T18n0886_佛說金剛場莊嚴般若波羅蜜多教中一分
大正藏第 18 冊 No. 0886 佛說金剛場莊嚴般若波羅蜜多教中一分
No. 886
佛說金剛場莊嚴般若波羅蜜多教中一分(此于大部支流別行)
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護譯
爾時十方一切如來又復雲集。勸請世尊金剛瑜伽大秘密主大毗盧遮那如來。愿說根本無性般若波羅蜜多法門。
爾時世尊金剛瑜伽大秘密主大毗盧遮那如來。聞諸如來勸請言已即入一切佛境界大智金剛三摩地。從是三摩地出已。于剎那間安住一切如來及妙吉祥菩薩金剛真實智慧性中。於是性中。復入一切如來心光明妙堅固性智慧三摩地。於是三摩地中。從一切如來心。出現一切佛境界光明遍照法界。普及一切盡有情界悉皆照耀。令一切有情智慧清凈。從一切有情菩提心。出生敬愛鉤召灌頂法。如善所作如理安住金剛薩埵三摩地中所作圓滿。又從寶光幢笑秘密大士。出生最上大自在性。安住金剛薩埵三摩地覺悟性中。又從法利因語秘密大士。出生堅固心所作清凈性。安住蓮華薩埵三摩地自性清凈最上法性藏。從是建立種種增上事業。以護念法成熟有情。從一切如來身語心。乃至盡有情界普令成熟。如理安住已。還復世尊大毗盧遮那如來心。隨入一切如來智慧性中住
【現代漢語翻譯】 現代漢語譯本 《佛說金剛場莊嚴般若波羅蜜多教中一分》（此于大部支流別行）
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護譯
爾時，十方一切如來又再次雲集，勸請世尊金剛瑜伽大秘密主大毗盧遮那如來（Vairocana Buddha，意為光明遍照如來），愿宣說根本無性般若波羅蜜多（Prajnaparamita，意為般若波羅蜜多）法門。
爾時，世尊金剛瑜伽大秘密主大毗盧遮那如來，聽聞諸如來的勸請后，立即進入一切佛境界大智金剛三摩地（Samadhi，意為禪定）。從這個三摩地出來后，于剎那間安住於一切如來及妙吉祥菩薩（Manjushri Bodhisattva，意為文殊菩薩）金剛真實智慧性中。于這個自性中，又進入一切如來心光明妙堅固性智慧三摩地。于這個三摩地中，從一切如來的心中，出現一切佛境界光明，遍照法界，普及一切盡有情界，全部都照耀到，令一切有情的智慧清凈。從一切有情菩提心，出生敬愛鉤召灌頂法，如善所作，如理安住于金剛薩埵（Vajrasattva，意為金剛薩埵）三摩地中所作圓滿。又從寶光幢笑秘密大士，出生最上大自在性，安住于金剛薩埵三摩地覺悟性中。又從法利因語秘密大士，出生堅固心所作清凈性，安住于蓮華薩埵（Padmasattva，意為蓮花薩埵）三摩地自性清凈最上法性藏。從此建立種種增上事業，以護念法成熟有情。從一切如來身語心，乃至盡有情界普遍令其成熟，如理安住后，返回世尊大毗盧遮那如來心，隨之進入一切如來智慧性中安住。
【English Translation】 English version A Portion of the Teaching on the Vajra Field Adornment Prajnaparamita Spoken by the Buddha (Separately Circulated from the Main Stream of the Great Collection)
Translated by Shi Hu, the Great Master Tripiṭaka Translator from the Western Regions, Grand Master of Court Service, Acting Vice President of the Court of Imperial Sacrifices, and Recipient of the Purple Robe
At that time, all the Tathagatas (如來，meaning 'Thus Gone One') of the ten directions gathered again and urged the World Honored One, the Great Secret Lord of Vajra Yoga, the Great Vairocana Tathagata (大毗盧遮那如來，meaning 'Great Illuminating Tathagata'), to speak on the fundamental non-self-nature Prajnaparamita (般若波羅蜜多，meaning 'Perfection of Wisdom') Dharma gate.
At that time, the World Honored One, the Great Secret Lord of Vajra Yoga, the Great Vairocana Tathagata, having heard the exhortation of the Tathagatas, immediately entered the Great Wisdom Vajra Samadhi (三摩地，meaning 'concentration') of all Buddha realms. Having emerged from this Samadhi, in an instant, he abided in the Vajra true wisdom nature of all Tathagatas and Manjushri Bodhisattva (妙吉祥菩薩，meaning 'Bodhisattva of Wondrous Auspiciousness'). Within this nature, he again entered the wisdom Samadhi of the heart-light wondrous firm nature of all Tathagatas. Within this Samadhi, from the hearts of all Tathagatas, appeared the light of all Buddha realms, illuminating the entire Dharma realm, universally reaching all sentient beings, illuminating them all, causing the wisdom of all sentient beings to become pure. From the Bodhicitta (菩提心，meaning 'mind of enlightenment') of all sentient beings, were born the methods of loving-kindness, summoning, and empowerment, as well done, abiding in accordance with principle in the perfection of what is done in the Samadhi of Vajrasattva (金剛薩埵，meaning 'Diamond Being'). Furthermore, from the Secret Great Being of Jeweled Light Banner Laughter, was born the supreme great self-mastery nature, abiding in the awakened nature of the Vajrasattva Samadhi. Furthermore, from the Secret Great Being of Dharma Benefit Cause Speech, was born the pure nature of firm mind actions, abiding in the self-nature pure supreme Dharma nature treasury of the Padmasattva (蓮華薩埵，meaning 'Lotus Being') Samadhi. From this, various increasing activities were established, maturing sentient beings with the Dharma of protection and mindfulness. From the body, speech, and mind of all Tathagatas, even to the end of the realm of sentient beings, universally causing them to mature. Having abided in accordance with principle, he returned to the heart of the World Honored One, the Great Vairocana Tathagata, and accordingly entered and abided in the wisdom nature of all Tathagatas.
爾時世尊大毗盧遮那如來。說伽陀曰。
大哉無漏因正慧 一切如來所出生 正慧無垢不思議 眾生聚性所從來 大哉諸法不思議 一切佛事皆清凈 若性無性分別時 是心即於二處轉
爾時妙吉祥菩薩摩訶薩。即于會中現神通力。從如來心化出十六大菩薩身。圍繞世尊大毗盧遮那如來。於一切如來左右。現大日曼拏羅光明。于其光中。復現妙月曼拏羅。妙吉祥菩薩處中而坐。作如是言。勸請世尊金剛瑜伽大秘密主大毗盧遮那如來。宣說金剛場莊嚴般若波羅蜜多教諸正法句。
爾時世尊大毗盧遮那如來。讚妙吉祥菩薩摩訶薩言。善哉善哉妙吉祥。汝能問佛如是正義。汝當諦聽如善作意我今宣說。是時世尊大毗盧遮那如來。安住一切如來自在性中。即說金剛場莊嚴般若波羅蜜多諸法大明句。所謂四念處等。四念處者。于身中身內外。隨觀行正念正知。于受中受內外。隨觀行正念正知。於心中心內外。隨觀行正念正知。於法中法內外。隨觀行正念正知。如是身受心法四念處觀。若正念正知。即一切清凈住無著行。乃於世間悉無所有。而身語心常住般若波羅蜜多平等法門。此名四念處平等法般若波羅蜜多教。大明曰。
盎(引一句)崗(引)(二)唵(引)拶埵(引)哩娑蜜哩(三合
【現代漢語翻譯】 現代漢語譯本 這時，世尊大毗盧遮那如來（Mahāvairocana，偉大的光明遍照者）說了一段伽陀（Gāthā，偈頌）：
『偉大啊，無漏的正慧之因，一切如來（Tathāgata，如實而來者）由此而生。 正慧沒有瑕疵，不可思議，是眾生聚集的自性所由來的地方。 偉大啊，諸法不可思議，一切佛事都清凈。 如果分別自性有或無時，這心就在兩種狀態間轉變。』
這時，妙吉祥菩薩摩訶薩（Mañjuśrī Bodhisattva Mahāsattva，文殊菩薩大菩薩）即在法會中顯現神通力，從如來心中化現出十六大菩薩身，圍繞著世尊大毗盧遮那如來，在一切如來左右，顯現大日曼拏羅（Mahāvairocana-maṇḍala，大日如來壇城）光明，在那光明中，又顯現妙月曼拏羅（Candra-maṇḍala，月亮壇城），妙吉祥菩薩處在中心而坐，這樣說道：勸請世尊金剛瑜伽大秘密主大毗盧遮那如來，宣說金剛場莊嚴般若波羅蜜多（Vajradhātu-alaṃkāra-prajñāpāramitā，金剛界莊嚴智慧到彼岸）教的正法句。
這時，世尊大毗盧遮那如來讚歎妙吉祥菩薩摩訶薩說：『好啊，好啊，妙吉祥！你能夠問佛如此正義。你應當仔細聽，如理作意，我現在宣說。』這時世尊大毗盧遮那如來，安住於一切如來自在性中，即說金剛場莊嚴般若波羅蜜多諸法大明句，也就是四念處等。四念處是：于身中，對身體的內在和外在，隨順觀察修行，保持正念和正知；于受中，對感受的內在和外在，隨順觀察修行，保持正念和正知；於心中，對內心的內在和外在，隨順觀察修行，保持正念和正知；於法中，對法的內在和外在，隨順觀察修行，保持正念和正知。像這樣身、受、心、法四念處觀，如果保持正念和正知，就是一切清凈的安住，沒有執著的修行，乃至在世間完全沒有所有，而身、語、意常住在般若波羅蜜多平等法門中。這叫做四念處平等法般若波羅蜜多教。大明（Mahāvidyā，偉大的明咒）曰：
『盎（引，āṃ，種子字）崗（引，gaṃ，種子字）（二）唵（引，oṃ，種子字）拶埵（引，sattva，有情）哩娑蜜哩（三合，smṛti，憶念）』
【English Translation】 English version At that time, the World Honored One, the Great Vairocana Tathāgata (Mahāvairocana, the Great Illuminator), spoke the following Gāthā (verse):
'Great is the undefiled cause of Right Wisdom, from which all Tathāgatas (Tathāgata, Thus-gone-one) are born. Right Wisdom is immaculate and inconceivable, the origin from which the nature of sentient beings arises. Great are the inconceivable Dharmas, all the deeds of the Buddhas are pure. If one discriminates between existence and non-existence of inherent nature, the mind then turns in two directions.'
At that time, Mañjuśrī Bodhisattva Mahāsattva (Mañjuśrī Bodhisattva Mahāsattva, the great Bodhisattva Mañjuśrī) manifested his supernatural power in the assembly. From the heart of the Tathāgata, he emanated sixteen great Bodhisattva bodies, surrounding the World Honored One, the Great Vairocana Tathāgata. To the left and right of all the Tathāgatas, he manifested the light of the Mahāvairocana-maṇḍala (Mahāvairocana-maṇḍala, the mandala of the Great Sun Buddha). Within that light, he further manifested the Candra-maṇḍala (Candra-maṇḍala, moon mandala). Mañjuśrī Bodhisattva sat in the center and spoke thus: 'I entreat the World Honored One, the Great Secret Lord of Vajra Yoga, the Great Vairocana Tathāgata, to proclaim the righteous Dharma verses of the Vajradhātu-alaṃkāra-prajñāpāramitā (Vajradhātu-alaṃkāra-prajñāpāramitā, the Perfection of Wisdom that Adorns the Vajra Realm) teaching.'
At that time, the World Honored One, the Great Vairocana Tathāgata, praised Mañjuśrī Bodhisattva Mahāsattva, saying: 'Excellent, excellent, Mañjuśrī! You are able to ask the Buddha about such righteous meaning. You should listen attentively and apply proper attention, and I will now proclaim it.' At that time, the World Honored One, the Great Vairocana Tathāgata, abiding in the self-mastery of all the Tathāgatas, then spoke the great luminous verses of the Vajradhātu-alaṃkāra-prajñāpāramitā, namely, the Four Foundations of Mindfulness and so on. The Four Foundations of Mindfulness are: regarding the body, observing the body internally and externally, practicing with mindfulness and clear comprehension; regarding feelings, observing feelings internally and externally, practicing with mindfulness and clear comprehension; regarding the mind, observing the mind internally and externally, practicing with mindfulness and clear comprehension; regarding dharmas, observing dharmas internally and externally, practicing with mindfulness and clear comprehension. Thus, observing the Four Foundations of Mindfulness of body, feelings, mind, and dharmas, if one maintains mindfulness and clear comprehension, that is abiding in all purity, practicing without attachment, even to the point of having nothing at all in the world, while body, speech, and mind constantly abide in the equal Dharma gate of Prajñāpāramitā. This is called the teaching of the Prajñāpāramitā of the equal Dharma of the Four Foundations of Mindfulness. The Mahāvidyā (Mahāvidyā, great mantra) says:
'Āṃ (seed syllable) Gaṃ (seed syllable) (two) Oṃ (seed syllable) Sattva (sentient being) Smṛti (remembrance)'
)怛逾(二合)波塞他(二合)那(引)曩(引)(三)
複次四正斷。謂于未生諸不善法。發起精進。當令不生攝心正念。已生諸不善法。發起精進而悉令斷攝心正念。未生諸善法。發起精進悉令生長攝心正念。已生諸善法。發起精進悉令增長。堅固廣大修習圓滿攝心正念。如是四正斷。即一切法不斷而斷。是為覺了第一義諦。此名正斷廣大門般若波羅蜜多教。大明曰。
唵(引一句)三藐訖缽啰(三合)賀(引)拏(二)薩哩嚩(二合)怛他(引)誐多三摩多(引)地瑟姹也(二合)(三)惡(四)啰(五)吽(引)(六)
複次四神足。謂欲三摩地斷行具足神足。精進三摩地斷行具足神足。心三摩地斷行具足神足。慧三摩地斷行具足神足。如是四神足。從一切法如幻相出生。是即轉一切法輪般若波羅蜜多第一義諦體門。此名神足波羅蜜多平等智般若波羅蜜多教。大明曰。
唵(引一句)哩提播(引)那播(引)啰彌帝(引)(二)羅嚩野啰吽(引)吽(引)(三)
複次五根。謂信根精進根念根定根慧根。如是五根。悉無戲論一切法平等性轉。此名根平等般若波羅蜜多教。大明曰。
唵(引一句)印捺哩(二合引)夜(引)嚩冒達缽啰(二合)倪(引二)壹試(引)惹那
【現代漢語翻譯】 現代漢語譯本：怛逾（二合）波塞他（二合）那（引）曩（引）（三）
再次是四正斷。指的是對於未生起的各種不善之法，發起精進，使之不生起，並以攝心正念來控制。對於已生起的各種不善之法，發起精進，全部斷除，並以攝心正念來控制。對於未生起的各種善法，發起精進，使之生長，並以攝心正念來控制。對於已生起的各種善法，發起精進，使之增長、堅固、廣大、修習圓滿，並以攝心正念來控制。像這樣的四正斷，即是對一切法不斷而斷，這是覺悟第一義諦。這稱為正斷廣大門般若波羅蜜多教。大明曰：
唵（引 一句）三藐訖缽啰（三合）賀（引）拏（二）薩哩嚩（二合）怛他（引）誐多三摩多（引）地瑟姹也（二合）（三）惡（四）啰（五）吽（引）（六）
再次是四神足。指的是欲三摩地斷行具足神足，精進三摩地斷行具足神足，心三摩地斷行具足神足，慧三摩地斷行具足神足。像這樣的四神足，是從一切法如幻相出生。這就是轉一切法輪般若波羅蜜多第一義諦體門。這稱為神足波羅蜜多平等智般若波羅蜜多教。大明曰：
唵（引 一句）哩提播（引）那播（引）啰彌帝（引）（二）羅嚩野啰吽（引）吽（引）（三）
再次是五根。指的是信根、精進根、念根、定根、慧根。像這樣的五根，全部是無戲論一切法平等性轉。這稱為根平等般若波羅蜜多教。大明曰：
唵（引 一句）印捺哩（二合引）夜（引）嚩冒達缽啰（二合）倪（引二）壹試（引）惹那
【English Translation】 English version: )Tadyo(two combined) pase thana(two combined) na(elongated) nang(elongated)(three)
Furthermore, the Four Right Exertions. These refer to, with regard to unarisen unwholesome dharmas, generating diligence, causing them not to arise, and controlling them with mindful recollection. With regard to arisen unwholesome dharmas, generating diligence, completely cutting them off, and controlling them with mindful recollection. With regard to unarisen wholesome dharmas, generating diligence, causing them to grow, and controlling them with mindful recollection. With regard to arisen wholesome dharmas, generating diligence, causing them to increase, become firm, vast, cultivated, and perfected, and controlling them with mindful recollection. Such are the Four Right Exertions, which is to constantly cut off all dharmas. This is the awakening to the First Principle Truth. This is called the Great Gate of Right Exertion, the Prajna Paramita teaching. The Great Brightness Mantra says:
Om(elongated, one sentence) samyak praha(three combined) na(two) sarva(two combined) tathagata samata(elongated) adhisthaya(two combined)(three) ah(four) ra(five) hum(elongated)(six)
Furthermore, the Four Supernatural Powers (catuṛddhipāda). These refer to the supernatural power of desire samadhi (chanda-samādhi) with diligence and accomplishment, the supernatural power of effort samadhi (vīrya-samādhi) with diligence and accomplishment, the supernatural power of mind samadhi (citta-samādhi) with diligence and accomplishment, and the supernatural power of wisdom samadhi (vimaṃsa-samādhi) with diligence and accomplishment. Such are the Four Supernatural Powers, which arise from all dharmas like illusory appearances. This is the turning of the wheel of all dharmas, the body of the First Principle Truth of Prajna Paramita. This is called the Prajna Paramita teaching of the Equality Wisdom of Supernatural Powers Paramita. The Great Brightness Mantra says:
Om(elongated, one sentence) rddhi po(elongated) na po(elongated) ra mite(elongated)(two) ra vayar hum(elongated) hum(elongated)(three)
Furthermore, the Five Roots (pañcendriyāṇi). These refer to the root of faith (śraddhā-indriya), the root of effort (vīrya-indriya), the root of mindfulness (smṛti-indriya), the root of samadhi (samādhi-indriya), and the root of wisdom (prajñā-indriya). Such are the Five Roots, all of which are without conceptual proliferation, turning in the equality nature of all dharmas. This is called the Prajna Paramita teaching of Root Equality. The Great Brightness Mantra says:
Om(elongated, one sentence) indriya(two combined, elongated) ya(elongated) va bodha pra(two combined) ni(elongated, two) ishi(elongated) jana
(引)摩(三)爹波誐多(引)野(四)阿(引)(五)唵(引)(六)
複次五力。謂信力精進力念力定力慧力。如是五力。即一切法平等行。於一切力悉離戲論本來清凈。此名力增般若波羅蜜多教。大明曰。
唵(引一句)薩哩嚩(二合)怛他(引)誐多(引)末羅阿(引)(二)吽(引)吽(引)(三)嚩(四)
複次七覺支。謂念覺支擇法覺支精進覺支喜覺支輕安覺支定覺支舍覺支。如是七法住平等性。此名平等出生相般若波羅蜜多教。大明曰。
唵(引一句)颯缽多(二合)冒亭誐三摩多(引)(二)蘇缽啰(二合)底瑟恥(二合)帝(引)(三)突籠(二合引)(四)鑁(引)(五)
複次八正道。謂正見正思惟正語正業正命正勤正念正知。如是八法。從大菩提心出生。正道無盡而善覺了一切智智。此名八正道平等般若波羅蜜多教。大明曰。
唵(引一句)阿(引)哩也(二合引)瑟啖(二合引)仵(引)摩(引)哩誐(二合)摩(引)跓(半音引)(二)
複次三三摩地。謂空無相無愿。何名空三摩地。謂若空相無所有相無自性相。與一切法皆同一相是相無生。此說名為空三摩地。何名無相三摩地。謂若於一切法。無作相無希望無別異住寂靜相離相。心止
【現代漢語翻譯】 現代漢語譯本： (引)摩(三)爹波誐多(引)野(四)阿(引)(五)唵(引)(六)
再者，五力是指信力、精進力、念力、定力、慧力。這五力，即是一切法平等執行的體現，於一切力量中都遠離戲論，本來清凈。這名為力增般若波羅蜜多教。大明咒曰：
唵(引一句)薩哩嚩(二合)怛他(引)誐多(引)末羅阿(引)(二)吽(引)吽(引)(三)嚩(四)
再者，七覺支是指念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支。這七法安住于平等自性。這名為平等出生相般若波羅蜜多教。大明咒曰：
唵(引一句)颯缽多(二合)冒亭誐三摩多(引)(二)蘇缽啰(二合)底瑟恥(二合)帝(引)(三)突籠(二合引)(四)鑁(引)(五)
再者，八正道是指正見、正思惟、正語、正業、正命、正勤、正念、正知。這八法，從大菩提心出生，正道無有窮盡，而能善於覺悟一切智智（指佛的智慧）。這名為八正道平等般若波羅蜜多教。大明咒曰：
唵(引一句)阿(引)哩也(二合引)瑟啖(二合引)仵(引)摩(引)哩誐(二合)摩(引)跓(半音引)(二)
再者，三三摩地是指空、無相、無愿。什麼叫做空三摩地？就是說空之相、無所有之相、無自性之相，與一切法都同一相，此相無生。這便稱為空三摩地。什麼叫做無相三摩地？就是說對於一切法，沒有造作之相、沒有希望、沒有差別，安住于寂靜之相，遠離諸相，心止息。
【English Translation】 English version: (Lead) Mo(Three) Die Bo Ye Duo(Lead) Ye(Four) A(Lead)(Five) Om(Lead)(Six)
Furthermore, the five powers are the power of faith, the power of vigor, the power of mindfulness, the power of concentration, and the power of wisdom. These five powers are the equal conduct of all dharmas. In all powers, they are free from conceptual proliferation and are originally pure. This is called the teaching of 'Power-Increasing Prajna Paramita'. The Great Bright Mantra says:
Om(Lead one sentence) Sa ri wa(Two combined) Da ta(Lead) Ga duo(Lead) Mo la A(Lead)(Two) Hong(Lead) Hong(Lead)(Three) Wa(Four)
Furthermore, the seven factors of enlightenment are the factor of mindfulness, the factor of discernment of dharmas, the factor of vigor, the factor of joy, the factor of tranquility, the factor of concentration, and the factor of equanimity. These seven dharmas abide in equality. This is called the teaching of 'Equality-Born Aspect Prajna Paramita'. The Great Bright Mantra says:
Om(Lead one sentence) Sa bo duo(Two combined) Mou ting ye San mo duo(Lead)(Two) Su bo la(Two combined) Di se chi(Two combined) Di(Lead)(Three) Du long(Two combined Lead)(Four) Bang(Lead)(Five)
Furthermore, the eightfold noble path consists of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right knowledge. These eight dharmas arise from the great Bodhi mind. The right path is endless and well aware of all wisdom (Sarvajna). This is called the teaching of 'Eightfold Noble Path Equality Prajna Paramita'. The Great Bright Mantra says:
Om(Lead one sentence) A(Lead) Li ye(Two combined Lead) Se tan(Two combined Lead) Wu(Lead) Mo(Lead) Li ga(Two combined) Mo(Lead) Zhu(Half sound Lead)(Two)
Furthermore, the three Samadhis are emptiness, signlessness, and wishlessness. What is called the Samadhi of emptiness? It means that the aspect of emptiness, the aspect of no-thing-ness, the aspect of no self-nature, are all the same aspect with all dharmas, and this aspect is unborn. This is called the Samadhi of emptiness. What is called the Samadhi of signlessness? It means that in all dharmas, there is no aspect of creation, no hope, no difference, abiding in the aspect of stillness, free from aspects, and the mind ceases.
一境。此說名為無相三摩地。何名無愿三摩地。謂若苦無常相等。於一切法無覺了性無起作。若如是知若異如是知。無求無行無希望。此說名為無愿三摩地。如是三三摩地。乃至一切性一切三摩地門。隨入般若波羅蜜多門。大明曰。
唵(引一句)朅三摩(引)薩哩嚩(二合)達哩摩(二合引)(二)亢(引)(三)
複次八解脫。謂有色觀諸色解脫。內無色想觀外色解脫。凈解脫。復過諸色想不起礙想不作我想緣無邊空而作觀行即空無邊處解脫。復過空無邊處緣無邊識而作觀行即識無邊處解脫。復過識無邊處緣無所有處而作觀行即無所有處解脫。復過無所有處緣非想非非想處而作觀行即非想非非想處解脫。復過非想非非想處於想受滅三摩缽底正觀行即想受滅解脫。如是八法。即一切法離戲論相。非染非凈非定非散。非三摩缽底非非三摩缽底。此名離處非處般若波羅蜜多教。大明曰。
唵(引一句)三滿多跋捺哩(二合引)(二)薩哩嚩(二合)婆(引)嚩尾戍提(引)(三)唐(引)(四)湯(引)(五)亢(引)(六)
複次九次第定。謂離欲諸惡不善法有尋有伺離生喜樂初禪定。彼尋伺止息內心清凈住一境性無尋無伺定生喜樂二禪定。于喜離著住舍念行身得妙樂離喜妙樂三禪定。若苦
【現代漢語翻譯】 現代漢語譯本： 一境：這種說法被稱為無相三摩地（Animitta-samadhi，無相的禪定）。什麼叫做無愿三摩地（Apranihita-samadhi，無愿的禪定）？如果對於苦、無常等等的現象，對於一切法沒有覺了的自性，沒有生起造作。如果像這樣知道，或者不同於這樣知道，沒有求取，沒有行為，沒有希望。這種說法被稱為無愿三摩地。像這樣的三種三摩地，乃至一切自性，一切三摩地之門，隨順進入般若波羅蜜多（Prajnaparamita，通過智慧到達彼岸）之門。大明咒說： 『唵(引一句) 朅三摩(引) 薩哩嚩(二合) 達哩摩(二合引)(二) 亢(引)(三)』 再次是八解脫：即有色身觀看諸色解脫，內心沒有色想而觀看外色解脫，清凈解脫。又超過諸色想，不生起障礙想，不作人我想，緣于無邊虛空而作觀行，即是空無邊處解脫（Akasanantyayatana，超越一切有形物質，專注于無限的虛空）。又超過空無邊處，緣于無邊識而作觀行，即是識無邊處解脫（Vijnananantyayatana，超越無限的虛空，專注于無限的意識）。又超過識無邊處，緣于無所有處而作觀行，即是無所有處解脫（Akincanyayatana，超越無限的意識，專注於一無所有）。又超過無所有處，緣于非想非非想處而作觀行，即是非想非非想處解脫（Naivasamjnanasamjnatayatana，超越一無所有，達到非想非非想的境界）。又超過非想非非想處，于想受滅三摩缽底（Samapatti，滅盡定）中進行正觀，即是想受滅解脫。像這樣的八種法，即是一切法遠離戲論之相，非染非凈，非定非散，非三摩缽底，非非三摩缽底。這叫做離處非處般若波羅蜜多之教。大明咒說： 『唵(引一句) 三滿多跋捺哩(二合引)(二) 薩哩嚩(二合) 婆(引) 嚩尾戍提(引)(三) 唐(引)(四) 湯(引)(五) 亢(引)(六)』 再次是九次第定：即離開慾望和諸惡不善法，有尋有伺，由離開（欲界）而生喜樂的初禪定（Prathama-dhyana，初禪）。那些尋伺止息，內心清凈，安住于單一境界，無尋無伺，由禪定而生喜樂的二禪定（Dvitiya-dhyana，二禪）。對於喜離貪著，安住于舍，具有正念，身體感受妙樂，離開喜的妙樂的三禪定（Tritiya-dhyana，三禪）。如果苦
【English Translation】 English version: One state: This saying is called Animitta-samadhi (Signless concentration). What is called Apranihita-samadhi (Wishless concentration)? If regarding suffering, impermanence, and so on, there is no awareness of inherent nature, no arising or creation in all dharmas. If one knows in this way, or differently from this way, there is no seeking, no action, no hope. This saying is called Apranihita-samadhi. These three samadhis, up to all natures, all doors of samadhi, follow the entrance into the Prajnaparamita (Perfection of Wisdom) door. The Great Bright Mantra says: 'Om (one sentence) Khatsamama (elongated) Sarva (two combined) Dharma (two combined, elongated) (2) Kham (elongated) (3)' Furthermore, the eight liberations: namely, the liberation of observing forms with a body possessing form; the liberation of observing external forms without internal form-thought; pure liberation. Again, surpassing all form-thoughts, not arising obstructive thoughts, not creating self-thoughts, contemplating the boundless void, which is the liberation of the Akasanantyayatana (Sphere of Infinite Space). Again, surpassing the Sphere of Infinite Space, contemplating the boundless consciousness, which is the liberation of the Vijnananantyayatana (Sphere of Infinite Consciousness). Again, surpassing the Sphere of Infinite Consciousness, contemplating the Sphere of Nothingness, which is the liberation of the Akincanyayatana (Sphere of Nothingness). Again, surpassing the Sphere of Nothingness, contemplating the Sphere of Neither Perception Nor Non-Perception, which is the liberation of the Naivasamjnanasamjnatayatana (Sphere of Neither Perception Nor Non-Perception). Again, surpassing the Sphere of Neither Perception Nor Non-Perception, rightly contemplating the cessation of perception and sensation in Samapatti (the state of meditative absorption), which is the liberation of the cessation of perception and sensation. These eight dharmas are the characteristics of all dharmas being apart from discursive elaboration, neither defiled nor pure, neither concentrated nor scattered, neither Samapatti nor non-Samapatti. This is called the teaching of Prajnaparamita on what is apart from place and non-place. The Great Bright Mantra says: 'Om (one sentence) Samantabhadri (two combined, elongated) (2) Sarva (two combined) Bhava Vishuddhi (elongated) (3) Tang (elongated) (4) Thang (elongated) (5) Kham (elongated) (6)' Furthermore, the nine successive concentrations: namely, the first Dhyana (Prathama-dhyana, first meditative absorption) which is apart from desire and all evil unwholesome dharmas, with initial and sustained thought, joy and pleasure born of detachment (from the realm of desire). Those initial and sustained thoughts cease, the inner mind is pure, abiding in a state of single-pointedness, without initial or sustained thought, joy and pleasure born of concentration, the second Dhyana (Dvitiya-dhyana, second meditative absorption). Being detached from joy, abiding in equanimity, with mindfulness, the body experiences exquisite pleasure, the exquisite pleasure of being apart from joy, the third Dhyana (Tritiya-dhyana, third meditative absorption). If suffering
若樂二法悉斷如先所起悅意惱意而皆止息無苦無樂舍念清凈四禪定。過諸色想不起礙想于種種想而不作意緣無邊空而作觀行即空無邊處定。過空無邊處緣無邊識而作觀行即識無邊處定。過識無邊處緣無所有處而作觀行即無所有處定。過無所有處緣非想非非想處而作觀行即非想非非想處定。及想受滅定。如是九法。若有性若無性悉離分別。即一切法無二覺了平等性。此名一切解脫平等般若波羅蜜多教。大明曰。
唵(引一句)阿難多尾謨(引)叉目珂舂(二)
複次六念。謂唸佛念法念僧念舍念戒念天。如是六法與一切法同一念即勝義空。一切法同一相謂即無相。是相亦離。此名平等門三摩地名稱般若波羅蜜多教。大明曰。
唵(引一句)薩哩嚩(二合引)耨娑蜜哩(三合)底(二)嚩朗(二合引)(三)唐(引)(四)桑(引)(五)缽那(引)禰始(六)吽(引)吽(引)吽(引)(七)
複次菩薩十分位。謂發心分位童真分位。初習業分位修行分位。生貴分位相應具足分位。正心分位不退轉分位。得灌頂分位一生補處分位。如是菩薩分位即非分位。離諸分位入第一義安住一分位性。一分位者即無分位。此名無分位般若波羅蜜多教。大明曰。
唵(引一句)薩哩嚩(二合)咩嚩娑他
【現代漢語翻譯】 現代漢語譯本： 如果喜悅和不喜悅這兩種感受都斷除，就像先前所產生的悅意和惱意都止息，沒有痛苦也沒有快樂，以舍念保持清凈，這就是四禪定。超越所有色想，不生起障礙之想，對於種種想念不加以注意，緣于無邊無際的虛空而進行觀想，這就是空無邊處定。超越空無邊處，緣于無邊無際的識而進行觀想，這就是識無邊處定。超越識無邊處，緣於一無所有之處而進行觀想，這就是無所有處定。超越無所有處，緣于非想非非想處而進行觀想，這就是非想非非想處定。以及想受滅定。像這樣的九種法，無論是有自性還是沒有自性，都遠離分別。這就是一切法無二的覺悟，了知平等之自性。這被稱為一切解脫平等般若波羅蜜多教。大明咒說： 唵 (om)（引一句）阿難多尾謨 (ananda-vimoksha)（引）叉目珂舂 (kshamukham chum)（二） 再次是六念：即唸佛（Buddha，覺悟者），念法（Dharma，佛法），念僧（Sangha，僧團），念舍（renunciation，佈施），念戒（sila，戒律），念天（deva，天神）。像這樣的六種法與一切法同一念，即是勝義空（paramartha-sunyata，勝義空性）。一切法同一相，就是無相。這個相也需要遠離。這被稱為平等門三摩地（samadhi，禪定）名稱般若波羅蜜多教。大明咒說： 唵 (om)（引一句）薩哩嚩 (sarva)（二合引）耨娑蜜哩 (nuskriti)（三合）底 (ti)（二）嚩朗 (varam)（二合引）（三）唐 (tam)（引）（四）桑 (sam)（引）（五）缽那 (padma)（引）禰始 (deshi)（六）吽 (hum)（引）吽 (hum)（引）吽 (hum)（引）（七） 再次是菩薩（Bodhisattva，有情覺）的十分位：即發心分位、童真分位、初習業分位、修行分位、生貴分位、相應具足分位、正心分位、不退轉分位、得灌頂分位、一生補處分位。像這樣的菩薩分位即非分位，遠離各種分位，進入第一義（paramartha，勝義）安住於一分位性。一分位性即是無分位性。這被稱為無分位般若波羅蜜多教。大明咒說： 唵 (om)（引一句）薩哩嚩 (sarva)（二合）咩嚩娑他 (mevastha)
【English Translation】 English version: If both pleasant and unpleasant feelings are completely severed, just as the agreeable and disagreeable feelings that previously arose are all ceased, without suffering and without joy, maintaining purity with equanimity and mindfulness, this is the four Dhyanas (meditative absorptions). Transcending all perceptions of form, not giving rise to perceptions of obstruction, not paying attention to various perceptions, contemplating by focusing on the boundless void, this is the Station of Boundless Space. Transcending the Station of Boundless Space, contemplating by focusing on boundless consciousness, this is the Station of Boundless Consciousness. Transcending the Station of Boundless Consciousness, contemplating by focusing on the Station of Nothingness, this is the Station of Nothingness. Transcending the Station of Nothingness, contemplating by focusing on the Station of Neither Perception nor Non-Perception, this is the Station of Neither Perception nor Non-Perception. And the Cessation of Perception and Feeling. These nine dharmas (phenomena), whether they have inherent existence or not, are all free from discrimination. This is the non-duality of all dharmas, realizing the nature of equality. This is called the teaching of the Prajnaparamita (Perfection of Wisdom) of Equality in All Liberations. The Great Brightness Mantra says: Om (one line) Ananda-vimoksha (one line) Kshamukham chum (two) Furthermore, the six recollections: namely, recollection of the Buddha (the awakened one), recollection of the Dharma (the teachings), recollection of the Sangha (the community), recollection of renunciation, recollection of morality, recollection of the Deva (gods). These six dharmas, being the same thought as all dharmas, are ultimate emptiness (paramartha-sunyata). All dharmas are of the same characteristic, which is no characteristic. This characteristic is also to be abandoned. This is called the Prajnaparamita teaching of the Samadhi (meditative concentration) named the Gate of Equality. The Great Brightness Mantra says: Om (one line) Sarva (two syllables) Nuskriti (three syllables) Ti (two) Varam (two syllables) (three) Tam (four) Sam (five) Padma (six) Deshi (six) Hum (seven) Hum (seven) Hum (seven) Furthermore, the ten stages of a Bodhisattva (enlightenment being): namely, the stage of generating the aspiration for enlightenment, the stage of youthful purity, the stage of initial practice, the stage of cultivation, the stage of noble birth, the stage of complete correspondence, the stage of correct mind, the stage of non-retrogression, the stage of receiving empowerment, the stage of being the last birth before Buddhahood. These Bodhisattva stages are not stages, being free from all stages, entering the ultimate meaning (paramartha) and abiding in the nature of one stage. One stage is no stage. This is called the Prajnaparamita teaching of No Stages. The Great Brightness Mantra says: Om (one line) Sarva (two syllables) Mevastha
(二合引)那尾誐帝(引)吽(引)(二)
複次菩薩十自在。謂壽命自在業自在。資具自在信解自在。愿自在神通自在。出生自在力自在。法自在心自在。如是十自在即非自在。自性離故乃得一切自在中最上寂靜一切法善住清凈性。此名一切自在般若波羅蜜多教。大明曰。
唵(引一句)薩哩嚩(二合)嚩始帝(引)(二)怛囕(二合引)(三)突籠(二合引)(四)吽(引)(五)
複次十波羅蜜多。謂佈施波羅蜜多。持戒波羅蜜多。忍辱波羅蜜多。精進波羅蜜多。禪定波羅蜜多。慧波羅蜜多。方便波羅蜜多。愿波羅蜜多。力波羅蜜多。智波羅蜜多。如是十波羅蜜多。攝一切波羅蜜多。是即無等等波羅蜜多。離戲論波羅蜜多。如實義波羅蜜多。一切法真實義波羅蜜多。金剛波羅蜜多。寶波羅蜜多。法波羅蜜多。羯磨波羅蜜多。一切法平等波羅蜜多。如是等法而悉安住堅固隨順相應法門。此名一切波羅蜜多平等般若波羅蜜多教。大明曰。
唵(引一句)薩哩嚩(二合)播(引)啰彌多(引)哩他(二合)波哩布(引)啰尼(二)唵(引)(三)缽囕(二合引)(四)吽(引)(五)當(引)(六)
複次十地。謂歡喜地。離垢地。發光地。焰慧地。難勝地。現前地。遠行地。不動地
【現代漢語翻譯】 現代漢語譯本： (二合引)那尾誐帝(引)吽(引)(二)
其次是菩薩的十種自在。即壽命自在、業自在、資具自在、信解自在、愿自在、神通自在、出生自在、力自在、法自在、心自在。像這樣的十種自在，實際上並非真正的自在，因為它們的自性是空性的。只有證悟空性，才能獲得一切自在中最上、最寂靜的境界，一切法才能善住于清凈的自性中。這被稱為一切自在般若波羅蜜多教。其大明咒曰：
唵(引一句)薩哩嚩(二合)嚩始帝(引)(二)怛囕(二合引)(三)突籠(二合引)(四)吽(引)(五)
其次是十波羅蜜多（十度，到達彼岸的方法）。即佈施波羅蜜多（慷慨的度）、持戒波羅蜜多（道德的度）、忍辱波羅蜜多（忍耐的度）、精進波羅蜜多（努力的度）、禪定波羅蜜多（冥想的度）、慧波羅蜜多（智慧的度）、方便波羅蜜多（善巧的度）、愿波羅蜜多（發願的度）、力波羅蜜多（力量的度）、智波羅蜜多（知識的度）。像這樣的十波羅蜜多，總攝了一切波羅蜜多。它是無與倫比的波羅蜜多，遠離戲論的波羅蜜多，如實義的波羅蜜多，一切法真實義的波羅蜜多，金剛波羅蜜多，寶波羅蜜多，法波羅蜜多，羯磨波羅蜜多（行為的度），一切法平等波羅蜜多。像這樣的法，都安住在堅固、隨順、相應的法門中。這被稱為一切波羅蜜多平等般若波羅蜜多教。其大明咒曰：
唵(引一句)薩哩嚩(二合)播(引)啰彌多(引)哩他(二合)波哩布(引)啰尼(二)唵(引)(三)缽囕(二合引)(四)吽(引)(五)當(引)(六)
其次是十地（菩薩修行的十個階段）。即歡喜地（極喜地）、離垢地（離垢地）、發光地（發光地）、焰慧地（焰慧地）、難勝地（極難勝地）、現前地（現前地）、遠行地（遠行地）、不動地（不動地）。
【English Translation】 English version: (Twofold conjunction) Na-vi-ga-di (elongated) Hum (elongated) (2)
Furthermore, there are the ten freedoms of a Bodhisattva. Namely, freedom over lifespan, freedom over karma, freedom over resources, freedom over faith and understanding, freedom over aspirations, freedom over supernormal powers, freedom over birth, freedom over strength, freedom over Dharma, and freedom over mind. These ten freedoms are, in reality, not truly free, because their nature is emptiness. Only by realizing emptiness can one attain the supreme and most tranquil state among all freedoms, where all dharmas abide well in their pure nature. This is called the teaching of the Prajnaparamita (Perfection of Wisdom) of all freedoms. The great mantra says:
Om (one sentence) Sarva (conjunction) Vashidi (elongated) (2) Tram (conjunction, elongated) (3) Drong (conjunction, elongated) (4) Hum (elongated) (5)
Furthermore, there are the ten Paramitas (perfections, ways to cross over to the other shore). Namely, Dana Paramita (perfection of generosity), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of effort), Dhyana Paramita (perfection of meditation), Prajna Paramita (perfection of wisdom), Upaya Paramita (perfection of skillful means), Pranidhana Paramita (perfection of vows), Bala Paramita (perfection of strength), and Jnana Paramita (perfection of knowledge). These ten Paramitas encompass all Paramitas. It is the unparalleled Paramita, the Paramita free from conceptual elaborations, the Paramita of true meaning, the Paramita of the true meaning of all dharmas, the Vajra Paramita (diamond perfection), the Ratna Paramita (jewel perfection), the Dharma Paramita, the Karma Paramita (perfection of action), and the Paramita of equality of all dharmas. Such dharmas all abide in a firm, compliant, and corresponding Dharma gate. This is called the teaching of the Prajnaparamita of equality of all Paramitas. The great mantra says:
Om (one sentence) Sarva (conjunction) Para-mita (elongated) Artha (conjunction) Pari-purani (2) Om (elongated) (3) Tram (conjunction, elongated) (4) Hum (elongated) (5) Dang (elongated) (6)
Furthermore, there are the ten Bhumis (ten stages of a Bodhisattva's path). Namely, Pramudita-bhumi (Joyful Ground), Vimala-bhumi (Stainless Ground), Prabhakari-bhumi (Luminous Ground), Archishmati-bhumi (Radiant Ground), Sudurjaya-bhumi (Difficult to Conquer Ground), Abhimukhi-bhumi (Manifest Ground), Durangama-bhumi (Far-Going Ground), Achala-bhumi (Immovable Ground).
。善慧地。法雲地。如是十地即一切地而同一義。所謂智義。即此智義亦無所有。無相無文字無聲無名。不可記別本來清凈。現無垢光住真實義。此名地清凈般若波羅蜜多教。大明曰。
唵(引一句)部彌尾秫馱你(二)薩哩嚩(二合引)哩他(二合)波哩布啰尼(三)鑁(引)(四)蓬(引)(五)
複次四梵行。謂慈悲喜捨。如是四法安住梵行。此名一切法平等性般若波羅蜜多教。大明曰。
唵(引一句)沒啰(二合)賀摩(二合)尾賀(引)啰阿地瑟姹(二合)那(二)崗(引)(三)𤚥(引)(四)訥籠(二合引)(五)叉(六)吽(引)(七)拏籠(二合引)(八)
複次十力謂。處非處智力業報智力。種種界智力了別自他根智力。種種信解智力苦滅道智力。染凈智力宿住隨念智力。五神通智力漏盡智力。如是十力即一切如來平等善出生性。此名十力平等般若波羅蜜多教。大明曰。
唵(引一句)捺舍末羅摩帝(引)爽(引)(二)
複次四無所畏。謂如來應供正等正覺。了知如是法成正等覺具一切智。於一切世間天人魔梵沙門婆羅門等大眾中得無所畏。平等觀察得大安樂行。得勇猛行轉正法輪。不轉一切世間之法。又復如來了知如是法。斷盡諸漏得無所畏。又復如
【現代漢語翻譯】 現代漢語譯本：善慧地（具有善良智慧的菩薩所居之位），法雲地（菩薩修行圓滿，如法雲般普覆一切眾生之位）。如此十地即是一切地的總括，意義相同，都指智慧的境界。而這智慧的境界，實則空無所有，沒有形相，沒有文字，沒有聲音，沒有名稱，不可思議，本來清凈，顯現無垢光明，安住于真實的意義之中。這稱為地清凈般若波羅蜜多教。其大明咒是： 唵（引一句）部彌尾秫馱你（二）薩哩嚩（二合引）哩他（二合）波哩布啰尼（三）鑁（引）（四）蓬（引）（五） 其次是四梵行，即慈、悲、喜、舍。如是四種法安住于梵行之中。這稱為一切法平等性般若波羅蜜多教。其大明咒是： 唵（引一句）沒啰（二合）賀摩（二合）尾賀（引）啰阿地瑟姹（二合）那（二）崗（引）（三）𤚥（引）（四）訥籠（二合引）（五）叉（六）吽（引）（七）拏籠（二合引）（八） 再次是十力，即處非處智力（知是處非處之智力），業報智力（知一切眾生三世業報之智力），種種界智力（知眾生種種境界不同之智力），了別自他根智力（知眾生根性勝劣之智力），種種信解智力（知眾生種種信仰理解之智力），苦滅道智力（知苦滅之道之智力），染凈智力（知諸禪定染凈之智力），宿住隨念智力（知過去世宿命之智力），五神通智力（得五神通之智力），漏盡智力（斷盡一切煩惱之智力）。如此十力即是一切如來平等善妙的本性。這稱為十力平等般若波羅蜜多教。其大明咒是： 唵（引一句）捺舍末羅摩帝（引）爽（引）（二） 再次是四無所畏，即如來應供正等正覺，了知如是法成就正等正覺，具足一切智慧，於一切世間天人魔梵沙門婆羅門等大眾之中，得到無所畏懼的境界，平等觀察一切眾生，得到大安樂的修行，得到勇猛的修行，轉動正法輪，不轉動一切世間的法。又如來了知如是法，斷盡一切煩惱，得到無所畏懼的境界。又如...
【English Translation】 English version: 'Good Wisdom Ground' (the position where Bodhisattvas with good wisdom reside), 'Dharma Cloud Ground' (the position where Bodhisattvas' practice is complete, covering all sentient beings like Dharma clouds). These ten grounds are the entirety of all grounds, with the same meaning, referring to the realm of wisdom. And this realm of wisdom is actually empty, without form, without words, without sound, without name, inconceivable, originally pure, manifesting immaculate light, abiding in the true meaning. This is called the Teaching of Prajnaparamita of Ground Purification. The Great Bright Mantra says: Om (one sentence) Bu Mi Wei Shu Tuo Ni (two) Sa Li Wa (combined, elongated) Li Ta (combined) Bo Li Bu Luo Ni (three) Bang (elongated) (four) Peng (elongated) (five) Next are the Four Brahmaviharas, namely loving-kindness, compassion, joy, and equanimity. These four dharmas abide in the Brahmaviharas. This is called the Teaching of Prajnaparamita of the Equality of All Dharmas. The Great Bright Mantra says: Om (one sentence) Mo La (combined) He Mo (combined) Wei He (elongated) La A Di Se Cha (combined) Na (two) Gang (elongated) (three) Ang (elongated) (four) Ne Long (combined, elongated) (five) Cha (six) Hong (elongated) (seven) Na Long (combined, elongated) (eight) Next are the Ten Powers, namely the power of knowing what is possible and impossible, the power of knowing the retribution of karma, the power of knowing the various realms, the power of distinguishing the superior and inferior faculties of others, the power of knowing the various beliefs and understandings, the power of knowing the path to the cessation of suffering, the power of knowing defilement and purity, the power of recollecting past lives, the power of the five supernormal powers, and the power of the exhaustion of outflows. These ten powers are the equal and excellent nature of all Tathagatas. This is called the Teaching of Prajnaparamita of the Equality of the Ten Powers. The Great Bright Mantra says: Om (one sentence) Na She Mo La Mo Di (elongated) Shuang (elongated) (two) Next are the Four Fearlessnesses, namely the Tathagata, worthy of offerings, perfectly enlightened, knowing such dharmas, achieving perfect enlightenment, possessing all wisdom, in all worlds, among the masses of gods, humans, demons, Brahmas, ascetics, Brahmins, etc., attaining fearlessness, observing all beings equally, attaining great joy in practice, attaining courageous practice, turning the wheel of the Dharma, not turning the dharmas of all worlds. Furthermore, the Tathagata knows such dharmas, exhausts all outflows, and attains fearlessness. Furthermore, the...
來說諸染法障礙聖道。平等所說得無所畏。又復如來作如是說。修諸正行能盡諸苦。平等所說得無所畏。如是四法皆如實說正中正義即無所畏。平等住一切法如幻相。離我我所性。此名無所畏平等般若波羅蜜多教。大明曰。
唵(引一句)吠(引)舍(引)啰寧*也三摩多(引)缽啰(二合引)缽多(二合)(二)阿(三)阿(引)(四)暗(引)(五)惡(六)
複次四無礙解。謂詞無礙解法無礙解。義無礙解樂說無礙解。如是四法住平等性。此名一切法如幻相無礙解。般若波羅蜜多教。大明曰。
唵(引一句)缽啰(二合)底三尾那(二)莎(入)(三)吽(引)(四)
複次十八不共法。謂如來身無失。語無失。意無失。無不定心。無異想。無不擇舍。欲無減。精進無減。念無減。慧無減。解脫無減。解脫知見無減。過去無礙無著愿知見轉。未來無礙無著愿知見轉。現在無礙無著愿知見轉。身業隨智慧行。語業隨智慧行。意業隨智慧行。如是十八法。如來於一切時一切處。一切平等而善安住。即隨入一切法空性大慧清凈。此名不共法平等般若波羅蜜多教。大明曰。
唵(引一句)阿(引)尾(引)尼迦沒馱達哩摩(二合)三摩帝(引)(二)阿(引)(三)尾(引
【現代漢語翻譯】 現代漢語譯本： 宣說種種染污之法會障礙通往聖道的道路。平等宣說這些道理，就能獲得無所畏懼的境界。如來還曾這樣說過：修習各種正當的行為，能夠徹底消除各種痛苦。平等宣說這些道理，就能獲得無所畏懼的境界。這四種法都是真實不虛的宣說，正中佛法的要義，因此能使人無所畏懼。平等安住於一切法，視一切法如幻象，遠離對『我』和『我所』的執著。這被稱為無所畏懼的平等般若波羅蜜多教法。其大明咒是： 唵（引，一句） 吠（引）舍（引）啰[寧*也]（切身）三摩多（引）缽啰（二合引）缽多（二合）（二）阿（三）阿（引）（四）暗（引）（五）惡（六） 再者，四無礙解是指：詞無礙解（能夠正確理解和使用語言文字的能力），法無礙解（能夠透徹理解佛法的能力），義無礙解（能夠深刻理解佛法含義的能力），樂說無礙解（能夠自由自在地宣講佛法的能力）。這四種能力安住于平等自性之中。這被稱為一切法如幻象的無礙解般若波羅蜜多教法。其大明咒是： 唵（引，一句） 缽啰（二合）底三尾那（二）莎（入）（三）吽（引）（四） 再者，十八不共法是指：如來身無過失，語無過失，意無過失，沒有不定的心，沒有與實相相異的妄想，沒有不經選擇的捨棄，欲（希求度化眾生的願望）沒有減少，精進沒有減少，念（正念）沒有減少，慧（智慧）沒有減少，解脫沒有減少，解脫知見沒有減少，對於過去的事情，具有無礙無執的愿知見並且能自在運轉，對於未來的事情，具有無礙無執的愿知見並且能自在運轉，對於現在的事情，具有無礙無執的愿知見並且能自在運轉，身業隨著智慧而行，語業隨著智慧而行，意業隨著智慧而行。這十八種功德，如來在任何時間、任何地點，都能平等而善巧地安住其中，並且隨順證入一切法空的自性，具足大智慧的清凈。這被稱為不共法的平等般若波羅蜜多教法。其大明咒是： 唵（引，一句） 阿（引）尾（引）尼迦沒馱達哩摩（二合）三摩帝（引）（二）阿（引）（三）尾（引
【English Translation】 English version: To speak of all defiled dharmas (phenomena, teachings) is to obstruct the sacred path. To speak of equality is to attain fearlessness. Moreover, the Tathagata (Buddha) said thus: 'Cultivating all right practices can exhaust all suffering.' To speak of equality is to attain fearlessness. These four dharmas are all spoken truthfully, right in the middle of the right meaning, thus one is fearless. To dwell equally in all dharmas as illusory appearances, free from the nature of 'I' and 'mine'. This is called the teaching of fearless, equal Prajna Paramita (Perfection of Wisdom). The great mantra says: Om (one sentence) Ve (引) sha (引) ra [Ning*ye] (切身) Samata (引) Prati (二合引) Pata (二合) (two) A (three) A (引) (four) Am (引) (five) Ah (six) Furthermore, the four unimpeded eloquence are: unimpeded eloquence in words (the ability to correctly understand and use language), unimpeded eloquence in dharma (the ability to thoroughly understand the Dharma), unimpeded eloquence in meaning (the ability to deeply understand the meaning of the Dharma), and unimpeded eloquence in joyful speech (the ability to freely and joyfully preach the Dharma). These four qualities dwell in equal nature. This is called the teaching of unimpeded eloquence in Prajna Paramita, where all dharmas are like illusions. The great mantra says: Om (one sentence) Prati (二合) samvina (two) Svaha (入) (three) Hum (引) (four) Furthermore, the eighteen unshared dharmas (qualities unique to a Buddha) are: the Tathagata's body has no faults, speech has no faults, mind has no faults, there is no unfixed mind, no different thoughts, no unselective abandonment, desire (the wish to liberate sentient beings) does not diminish, diligence does not diminish, mindfulness does not diminish, wisdom does not diminish, liberation does not diminish, the knowledge and vision of liberation does not diminish, regarding the past, there is unimpeded and unattached knowledge and vision that turns freely, regarding the future, there is unimpeded and unattached knowledge and vision that turns freely, regarding the present, there is unimpeded and unattached knowledge and vision that turns freely, bodily actions follow wisdom, speech actions follow wisdom, and mental actions follow wisdom. These eighteen dharmas, the Tathagata dwells equally and skillfully in them at all times and in all places, and accordingly enters the empty nature of all dharmas, possessing the purity of great wisdom. This is called the teaching of equal Prajna Paramita of the unshared dharmas. The great mantra says: Om (one sentence) A (引) vinika Buddhadharma (二合) Samati (引) (two) A (引) (three) Vi (引
)啰吽(引)(四)亢(引)(五)
爾時十方來者一切如來。聞世尊大毗盧遮那如來宣說秘密諸法句已。咸共稱讚說伽陀曰。
善哉無上菩提心 一切如來勝自在 善哉諸佛最上法 是即三摩地名稱 善哉金剛廣大智 善住金剛堅固心 善哉諸法無量門 善住清凈第一義 善說如是秘密句 一切如來從是生
爾時世尊大毗盧遮那如來。歡喜歸命一切如來。亦以伽陀而稱讚曰。
歸命頂禮諸如來 自他清凈大法身 我先歸命秘密言 大力金剛堅固智 諸法畢竟寂靜體 安住金剛法性門 已得圓滿大乘句 歸命大悲大自在 本來清凈大無畏 最上最勝最第一 信禮一切善逝尊 最上正法諸文字 以所宣說正法門 普遍供養一切佛
佛說金剛場莊嚴般若波羅蜜多教中一分
【現代漢語翻譯】 現代漢語譯本 啰（引）吽（引）（四）亢（引）（五）
這時，十方前來的所有如來，聽聞世尊大毗盧遮那如來（Mahavairocana Buddha）宣說秘密諸法句后，都共同稱讚，說了以下偈頌：
『善哉無上菩提心，一切如來勝自在。 善哉諸佛最上法，是即三摩地（Samadhi）名稱。 善哉金剛廣大智，善住金剛堅固心。 善哉諸法無量門，善住清凈第一義。 善說如是秘密句，一切如來從是生。』
這時，世尊大毗盧遮那如來，歡喜地歸命一切如來，也用偈頌來稱讚說：
『歸命頂禮諸如來，自他清凈大法身。 我先歸命秘密言，大力金剛堅固智。 諸法畢竟寂靜體，安住金剛法性門。 已得圓滿大乘句，歸命大悲大自在。 本來清凈大無畏，最上最勝最第一。 信禮一切善逝尊，最上正法諸文字。 以所宣說正法門，普遍供養一切佛。』
佛說《金剛場莊嚴般若波羅蜜多教》中的一部分
【English Translation】 English version Ro(IAST transliteration with anusvara) Hum(IAST transliteration with anusvara) (4) Kang(IAST transliteration with anusvara) (5)
At that time, all the Tathagatas (Thus Come Ones) who came from the ten directions, having heard the World Honored One, the Great Vairocana Buddha (Mahavairocana Buddha), proclaim the secret phrases of all dharmas, together praised and spoke the following gatha (verse):
'Excellent is the unsurpassed Bodhicitta (mind of enlightenment), the victorious and self-existent state of all Tathagatas. Excellent is the supreme Dharma (law) of all Buddhas, which is the name of Samadhi (concentration). Excellent is the Vajra (diamond) vast wisdom, dwelling well in the Vajra firm mind. Excellent are the immeasurable gates of all dharmas, dwelling well in the pure supreme meaning. Well spoken are these secret phrases, from which all Tathagatas are born.'
At that time, the World Honored One, the Great Vairocana Buddha, joyfully took refuge in all the Tathagatas, and also praised them with a gatha, saying:
'I take refuge and prostrate to all the Tathagatas, the pure Dharmakaya (Dharma body) of self and others. I first take refuge in the secret words, the powerful Vajra firm wisdom. The ultimate and peaceful essence of all dharmas, abiding in the Vajra Dharma-nature gate. Having attained the complete Mahayana (Great Vehicle) phrases, I take refuge in great compassion and great self-existence. Originally pure, greatly fearless, the supreme, the most victorious, the foremost. I faithfully pay homage to all the Sugatas (Well-gone Ones), the supreme Right Dharma and all its words. With the Dharma gate that has been proclaimed, I universally make offerings to all Buddhas.'
A section from the Buddha's teaching on the Vajra Field Adornment Prajna Paramita (Perfection of Wisdom)