Chinese
若乐二法悉断如先所起悦意恼意而皆止息无苦无乐舍念清净四禅定。过诸色想不起碍想于种种想而不作意缘无边空而作观行即空无边处定。过空无边处缘无边识而作观行即识无边处定。过识无边处缘无所有处而作观行即无所有处定。过无所有处缘非想非非想处而作观行即非想非非想处定。及想受灭定。如是九法。若有性若无性悉离分别。即一切法无二觉了平等性。此名一切解脱平等般若波罗蜜多教。大明曰。 唵(引一句)阿难多尾谟(引)叉目珂舂(二) 复次六念。谓念佛念法念僧念舍念戒念天。如是六法与一切法同一念即胜义空。一切法同一相谓即无相。是相亦离。此名平等门三摩地名称般若波罗蜜多教。大明曰。 唵(引一句)萨哩嚩(二合引)耨娑蜜哩(三合)底(二)嚩朗(二合引)(三)唐(引)(四)桑(引)(五)钵那(引)祢始(六)吽(引)吽(引)吽(引)(七) 复次菩萨十分位。谓发心分位童真分位。初习业分位修行分位。生贵分位相应具足分位。正心分位不退转分位。得灌顶分位一生补处分位。如是菩萨分位即非分位。离诸分位入第一义安住一分位性。一分位者即无分位。此名无分位般若波罗蜜多教。大明曰。 唵(引一句)萨哩嚩(二合)咩嚩娑他 现代汉语译本： 如果喜悦和不喜悦这两种感受都断除，就像先前所产生的悦意和恼意都止息，没有痛苦也没有快乐，以舍念保持清净，这就是四禅定。超越所有色想，不生起障碍之想，对于种种想念不加以注意，缘于无边无际的虚空而进行观想，这就是空无边处定。超越空无边处，缘于无边无际的识而进行观想，这就是识无边处定。超越识无边处，缘于一无所有之处而进行观想，这就是无所有处定。超越无所有处，缘于非想非非想处而进行观想，这就是非想非非想处定。以及想受灭定。像这样的九种法，无论是有自性还是没有自性，都远离分别。这就是一切法无二的觉悟，了知平等之自性。这被称为一切解脱平等般若波罗蜜多教。大明咒说： 唵 (om)（引一句）阿难多尾谟 (ananda-vimoksha)（引）叉目珂舂 (kshamukham chum)（二） 再次是六念：即念佛（Buddha，觉悟者），念法（Dharma，佛法），念僧（Sangha，僧团），念舍（renunciation，布施），念戒（sila，戒律），念天（deva，天神）。像这样的六种法与一切法同一念，即是胜义空（paramartha-sunyata，胜义空性）。一切法同一相，就是无相。这个相也需要远离。这被称为平等门三摩地（samadhi，禅定）名称般若波罗蜜多教。大明咒说： 唵 (om)（引一句）萨哩嚩 (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）钵那 (padma)（引）祢始 (deshi)（六）吽 (hum)（引）吽 (hum)（引）吽 (hum)（引）（七） 再次是菩萨（Bodhisattva，有情觉）的十分位：即发心分位、童真分位、初习业分位、修行分位、生贵分位、相应具足分位、正心分位、不退转分位、得灌顶分位、一生补处分位。像这样的菩萨分位即非分位，远离各种分位，进入第一义（paramartha，胜义）安住于一分位性。一分位性即是无分位性。这被称为无分位般若波罗蜜多教。大明咒说： 唵 (om)（引一句）萨哩嚩 (sarva)（二合）咩嚩娑他 (mevastha)
English
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)
Chinese
复次菩萨十自在。谓寿命自在业自在。资具自在信解自在。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。自性离故乃得一切自在中最上寂静一切法善住清净性。此名一切自在般若波罗蜜多教。大明曰。 唵(引一句)萨哩嚩(二合)嚩始帝(引)(二)怛囕(二合引)(三)突笼(二合引)(四)吽(引)(五) 复次十波罗蜜多。谓布施波罗蜜多。持戒波罗蜜多。忍辱波罗蜜多。精进波罗蜜多。禅定波罗蜜多。慧波罗蜜多。方便波罗蜜多。愿波罗蜜多。力波罗蜜多。智波罗蜜多。如是十波罗蜜多。摄一切波罗蜜多。是即无等等波罗蜜多。离戏论波罗蜜多。如实义波罗蜜多。一切法真实义波罗蜜多。金刚波罗蜜多。宝波罗蜜多。法波罗蜜多。羯磨波罗蜜多。一切法平等波罗蜜多。如是等法而悉安住坚固随顺相应法门。此名一切波罗蜜多平等般若波罗蜜多教。大明曰。 唵(引一句)萨哩嚩(二合)播(引)啰弥多(引)哩他(二合)波哩布(引)啰尼(二)唵(引)(三)钵囕(二合引)(四)吽(引)(五)当(引)(六) 复次十地。谓欢喜地。离垢地。发光地。焰慧地。难胜地。现前地。远行地。不动地 现代汉语译本： (二合引)那尾誐帝(引)吽(引)(二) 其次是菩萨的十种自在。即寿命自在、业自在、资具自在、信解自在、愿自在、神通自在、出生自在、力自在、法自在、心自在。像这样的十种自在，实际上并非真正的自在，因为它们的自性是空性的。只有证悟空性，才能获得一切自在中最上、最寂静的境界，一切法才能善住于清净的自性中。这被称为一切自在般若波罗蜜多教。其大明咒曰： 唵(引一句)萨哩嚩(二合)嚩始帝(引)(二)怛囕(二合引)(三)突笼(二合引)(四)吽(引)(五) 其次是十波罗蜜多（十度，到达彼岸的方法）。即布施波罗蜜多（慷慨的度）、持戒波罗蜜多（道德的度）、忍辱波罗蜜多（忍耐的度）、精进波罗蜜多（努力的度）、禅定波罗蜜多（冥想的度）、慧波罗蜜多（智慧的度）、方便波罗蜜多（善巧的度）、愿波罗蜜多（发愿的度）、力波罗蜜多（力量的度）、智波罗蜜多（知识的度）。像这样的十波罗蜜多，总摄了一切波罗蜜多。它是无与伦比的波罗蜜多，远离戏论的波罗蜜多，如实义的波罗蜜多，一切法真实义的波罗蜜多，金刚波罗蜜多，宝波罗蜜多，法波罗蜜多，羯磨波罗蜜多（行为的度），一切法平等波罗蜜多。像这样的法，都安住在坚固、随顺、相应的法门中。这被称为一切波罗蜜多平等般若波罗蜜多教。其大明咒曰： 唵(引一句)萨哩嚩(二合)播(引)啰弥多(引)哩他(二合)波哩布(引)啰尼(二)唵(引)(三)钵囕(二合引)(四)吽(引)(五)当(引)(六) 其次是十地（菩萨修行的十个阶段）。即欢喜地（极喜地）、离垢地（离垢地）、发光地（发光地）、焰慧地（焰慧地）、难胜地（极难胜地）、现前地（现前地）、远行地（远行地）、不动地（不动地）。
English
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). --------------------------------------------------------------------------------
Chinese
。善慧地。法云地。如是十地即一切地而同一义。所谓智义。即此智义亦无所有。无相无文字无声无名。不可记别本来清净。现无垢光住真实义。此名地清净般若波罗蜜多教。大明曰。 唵(引一句)部弥尾秫驮你(二)萨哩嚩(二合引)哩他(二合)波哩布啰尼(三)鑁(引)(四)蓬(引)(五) 复次四梵行。谓慈悲喜舍。如是四法安住梵行。此名一切法平等性般若波罗蜜多教。大明曰。 唵(引一句)没啰(二合)贺摩(二合)尾贺(引)啰阿地瑟姹(二合)那(二)岗(引)(三)𤚥(引)(四)讷笼(二合引)(五)叉(六)吽(引)(七)拏笼(二合引)(八) 复次十力谓。处非处智力业报智力。种种界智力了别自他根智力。种种信解智力苦灭道智力。染净智力宿住随念智力。五神通智力漏尽智力。如是十力即一切如来平等善出生性。此名十力平等般若波罗蜜多教。大明曰。 唵(引一句)捺舍末罗摩帝(引)爽(引)(二) 复次四无所畏。谓如来应供正等正觉。了知如是法成正等觉具一切智。于一切世间天人魔梵沙门婆罗门等大众中得无所畏。平等观察得大安乐行。得勇猛行转正法轮。不转一切世间之法。又复如来了知如是法。断尽诸漏得无所畏。又复如 现代汉语译本：善慧地（具有善良智慧的菩萨所居之位），法云地（菩萨修行圆满，如法云般普覆一切众生之位）。如此十地即是一切地的总括，意义相同，都指智慧的境界。而这智慧的境界，实则空无所有，没有形相，没有文字，没有声音，没有名称，不可思议，本来清净，显现无垢光明，安住于真实的意义之中。这称为地清净般若波罗蜜多教。其大明咒是： 唵（引一句）部弥尾秫驮你（二）萨哩嚩（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。如是四种法安住于梵行之中。这称为一切法平等性般若波罗蜜多教。其大明咒是： 唵（引一句）没啰（二合）贺摩（二合）尾贺（引）啰阿地瑟姹（二合）那（二）岗（引）（三）𤚥（引）（四）讷笼（二合引）（五）叉（六）吽（引）（七）拏笼（二合引）（八） 再次是十力，即处非处智力（知是处非处之智力），业报智力（知一切众生三世业报之智力），种种界智力（知众生种种境界不同之智力），了别自他根智力（知众生根性胜劣之智力），种种信解智力（知众生种种信仰理解之智力），苦灭道智力（知苦灭之道之智力），染净智力（知诸禅定染净之智力），宿住随念智力（知过去世宿命之智力），五神通智力（得五神通之智力），漏尽智力（断尽一切烦恼之智力）。如此十力即是一切如来平等善妙的本性。这称为十力平等般若波罗蜜多教。其大明咒是： 唵（引一句）捺舍末罗摩帝（引）爽（引）（二） 再次是四无所畏，即如来应供正等正觉，了知如是法成就正等正觉，具足一切智慧，于一切世间天人魔梵沙门婆罗门等大众之中，得到无所畏惧的境界，平等观察一切众生，得到大安乐的修行，得到勇猛的修行，转动正法轮，不转动一切世间的法。又如来了知如是法，断尽一切烦恼，得到无所畏惧的境界。又如...