English
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 --------------------------------------------------------------------------------
Chinese
(引)摩(三)爹波誐多(引)野(四)阿(引)(五)唵(引)(六) 复次五力。谓信力精进力念力定力慧力。如是五力。即一切法平等行。于一切力悉离戏论本来清净。此名力增般若波罗蜜多教。大明曰。 唵(引一句)萨哩嚩(二合)怛他(引)誐多(引)末罗阿(引)(二)吽(引)吽(引)(三)嚩(四) 复次七觉支。谓念觉支择法觉支精进觉支喜觉支轻安觉支定觉支舍觉支。如是七法住平等性。此名平等出生相般若波罗蜜多教。大明曰。 唵(引一句)飒钵多(二合)冒亭誐三摩多(引)(二)苏钵啰(二合)底瑟耻(二合)帝(引)(三)突笼(二合引)(四)鑁(引)(五) 复次八正道。谓正见正思惟正语正业正命正勤正念正知。如是八法。从大菩提心出生。正道无尽而善觉了一切智智。此名八正道平等般若波罗蜜多教。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) 复次三三摩地。谓空无相无愿。何名空三摩地。谓若空相无所有相无自性相。与一切法皆同一相是相无生。此说名为空三摩地。何名无相三摩地。谓若于一切法。无作相无希望无别异住寂静相离相。心止 现代汉语译本： (引)摩(三)爹波誐多(引)野(四)阿(引)(五)唵(引)(六) 再者，五力是指信力、精进力、念力、定力、慧力。这五力，即是一切法平等运行的体现，于一切力量中都远离戏论，本来清净。这名为力增般若波罗蜜多教。大明咒曰： 唵(引一句)萨哩嚩(二合)怛他(引)誐多(引)末罗阿(引)(二)吽(引)吽(引)(三)嚩(四) 再者，七觉支是指念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。这七法安住于平等自性。这名为平等出生相般若波罗蜜多教。大明咒曰： 唵(引一句)飒钵多(二合)冒亭誐三摩多(引)(二)苏钵啰(二合)底瑟耻(二合)帝(引)(三)突笼(二合引)(四)鑁(引)(五) 再者，八正道是指正见、正思惟、正语、正业、正命、正勤、正念、正知。这八法，从大菩提心出生，正道无有穷尽，而能善于觉悟一切智智（指佛的智慧）。这名为八正道平等般若波罗蜜多教。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、无相、无愿。什么叫做空三摩地？就是说空之相、无所有之相、无自性之相，与一切法都同一相，此相无生。这便称为空三摩地。什么叫做无相三摩地？就是说对于一切法，没有造作之相、没有希望、没有差别，安住于寂静之相，远离诸相，心止息。
English
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. --------------------------------------------------------------------------------
Chinese
一境。此说名为无相三摩地。何名无愿三摩地。谓若苦无常相等。于一切法无觉了性无起作。若如是知若异如是知。无求无行无希望。此说名为无愿三摩地。如是三三摩地。乃至一切性一切三摩地门。随入般若波罗蜜多门。大明曰。 唵(引一句)朅三摩(引)萨哩嚩(二合)达哩摩(二合引)(二)亢(引)(三) 复次八解脱。谓有色观诸色解脱。内无色想观外色解脱。净解脱。复过诸色想不起碍想不作我想缘无边空而作观行即空无边处解脱。复过空无边处缘无边识而作观行即识无边处解脱。复过识无边处缘无所有处而作观行即无所有处解脱。复过无所有处缘非想非非想处而作观行即非想非非想处解脱。复过非想非非想处于想受灭三摩钵底正观行即想受灭解脱。如是八法。即一切法离戏论相。非染非净非定非散。非三摩钵底非非三摩钵底。此名离处非处般若波罗蜜多教。大明曰。 唵(引一句)三满多跋捺哩(二合引)(二)萨哩嚩(二合)婆(引)嚩尾戍提(引)(三)唐(引)(四)汤(引)(五)亢(引)(六) 复次九次第定。谓离欲诸恶不善法有寻有伺离生喜乐初禅定。彼寻伺止息内心清净住一境性无寻无伺定生喜乐二禅定。于喜离着住舍念行身得妙乐离喜妙乐三禅定。若苦 现代汉语译本： 一境：这种说法被称为无相三摩地（Animitta-samadhi，无相的禅定）。什么叫做无愿三摩地（Apranihita-samadhi，无愿的禅定）？如果对于苦、无常等等的现象，对于一切法没有觉了的自性，没有生起造作。如果像这样知道，或者不同于这样知道，没有求取，没有行为，没有希望。这种说法被称为无愿三摩地。像这样的三种三摩地，乃至一切自性，一切三摩地之门，随顺进入般若波罗蜜多（Prajnaparamita，通过智慧到达彼岸）之门。大明咒说： ‘唵(引一句) 朅三摩(引) 萨哩嚩(二合) 达哩摩(二合引)(二) 亢(引)(三)’ 再次是八解脱：即有色身观看诸色解脱，内心没有色想而观看外色解脱，清净解脱。又超过诸色想，不生起障碍想，不作人我想，缘于无边虚空而作观行，即是空无边处解脱（Akasanantyayatana，超越一切有形物质，专注于无限的虚空）。又超过空无边处，缘于无边识而作观行，即是识无边处解脱（Vijnananantyayatana，超越无限的虚空，专注于无限的意识）。又超过识无边处，缘于无所有处而作观行，即是无所有处解脱（Akincanyayatana，超越无限的意识，专注于一无所有）。又超过无所有处，缘于非想非非想处而作观行，即是非想非非想处解脱（Naivasamjnanasamjnatayatana，超越一无所有，达到非想非非想的境界）。又超过非想非非想处，于想受灭三摩钵底（Samapatti，灭尽定）中进行正观，即是想受灭解脱。像这样的八种法，即是一切法远离戏论之相，非染非净，非定非散，非三摩钵底，非非三摩钵底。这叫做离处非处般若波罗蜜多之教。大明咒说： ‘唵(引一句) 三满多跋捺哩(二合引)(二) 萨哩嚩(二合) 婆(引) 嚩尾戍提(引)(三) 唐(引)(四) 汤(引)(五) 亢(引)(六)’ 再次是九次第定：即离开欲望和诸恶不善法，有寻有伺，由离开（欲界）而生喜乐的初禅定（Prathama-dhyana，初禅）。那些寻伺止息，内心清净，安住于单一境界，无寻无伺，由禅定而生喜乐的二禅定（Dvitiya-dhyana，二禅）。对于喜离贪着，安住于舍，具有正念，身体感受妙乐，离开喜的妙乐的三禅定（Tritiya-dhyana，三禅）。如果苦
English
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 --------------------------------------------------------------------------------