， 執持空性、無相的願力作為覆蓋，明見諸法卻不住于寂靜。 如同有人爲了尋寶前往寶洲，獲得寶藏后平安返回家園， 此人內心滿足而快樂，他的眷屬又怎會感到痛苦呢？ 菩薩前往空性的寶洲也是如此，獲得根、力、禪定的寶藏， 菩薩不住于歡喜心，而是爲了讓一切眾生脫離苦惱。 商人爲了利益走遍各地，穿梭于村落、國都、街巷， 即使到達寶藏之地也不會停留，而是憑藉大智慧善巧地返回。 大智慧的菩薩完全明瞭，聲聞（Sravaka，聽聞佛法教誨而修行的人）和緣覺（Pratyekabuddha，靠自己覺悟而修行的人）的解脫智慧， 乃至佛陀的智慧也不執著，更何況是那些有為的修行之道。 大智慧的菩薩爲了世間，安住于空性、無相、願力的三昧（Samadhi，禪定）， 如果能獲得寂靜而不執著，才能真正瞭解無為的境界。 譬如一個人出生時無人認識，一旦稱呼他的名字，眾人便會知曉， 菩薩如果修行解脫之門，眾人也會因此認識解脫之門。 菩薩聽聞甚深佛法，能夠明照諸根（六根：眼、耳、鼻、舌、身、意）， 安住于空性、無相、無愿之法，不退轉、不思慮、不被授記。 觀察三界如夢幻泡影，不求聲聞、緣覺的果位， 如同佛陀為世間說法，這被稱為不退轉地，應當被授記。 知道眾生墮入三惡道（地獄、餓鬼、畜生），發願剎那間滅除惡道， 以真實的力量滅除火蘊（煩惱之火），這被稱為不退轉地，應當被授記。 各種惡星宿和鬼神，製造種種瘟疫惱害世間， 以真實願力全部滅除，不執著于『我』能做到，這應當被授記。 《佛母寶德藏般若伽陀》魔業品第二十一 『我』得到授記並非因為『我』能做到，而是真實願力增長的結果， 如果執著于授記和能所，這就是執著和少智慧的表現。 菩薩

【English Translation】 English version The Bodhisattva dwells in great compassion, with wisdom and skillful means as their two arms, Holding the vow of emptiness and non-form as a covering, seeing the Dharma but not dwelling in stillness. It is like a person seeking treasure going to a treasure island, obtaining the treasure and returning home safely, This person is content and happy, how could their family feel distressed? The Bodhisattva going to the treasure island of emptiness is also like this, obtaining the treasures of roots, powers, and samadhi (meditative absorption), The Bodhisattva does not dwell in joy, but rather seeks to liberate all sentient beings from suffering. Merchants travel everywhere for profit, passing through villages, cities, and alleys, Even if they reach the place of treasure, they do not stay, but skillfully return with great wisdom. The Bodhisattva of great wisdom fully understands the wisdom of liberation of Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), Even the wisdom of the Buddha is not clung to, let alone those paths of conditioned practice. The Bodhisattva of great wisdom, for the sake of the world, dwells in the samadhi of emptiness, non-form, and vow, If one can attain stillness without attachment, then one can truly understand the realm of the unconditioned. For example, when a person is born, no one knows them, but once their name is called, everyone will know them, If a Bodhisattva practices the gate of liberation, people will also know the gate of liberation. The Bodhisattva, upon hearing the profound Dharma, can illuminate all the senses (the six senses: eyes, ears, nose, tongue, body, and mind), Dwelling in the Dharma of emptiness, non-form, and non-vow, without regression, without thought, and without being predicted. Observing the three realms as dreams and illusions, not seeking the fruits of Sravakas or Pratyekabuddhas, Just as the Buddha teaches the Dharma for the world, this is called the non-regressing stage, and should be predicted. Knowing that sentient beings fall into the three evil paths (hell, hungry ghosts, and animals), vowing to extinguish the evil paths in an instant, Using the power of truth to extinguish the fire aggregates (the fire of afflictions), this is called the non-regressing stage, and should be predicted. Various evil stars and ghosts, creating various plagues to afflict the world, With the power of true vows, all are extinguished, without clinging to 'I' can do it, this should be predicted. The Twenty-first Chapter on the Activities of Mara from the 'Gatha of the Prajnaparamita, the Treasury of the Mother of Buddhas' 'I' receive the prediction not because 'I' can do it, but as a result of the growth of true vows, If one clings to the prediction and the doer, this is clinging and a sign of little wisdom. Bodhisattva

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有執魔即知，　　現親友相來嬈惱， 　或作父母七代人，　　言汝名此佛可證。 　魔所現作無數相，　　皆云：『愍汝作利樂。』 　菩薩聞已有所忻，　　是名少智魔所著。 　或住城隍及聚落，　　山林曠野寂靜處， 　自稱己德毀他人，　　應知少智為魔作。 　雖住城隍聚落中，　　不求聲聞緣覺證， 　此心為度眾生故，　　我說是名為菩薩。 　五百由旬山險深，　　共諸惡獸多年住， 　若見逼迫著我慢，　　若無分別知菩薩。 　菩薩住彼為世間，　　得力解脫三摩地， 　彼著山野寂靜行，　　此亦知彼魔所作。 　雖住城隍及山野，　　樂佛菩提離二乘， 　修如是行利世間，　　一念如秤名菩薩。

佛母寶德藏般若伽陀善友品第二十二

「有大智者依師學，　　速疾得證無上覺， 　亦如良醫除眾患，　　學從善友心無疑。 　菩薩行佛菩提行，　　依彼善友波羅蜜， 　此最上地能調伏，　　為二種事證菩提。 　過去未來十方佛，　　行此正道無異路， 　行佛菩提最上行，　　說波羅蜜如電光。 　如彼般若空無相，　　知諸法相亦如是， 　了知一切法皆空，　　此即名行佛般若。 　繫著色慾及飲食，　　常在輪迴不休息， 　此愚迷人所見倒，　　于不實法生實想。

【現代漢語翻譯】 現代漢語譯本 如果有人執著于魔的誘惑，就會知道，魔會化現成親友的樣子來擾亂你，或者變成你的父母甚至七代祖先，告訴你念誦某個佛號就能證得果位。 魔所顯現的種種形象，都會說：『可憐你，我來幫助你獲得利益和快樂。』 菩薩如果聽到這些話就心生歡喜，這就是智慧淺薄，被魔所迷惑的表現。 有些人住在城池或村落，或者山林曠野等寂靜之處，自稱自己有德行，詆譭他人，應當知道這是智慧淺薄，被魔利用的表現。 如果有人雖然住在城池或村落中，卻不追求聲聞（Sravaka，聽聞佛法而修行的弟子）或緣覺（Pratyekabuddha，靠自己領悟佛法而修行的人）的果位，而是爲了度化眾生而發心，我就說這個人是菩薩。 即使在五百由旬（Yojana，古印度長度單位）險峻深山中，與各種惡獸一起生活多年，如果看到逼迫就產生我慢之心，如果能沒有分別心，就知道這是菩薩。 菩薩住在那裡是爲了利益世間，獲得解脫的力量和三摩地（Samadhi，禪定），那些執著于山野寂靜修行的人，也應該知道他們是被魔所利用。 如果有人雖然住在城池或山野，卻樂於追求佛的菩提（Bodhi，覺悟），遠離聲聞和緣覺的境界，修習這樣的行為來利益世間，一念之間如秤般公正，這樣的人才稱為菩薩。

《佛母寶德藏般若伽陀善友品第二十二》

有大智慧的人依止善知識學習，就能迅速證得無上正覺（Anuttara-samyak-sambodhi，無上圓滿的覺悟），就像良醫能去除各種疾病一樣，向善友學習，心中就不會有疑惑。 菩薩修行佛的菩提之道，依靠善友的波羅蜜（Paramita，到達彼岸的方法），這是最上乘的修行，能調伏煩惱，爲了兩種目的而證得菩提。 過去、現在、未來十方諸佛，都是修行這條正道，沒有其他道路，修行佛的菩提最上乘的修行，就像閃電一樣迅速地宣說波羅蜜。 就像般若（Prajna，智慧）的空性無相一樣，要知道諸法的實相也是如此，了知一切法都是空性，這就是修行佛的般若。 如果執著於色欲和飲食，就會常常在輪迴中無法停止，這是愚昧迷惑的人所見的顛倒，對不真實的事物產生真實的執著。

【English Translation】 English version If one is attached to the temptations of Mara (demon), they will know that Mara will manifest as relatives and friends to disturb you, or transform into your parents or even ancestors of seven generations, telling you that reciting a certain Buddha's name can attain enlightenment. The various forms that Mara manifests will all say: 'Pity you, I am here to help you gain benefits and happiness.' If a Bodhisattva (a being who seeks enlightenment) feels joy upon hearing these words, it indicates shallow wisdom and being deluded by Mara. Some people reside in cities or villages, or in quiet places such as forests and wilderness, claiming their own virtues and slandering others. It should be known that this is a sign of shallow wisdom and being used by Mara. If someone, though living in a city or village, does not seek the attainment of Sravaka (a disciple who practices by hearing the Dharma) or Pratyekabuddha (one who attains enlightenment on their own) but instead aspires to liberate all beings, I say that this person is a Bodhisattva. Even in the deep and dangerous mountains of five hundred yojanas (an ancient Indian unit of distance), living with various evil beasts for many years, if one develops arrogance when facing pressure, if one can be without discrimination, know that this is a Bodhisattva. The Bodhisattva resides there for the benefit of the world, gaining the power of liberation and Samadhi (meditative absorption). Those who are attached to practicing in the quiet of mountains and wilderness should also know that they are being used by Mara. If someone, though living in a city or wilderness, is joyful in seeking the Bodhi (enlightenment) of the Buddha, and is detached from the realms of Sravaka and Pratyekabuddha, cultivating such practices to benefit the world, with a mind as impartial as a scale, such a person is called a Bodhisattva.

The Twenty-second Chapter: Virtuous Friends from the Mother of Buddha's Treasury of Prajna Gatha

Those with great wisdom who learn from a good teacher will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), just as a good doctor can remove all kinds of diseases. Learning from a virtuous friend, there will be no doubt in the heart. Bodhisattvas who practice the Bodhi path of the Buddha rely on the Paramita (perfections) of virtuous friends. This is the highest practice, capable of subduing afflictions, and attaining Bodhi for two purposes. The Buddhas of the past, present, and future in the ten directions all practice this right path, there is no other way. Practicing the highest practice of the Buddha's Bodhi, the Paramitas are expounded as swiftly as lightning. Just like the emptiness and formlessness of Prajna (wisdom), know that the true nature of all dharmas (phenomena) is also like this. Understanding that all dharmas are empty, this is practicing the Prajna of the Buddha. If one is attached to lust and food, one will constantly be in the cycle of rebirth without rest. This is the inverted view of the deluded, who develop a real attachment to unreal things.

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譬如得食疑有毒，　　以虛妄見而不食， 　愚人妄心生我想，　　以我想故有生死。 　亦如恒說諸煩惱，　　于諸煩惱不著相， 　煩惱清凈俱無有，　　如是菩薩知般若。 　如閻浮提諸眾生，　　皆發無上菩提心， 　多千俱胝劫佈施，　　回施一切證菩提。 　若復有人於一日，　　奉行最上般若行， 　千俱胝施不及一，　　行般若功無為故。 　菩薩大悲行般若，　　度眾生故不起想， 　恒行乞食於國城，　　是得一切名大智。 　菩薩欲度於人天，　　乃至三塗極苦眾， 　皆令速到于彼岸，　　晝夜勤行於般若。 　如人慾求無價寶，　　必過大海諸險難， 　無心忽爾而獲得，　　憂惱皆除喜無量。 　求菩提寶亦如是，　　勤行般若諸功德， 　得無取捨無上寶，　　菩薩速證於菩提。◎

佛母寶德藏般若經伽陀卷中 大正藏第 08 冊 No. 0229 佛說佛母寶德藏般若波羅蜜經

佛母寶德藏般若波羅蜜經卷下

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

◎法王品第二十三

「日出光明照世間，　　云幻焰散黑闇滅， 　所有螢光及眾星，　　乃至滿月皆映蔽。 　菩薩住空無相愿，　　行於最上大智行， 　羅漢緣覺證皆超，

【現代漢語翻譯】 現代漢語譯本 譬如有人得到食物，卻懷疑其中有毒，因為虛妄的見解而不食用。 愚笨的人因為虛妄的心而產生『我』的執著，因為執著于『我』，所以有生老病死。 也像經常說的各種煩惱，對於這些煩惱不執著於它們的表象。 煩惱和清凈都如同虛無，這樣的菩薩才瞭解般若（prajna，智慧）。 如果像閻浮提（Jambudvipa，我們所居住的這個世界）的所有眾生，都發起了無上菩提心（anuttara-samyak-sambodhi-citta，追求最高覺悟的心）， 在無數劫的時間裡行佈施，並將佈施的功德迴向給一切眾生，以求證得菩提（bodhi，覺悟）。 如果有人在一天之中，奉行最上乘的般若（prajna，智慧）之行， 那麼無數劫的佈施也比不上這般若之行的功德，因為般若之行是無為的。 菩薩以大慈悲心行般若（prajna，智慧），爲了度化眾生而不生起任何執著。 經常在各個國家和城市乞食，這樣的人才能獲得一切名為大智慧的功德。 菩薩想要度化人道和天道，乃至三惡道（地獄、餓鬼、畜生）中受極苦的眾生， 都讓他們迅速到達彼岸（涅槃），日夜勤奮地修行般若（prajna，智慧）。 就像有人想要尋求無價之寶，必定要經歷大海的各種危險和困難， 在無心之中忽然獲得，所有的憂愁和煩惱都消除，喜悅無量。 尋求菩提（bodhi，覺悟）之寶也是如此，勤奮修行般若（prajna，智慧）的各種功德， 獲得無取無舍的無上之寶，菩薩就能迅速證得菩提（bodhi，覺悟）。 《佛母寶德藏般若經伽陀卷》 《佛說佛母寶德藏般若波羅蜜經》 《佛母寶德藏般若波羅蜜經卷下》 西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉詔譯 法王品第二十三 太陽出來光明照耀世間，雲霧幻影消散，黑暗滅亡。 所有的螢火蟲和星星，乃至滿月的光芒都被遮蔽。 菩薩安住于空性、無相、無愿的境界，修行最上乘的大智慧之行。 超越了阿羅漢（arhat，已證悟的聖者）和緣覺（pratyekabuddha，獨自覺悟者）的境界。

【English Translation】 English version For example, if one obtains food but suspects it is poisoned, they do not eat it due to false views. Foolish people, due to their deluded minds, give rise to the attachment to 'self'; because of this attachment to 'self', there is birth and death. It is also like the constant talk of various afflictions; regarding these afflictions, one does not cling to their appearances. Afflictions and purity are both like emptiness; such a Bodhisattva understands prajna (wisdom). If all beings in Jambudvipa (the world we inhabit) were to generate the unsurpassed bodhicitta (anuttara-samyak-sambodhi-citta, the mind seeking supreme enlightenment), and practice giving for countless kalpas (eons), dedicating the merit of their giving to all beings, seeking to attain bodhi (enlightenment). If someone were to practice the supreme prajna (wisdom) practice for just one day, the merit of countless kalpas of giving would not equal it, because the practice of prajna is non-active. Bodhisattvas practice prajna (wisdom) with great compassion, and in order to liberate beings, they do not give rise to any attachments. They constantly beg for food in various countries and cities; such people obtain all the merits known as great wisdom. Bodhisattvas wish to liberate beings in the human and heavenly realms, and even those suffering in the three evil realms (hell, hungry ghosts, animals), causing them all to quickly reach the other shore (nirvana), diligently practicing prajna (wisdom) day and night. It is like someone seeking a priceless treasure, who must pass through the dangers and difficulties of the great ocean, and then unexpectedly obtains it, all worries and afflictions are eliminated, and joy is immeasurable. Seeking the treasure of bodhi (enlightenment) is also like this; diligently practicing the various merits of prajna (wisdom), obtaining the unsurpassed treasure of non-grasping and non-rejection, Bodhisattvas quickly attain bodhi (enlightenment). The Gatha Chapter of the 'Buddha Mother's Treasury of Virtues Prajna Sutra' The 'Buddha Speaks the Buddha Mother's Treasury of Virtues Prajnaparamita Sutra' The Lower Volume of the 'Buddha Mother's Treasury of Virtues Prajnaparamita Sutra' Translated by the Tripitaka Master, Chao San Da Fu Shi Guang Lu Qing, Ming Jiao Da Shi, Chen Fa Xian, by Imperial Decree Chapter 23: The Dharma King When the sun rises, its light illuminates the world; clouds and illusions scatter, and darkness is extinguished. All fireflies and stars, even the light of the full moon, are obscured. Bodhisattvas abide in the state of emptiness, non-appearance, and non-desire, practicing the supreme practice of great wisdom. They surpass the states of arhats (enlightened saints) and pratyekabuddhas (solitary realizers).

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一切邪見俱能破。 　譬如王子施財寶，　　自在能利諸眾生， 　眾生歡喜悉隨順，　　無疑當得嗣王位。 　菩薩勤行大智行，　　施甘露法利群生， 　一切人天悉愛樂，　　決定當證法王位。

佛母寶德藏般若伽陀我品第二十四

「魔恐菩薩證法王，　　雖處天宮常憂惱， 　放火掣電現諸相，　　欲令菩薩生退懼。 　大智菩薩心不動，　　晝夜常觀般若義， 　如鳥飛空心泰然，　　一切魔事無能為。 　菩薩若起瞋怒心，　　于晝夜分或斗諍， 　時魔歡喜而精勤，　　菩薩是遠於佛智。 　菩薩或諍或瞋怒，　　毗舍左鬼得其便， 　入彼菩薩身心中，　　令退菩提魔所作。 　菩薩授記未授記，　　或起瞋怒或斗諍， 　乃至心念皆過失，　　知已倍更勤修行。 　菩薩思念于諸佛，　　皆從忍辱證菩提， 　懺悔如說持正行，　　是如佛法而修學。

佛母寶德藏般若伽陀戒品第二十五

「若學戒法有作相，　　而於戒法不善學， 　知戒非戒無二相，　　如是乃名學佛法。 　若有菩薩住無相，　　受持不離名持戒， 　于佛法學樂承事，　　是名善學而無著。 　是大智者如是學，　　心永不生不善法， 　如日虛空而往來，　　放百千光破黑闇。 　若學般若住無為，

【現代漢語翻譯】 現代漢語譯本 一切錯誤的見解都能被破除。 譬如王子佈施財寶，自在地利益眾生，眾生歡喜順從他，毫無疑問他將繼承王位。 菩薩勤奮地修行大智慧，佈施甘露般的佛法利益眾生，一切人天都喜愛他，必定能夠證得法王之位。

《佛母寶德藏般若伽陀》我品第二十四

『魔（Mara）害怕菩薩證得法王之位，即使身處天宮也常常憂愁煩惱，他們會放出火焰、閃電，顯現各種異象，想要讓菩薩產生退縮和恐懼。 大智慧的菩薩內心不動搖，日夜觀察般若（Prajna）的含義，就像鳥兒在空中飛翔一樣心境泰然，一切魔的伎倆都不能對他起作用。 如果菩薩生起嗔怒之心，在白天或夜晚與人爭鬥，這時魔會歡喜並更加努力地干擾，這樣的菩薩就遠離了佛的智慧。 菩薩如果爭鬥或嗔怒，毗舍左（Pisaca）鬼就會找到機會，進入菩薩的身心中，使他退失菩提心，這是魔所為。 菩薩無論是已受記還是未受記，如果生起嗔怒或爭鬥，乃至心中有任何念頭都是過失，知道這些后更應該加倍勤奮地修行。 菩薩應當思念諸佛，他們都是從忍辱中證得菩提，懺悔自己所犯的錯誤，按照佛法修行，這才是如佛法般地修學。

《佛母寶德藏般若伽陀》戒品第二十五

『如果學習戒法時執著于有相，就不能很好地學習戒法，要知道戒與非戒沒有分別，這樣才算是學習佛法。 如果有菩薩安住于無相，受持戒律而不離戒，在佛法中學習並樂於奉行，這才是善於學習而沒有執著。 這樣的大智者如此學習，心中永遠不會生起不善的念頭，就像太陽在虛空中執行，放出千百道光芒破除黑暗。 如果學習般若而安住于無為，

【English Translation】 English version All wrong views can be broken. For example, a prince who gives away treasures, freely benefits all beings, and is joyfully followed by them, will undoubtedly inherit the throne. A Bodhisattva who diligently practices great wisdom, bestows the nectar of Dharma to benefit beings, is loved by all humans and gods, and will surely attain the position of Dharma King.

The Twenty-fourth Chapter on 'Self' from the Prajna Gatha of the Mother of Buddhas, the Treasury of Precious Virtues

'Mara (demon) fears that Bodhisattvas will attain the position of Dharma King, and even in the heavenly palace, they are often worried and distressed. They release flames and lightning, manifesting various phenomena, trying to make Bodhisattvas retreat and fear. A Bodhisattva of great wisdom does not waver in their heart, contemplates the meaning of Prajna (wisdom) day and night, and is as calm as a bird flying in the sky. All the tricks of Mara cannot affect them. If a Bodhisattva develops anger and quarrels during the day or night, Mara will rejoice and work harder to interfere. Such a Bodhisattva is far from the wisdom of the Buddha. If a Bodhisattva quarrels or becomes angry, Pisaca (a type of demon) will find an opportunity to enter the Bodhisattva's body and mind, causing them to lose their Bodhi mind. This is the work of Mara. Whether a Bodhisattva has received a prediction or not, if they develop anger or quarrel, even the slightest thought is a fault. Knowing this, they should practice even more diligently. Bodhisattvas should contemplate the Buddhas, who all attained Bodhi through patience. They should repent for their mistakes and practice according to the Dharma. This is how one should learn like the Buddha.

The Twenty-fifth Chapter on 'Precepts' from the Prajna Gatha of the Mother of Buddhas, the Treasury of Precious Virtues

'If one studies the precepts with attachment to form, one cannot learn the precepts well. One should know that there is no difference between precepts and non-precepts. Only then is it considered learning the Buddha's Dharma. If a Bodhisattva dwells in non-form, upholds the precepts without abandoning them, learns the Dharma, and is happy to practice it, this is called learning well without attachment. Such a wise person learns in this way, and their mind will never give rise to unwholesome thoughts. Like the sun moving in the sky, it emits thousands of rays of light, breaking through the darkness. If one studies Prajna and dwells in non-action,

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能攝一切波羅蜜， 　六十二見身見攝，　　般若攝受亦復爾。 　譬如有人具諸根，　　命根滅故諸根滅， 　若諸菩薩行大智，　　亦行一切波羅蜜。 　聲聞緣覺諸功德，　　大智菩薩悉皆學， 　雖學非住亦非求，　　所學之學此為義。

佛母寶德藏般若伽陀幻化品第二十六

「若發志心而隨喜，　　最上菩提不退行， 　三千須彌重無量，　　隨喜善法重過彼。 　眾生為求解脫法，　　一切隨喜作福蘊， 　作佛功德法回施，　　當爲世間盡諸苦。 　菩薩不著諸法空，　　了知無相無掛礙， 　內心亦不求覺智，　　是行最上波羅蜜。 　如虛空界無障礙，　　無所得故亦不有， 　大智菩薩亦復然，　　住寂靜行如虛空。 　如有幻師作幻人，　　眾人見幻而皆喜， 　幻人雖現種種相，　　名字身心俱不實。 　行般若行亦復然，　　為世間說證菩提， 　乃至種種所作事，　　如幻師現悉無著。 　佛佛化現諸佛事，　　所作皆無彼我相， 　菩薩大智行亦然，　　一切現行如幻化。 　如木匠人心善巧，　　一木造作種種相， 　菩薩大智亦復然，　　無著智行一切行。

佛母寶德藏般若伽陀妙義品第二十七

「大智菩薩行如是，　　天人合掌恭敬禮， 　乃至十方佛剎

【現代漢語翻譯】 現代漢語譯本 能包含一切波羅蜜（paramita，意為「到彼岸」），六十二種邪見都被身見（satkayadrishti，認為五蘊為「我」的見解）所包含，般若（prajna，意為「智慧」）的攝受也是如此。 譬如一個人具備各種感官，當命根（jivitendriya，維持生命的能力）滅絕時，所有感官也會隨之滅絕。如果菩薩修行大智慧，也同時修行一切波羅蜜。 聲聞（sravaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，靠自己覺悟的人）的各種功德，大智慧的菩薩都會學習，雖然學習，但不執著于所學，也不追求所學，這就是所學之學的真正含義。

《佛母寶德藏般若伽陀幻化品》第二十六 『如果發願隨喜（anumodana，對他人善行的歡喜）之心，就能在最上菩提（anuttara-samyak-sambodhi，無上正等正覺）的道路上不退轉，即使三千須彌山（trisahasra-maha-sahasra-lokadhatu，一個巨大的宇宙系統）的重量也無法比擬，隨喜善法的功德遠勝於此。 眾生爲了求解脫之法，一切隨喜都可作為福德的積累，將所作的佛功德迴向給眾生，就能使世間眾生脫離一切痛苦。 菩薩不執著于諸法皆空（sunyata，空性），了知諸法無相（animitta，沒有固定不變的相狀），沒有掛礙，內心也不追求覺悟的智慧，這就是修行最上波羅蜜。 如同虛空界沒有障礙，因為無所得，所以也不存在，大智慧的菩薩也是如此，安住于寂靜，行為如同虛空。 如同幻術師變出幻人，眾人看到幻象而歡喜，幻人雖然顯現各種形象，但名字、身體和心識都不是真實的。 修行般若也是如此，爲了世間眾生宣說證得菩提之道，乃至所作的種種事情，都像幻術師的表演一樣，不執著于任何事物。 諸佛所化現的佛事，所作的一切都沒有彼此的分別相，菩薩以大智慧修行也是如此，一切顯現的行為都如同幻化。 如同木匠心靈手巧，用一塊木頭就能製造出各種不同的形狀，菩薩的大智慧也是如此，以無執著的智慧修行一切行為。

《佛母寶德藏般若伽陀妙義品》第二十七 『大智慧的菩薩這樣修行，天人和合掌恭敬禮拜，乃至十方佛剎（buddhaksetra，佛的國土）』

【English Translation】 English version Able to encompass all paramitas (perfections), the sixty-two views are encompassed by the view of self (satkayadrishti), and the acceptance of prajna (wisdom) is also like this. For example, if a person has all their senses, when the life faculty (jivitendriya) is extinguished, all the senses are also extinguished. If bodhisattvas practice great wisdom, they also practice all paramitas. The various merits of sravakas (hearers) and pratyekabuddhas (solitary realizers), bodhisattvas of great wisdom all learn, although they learn, they do not dwell on what they have learned, nor do they seek what they have learned, this is the true meaning of what is learned.

The Twenty-sixth Chapter: The Illusory Transformation of the Prajna Gatha from the Mother of Buddhas' Treasury of Merits 'If one generates a mind of joy (anumodana), one will not regress on the path to the highest bodhi (anuttara-samyak-sambodhi), the weight of even three thousand Sumeru mountains (trisahasra-maha-sahasra-lokadhatu) cannot compare, the merit of rejoicing in good deeds far surpasses this. Sentient beings, in order to seek the Dharma of liberation, all rejoicing can be accumulated as merit, and by dedicating the merit of the Buddha's deeds to sentient beings, one can liberate the world from all suffering. Bodhisattvas do not cling to the emptiness of all dharmas (sunyata), they understand that all dharmas are without characteristics (animitta), without hindrance, and their minds do not seek enlightened wisdom, this is the practice of the highest paramita. Just as the realm of space has no obstacles, because there is nothing to be obtained, it also does not exist, bodhisattvas of great wisdom are also like this, dwelling in stillness, their actions are like space. Just as a magician conjures up illusory people, and the crowd rejoices at the illusion, although the illusory people appear in various forms, their names, bodies, and minds are not real. The practice of prajna is also like this, to proclaim the path to enlightenment to the world, and even all the things that are done, are like the magician's performance, without clinging to anything. The Buddha's manifestations of Buddha deeds, all that is done has no sense of self or other, bodhisattvas practicing with great wisdom are also like this, all manifested actions are like illusions. Just as a carpenter is skilled, and can make various shapes from a single piece of wood, the great wisdom of bodhisattvas is also like this, with wisdom free from attachment, they practice all actions.

The Twenty-seventh Chapter: The Profound Meaning of the Prajna Gatha from the Mother of Buddhas' Treasury of Merits 'Bodhisattvas of great wisdom practice in this way, gods and humans join their palms in respectful salutation, even in the Buddha-lands (buddhaksetra) of the ten directions.'

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中，　　亦得功德鬘供養。 　假使恒河沙佛剎，　　所有眾生皆作魔， 　一一毛變無邊相，　　不能嬈動于菩薩。 　大智菩薩有四力，　　而彼四魔不能動， 　空行亦不捨眾生，　　菩薩慈悲處利樂。 　佛母般若波羅蜜，　　菩薩了知深信重， 　內心真實而奉行，　　應知是行一切智。 　法界如實不可得，　　由如虛空無處所， 　如天宮殿應念生，　　亦如飛禽思果樹。 　大智菩薩如是行，　　住彼寂靜之功德， 　法不可見亦無說，　　菩提非得非不得。 　所有聲聞及緣覺，　　修行寂靜三摩地， 　愛樂寂靜得解脫，　　唯佛超出於一切。 　菩薩依禪到彼岸，　　不住寂靜行如空， 　如禽飛翔不墮地，　　如魚水中行自在。 　菩薩若為諸眾生，　　當求未曾有佛智， 　施與最上第一法，　　此名最上行行者。

佛母寶德藏般若伽陀散華品第二十八

「如來說戒波羅蜜，　　一切戒中為第一， 　智者欲奉一切戒，　　當學佛戒波羅蜜。 　今此法藏諸佛母，　　為最第一快樂所， 　過現未來十方佛，　　生此法界而無盡。 　一切樹林華果等，　　皆從大地而生長， 　大地不厭亦不著，　　不減不增復不倦。 　佛及聲聞緣覺等，　　天及世間安隱法， 　皆從般若之

【現代漢語翻譯】 現代漢語譯本 並且因此獲得功德之鬘的供養。 假設恒河沙數般的佛剎（佛所教化的世界），所有眾生都變成魔， 每一個毛孔都變化出無邊的形象，也不能擾動菩薩。 大智慧的菩薩具有四種力量，那四種魔都不能動搖他， 即使在空性中行走，也不捨棄眾生，菩薩以慈悲心處在利益和快樂之中。 佛母般若波羅蜜（智慧的完美），菩薩了知其深奧並深信不疑， 內心真實地奉行，應當知道這是在修行一切智（佛的智慧）。 法界（一切法的總和）的真實性是不可得的，因為它像虛空一樣無處不在， 如同天宮殿一樣應念而生，也像飛鳥思念果樹一樣。 大智慧的菩薩如此修行，安住在寂靜的功德之中， 法不可見，也無法用言語表達，菩提（覺悟）非得非不得。 所有聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）， 修行寂靜的三摩地（禪定）， 喜愛寂靜而獲得解脫，只有佛超越於一切。 菩薩依靠禪定到達彼岸，不住在寂靜中，像虛空一樣行動， 如同鳥兒飛翔不墜落，如同魚兒在水中自由自在地遊動。 菩薩如果爲了眾生，應當尋求前所未有的佛智， 施與最上第一的佛法，這被稱為最上乘的修行者。

佛母寶德藏般若伽陀散華品第二十八

如來說的戒波羅蜜（持戒的完美），在一切戒律中是第一位的， 智者想要奉行一切戒律，應當學習佛的戒波羅蜜。 如今這法藏（佛法的寶藏）是諸佛之母，是最第一的快樂之所在， 過去、現在、未來十方諸佛，都從這法界而生，永無止境。 一切樹林、花果等，都從大地生長出來， 大地不厭倦也不執著，不減少也不增加，也不疲倦。 佛以及聲聞、緣覺等，天人和世間安穩的法， 都從般若（智慧）中產生。

【English Translation】 English version And thus obtain the offering of a garland of merit. Suppose that in Buddha-lands as numerous as the sands of the Ganges, all beings were to become demons, Each pore transforming into boundless forms, they could not disturb a Bodhisattva. A Bodhisattva of great wisdom possesses four powers, and those four demons cannot move him, Even while walking in emptiness, he does not abandon sentient beings; the Bodhisattva dwells in benefit and joy with compassion. The Mother of Buddhas, Prajna Paramita (Perfection of Wisdom), the Bodhisattva understands its profundity and deeply believes in it, Practicing it with a true heart, one should know that this is practicing all-knowing wisdom (Buddha's wisdom). The reality of the Dharma realm (totality of all phenomena) is unattainable, as it is like the void, without a fixed location, Like a heavenly palace arising from thought, or like a bird longing for a fruit tree. A Bodhisattva of great wisdom practices in this way, dwelling in the merit of tranquility, The Dharma is invisible and cannot be spoken, Bodhi (enlightenment) is neither attained nor unattained. All Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment through observing conditions), Practice the tranquil Samadhi (meditative concentration), Loving tranquility and attaining liberation, only the Buddha surpasses all. The Bodhisattva relies on meditation to reach the other shore, not dwelling in tranquility, acting like the void, Like a bird flying without falling, like a fish swimming freely in the water. If a Bodhisattva is for the sake of all beings, he should seek the unprecedented wisdom of the Buddha, Bestowing the supreme and foremost Dharma, this is called the supreme practitioner.

The Twenty-eighth Chapter: The Mother of Buddhas' Treasure of Virtues, Prajna Gatha Scattering Flowers

The Precept Paramita (Perfection of Discipline) spoken by the Tathagata is the foremost among all precepts, A wise person who wishes to uphold all precepts should learn the Buddha's Precept Paramita. Now, this Dharma treasury (treasure of the Dharma) is the mother of all Buddhas, the place of the most supreme joy, The Buddhas of the past, present, and future in the ten directions are born from this Dharma realm, without end. All forests, flowers, fruits, etc., grow from the earth, The earth is neither weary nor attached, neither decreasing nor increasing, nor tired. The Buddha, as well as Sravakas, Pratyekabuddhas, gods, and the peaceful Dharma of the world, All arise from Prajna (wisdom).

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所生，　　般若無增亦無減。 　世間上中下眾生，　　一切皆從無明生， 　因緣和合轉苦身，　　無明無增亦無減。 　乃至方便諸法門，　　皆從般若所生出， 　彼方便法隨緣轉，　　般若無增亦無減。 　菩薩了知十二緣，　　乃至般若無增減， 　如日雲中放光明，　　破無明障證菩提。

佛母寶德藏般若伽陀聚集品第二十九

「大菩薩修四禪定，　　如所愛樂而無住， 　或復不住於四禪，　　當得最上之菩提。 　得最般若住禪定，　　四無色等三摩地， 　為得最上大禪定，　　而復不學諸漏盡。 　此功德藏未曾有，　　行三摩地而無相， 　住彼不破於我見，　　有心所思生欲界。 　譬如南閻浮提人，　　未生諸天生北洲， 　見彼境界而求生，　　作彼住已而復還。 　菩薩所修之功德，　　三摩地行而相應， 　雖同凡夫住欲界，　　由如蓮華不著水。 　菩薩度脫于眾生，　　圓滿凈土波羅蜜， 　不求生於無色界，　　而求菩提波羅蜜。 　譬如天人獲寶藏，　　雖得不生愛樂心， 　或言天人而起心，　　欲收彼寶不可得。 　大智菩薩不樂住，　　四禪寂靜三摩地， 　出彼寂靜三摩地，　　而入欲界為世間。 　若菩薩行三摩地，　　不樂羅漢及緣覺， 　乃至散亂

【現代漢語翻譯】 現代漢語譯本 所生之法，般若（prajna，智慧）的體性既不增加也不減少。 世間上、中、下等各種眾生，一切都從無明（avidya，對實相的無知）而生。 因緣和合而轉變為痛苦的身體，無明本身既不增加也不減少。 乃至各種方便法門，都從般若（prajna，智慧）所生出。 這些方便法門隨著因緣而轉變，而般若（prajna，智慧）的體性既不增加也不減少。 菩薩了知十二因緣（dvadasanga-pratitya-samutpada，十二種相互依存的因果關係），乃至般若（prajna，智慧）的體性既不增加也不減少。 如同太陽在雲中放出光明，破除無明（avidya，對實相的無知）的障礙，證得菩提（bodhi，覺悟）。

佛母寶德藏般若伽陀聚集品第二十九

『大菩薩修習四禪定（dhyana，禪那），隨其所愛樂而無所執著。 或者不住於四禪定（dhyana，禪那），當能獲得最上的菩提（bodhi，覺悟）。』 『獲得最上般若（prajna，智慧）而安住于禪定（dhyana，禪那），四無色定（arupa-samapatti，四種無色界的禪定）等三摩地（samadhi，禪定）， 爲了獲得最上的大禪定（dhyana，禪那），卻不修學諸漏盡（asrava-ksaya，斷除煩惱）。』 『此功德藏是未曾有過的，在三摩地（samadhi，禪定）中修行而無相。 安住於此而不破除我見（atma-drsti，對自我的執著），有心所思而生於欲界（kama-dhatu，慾望界）。』 『譬如南閻浮提（Jambudvipa，我們所居住的這個世界）的人，未生於諸天而生於北俱盧洲（Uttarakuru，四大洲之一）， 見到那裡的境界而求生，在那裡安住之後又返回。』 『菩薩所修的功德，與三摩地（samadhi，禪定）的修行相應， 雖然如同凡夫一樣安住于欲界（kama-dhatu，慾望界），卻如同蓮花一樣不沾染水。』 『菩薩度脫眾生，圓滿凈土（buddha-ksetra，佛的凈土）的波羅蜜（paramita，到達彼岸）， 不求生於無色界（arupa-dhatu，無色界），而求菩提（bodhi，覺悟）的波羅蜜（paramita，到達彼岸）。』 『譬如天人獲得寶藏，雖然得到卻不生愛樂之心， 或者說天人起了貪心，想要收取那些寶藏卻不可得。』 『大智菩薩不樂於安住，在四禪定（dhyana，禪那）寂靜的三摩地（samadhi，禪定）中， 從那寂靜的三摩地（samadhi，禪定）中出來，而進入欲界（kama-dhatu，慾望界）爲了利益世間。』 『若菩薩修行三摩地（samadhi，禪定），不樂於成為羅漢（arhat，阿羅漢）和緣覺（pratyekabuddha，辟支佛）， 乃至散亂（viksepa，心散亂）。』

【English Translation】 English version That which is born, the nature of prajna (wisdom) neither increases nor decreases. The beings of the world, whether superior, middling, or inferior, all arise from avidya (ignorance). Due to the aggregation of causes and conditions, the suffering body is transformed, yet avidya (ignorance) neither increases nor decreases. Even the various expedient dharma gates all arise from prajna (wisdom). These expedient dharmas transform according to conditions, while the nature of prajna (wisdom) neither increases nor decreases. Bodhisattvas understand the twelve links of dependent origination (dvadasanga-pratitya-samutpada), and even prajna (wisdom) neither increases nor decreases. Like the sun shining its light through the clouds, it breaks through the obstacles of avidya (ignorance) and attains bodhi (enlightenment).

Chapter Twenty-Nine: The Collection of Prajna Gathas from the Treasury of the Mother Buddha's Merits

'Great Bodhisattvas cultivate the four dhyanas (meditative absorptions), abiding without attachment according to their preferences. Or, not abiding in the four dhyanas, they will attain the supreme bodhi (enlightenment).' 'Having attained the supreme prajna (wisdom) and abiding in dhyana (meditative absorption), the samadhis (meditative concentrations) such as the four arupa-samapattis (formless absorptions), in order to attain the supreme great dhyana (meditative absorption), they do not study the exhaustion of all outflows (asrava-ksaya).' 'This treasury of merit is unprecedented, practicing samadhi (meditative concentration) without form. Abiding in this without breaking the view of self (atma-drsti), with thoughts arising in the kama-dhatu (desire realm).' 'For example, people of Jambudvipa (the world we live in), not born in the heavens but born in Uttarakuru (one of the four great continents), seeing the realms there, seek to be born there, and after abiding there, they return.' 'The merits cultivated by Bodhisattvas are in accordance with the practice of samadhi (meditative concentration), although they abide in the kama-dhatu (desire realm) like ordinary beings, they are like a lotus flower that does not adhere to water.' 'Bodhisattvas liberate sentient beings, perfecting the paramita (perfection) of the pure land (buddha-ksetra), not seeking birth in the arupa-dhatu (formless realm), but seeking the paramita (perfection) of bodhi (enlightenment).' 'For example, heavenly beings obtain treasures, but although they obtain them, they do not develop attachment, or it can be said that heavenly beings develop greed, wanting to collect those treasures but cannot obtain them.' 'Great wise Bodhisattvas do not delight in abiding in the quiet samadhi (meditative concentration) of the four dhyanas (meditative absorptions), emerging from that quiet samadhi (meditative concentration), they enter the kama-dhatu (desire realm) for the benefit of the world.' 'If Bodhisattvas practice samadhi (meditative concentration), they do not delight in becoming arhats (worthy ones) or pratyekabuddhas (solitary realizers), even in distraction (viksepa).'

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兇惡心，　　無知迷亂無功德。 　色聲香味觸五欲，　　及彼緣覺聲聞等， 　如是之法悉遠離，　　等引不離菩提心。 　菩薩一向為眾生，　　修行精進波羅蜜， 　由如奴僕事其主，　　利於眾生亦如是。 　如仆事主心專注，　　雖被瞋辱而無對， 　凡所動止常在心，　　唯恐彼主責其過。 　菩薩為求佛菩提，　　如奴事主利眾生， 　證得無上菩提已，　　利生如火燒草木。 　晝夜勤行利他行，　　利已內心無我相， 　如母愛子常衛護，　　寒暑雖苦心無倦。

佛母寶德藏般若伽陀常歡喜品第三十

「菩薩愛樂為眾生，　　修治佛剎清凈行， 　恒行精進波羅蜜，　　無如微塵心退倦。 　大智菩薩俱胝劫，　　久修苦行為菩提， 　不離精進波羅蜜，　　無懈怠心終得證。 　從初發心為菩提，　　乃至得獲寂靜證， 　恒于晝夜行精進，　　大智菩薩應如是。 　有言能破于須彌，　　方證無上菩提果， 　聞已懈怠而退心，　　是彼菩薩之過失。 　大智菩薩聞是言，　　謂須彌盧甚微小， 　於一念間可破壞，　　亦不住證佛菩提。 　于身心語行精進，　　度脫世間作大利， 　或著我相起懈怠，　　而不能證佛菩提。 　無身心相無眾生，　　離諸相住不二法， 　為求無

【現代漢語翻譯】 現代漢語譯本 兇惡的心，是無知、迷惑且沒有功德的。 對於色、聲、香、味、觸這五種慾望，以及那些緣覺（Pratyekabuddha，獨自覺悟者）和聲聞（Śrāvaka，聽聞佛法而修行者）等， 菩薩應當遠離所有這些法，保持等引（Samādhi，禪定）而不離菩提心（Bodhi-citta，覺悟之心）。 菩薩始終爲了眾生，修行精進波羅蜜（Vīrya-pāramitā，精進的完美）， 就像奴僕侍奉他的主人一樣，利益眾生也是如此。 就像奴僕侍奉主人時心無旁騖，即使被責罵侮辱也不會反抗， 他的一舉一動都時刻放在心上，唯恐他的主人責備他的過失。 菩薩爲了求得佛的菩提（Buddha-bodhi，佛的覺悟），像奴僕侍奉主人一樣利益眾生， 證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）之後，利益眾生就像火燒草木一樣迅速。 日夜勤奮地進行利他行為，內心沒有我相（Atman，自我）， 就像母親愛護孩子一樣，即使寒冷或炎熱，內心也不會感到疲倦。

《佛母寶德藏般若伽陀常歡喜品》第三十

『菩薩喜愛爲了眾生，修治佛剎（Buddha-kṣetra，佛的凈土）的清凈行為， 恒常修行精進波羅蜜，沒有像微塵般的心退縮或疲倦。 大智菩薩（Mahā-prajña-bodhisattva，具有大智慧的菩薩）在無數劫（Kalpa，時間單位）中，長期修行苦行爲了菩提， 不離精進波羅蜜，沒有懈怠的心，最終才能證得。 從最初發菩提心（Bodhi-citta，覺悟之心）爲了菩提，直到獲得寂靜的證悟， 恒常在白天和夜晚修行精進，大智菩薩應當如此。 有人說，能夠摧毀須彌山（Sumeru，佛教中的聖山），才能證得無上菩提果（Anuttara-samyak-sambodhi-phala，無上正等正覺的果實）， 聽到這話就懈怠退縮，這是菩薩的過失。 大智菩薩聽到這話，認為須彌山非常微小， 在一念之間就可以摧毀，也不會因此而停止證得佛的菩提。 在身、心、語上修行精進，度脫世間，做出巨大的利益， 如果執著於我相而產生懈怠，就不能證得佛的菩提。 沒有身相、心相，也沒有眾生相，遠離一切相，安住于不二法（Advaya-dharma，非二元的真理）， 爲了求得無上菩提，應當精進修行。』

【English Translation】 English version A malicious mind is ignorant, confused, and without merit. Regarding the five desires of form, sound, smell, taste, and touch, as well as those Pratyekabuddhas (those who achieve enlightenment on their own) and Śrāvakas (those who achieve enlightenment by hearing the teachings), Bodhisattvas should distance themselves from all these dharmas, maintaining samādhi (meditative absorption) without straying from bodhi-citta (the mind of enlightenment). Bodhisattvas are always for the sake of sentient beings, practicing the perfection of vigor (vīrya-pāramitā), Just as a servant serves his master, so too is it to benefit sentient beings. Just as a servant is focused when serving his master, and does not retaliate even when scolded or insulted, His every action is always kept in mind, fearing that his master will blame him for his faults. Bodhisattvas, in order to seek the Buddha's bodhi (Buddha-bodhi, the enlightenment of a Buddha), benefit sentient beings like a servant serving his master, Having attained anuttara-samyak-sambodhi (supreme perfect enlightenment), benefiting sentient beings is as swift as fire burning grass and trees. Diligently performing altruistic actions day and night, with no sense of self (ātman) in their hearts, Just like a mother protects her child, even in cold or heat, their hearts do not tire.

The Thirtieth Chapter: The Ever Joyful Chapter of the Prajñā Gāthā of the Mother of Buddhas, the Treasure of Virtues

'Bodhisattvas delight in purifying the Buddha-kṣetra (Buddha's pure land) for the sake of sentient beings, Constantly practicing the perfection of vigor, without a mind that retreats or tires like a speck of dust. Great wisdom Bodhisattvas (Mahā-prajña-bodhisattva), over countless kalpas (eons), have long practiced austerities for bodhi, Without straying from the perfection of vigor, and without a lazy mind, they will eventually attain enlightenment. From the initial arising of bodhi-citta (mind of enlightenment) for bodhi, until the attainment of peaceful enlightenment, Constantly practicing vigor day and night, great wisdom Bodhisattvas should be like this. Some say that only by being able to destroy Mount Sumeru (the sacred mountain in Buddhism) can one attain the fruit of anuttara-samyak-sambodhi (supreme perfect enlightenment), Hearing this and becoming lazy and retreating is the fault of that Bodhisattva. Great wisdom Bodhisattvas, hearing this, consider Mount Sumeru to be very small, And that it can be destroyed in a single thought, and will not stop them from attaining the Buddha's bodhi. Practicing vigor in body, mind, and speech, liberating the world and creating great benefit, If one clings to the notion of self and becomes lazy, one cannot attain the Buddha's bodhi. Without the appearance of body or mind, nor the appearance of sentient beings, dwelling in non-duality (advaya-dharma) by being free from all appearances, In order to seek supreme bodhi, one should practice diligently.'

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上佛菩提，　　是行精進波羅蜜。 　大智菩薩行利樂，　　令人聞言悉歡喜， 　說法無說無聽人，　　名最上忍波羅蜜。 　譬如寶滿三千界，　　施佛緣覺及羅漢， 　不如知法忍功德，　　百千萬分不及一。 　持忍菩薩得清凈，　　三十二相到彼岸， 　一切眾生悉愛樂，　　聞法信受而調伏。 　或有眾生以栴檀，　　涂菩薩身為供養， 　或有持火遍燒然，　　行平等心無瞋喜。 　大智菩薩持是忍，　　或為緣覺及聲聞， 　乃至世間諸眾生，　　悉皆迴向佛菩提。 　譬如世間貪五欲，　　甘忍三塗無邊苦， 　菩薩為求佛菩提，　　今何不勤持忍辱。 　割截首足劓耳鼻，　　禁縛捶拷諸楚毒， 　如是苦惱悉能忍，　　是住忍辱波羅蜜。

佛母寶德藏般若伽陀出法品第三十一

「持戒當得高名稱，　　亦復證得三摩地， 　持戒為利諸眾生，　　后當證於佛菩提。 　心重緣覺及聲聞，　　及見破戒說他過， 　雖實持戒為菩提，　　是名持戒行五欲。 　欲證菩提功德法，　　持戒具足行利樂， 　若行毀破于尸羅，　　是則滅壞於菩提。 　菩薩雖樂受五欲，　　歸命佛法及聖眾， 　念我當證一切智，　　是住尸羅波羅蜜。 　菩薩經歷俱胝劫，　　奉行十善無間斷， 　心樂

【現代漢語翻譯】 現代漢語譯本 向上追求佛的菩提（buddhi，覺悟），這是修行精進波羅蜜（pāramitā，到彼岸）的體現。 大智慧的菩薩以利益眾生為修行，使聽聞佛法的人都心生歡喜。 說法時，既沒有說法的人，也沒有聽法的人，這被稱為最上忍波羅蜜（kṣānti-pāramitā，忍辱到彼岸）。 譬如用充滿三千大千世界的珍寶，佈施給佛、緣覺（pratyekabuddha，獨覺）和羅漢（arhat，阿羅漢）， 也不如了解法忍的功德，其功德連百分之一、千分之一、萬分之一都比不上。 持忍的菩薩能夠得到清凈，具足三十二相（lakṣaṇa，佛的三十二種殊勝相貌）到達彼岸， 一切眾生都喜愛他，聽聞佛法后信受並被調伏。 或者有眾生用栴檀（candana，一種香木）塗抹菩薩的身體作為供養， 或者有人持火遍身燒灼，菩薩都能以平等心對待，不起嗔恨和歡喜。 大智慧的菩薩秉持這種忍辱，或者爲了緣覺和聲聞（śrāvaka，聽聞佛法而修行的人）， 乃至爲了世間一切眾生，都將功德迴向于佛的菩提。 譬如世間人貪戀五欲（kāma，色、聲、香、味、觸），甘願忍受三惡道（durgati，地獄、餓鬼、畜生）無邊的痛苦， 菩薩爲了求得佛的菩提，為何不勤勉地持守忍辱呢？ 即使被割截頭足、割掉耳鼻、捆綁鞭打、遭受各種酷刑， 菩薩都能忍受這些苦惱，這就是安住于忍辱波羅蜜。

《佛母寶德藏般若伽陀出法品》第三十一

持戒能夠得到高尚的聲譽，也能夠證得三摩地（samādhi，禪定）， 持戒是爲了利益一切眾生，最終能夠證得佛的菩提。 如果內心重視緣覺和聲聞，或者看到破戒的人就說他的過失， 即使是爲了菩提而持戒，也只是名為持戒而行五欲。 想要證得菩提的功德法，就要持戒圓滿並以利益眾生為修行， 如果行為毀壞了戒律（śīla，戒律），那就是滅壞了菩提。 菩薩雖然也樂於享受五欲，但會歸命于佛、法和聖眾（saṃgha，僧團）， 並念及自己應當證得一切智（sarvajñatā，佛的智慧），這就是安住于尸羅波羅蜜（śīla-pāramitā，持戒到彼岸）。 菩薩經歷無數劫，奉行十善（daśa kuśalāni，十種善行）沒有間斷， 內心歡喜

【English Translation】 English version To aspire to the Bodhi (enlightenment) of the Buddha is to practice the Pāramitā (perfection) of vigor. The Bodhisattva of great wisdom practices for the benefit and happiness of all beings, causing those who hear the Dharma to rejoice. When teaching the Dharma, there is neither a speaker nor a listener; this is called the supreme Kṣānti-Pāramitā (perfection of patience). For example, if one were to give away treasures filling three thousand great chiliocosms to Buddhas, Pratyekabuddhas (solitary realizers), and Arhats (worthy ones), it would not compare to the merit of understanding the patience of the Dharma, not even by a hundredth, a thousandth, or a millionth part. A Bodhisattva who practices patience attains purity, possesses the thirty-two marks (lakṣaṇa, auspicious marks of a Buddha), and reaches the other shore. All beings love and respect them, and upon hearing the Dharma, they believe and are tamed. Some beings may anoint the Bodhisattva's body with sandalwood (candana) as an offering, while others may set fire to their body, yet the Bodhisattva maintains equanimity, without anger or joy. The Bodhisattva of great wisdom upholds this patience, whether for Pratyekabuddhas and Śrāvakas (hearers), or even for all beings in the world, they dedicate all merit towards the Bodhi of the Buddha. Just as worldly people are greedy for the five desires (kāma, forms, sounds, smells, tastes, and tactile sensations), willingly enduring the boundless suffering of the three evil realms (durgati, hell, hungry ghosts, and animals), why should a Bodhisattva, seeking the Bodhi of the Buddha, not diligently uphold patience? Even if their heads and feet are cut off, their ears and noses are severed, they are bound, beaten, and subjected to various tortures, the Bodhisattva can endure all these sufferings; this is abiding in the Kṣānti-Pāramitā.

The Thirty-first Chapter on the Emergence of the Dharma from the Prajñā Gāthā of the Buddha Mother Treasure Store

By upholding precepts, one obtains a noble reputation and also attains Samādhi (meditative absorption). Upholding precepts is for the benefit of all beings, and ultimately, one will attain the Bodhi of the Buddha. If one values Pratyekabuddhas and Śrāvakas, or speaks of the faults of those who have broken precepts, even if one upholds precepts for the sake of Bodhi, it is merely called upholding precepts while indulging in the five desires. To attain the meritorious Dharma of Bodhi, one must uphold precepts completely and practice for the benefit of all beings. If one's actions destroy the precepts (śīla), then one destroys Bodhi. Although a Bodhisattva may enjoy the five desires, they take refuge in the Buddha, the Dharma, and the Saṃgha (community), and they remember that they should attain Sarvajñatā (omniscience), this is abiding in the Śīla-Pāramitā (perfection of morality). A Bodhisattva, through countless kalpas, practices the ten good deeds (daśa kuśalāni) without interruption, and their heart rejoices

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緣覺及羅漢，　　是犯波羅夷重罪。 　持戒迴向佛菩提，　　而不作念求自益， 　但念利他諸眾生，　　是則持戒波羅蜜。 　菩薩若行諸佛道，　　于眾生離種種相， 　不見破戒諸過患，　　此為最上善持戒。 　菩薩要離於諸相，　　無我無人及壽者， 　不著戒相及行相，　　是則持戒之殊勝。 　如是具足而持戒，　　一切無礙無分別， 　頭目手足施無吝，　　一切所愛皆無著。 　了知法本空無我，　　乃於此身無戀著， 　況外財物而不捨，　　及彼非處而嫉妒。 　于內外施生我慢，　　是菩薩病非為施， 　或起嫉妒生鬼趣，　　或得為人處貧賤。 　知彼眾生貧賤因，　　菩薩發心恒佈施， 　施如四洲草木數，　　如是廣大亦無相。 　大智菩薩行施已，　　復念三有諸眾生， 　菩薩亦為彼眾生，　　悉皆迴向于菩提。 　如是行施無所著，　　亦復不求于果報， 　名大智者為一切，　　施因雖少果無量。 　乃至三有諸眾生，　　一切皆以尊重施， 　如供養佛及菩薩，　　緣覺聲聞之功德。 　大智菩薩以方便，　　用彼施福行迴向， 　當令一切眾生類，　　皆悉證得無上覺。 　如假琉璃寶大聚，　　不及一真琉璃寶， 　回施世間一切眾，　　不及回施無上覺。 　菩薩

【現代漢語翻譯】 現代漢語譯本 緣覺（Pratyekabuddha，獨自覺悟者）和羅漢（Arhat，已證得阿羅漢果的修行者），如果犯了波羅夷（Pārājika，佛教戒律中最重的罪），那就是重罪。 持戒修行如果迴向于佛的菩提（Bodhi，覺悟），而不作念求自己利益，只想著利益其他眾生，這就是持戒波羅蜜（Pāramitā，到達彼岸）。 菩薩如果行諸佛之道，對於眾生能離種種相，不見破戒的過患，這就是最上等的善持戒。 菩薩要遠離一切相，無我、無人、無壽者（沒有執著于自我、他人和壽命的概念），不執著于戒相和行相，這就是持戒的殊勝之處。 像這樣具足而持戒，一切無礙無分別，頭目手足都能施捨而不吝惜，對於一切所愛之物都沒有執著。 了知法的本質是空無我，因此對於這個身體沒有留戀，更何況是身外之物而不捨棄，以及對於不該嫉妒的事情而嫉妒呢？ 對於內外施捨產生我慢，這是菩薩的病，不是真正的佈施。或者產生嫉妒而墮入鬼道，或者投生為人卻處在貧賤的境地。 知道眾生貧賤的原因，菩薩發心恒常佈施，佈施的物品如四大洲的草木一樣多，如此廣大卻不執著于相。 大智菩薩行佈施之後，又想到三有（欲界、色界、無色界）的眾生，菩薩也爲了這些眾生，將佈施的功德全部迴向于菩提。 像這樣行佈施而不執著，也不求果報，這樣的大智者爲了所有眾生，佈施的因雖然少，果報卻是無量的。 乃至對於三有的一切眾生，都以尊重的心來佈施，如同供養佛和菩薩，以及緣覺和聲聞（Śrāvaka，聽聞佛法而修行者）的功德一樣。 大智菩薩以方便法，用佈施的福德來回向，應當令一切眾生，都證得無上覺悟。 如同假的琉璃寶堆積如山，也比不上一顆真正的琉璃寶，迴向給世間一切眾生的功德，也比不上回向于無上覺悟的功德。 菩薩

【English Translation】 English version Pratyekabuddhas (those who attain enlightenment on their own) and Arhats (those who have attained the state of Arhat), if they commit a Pārājika (the most severe offense in Buddhist monastic rules), it is a grave offense. If one upholds the precepts and dedicates the merit towards the Bodhi (enlightenment) of the Buddha, without seeking personal gain, but only thinking of benefiting other sentient beings, this is the perfection of upholding precepts (Śīla Pāramitā). If a Bodhisattva walks the path of all Buddhas, they are detached from all forms of sentient beings, and do not see the faults of breaking precepts, this is the highest form of virtuous precept-keeping. A Bodhisattva should be detached from all forms, without self, without person, and without a life span (not clinging to the concepts of self, others, and lifespan), not clinging to the form of precepts or the form of practice, this is the excellence of upholding precepts. Upholding precepts in this complete way, everything is unobstructed and without discrimination, one can give away their head, eyes, hands, and feet without hesitation, and have no attachment to anything they love. Knowing that the essence of Dharma is emptiness and no-self, therefore, there is no attachment to this body, let alone external possessions that one would not give up, and why would one be jealous of things that should not be envied? If one develops arrogance from giving internally or externally, this is a sickness of a Bodhisattva, not true giving. Or, one may fall into the realm of ghosts due to jealousy, or be born as a human in a poor and lowly state. Knowing the cause of sentient beings' poverty and lowliness, a Bodhisattva resolves to give constantly, giving as many things as there are plants and trees in the four continents, so vast yet without attachment to form. After a Bodhisattva of great wisdom gives, they also think of the sentient beings in the three realms of existence (desire realm, form realm, formless realm), and for these sentient beings, the Bodhisattva dedicates all the merit of giving towards Bodhi. Giving in this way without attachment, and without seeking reward, such a wise one, for the sake of all sentient beings, though the cause of giving is small, the result is immeasurable. Even for all sentient beings in the three realms, one should give with respect, like offering to the Buddhas and Bodhisattvas, and the merits of Pratyekabuddhas and Śrāvakas (those who practice by hearing the Dharma). A Bodhisattva of great wisdom, with skillful means, uses the merit of giving to dedicate it, so that all sentient beings may attain unsurpassed enlightenment. Like a mountain of fake lapis lazuli gems, it cannot compare to one real lapis lazuli gem, the merit of dedicating to all sentient beings in the world cannot compare to the merit of dedicating to unsurpassed enlightenment. Bodhisattva

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行施於世間，　　不作我慢無所愛， 　修行而得大增長，　　如月離障出雲中。

佛母寶德藏般若伽陀善護品第三十二

「菩薩佈施濟貧乏，　　令得富盛度苦惱， 　果報永滅餓鬼趣，　　及得斷除諸煩惱。 　持戒遠離畜生趣，　　舍八非念得正念， 　忍辱當得最上色，　　如金世間悉愛樂。 　精進善法獲無邊，　　所有功德不可盡， 　修行禪定離五欲，　　從等持得神通明。 　智獲無邊佛法藏，　　慧了諸法本來因， 　佛知三界諸過咎，　　為轉法輪滅諸苦。 　菩薩此法得圓滿，　　佛剎清凈眾生凈， 　受持佛種並法種，　　聖眾種及一切法。」 　醫世間病最上師，　　以智慧說菩提方， 　寶德藏有種種藥，　　令眾生服悉證道。

佛母寶德藏般若波羅蜜經卷下

【現代漢語翻譯】 現代漢語譯本 在世間行事，不驕慢自大，不執著于任何事物，修行從而獲得巨大的增長，就像月亮脫離雲層的遮蔽一樣。

《佛母寶德藏般若伽陀善護品》第三十二

『菩薩佈施救濟貧困，使他們變得富裕，從而脫離苦惱，果報是永遠脫離餓鬼道，並且能夠斷除各種煩惱。 持戒可以遠離畜生道，捨棄八種不正的念頭，獲得正念，修習忍辱可以獲得最美好的容貌，像黃金一樣被世人喜愛。 精進修習善法可以獲得無邊的功德，所有的功德都不可窮盡，修行禪定可以脫離五欲，從禪定中獲得神通和智慧。 智慧可以獲得無邊的佛法寶藏，智慧可以瞭解一切法的本來因緣，佛陀知道三界中的各種過失，爲了轉動法輪而滅除眾生的痛苦。 菩薩修習這些法門可以達到圓滿，佛土清凈，眾生也清凈，接受並持有佛的種子、法的種子、聖眾的種子以及一切法。』 醫治世間疾病的最上導師，用智慧宣說菩提之道，寶德藏中有各種各樣的良藥，讓眾生服用后都能證得道果。

《佛母寶德藏般若波羅蜜經》卷下

【English Translation】 English version Acting in the world, not being arrogant or attached to anything, cultivating and thus gaining great growth, like the moon emerging from the clouds.

The Thirty-second Chapter, 'Well-Guarded,' of the 'Gāthās of the Prajñāpāramitā, the Treasury of the Jewel of the Mother of the Buddhas'

'Bodhisattvas give alms to relieve the poor, enabling them to become wealthy and escape suffering. The karmic result is to forever escape the realm of hungry ghosts and to be able to cut off all afflictions. Upholding precepts allows one to avoid the animal realm, abandoning the eight incorrect thoughts and gaining right mindfulness. Practicing patience allows one to obtain the most beautiful appearance, like gold, which is loved by all in the world. Diligently practicing good deeds allows one to obtain boundless merit, and all merits are inexhaustible. Practicing meditation allows one to escape the five desires, and from meditation, one gains supernatural powers and wisdom. Wisdom allows one to obtain the boundless treasury of the Buddha's teachings, and wisdom allows one to understand the original causes of all dharmas. The Buddha knows all the faults of the three realms and turns the wheel of Dharma to eliminate the suffering of sentient beings. Bodhisattvas who cultivate these dharmas can achieve perfection. The Buddha-land becomes pure, and sentient beings also become pure. They receive and hold the seeds of the Buddha, the seeds of the Dharma, the seeds of the Sangha, and all dharmas.' The supreme teacher who heals the diseases of the world, using wisdom to proclaim the path to Bodhi. The Treasury of the Jewel of Virtue contains all kinds of medicines, allowing sentient beings to attain enlightenment after taking them.

The Lower Scroll of the 'Prajñāpāramitā, the Treasury of the Jewel of the Mother of the Buddhas'

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