Chinese
大正藏第 18 册 No. 0886 佛说金刚场庄严般若波罗蜜多教中一分 No. 886 佛说金刚场庄严般若波罗蜜多教中一分(此于大部支流别行) 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护译 尔时十方一切如来又复云集。劝请世尊金刚瑜伽大秘密主大毗卢遮那如来。愿说根本无性般若波罗蜜多法门。 尔时世尊金刚瑜伽大秘密主大毗卢遮那如来。闻诸如来劝请言已即入一切佛境界大智金刚三摩地。从是三摩地出已。于刹那间安住一切如来及妙吉祥菩萨金刚真实智慧性中。于是性中。复入一切如来心光明妙坚固性智慧三摩地。于是三摩地中。从一切如来心。出现一切佛境界光明遍照法界。普及一切尽有情界悉皆照耀。令一切有情智慧清净。从一切有情菩提心。出生敬爱钩召灌顶法。如善所作如理安住金刚萨埵三摩地中所作圆满。又从宝光幢笑秘密大士。出生最上大自在性。安住金刚萨埵三摩地觉悟性中。又从法利因语秘密大士。出生坚固心所作清净性。安住莲华萨埵三摩地自性清净最上法性藏。从是建立种种增上事业。以护念法成熟有情。从一切如来身语心。乃至尽有情界普令成熟。如理安住已。还复世尊大毗卢遮那如来心。随入一切如来智慧性中住 现代汉语译本 《佛说金刚场庄严般若波罗蜜多教中一分》（此于大部支流别行） 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护译 尔时，十方一切如来又再次云集，劝请世尊金刚瑜伽大秘密主大毗卢遮那如来（Vairocana Buddha，意为光明遍照如来），愿宣说根本无性般若波罗蜜多（Prajnaparamita，意为般若波罗蜜多）法门。 尔时，世尊金刚瑜伽大秘密主大毗卢遮那如来，听闻诸如来的劝请后，立即进入一切佛境界大智金刚三摩地（Samadhi，意为禅定）。从这个三摩地出来后，于刹那间安住于一切如来及妙吉祥菩萨（Manjushri Bodhisattva，意为文殊菩萨）金刚真实智慧性中。于这个自性中，又进入一切如来心光明妙坚固性智慧三摩地。于这个三摩地中，从一切如来的心中，出现一切佛境界光明，遍照法界，普及一切尽有情界，全部都照耀到，令一切有情的智慧清净。从一切有情菩提心，出生敬爱钩召灌顶法，如善所作，如理安住于金刚萨埵（Vajrasattva，意为金刚萨埵）三摩地中所作圆满。又从宝光幢笑秘密大士，出生最上大自在性，安住于金刚萨埵三摩地觉悟性中。又从法利因语秘密大士，出生坚固心所作清净性，安住于莲华萨埵（Padmasattva，意为莲花萨埵）三摩地自性清净最上法性藏。从此建立种种增上事业，以护念法成熟有情。从一切如来身语心，乃至尽有情界普遍令其成熟，如理安住后，返回世尊大毗卢遮那如来心，随之进入一切如来智慧性中安住。
English
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 (如来，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 (大毗卢遮那如来，meaning 'Great Illuminating Tathagata'), to speak on the fundamental non-self-nature Prajnaparamita (般若波罗蜜多，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 (妙吉祥菩萨，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 (金刚萨埵，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 (莲华萨埵，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. --------------------------------------------------------------------------------
Chinese
尔时世尊大毗卢遮那如来。说伽陀曰。 大哉无漏因正慧 一切如来所出生 正慧无垢不思议 众生聚性所从来 大哉诸法不思议 一切佛事皆清净 若性无性分别时 是心即于二处转 尔时妙吉祥菩萨摩诃萨。即于会中现神通力。从如来心化出十六大菩萨身。围绕世尊大毗卢遮那如来。于一切如来左右。现大日曼拏罗光明。于其光中。复现妙月曼拏罗。妙吉祥菩萨处中而坐。作如是言。劝请世尊金刚瑜伽大秘密主大毗卢遮那如来。宣说金刚场庄严般若波罗蜜多教诸正法句。 尔时世尊大毗卢遮那如来。赞妙吉祥菩萨摩诃萨言。善哉善哉妙吉祥。汝能问佛如是正义。汝当谛听如善作意我今宣说。是时世尊大毗卢遮那如来。安住一切如来自在性中。即说金刚场庄严般若波罗蜜多诸法大明句。所谓四念处等。四念处者。于身中身内外。随观行正念正知。于受中受内外。随观行正念正知。于心中心内外。随观行正念正知。于法中法内外。随观行正念正知。如是身受心法四念处观。若正念正知。即一切清净住无著行。乃于世间悉无所有。而身语心常住般若波罗蜜多平等法门。此名四念处平等法般若波罗蜜多教。大明曰。 盎(引一句)岗(引)(二)唵(引)拶埵(引)哩娑蜜哩(三合 现代汉语译本 这时，世尊大毗卢遮那如来（Mahāvairocana，伟大的光明遍照者）说了一段伽陀（Gāthā，偈颂）： ‘伟大啊，无漏的正慧之因，一切如来（Tathāgata，如实而来者）由此而生。 正慧没有瑕疵，不可思议，是众生聚集的自性所由来的地方。 伟大啊，诸法不可思议，一切佛事都清净。 如果分别自性有或无时，这心就在两种状态间转变。’ 这时，妙吉祥菩萨摩诃萨（Mañjuśrī Bodhisattva Mahāsattva，文殊菩萨大菩萨）即在法会中显现神通力，从如来心中化现出十六大菩萨身，围绕着世尊大毗卢遮那如来，在一切如来左右，显现大日曼拏罗（Mahāvairocana-maṇḍala，大日如来坛城）光明，在那光明中，又显现妙月曼拏罗（Candra-maṇḍala，月亮坛城），妙吉祥菩萨处在中心而坐，这样说道：劝请世尊金刚瑜伽大秘密主大毗卢遮那如来，宣说金刚场庄严般若波罗蜜多（Vajradhātu-alaṃkāra-prajñāpāramitā，金刚界庄严智慧到彼岸）教的正法句。 这时，世尊大毗卢遮那如来赞叹妙吉祥菩萨摩诃萨说：‘好啊，好啊，妙吉祥！你能够问佛如此正义。你应当仔细听，如理作意，我现在宣说。’这时世尊大毗卢遮那如来，安住于一切如来自在性中，即说金刚场庄严般若波罗蜜多诸法大明句，也就是四念处等。四念处是：于身中，对身体的内在和外在，随顺观察修行，保持正念和正知；于受中，对感受的内在和外在，随顺观察修行，保持正念和正知；于心中，对内心的内在和外在，随顺观察修行，保持正念和正知；于法中，对法的内在和外在，随顺观察修行，保持正念和正知。像这样身、受、心、法四念处观，如果保持正念和正知，就是一切清净的安住，没有执著的修行，乃至在世间完全没有所有，而身、语、意常住在般若波罗蜜多平等法门中。这叫做四念处平等法般若波罗蜜多教。大明（Mahāvidyā，伟大的明咒）曰： ‘盎（引，āṃ，种子字）岗（引，gaṃ，种子字）（二）唵（引，oṃ，种子字）拶埵（引，sattva，有情）哩娑蜜哩（三合，smṛti，忆念）’
English
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)
Chinese
复次四正断。谓于未生诸不善法。发起精进。当令不生摄心正念。已生诸不善法。发起精进而悉令断摄心正念。未生诸善法。发起精进悉令生长摄心正念。已生诸善法。发起精进悉令增长。坚固广大修习圆满摄心正念。如是四正断。即一切法不断而断。是为觉了第一义谛。此名正断广大门般若波罗蜜多教。大明曰。 唵(引一句)三藐讫钵啰(三合)贺(引)拏(二)萨哩嚩(二合)怛他(引)誐多三摩多(引)地瑟姹也(二合)(三)恶(四)啰(五)吽(引)(六) 复次四神足。谓欲三摩地断行具足神足。精进三摩地断行具足神足。心三摩地断行具足神足。慧三摩地断行具足神足。如是四神足。从一切法如幻相出生。是即转一切法轮般若波罗蜜多第一义谛体门。此名神足波罗蜜多平等智般若波罗蜜多教。大明曰。 唵(引一句)哩提播(引)那播(引)啰弥帝(引)(二)罗嚩野啰吽(引)吽(引)(三) 复次五根。谓信根精进根念根定根慧根。如是五根。悉无戏论一切法平等性转。此名根平等般若波罗蜜多教。大明曰。 唵(引一句)印捺哩(二合引)夜(引)嚩冒达钵啰(二合)倪(引二)壹试(引)惹那 现代汉语译本：怛逾（二合）波塞他（二合）那（引）曩（引）（三） 再次是四正断。指的是对于未生起的各种不善之法，发起精进，使之不生起，并以摄心正念来控制。对于已生起的各种不善之法，发起精进，全部断除，并以摄心正念来控制。对于未生起的各种善法，发起精进，使之生长，并以摄心正念来控制。对于已生起的各种善法，发起精进，使之增长、坚固、广大、修习圆满，并以摄心正念来控制。像这样的四正断，即是对一切法不断而断，这是觉悟第一义谛。这称为正断广大门般若波罗蜜多教。大明曰： 唵（引 一句）三藐讫钵啰（三合）贺（引）拏（二）萨哩嚩（二合）怛他（引）誐多三摩多（引）地瑟姹也（二合）（三）恶（四）啰（五）吽（引）（六） 再次是四神足。指的是欲三摩地断行具足神足，精进三摩地断行具足神足，心三摩地断行具足神足，慧三摩地断行具足神足。像这样的四神足，是从一切法如幻相出生。这就是转一切法轮般若波罗蜜多第一义谛体门。这称为神足波罗蜜多平等智般若波罗蜜多教。大明曰： 唵（引 一句）哩提播（引）那播（引）啰弥帝（引）（二）罗嚩野啰吽（引）吽（引）（三） 再次是五根。指的是信根、精进根、念根、定根、慧根。像这样的五根，全部是无戏论一切法平等性转。这称为根平等般若波罗蜜多教。大明曰： 唵（引 一句）印捺哩（二合引）夜（引）嚩冒达钵啰（二合）倪（引二）壹试（引）惹那