English
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... --------------------------------------------------------------------------------
Chinese
来说诸染法障碍圣道。平等所说得无所畏。又复如来作如是说。修诸正行能尽诸苦。平等所说得无所畏。如是四法皆如实说正中正义即无所畏。平等住一切法如幻相。离我我所性。此名无所畏平等般若波罗蜜多教。大明曰。 唵(引一句)吠(引)舍(引)啰[宁*也](切身)三摩多(引)钵啰(二合引)钵多(二合)(二)阿(三)阿(引)(四)暗(引)(五)恶(六) 复次四无碍解。谓词无碍解法无碍解。义无碍解乐说无碍解。如是四法住平等性。此名一切法如幻相无碍解。般若波罗蜜多教。大明曰。 唵(引一句)钵啰(二合)底三尾那(二)莎(入)(三)吽(引)(四) 复次十八不共法。谓如来身无失。语无失。意无失。无不定心。无异想。无不择舍。欲无减。精进无减。念无减。慧无减。解脱无减。解脱知见无减。过去无碍无著愿知见转。未来无碍无著愿知见转。现在无碍无著愿知见转。身业随智慧行。语业随智慧行。意业随智慧行。如是十八法。如来于一切时一切处。一切平等而善安住。即随入一切法空性大慧清净。此名不共法平等般若波罗蜜多教。大明曰。 唵(引一句)阿(引)尾(引)尼迦没驮达哩摩(二合)三摩帝(引)(二)阿(引)(三)尾(引 现代汉语译本： 宣说种种染污之法会障碍通往圣道的道路。平等宣说这些道理，就能获得无所畏惧的境界。如来还曾这样说过：修习各种正当的行为，能够彻底消除各种痛苦。平等宣说这些道理，就能获得无所畏惧的境界。这四种法都是真实不虚的宣说，正中佛法的要义，因此能使人无所畏惧。平等安住于一切法，视一切法如幻象，远离对‘我’和‘我所’的执着。这被称为无所畏惧的平等般若波罗蜜多教法。其大明咒是： 唵（引，一句） 吠（引）舍（引）啰[宁*也]（切身）三摩多（引）钵啰（二合引）钵多（二合）（二）阿（三）阿（引）（四）暗（引）（五）恶（六） 再者，四无碍解是指：词无碍解（能够正确理解和使用语言文字的能力），法无碍解（能够透彻理解佛法的能力），义无碍解（能够深刻理解佛法含义的能力），乐说无碍解（能够自由自在地宣讲佛法的能力）。这四种能力安住于平等自性之中。这被称为一切法如幻象的无碍解般若波罗蜜多教法。其大明咒是： 唵（引，一句） 钵啰（二合）底三尾那（二）莎（入）（三）吽（引）（四） 再者，十八不共法是指：如来身无过失，语无过失，意无过失，没有不定的心，没有与实相相异的妄想，没有不经选择的舍弃，欲（希求度化众生的愿望）没有减少，精进没有减少，念（正念）没有减少，慧（智慧）没有减少，解脱没有减少，解脱知见没有减少，对于过去的事情，具有无碍无执的愿知见并且能自在运转，对于未来的事情，具有无碍无执的愿知见并且能自在运转，对于现在的事情，具有无碍无执的愿知见并且能自在运转，身业随着智慧而行，语业随着智慧而行，意业随着智慧而行。这十八种功德，如来在任何时间、任何地点，都能平等而善巧地安住其中，并且随顺证入一切法空的自性，具足大智慧的清净。这被称为不共法的平等般若波罗蜜多教法。其大明咒是： 唵（引，一句） 阿（引）尾（引）尼迦没驮达哩摩（二合）三摩帝（引）（二）阿（引）（三）尾（引
English
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)
Chinese
尔时十方来者一切如来。闻世尊大毗卢遮那如来宣说秘密诸法句已。咸共称赞说伽陀曰。 善哉无上菩提心 一切如来胜自在 善哉诸佛最上法 是即三摩地名称 善哉金刚广大智 善住金刚坚固心 善哉诸法无量门 善住清净第一义 善说如是秘密句 一切如来从是生 尔时世尊大毗卢遮那如来。欢喜归命一切如来。亦以伽陀而称赞曰。 归命顶礼诸如来 自他清净大法身 我先归命秘密言 大力金刚坚固智 诸法毕竟寂静体 安住金刚法性门 已得圆满大乘句 归命大悲大自在 本来清净大无畏 最上最胜最第一 信礼一切善逝尊 最上正法诸文字 以所宣说正法门 普遍供养一切佛 佛说金刚场庄严般若波罗蜜多教中一分 现代汉语译本 啰（引）吽（引）（四）亢（引）（五） 这时，十方前来的所有如来，听闻世尊大毗卢遮那如来（Mahavairocana Buddha）宣说秘密诸法句后，都共同称赞，说了以下偈颂： ‘善哉无上菩提心，一切如来胜自在。 善哉诸佛最上法，是即三摩地（Samadhi）名称。 善哉金刚广大智，善住金刚坚固心。 善哉诸法无量门，善住清净第一义。 善说如是秘密句，一切如来从是生。’ 这时，世尊大毗卢遮那如来，欢喜地归命一切如来，也用偈颂来称赞说： ‘归命顶礼诸如来，自他清净大法身。 我先归命秘密言，大力金刚坚固智。 诸法毕竟寂静体，安住金刚法性门。 已得圆满大乘句，归命大悲大自在。 本来清净大无畏，最上最胜最第一。 信礼一切善逝尊，最上正法诸文字。 以所宣说正法门，普遍供养一切佛。’ 佛说《金刚场庄严般若波罗蜜多教》中的一部分
English
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) --------------------------------------------------------------------------------