T19n0996_仁王般若陀羅尼釋
大正藏第 19 冊 No. 0996 仁王般若陀羅尼釋
No. 996
仁王般若陀羅尼釋一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
金剛手者。瑜伽經釋云。手持金剛杵。表內心具大菩提。外表摧伏諸煩惱。故名金剛手。又釋云。不被三種魔破壞。菩提心自體堅固成金剛智。一切如來之所建立。能破斷常二邊。是故金剛智杵破邪見山。證金剛定常持于掌中。故名金剛手。
云何菩提薩埵義。覺悟真實法。覺已住生死。令覺悟一切有情。故名菩提薩埵。又云菩提者能覺義。薩埵者有情義。亦云心亦云勇健。摩賀者大義。薩埵者是勇健義。不怯弱。三大無數劫積集二種資糧。故名摩訶薩埵。
云何金剛摩尼(唐云是寶)。金剛如前釋。寶義有六。一者難得故。二者凈無垢故。三者有大威德故。四者莊嚴世間故。五者殊勝無比故。六者不變易故。一難得者。如來出現於世間甚難逢遇故。二凈無垢者。依教修行證得菩提凈無垢故。三大威德者。具六神通變現自在名大威德故。四莊嚴世間者。以三種菩薩律儀戒。嚴飾身心故。五殊勝無比者。證得無上菩提三界特尊殊勝無比故。六無變易者。證得究竟無
【現代漢語翻譯】 現代漢語譯本
大正藏第 19 冊 No. 0996 仁王般若陀羅尼釋
No. 996
仁王般若陀羅尼釋一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
金剛手(Vajrapani，持金剛杵的菩薩)者。《瑜伽經釋》云：『手持金剛杵，表內心具大菩提(bodhi，覺悟)，外表摧伏諸煩惱。』故名金剛手。又釋云：『不被三種魔破壞，菩提心自體堅固成金剛智(vajra-jñāna，金剛的智慧)，一切如來之所建立，能破斷常二邊。是故金剛智杵破邪見山，證金剛定常持于掌中。』故名金剛手。
云何菩提薩埵(bodhisattva，發菩提心，利益眾生的修行者)義？覺悟真實法，覺已住生死，令覺悟一切有情，故名菩提薩埵。又云菩提者能覺義，薩埵者有情義，亦云心亦云勇健。摩賀(maha，偉大的)者大義，薩埵者是勇健義，不怯弱，三大無數劫積集二種資糧，故名摩訶薩埵(mahasattva，大菩薩)。
云何金剛摩尼(vajra-mani，金剛寶，堅固不壞的寶珠)(唐云是寶)？金剛如前釋。寶義有六：一者難得故，二者凈無垢故，三者有大威德故，四者莊嚴世間故，五者殊勝無比故，六者不變易故。一難得者，如來(tathagata，佛)出現於世間甚難逢遇故。二凈無垢者，依教修行證得菩提凈無垢故。三大威德者，具六神通變現自在名大威德故。四莊嚴世間者，以三種菩薩律儀(bodhisattva-śīla，菩薩的戒律) 飾身心故。五殊勝無比者，證得無上菩提三界特尊殊勝無比故。六無變易者，證得究竟無
【English Translation】 English version
T19 No. 0996 The Explanation of the Prajñā Dhāraṇī of the Humane Kings
No. 996
One Scroll of the Explanation of the Prajñā Dhāraṇī of the Humane Kings
Translated by Command by the Tripiṭaka Śramaṇa Amoghavajra of the Da Xing Shan Temple, bearing the title Grand Master of Wisdom, the Grand Minister of State, the Duke of Su of the State, enjoying a fief of three thousand households, bestowed with purple robes, posthumously granted the title Grand Preceptor, with the posthumous name Dajian.
Vajrapani (the bodhisattva holding the vajra): The Yogacara-bhumi-sastra explains: 'Holding the vajra in hand symbolizes the great bodhi (enlightenment) within, and externally subdues all afflictions.' Therefore, he is named Vajrapani. Another explanation says: 'Not destroyed by the three kinds of demons, the bodhi mind itself is firm and becomes vajra-jñāna (vajra wisdom), established by all Tathagatas, able to break the two extremes of permanence and annihilation. Therefore, the vajra wisdom staff breaks the mountain of wrong views, and constantly holds the vajra samadhi in the palm.' Therefore, he is named Vajrapani.
What is the meaning of Bodhisattva (bodhisattva, a being who seeks enlightenment for the benefit of all beings)? To awaken to the true Dharma, and after awakening, to dwell in samsara (the cycle of birth and death), causing all sentient beings to awaken, therefore named Bodhisattva. Also, bodhi means 'able to awaken,' and sattva means 'sentient being,' also meaning 'mind' and 'courageous.' Maha (great) means 'great,' and sattva means 'courageous,' not timid. Accumulating the two kinds of merits and wisdom for three great countless kalpas (aeons), therefore named Mahasattva (great bodhisattva).
What is Vajra-mani (vajra-mani, diamond jewel, an indestructible jewel) (in Chinese, it means 'treasure')? Vajra is as explained before. The meaning of 'treasure' has six aspects: first, it is difficult to obtain; second, it is pure and without defilement; third, it has great power and virtue; fourth, it adorns the world; fifth, it is supremely unsurpassed; sixth, it is immutable. First, 'difficult to obtain' means that it is very rare to encounter a Tathagata (Buddha) appearing in the world. Second, 'pure and without defilement' means that one attains bodhi, pure and without defilement, by practicing according to the teachings. Third, 'great power and virtue' means possessing the six supernormal powers and manifesting freely, hence the name 'great power and virtue.' Fourth, 'adorns the world' means adorning body and mind with the three kinds of Bodhisattva-śīla (bodhisattva precepts). Fifth, 'supremely unsurpassed' means attaining unsurpassed bodhi, especially honored in the three realms, supremely unsurpassed. Sixth, 'immutable' means attaining ultimate non-
上菩提不變易故。金剛摩尼。顯名虛空藏菩薩。是故此菩薩手捧金剛寶。
金剛利者。般若波羅蜜金剛利劍。能斷煩惱種。一切種金剛利者。顯名文殊師利菩薩。是故此菩薩手持金剛劍。
金剛藥叉菩薩者。金剛義如前釋。藥叉者威猛義亦云盡義。十六金剛智普賢行中第十五智。名金剛盡智。以金剛藥叉智牙。食啖一切煩惱隨煩惱。盡無餘。
金剛鈴者。表般若波羅蜜義。振鈴警悟愚昧異生。一聞鈴音。覺悟般若波羅蜜。顯名摧一切魔怨菩薩。是故此菩薩手持金剛鈴。
金剛波羅蜜多菩薩者。金剛義如前釋。波羅蜜多如先輩所釋。到彼岸義。今依聲明論分句釋。波藍伊(上)多。波藍彼岸義。伊(上)多此岸義。此菩薩由持金剛輪。毗盧遮那佛于上界成佛已。此菩薩請如來轉金剛乘法輪。由乘此法輪般若船。從此岸運載無量無邊有情。至無住涅槃岸。顯名才發心轉法輪菩薩。
娜莫啰怛那。怛啰夜耶。歸命三寶義。若持此經人。歸命佛寶。即得五族金剛手菩薩。以無量眷屬侍衛。加持其人。此菩薩尊貴菩提心。佛從菩提心生故。歸命法寶。則得天帝釋並眷屬四天王天加護。何以故帝釋在危難。般若加持現獲利益。是故天帝釋尊貴法寶。歸命僧寶者。則得阿迦尼吒天王並五凈居天並眷屬
【現代漢語翻譯】 現代漢語譯本 由於菩提心是不可改變的，因此金剛摩尼（vajra-maṇi，金剛寶珠）顯現虛空藏菩薩（Ākāśagarbha），所以這位菩薩手持金剛寶。
金剛利（vajra-lī，金剛銳利）指的是般若波羅蜜（Prajñāpāramitā）的金剛利劍，能夠斷除煩惱的種子。一切種金剛利，顯現的是文殊師利菩薩（Mañjuśrī），因此這位菩薩手持金剛劍。
金剛藥叉菩薩（Vajra-yakṣa）中的金剛意義如前所述。藥叉（yakṣa）是威猛的意思，也可以說是窮盡的意思。十六金剛智普賢行中第十五智，名為金剛盡智。以金剛藥叉的智慧之牙，吞食一切煩惱和隨煩惱，使其完全滅盡。
金剛鈴（vajra-ghaṇṭā）代表般若波羅蜜的意義，搖動鈴聲以警醒愚昧的凡夫俗子。一旦聽到鈴聲，就能覺悟般若波羅蜜。顯現的是摧一切魔怨菩薩，因此這位菩薩手持金剛鈴。
金剛波羅蜜多菩薩（Vajra-pāramitā）中的金剛意義如前所述。波羅蜜多（pāramitā）的意義如前輩所解釋，是到達彼岸的意思。現在根據聲明論來分句解釋：波藍（param）是彼岸的意思，伊多（itaḥ）是此岸的意思。這位菩薩由於持有金剛輪（vajra-cakra），毗盧遮那佛（Vairocana）在上界成佛后，這位菩薩請如來轉金剛乘法輪。通過乘坐這法輪般若之船，從此岸運載無量無邊的眾生，到達無住涅槃的彼岸。顯現的是才發心轉法輪菩薩。
娜莫啰怛那，怛啰夜耶（Namo Ratna Trayāya），是歸命三寶的意思。如果持誦此經的人，歸命佛寶，就能得到五族金剛手菩薩（Vajrapāṇi）以無量眷屬侍衛，加持其人。這位菩薩尊貴菩提心，因為佛是從菩提心產生的。歸命法寶，就能得到天帝釋（Indra）以及眷屬四天王天的加護。為什麼呢？因為帝釋在危難時，得到般若的加持而獲得利益。因此天帝釋尊貴法寶。歸命僧寶的人，就能得到阿迦尼吒天王（Akaniṣṭha）以及五凈居天（Śuddhāvāsa）和眷屬。
【English Translation】 English version Because Bodhicitta is immutable, Vajra-maṇi (vajra-maṇi, diamond jewel) manifests Ākāśagarbha Bodhisattva (Ākāśagarbha), therefore this Bodhisattva holds the vajra jewel.
Vajra-lī (vajra-lī, diamond sharpness) refers to the Vajra sharp sword of Prajñāpāramitā (Prajñāpāramitā), which can cut off the seeds of afflictions. All kinds of Vajra sharpness manifest Mañjuśrī Bodhisattva (Mañjuśrī), therefore this Bodhisattva holds the vajra sword.
Vajra-yakṣa Bodhisattva (Vajra-yakṣa), the meaning of vajra is as explained before. Yakṣa (yakṣa) means fierce and powerful, or it can also mean exhaustive. The fifteenth wisdom in the sixteen Vajra Wisdoms of Samantabhadra's practice is called Vajra Exhaustive Wisdom. With the wisdom teeth of Vajra-yakṣa, it devours all afflictions and secondary afflictions, completely eliminating them.
Vajra-ghaṇṭā (vajra-ghaṇṭā, vajra bell) represents the meaning of Prajñāpāramitā. Ringing the bell awakens ignorant ordinary beings. Once they hear the bell sound, they can awaken to Prajñāpāramitā. It manifests the Bodhisattva who destroys all demonic enemies, therefore this Bodhisattva holds the vajra bell.
Vajra-pāramitā Bodhisattva (Vajra-pāramitā), the meaning of vajra is as explained before. The meaning of pāramitā (pāramitā) is as explained by the predecessors, meaning to reach the other shore. Now, according to the science of language, it is explained by dividing the sentence: Param (param) means the other shore, itah (itaḥ) means this shore. This Bodhisattva, because he holds the vajra-cakra (vajra-cakra), after Vairocana Buddha (Vairocana) attained Buddhahood in the upper realm, this Bodhisattva requested the Tathagata to turn the Vajrayana Dharma wheel. By riding this Dharma wheel Prajna boat, he transports countless sentient beings from this shore to the shore of non-abiding Nirvana. It manifests the Bodhisattva who turns the Dharma wheel upon first generating Bodhicitta.
Namo Ratna Trayāya (Namo Ratna Trayāya) means to take refuge in the Three Jewels. If a person who recites this sutra takes refuge in the Buddha Jewel, he will obtain the five families of Vajrapāṇi Bodhisattva (Vajrapāṇi) with countless retinues attending and blessing him. This Bodhisattva values Bodhicitta, because the Buddha arises from Bodhicitta. Taking refuge in the Dharma Jewel, he will obtain the protection of Indra (Indra) and his retinue, the Four Heavenly Kings. Why? Because when Indra was in danger, he received the blessing of Prajna and obtained benefits. Therefore, Indra values the Dharma Jewel. A person who takes refuge in the Sangha Jewel will obtain Akaniṣṭha King (Akaniṣṭha) and the five Śuddhāvāsa heavens (Śuddhāvāsa) and their retinues.
。加護持經者。為五凈居。菩薩僧並聲聞僧眾。常居彼天現法樂住。梵天等悉皆貴重。
娜莫阿哩夜吠𡀔者娜野怛他孽多夜啰訶諦三藐三沒馱野。娜莫者歸命義。亦云稽首亦云頂禮。阿哩夜遠惡義。此方會釋云聖者。吠𡀔者娜野。遍照義亦云大日。義如世間日。照一邊不照一邊照晝不照夜。照一世界不照余世界。但得名日不得名大日。毗盧遮那大日者。色身法身。普周法界及虛空界無邊十方世界。普皆照曜。若人知此佛功德利。歸命禮拜。則得盡虛空遍法界一切諸佛菩薩諸賢聖八部悉共加持護念也。
怛他孽多夜啰訶諦三藐三沒馱野。如來應供正遍知義。先已釋。
娜莫阿哩野。已釋。
三滿多跋捺啰野。三滿多者是普義。跋捺啰者賢義。野字者聲明中七例八轉聲中謂聲也。下同。此菩薩說三密門普賢行愿。一切諸佛若不修三密門。不行普賢行。得成佛者無有是處。既成佛已於三密門普賢行休息者。亦無是處。
冒地薩怛嚩野。菩薩義。
摩賀薩怛嚩野。大菩薩義。
摩賀迦嚕抳迦野。大悲者。若歸命聖普賢菩薩。則十方諸佛菩薩悉皆加護。一切諸佛菩薩。皆因修三密門行普賢行。得證聖果。是故尊貴。
怛你也(二合)他。古云即說所謂。已上文歸命三寶毗盧遮
【現代漢語翻譯】 現代漢語譯本：加持這部經的人，會被五凈居天（Pañcasuddhāvāsa，色界天的最高層）的菩薩僧和聲聞僧眾所護持，他們常居於彼天，享受佛法帶來的快樂。梵天等天神都會尊敬他們。
娜莫阿哩夜吠𡀔者娜野怛他孽多夜啰訶諦三藐三沒馱野（Namo Ārya Vairocana Tathāgatāya Arhate Samyaksaṃbuddhāya）。娜莫（Namo）是歸命的意思，也可以說是稽首或頂禮。阿哩夜（Ārya）是遠離罪惡的意思，在此可以解釋為聖者。吠𡀔者娜野（Vairocana）是遍照的意思，也可以說是大日。就像世間的太陽，只能照到一邊，不能照到另一邊；只能照到白天，不能照到夜晚；只能照到一個世界，不能照到其他世界。所以只能叫做日，不能叫做大日。毗盧遮那（Vairocana）大日如來，其色身和法身，普遍周遍法界和虛空界，以及無邊十方世界，普皆照耀。如果有人知道這位佛的功德利益，歸命禮拜，就能得到盡虛空遍法界一切諸佛菩薩、諸賢聖和八部眾的共同加持護念。
怛他孽多夜啰訶諦三藐三沒馱野（Tathāgatāya Arhate Samyaksaṃbuddhāya），是如來應供正遍知的意思，之前已經解釋過了。
娜莫阿哩野（Namo Ārya），之前已經解釋過了。
三滿多跋捺啰野（Samantabhadrāya）。三滿多（Samanta）是普的意思，跋捺啰（Bhadra）是賢的意思。野（-āya）字是聲明中七例八轉聲中的謂聲，下文同理。這位菩薩宣說三密門普賢行愿。一切諸佛如果不修三密門，不行普賢行，就沒有能夠成佛的。既然已經成佛，又停止修習三密門普賢行，也是不可能的。
冒地薩怛嚩野（Bodhisattvāya），是菩薩的意思。
摩賀薩怛嚩野（Mahāsattvāya），是大菩薩的意思。
摩賀迦嚕抳迦野（Mahākaruṇikāya），是大悲者的意思。如果歸命聖普賢菩薩，那麼十方諸佛菩薩都會加護。一切諸佛菩薩，都是因為修習三密門，行普賢行，才得以證得聖果，所以才如此尊貴。
怛你也（二合）他（Tadyathā），古人說是即說所謂。以上是歸命三寶毗盧遮那。
【English Translation】 English version: One who upholds this scripture will be protected by the Bodhisattva Sangha and Śrāvaka Sangha of the Five Pure Abodes (Pañcasuddhāvāsa, the highest level of the Form Realm), who constantly reside in those heavens, dwelling in the joy of the Dharma. Even the Brahma gods and others will highly respect them.
Namo Ārya Vairocana Tathāgatāya Arhate Samyaksaṃbuddhāya. 'Namo' means to take refuge, or to bow down, or to prostrate. 'Ārya' means to be far from evil, and here it can be interpreted as a sage. 'Vairocana' means to universally illuminate, or it can be said to be the Great Sun. Like the sun in the world, it can only illuminate one side, not the other; it can only illuminate the day, not the night; it can only illuminate one world, not other worlds. Therefore, it can only be called the sun, not the Great Sun. Vairocana, the Great Sun Tathagata, His Form Body and Dharma Body universally pervade the Dharma Realm and the Space Realm, as well as the boundless ten directions of the world, universally illuminating everything. If someone knows the merits and benefits of this Buddha, and takes refuge and bows down, they will receive the joint blessings and protection of all the Buddhas, Bodhisattvas, sages, and the Eightfold Division throughout the entire Dharma Realm and Space Realm.
Tathāgatāya Arhate Samyaksaṃbuddhāya means Thus Come One, Worthy One, Perfectly Enlightened One, which has already been explained.
Namo Ārya has already been explained.
Samantabhadrāya. 'Samanta' means universal, 'Bhadra' means virtuous. The word '-āya' is the vocative case among the seven cases and eight inflections in grammar, and the same applies below. This Bodhisattva expounds the Samaya (Three Secrets) and the vows and practices of Samantabhadra. If all Buddhas do not cultivate the Three Secrets and practice the conduct of Samantabhadra, there is no way for them to attain Buddhahood. Once they have attained Buddhahood, it is also impossible for them to cease cultivating the Three Secrets and practicing the conduct of Samantabhadra.
Bodhisattvāya means Bodhisattva.
Mahāsattvāya means Great Bodhisattva.
Mahākaruṇikāya means Great Compassionate One. If one takes refuge in the Holy Samantabhadra Bodhisattva, then all the Buddhas and Bodhisattvas of the ten directions will bestow their blessings and protection. All the Buddhas and Bodhisattvas have attained the holy fruit because they cultivated the Three Secrets and practiced the conduct of Samantabhadra, and that is why they are so revered.
Tadyathā, the ancients said it means 'that is to say'. The above is taking refuge in the Three Jewels, Vairocana.
那佛普賢菩薩。
枳穰娜缽啰你閉。顯句釋智燈義。密句釋智無所得以為方便。無智無得即成般若波羅蜜智燈。能照一切佛法。
惡字此惡字梵本是婀字。為隨文句便。作惡呼。
乞叉(二合)野句勢。顯釋無盡藏義。密句釋婀字一字為種子。婀字者一切法本不生故。婀字是一切字之母。能生一切法。若能曉婀字門。瑜伽相應。則得佛法無盡藏。則悟一切法本不生。猶如虛空一相清凈平等。即成無分別智也。
缽啰(二合)底婆娜嚩底。顯句釋具辯才。密句釋於此句中。取缽啰(二合)一字。為種子。缽啰字者般若波羅蜜無所得故。以無所得為方便。於後得智中悟一切法因緣生諸法故由證一切法本不生故。獲得無盡佛法藏。於後得智中得四無礙解。說法自在。
薩嚩沒馱嚩𡀔枳諦。顯句釋一切佛所觀察義。密句釋薩字一字為種子。薩字者一切法平等義。能緣所緣平等平等。能取所取無所得故。則證真如。當於法流無邊諸佛觀察護念。
喻誐跛哩你澀跛(二合)寧。顯句釋瑜伽圓成義。密句釋喻字一字為種子。喻字者一切乘無所得。若瑜伽觀智相應。證得圓成。于諸乘中教理行果。悉皆證得一真如法性。
儼避(引)啰弩啰嚩誐(引)系。顯句釋甚深難測義。密句釋儼字一
【現代漢語翻譯】 現代漢語譯本： 那時，普賢菩薩說道：
『枳穰娜缽啰你閉』。顯句解釋為智慧之燈的意義。密句解釋為以無所得為方便的智慧。無智無得即成就般若波羅蜜的智慧之燈，能照亮一切佛法。
『惡』字，此『惡』字梵文字來是『婀』字。爲了順應文句的方便，寫作『惡』字來稱呼。
『乞叉(二合)野句勢』。顯句解釋為無盡藏的意義。密句解釋為以『婀』字一字作為種子。『婀』字代表一切法本來不生。『婀』字是一切字的母親，能生出一切法。如果能夠明白『婀』字門，與瑜伽相應，就能得到佛法無盡藏，就能領悟一切法本來不生，猶如虛空一樣，一相清凈平等，即成就無分別智。
『缽啰(二合)底婆娜嚩底』。顯句解釋為具備辯才。密句解釋為在此句中，取『缽啰(二合)』一字作為種子。『缽啰』字代表般若波羅蜜無所得。以無所得作為方便，在後得智中領悟一切法因緣生諸法，由於證悟一切法本來不生，獲得無盡佛法藏，於後得智中得到四無礙解，說法自在。
『薩嚩沒馱嚩𡀔枳諦』。顯句解釋為一切佛所觀察的意義。密句解釋為以『薩』字一字作為種子。『薩』字代表一切法平等義。能緣所緣平等平等，能取所取無所得，則證悟真如。應當在法流無邊的諸佛觀察護念之中。
『喻誐跛哩你澀跛(二合)寧』。顯句解釋為瑜伽圓成的意義。密句解釋為以『喻』字一字作為種子。『喻』字代表一切乘無所得。如果瑜伽觀智相應，證得圓成，在諸乘中的教理行果，全部證得一真如法性。
『儼避(引)啰弩啰嚩誐(引)系』。顯句解釋為甚深難測的意義。密句解釋為以『儼』字一
【English Translation】 English version: Then, the Bodhisattva Samantabhadra said:
'Kijñana pratibhih.' The explicit meaning explains the meaning of the lamp of wisdom. The secret meaning explains wisdom taking 'no attainment' as a means. No wisdom and no attainment constitute the lamp of wisdom of Prajñāpāramitā, which can illuminate all Buddha-dharmas.
The word 'A'. This 'A' word is originally the Sanskrit word 'Ah'. For the convenience of following the sentence, it is written as the word 'A' to call it.
'Ksha-ya-ku-sheh.' The explicit meaning explains the meaning of inexhaustible treasury. The secret meaning explains taking the single word 'Ah' as a seed. The word 'Ah' means that all dharmas are originally unborn. The word 'Ah' is the mother of all words, and can generate all dharmas. If one can understand the 'Ah' word-door and be in accordance with Yoga, then one will obtain the inexhaustible treasury of Buddha-dharma, and then one will realize that all dharmas are originally unborn, like space, with one aspect of purity, equality, and equanimity, which constitutes non-discriminating wisdom.
'Prati-bha-na-va-ti.' The explicit meaning explains possessing eloquence. The secret meaning explains taking the single word 'Pra' as a seed in this sentence. The word 'Pra' means that Prajñāpāramitā is without attainment. Taking 'no attainment' as a means, in the wisdom attained later, one realizes that all dharmas arise from causes and conditions, and because one realizes that all dharmas are originally unborn, one obtains the inexhaustible treasury of Buddha-dharma, and in the wisdom attained later, one obtains the four unimpeded eloquence, and one is free in expounding the Dharma.
'Sarva-buddha-ava-lokiteh.' The explicit meaning explains the meaning of being observed by all Buddhas. The secret meaning explains taking the single word 'Sa' as a seed. The word 'Sa' means the equality of all dharmas. The object and subject of cognition are equal and equal, and because there is no attainment of what can be taken and what is taken, one realizes Suchness. One should be in the observation, protection, and mindfulness of the Buddhas in the endless stream of Dharma.
'Yoga-parini-shpan-neh.' The explicit meaning explains the meaning of the perfection of Yoga. The secret meaning explains taking the single word 'Yu' as a seed. The word 'Yu' means that all vehicles are without attainment. If one is in accordance with Yoga wisdom, one attains perfection, and in the teachings, principles, practices, and fruits of all vehicles, one completely attains the one true Suchness Dharma-nature.
'Gambhi-ra-anu-rava-va-geh.' The explicit meaning explains the meaning of being profound and difficult to fathom. The secret meaning explains taking the single word 'Gam' as a
字為種子。儼字者一切真如法無去無來猶證真如海。實相般若不可以言詮。唯佛境界自覺聖智證。
底哩野(二合)特嚩跛哩你澀跛寧。顯句釋三世圓滿成就義。密句釋底哩野(三合梵字是一字也)以此一字為種子。底哩野者一切法真如平等自性成就。越恒河沙數。功德真如中。無過去未來現在妄分別不相應行蘊堅執惑亂有為之法。
冒地質多散惹娜你。顯句釋能生菩提心義。密句釋冒字一字為種子。冒字者一切法無縛義。若知自身中菩提心。自性成就三世平等。猶若虛空離諸萬像。則知一切有情心及諸佛心。如自心清凈。則生大悲深生矜愍。則起種種方便。令一切有情至於究竟。離苦解脫無解無縛。
薩嚩毗曬迦毗色訖諦。顯句釋一切灌灑得頂義。密句釋薩字一字為種子。薩字者一切法無染無著義。由觀察自他及諸佛心同一真如。同體大悲。是故不染不著。則于空中一切如來法水灌頂。則獲三業加持。于無量修多羅藏。說法自在。
達摩娑誐啰三步諦。顯句釋法海出生義。密句釋達字一字為種子。達字者一切法界無所得義。由住無所得心。阿賴耶識中俱生我執。俱生法執種子。以文殊大聖金剛利劍。永截斷無餘義。則流出清凈法界等流教法。則成法海出生義。達字者文殊師利菩薩種子。
【現代漢語翻譯】 現代漢語譯本 『字』是種子。『儼』字代表一切真如之法，無去無來，猶如證悟真如之海。實相般若不可用言語詮釋，唯有佛的境界，通過自覺的聖智才能證得。
『底哩野(二合)』(dǐ lī yě，兩個梵文字母的合音) 『特嚩跛哩你澀跛寧』(tè wā bō lī nǐ sè bō níng)。顯句解釋為三世圓滿成就之義。密句解釋為『底哩野(三合梵字是一字也)』(dǐ lī yě，三個梵文字母的合音，實為一個字)，以此一字為種子。『底哩野』代表一切法真如平等自性成就，超越恒河沙數。功德在真如中，沒有過去、未來、現在的妄想分別，沒有不相應的行蘊堅固執著，惑亂有為之法。
『冒地質多散惹娜你』(mào dì zhì duō sàn rě nà nǐ)。顯句解釋為能生菩提心之義。密句解釋為『冒』字一字為種子。『冒』字代表一切法無縛之義。若知自身中菩提心，自性成就三世平等，猶如虛空遠離諸般形象，則知一切有情心及諸佛心，如自心清凈，則生大悲，深生矜愍，則起種種方便，令一切有情至於究竟，離苦解脫，無解無縛。
『薩嚩毗曬迦毗色訖諦』(sà pó pí shài jiā pí sè qì dì)。顯句解釋為一切灌頂得頂之義。密句解釋為『薩』字一字為種子。『薩』字代表一切法無染無著之義。由觀察自他及諸佛心同一真如，同體大悲，是故不染不著。則于空中一切如來法水灌頂，則獲三業加持，于無量修多羅藏，說法自在。
『達摩娑誐啰三步諦』(dá mó suō é rā sān bù dì)。顯句解釋為法海出生之義。密句解釋為『達』字一字為種子。『達』字代表一切法界無所得之義。由住無所得心，阿賴耶識中俱生我執，俱生法執種子，以文殊大聖金剛利劍，永截斷無餘義，則流出清凈法界等流教法，則成法海出生義。『達』字代表文殊師利菩薩種子。
【English Translation】 English version 'Letters' are seeds. The letter 'Yan' represents all Tathata (true thusness) Dharma, without going or coming, like realizing the ocean of Tathata. The Prajna (wisdom) of true reality cannot be expressed in words, only the realm of the Buddha can be realized through self-aware holy wisdom.
'Dǐ lī yě (two combined)' (dvi-syllable Sanskrit sound) 'Tè wā bō lī nǐ sè bō níng' (Tvatvarapariniṣpatti). The explicit meaning explains the perfect accomplishment of the three times. The secret meaning explains 'Dǐ lī yě (three combined Sanskrit letters are one letter)' (trayā, three-syllable Sanskrit sound, actually one letter), using this one letter as a seed. 'Dǐ lī yě' represents the perfect accomplishment of the true thusness, equality, and self-nature of all Dharmas, surpassing countless Ganges sands. Merit and virtue in true thusness, without delusional distinctions of past, future, and present, without the firm attachment of non-corresponding formations, confusing conditioned Dharmas.
'Mào dì zhì duō sàn rě nà nǐ' (Bodhi citta samjanani). The explicit meaning explains the meaning of generating Bodhicitta (the mind of enlightenment). The secret meaning explains the letter 'Mào' as a seed. The letter 'Mào' represents the meaning of no bondage in all Dharmas. If one knows the Bodhicitta within oneself, the self-nature accomplishes the equality of the three times, like the empty space devoid of all forms, then one knows the minds of all sentient beings and the minds of all Buddhas. If one's own mind is pure, then great compassion arises, deep pity arises, then all kinds of skillful means arise, leading all sentient beings to the ultimate, liberating from suffering, without liberation and without bondage.
'Sà pó pí shài jiā pí sè qì dì' (Sarva abhiṣeka abhiṣikte). The explicit meaning explains the meaning of all empowerment and obtaining the crown. The secret meaning explains the letter 'Sà' as a seed. The letter 'Sà' represents the meaning of no defilement and no attachment in all Dharmas. By observing that one's own, others', and all Buddhas' minds are the same true thusness, the same body of great compassion, therefore there is no defilement and no attachment. Then in the empty space, all Tathagatas' Dharma water empowers the crown, then one obtains the blessing of the three karmas, and one is free to preach in the immeasurable Sutra collections.
'Dá mó suō é rā sān bù dì' (Dharma sāgara sambhūti). The explicit meaning explains the meaning of the birth of the Dharma ocean. The secret meaning explains the letter 'Dá' as a seed. The letter 'Dá' represents the meaning of no attainment in all Dharma realms. By abiding in the mind of no attainment, the seeds of co-arisen ego-grasping and co-arisen Dharma-grasping in the Alaya consciousness, with the Vajra sword of Manjushri (the Great Sage), are eternally cut off without remainder, then the pure Dharma realm flows out, the teaching of equal flow, then the meaning of the birth of the Dharma ocean is accomplished. The letter 'Dá' represents the seed of Manjushri Bodhisattva.
阿暮伽室啰嚩儜。顯句釋阿暮伽。古釋不空義。今依聲明論釋。無間義。阿字一字為種子。阿字者一切法本來寂靜本來涅槃。由證此解脫法印。遍周法界及諸佛剎大集會中。于佛前所聞教法。悉皆住持永不忘失
摩訶三滿多跋捺啰步彌涅哩野諦。顯句釋出大普賢地義。密句釋摩字一字為種子。摩字者一切法無我義。無我有二種。人無我法無我。瑜伽者若證二無我。則出大普賢地。證毗盧遮那百福莊嚴圓滿清凈法身。
尾野(二合)羯啰拏跛哩缽啰跛你。顯句釋獲得記別義。古文授記義。密句釋尾野(二合)一字為種子。尾野字者一切法遍滿不可得義即知一切法自性寂靜自性涅槃。能證所證皆同一性。不增不減圓證法界。
薩嚩悉馱娜么塞訖哩(三合)諦。顯句釋一切成就者禮敬義。成就者菩薩之異名。密句釋薩字一字為種子。薩字者一切法無堅固義。唸唸四相遷流滅壞。薩字中有婀字。若證婀字門。本來不生不滅亦常恒堅固。喻若金剛心得自在。能現種種身。
薩嚩冒地薩怛嚩(二合)散惹娜你。顯句釋出生一切菩薩義。密句釋薩字一字為種子。薩字者一切法無等義。由觀此字。心與般若平等平等。前剎那后剎那一相清凈。能生一切波羅蜜一切地。即名般若佛母。
婆誐嚩底沒
【現代漢語翻譯】 現代漢語譯本 阿暮伽室啰嚩儜（Amoghasravanin）：顯句解釋為『阿暮伽』，古老的解釋是不空的意思。現在根據聲明論來解釋，是無間的意思。阿字一個字作為種子字。阿字代表一切法本來寂靜，本來涅槃。通過證悟這個解脫法印，遍佈法界以及諸佛剎大**中，對於在佛前所聽聞的教法，全部都能住持，永遠不會忘記。 摩訶三滿多跋捺啰步彌涅哩野諦（Mahasamantabhadra-bhumi-nirdesah）：顯句解釋為『出大普賢地』的意思。密句解釋為摩字一個字作為種子字。摩字代表一切法無我的意思。無我有兩種：人無我和法無我。瑜伽行者如果證悟了二無我，就能出大普賢地，證得毗盧遮那佛百福莊嚴圓滿清凈的法身。 尾野羯啰拏跛哩缽啰跛你（Vyakaranapariprapani）：顯句解釋為『獲得記別』的意思，古文是授記的意思。密句解釋為尾野（二合）一個字作為種子字。尾野字代表一切法遍滿不可得的意思，即知道一切法自性寂靜，自性涅槃。能證的與所證的都是同一體性，不增不減，圓滿證得法界。 薩嚩悉馱娜么塞訖哩諦（Sarvasiddhanamaskrte）：顯句解釋為『一切成就者禮敬』的意思。成就者是菩薩的另一個名字。密句解釋為薩字一個字作為種子字。薩字代表一切法無堅固的意思，唸唸四相遷流滅壞。薩字中有婀字。如果證悟了婀字門，本來不生不滅，也是常恒堅固的。比喻如同金剛心得自在，能顯現種種身。 薩嚩冒地薩怛嚩散惹娜你（Sarvabodhisattvasamjanani）：顯句解釋為『出生一切菩薩』的意思。密句解釋為薩字一個字作為種子字。薩字代表一切法無等的意思。通過觀察這個字，心與般若平等平等，前剎那后剎那一相清凈，能生一切波羅蜜一切地，就名為般若佛母。 婆誐嚩底沒（Bhagavati-buddha）：世尊佛
【English Translation】 English version Amoghasravanin: The explicit meaning of 'Amogha', the ancient meaning is 'not empty'. Now, according to the science of language, it means 'uninterrupted'. The syllable 'Ah' is the seed syllable. 'Ah' represents that all dharmas are originally tranquil and originally in Nirvana. By realizing this Dharma seal of liberation, it pervades the Dharma realm and the great assemblies in all Buddha lands. All the teachings heard in the presence of the Buddha can be upheld and never forgotten. Mahasamantabhadra-bhumi-nirdesah: The explicit meaning is 'emerging from the Great Samantabhadra Ground'. The secret meaning is that the syllable 'Ma' is the seed syllable. 'Ma' represents that all dharmas are without self. There are two kinds of no-self: the no-self of persons and the no-self of dharmas. If a yogi realizes the two no-selves, he can emerge from the Great Samantabhadra Ground and realize the pure Dharma body of Vairochana Buddha, adorned with a hundred blessings. Vyakaranapariprapani: The explicit meaning is 'obtaining prediction', the ancient meaning is 'bestowal of prediction'. The secret meaning is that the syllable 'Vi' (a conjunct) is the seed syllable. 'Vi' represents that all dharmas are pervasive and unattainable, that is, knowing that the nature of all dharmas is tranquil and the nature is Nirvana. What can be realized and what is realized are of the same nature, neither increasing nor decreasing, perfectly realizing the Dharma realm. Sarvasiddhanamaskrte: The explicit meaning is 'obeisance to all accomplished ones'. 'Accomplished ones' is another name for Bodhisattvas. The secret meaning is that the syllable 'Sa' is the seed syllable. 'Sa' represents that all dharmas are without solidity, the four characteristics constantly changing, flowing, and decaying. There is the syllable 'Ah' in the syllable 'Sa'. If one realizes the gate of the syllable 'Ah', it is originally unborn and undying, also constant and firm. It is like a diamond mind, attaining freedom and being able to manifest various bodies. Sarvabodhisattvasamjanani: The explicit meaning is 'generating all Bodhisattvas'. The secret meaning is that the syllable 'Sa' is the seed syllable. 'Sa' represents that all dharmas are without equality. By contemplating this syllable, the mind and prajna are equal and equal, the previous moment and the next moment are of one aspect of purity, able to generate all paramitas and all grounds, and is called the Prajna Buddha-mother. Bhagavati-buddha: World Honored One Buddha
馱么諦。顯句釋世尊佛母。婆伽梵男聲。婆伽嚩底女聲。二俱會意釋名世尊義。依聲明對敵釋不如是。婆伽者破義。梵能義。能破四魔名婆伽梵。又一釋薄阿梵。依聲論分字釋薄名為破。阿梵具知。阿字云不有。亦云不無。佛由悟一切法不生不滅不來不去不一不異不常不斷不增不減。佛有如是功德故。名薄伽梵。又釋云薄伽梵具福智二種資糧。二種資糧者。婆誐嚩底女聲義。釋如前。密句釋婆字一字為種子。婆字者一切法有不可得。有者三有義。是故三界唯心。由心雜染有情雜染。由心清凈有情清凈。若依顯教。觀行般若。作為生因顯因能生一切佛菩薩。是故名佛母。從前即說。已后至佛母句。于瑜伽教中。成普賢行十六行。如聲聞乘見道中十六行也。
阿啰奶迦啰奶阿啰拏迦啰奶。婀字門一切法本不生。由知一切法本不生即入一切法離塵。是故啰字門一切法離塵義。由知一切法離塵故。即入一切法無諍。是故奶字門一切法無諍。由知一切法無諍故。即入一切法無造作。是故迦字門一切法無造作。由知一切法無造作故。即入一切法清凈。是故啰字門一切法清凈。由知一切法清凈故。即入一切法無諍。是故奶字門一切法無諍。由知一切法無諍故。即入一切法本來寂靜。是故阿字門一切法本來寂靜。由知一切法本來
【現代漢語翻譯】 現代漢語譯本 馱么諦（Dhammati）。顯句解釋世尊佛母。婆伽梵（Bhagavan）男聲，婆伽嚩底（Bhagavati）女聲。二者都通過會意來解釋『世尊』的含義。如果依據聲明學（Shabda-vidya）從對敵的角度解釋，則不是這樣。婆伽（Bhaga）是『破』的意思，梵（van）是『能』的意思，能夠破除四魔（煩惱魔、五蘊魔、死魔、天魔）的稱為婆伽梵。另一種解釋是薄（Bhag）阿（a）梵（van）。依據聲論（phonology）分字解釋，薄（Bhag）名為『破』，阿（a）梵（van）是『具知』。阿字（a）的意思是『不有』，也可以說是『不無』。佛陀覺悟到一切法不生不滅、不來不去、不一不異、不常不斷、不增不減。佛陀具有這樣的功德，所以名為薄伽梵。又有一種解釋說，薄伽梵具足福德和智慧兩種資糧。兩種資糧，婆誐嚩底（Bhagavati）女聲的含義，解釋如前。密句解釋婆（Bha）字一字作為種子字。婆字（Bha）的意思是一切法不可得。『有』指的是三有（欲有、色有、無色有）的含義。因此，三界唯心。由於心的雜染，有情才雜染；由於心的清凈，有情才清凈。如果依據顯教，觀行般若，作為生因和顯因，能夠生出一切佛菩薩。所以稱為佛母。從前面開始說，到後面的佛母句，在瑜伽教中，成就普賢行十六行，如同聲聞乘見道中的十六行一樣。 阿啰奶迦啰奶阿啰拏迦啰奶（Ara-na-ka-ra-na-i）。婀（A）字門，一切法本來不生。由於知道一切法本來不生，就進入一切法離塵。所以啰（Ra）字門，一切法離塵的含義。由於知道一切法離塵，就進入一切法無諍。所以奶（Na）字門，一切法無諍。由於知道一切法無諍，就進入一切法無造作。所以迦（Ka）字門，一切法無造作。由於知道一切法無造作，就進入一切法清凈。所以啰（Ra）字門，一切法清凈。由於知道一切法清凈，就進入一切法無諍。所以奶（Na）字門，一切法無諍。由於知道一切法無諍，就進入一切法本來寂靜。所以阿（A）字門，一切法本來寂靜。由於知道一切法本來寂靜
【English Translation】 English version Dhammati. The explicit phrase explains the Bhagavati (female form of 'Blessed One', 'Venerable One') Buddha-mother. 'Bhagavan' (male form of 'Blessed One', 'Venerable One') is the masculine form, and 'Bhagavati' is the feminine form. Both use associative meaning to explain the meaning of 'Bhagavan'. According to Shabda-vidya (science of sound) from an adversarial perspective, it is not so. 'Bhaga' means 'to destroy', and 'van' means 'capable'. That which is capable of destroying the four maras (klesha-mara, skandha-mara, mrtyu-mara, deva-putra-mara) is called 'Bhagavan'. Another explanation is Bhag-a-van. According to phonological analysis, 'Bhag' means 'to destroy', and 'a-van' means 'fully knowing'. The syllable 'A' means 'not existent', and can also mean 'not non-existent'. The Buddha realized that all dharmas neither arise nor cease, neither come nor go, neither are one nor different, neither are permanent nor impermanent, neither increase nor decrease. The Buddha has such merits, therefore is called 'Bhagavan'. Another explanation says that 'Bhagavan' possesses both merit and wisdom, the two accumulations. The meaning of the feminine form 'Bhagavati' is explained as before. The secret phrase explains the syllable 'Bha' as a seed syllable. The syllable 'Bha' means that all dharmas are unattainable. 'Existence' refers to the meaning of the three realms (desire realm, form realm, formless realm). Therefore, the three realms are only mind. Due to the defilement of the mind, sentient beings are defiled; due to the purity of the mind, sentient beings are pure. If according to the exoteric teachings, the prajna of contemplation, as the cause of arising and the manifest cause, can generate all Buddhas and Bodhisattvas. Therefore, it is called Buddha-mother. Starting from the beginning and up to the phrase 'Buddha-mother', in the Yoga teachings, it accomplishes the sixteen practices of Samantabhadra, just like the sixteen practices in the path of seeing in the Shravaka vehicle. Ara-na-ka-ra-na-i. The syllable 'A' is the gate, all dharmas are originally unborn. Because of knowing that all dharmas are originally unborn, one enters all dharmas free from dust. Therefore, the syllable 'Ra' is the gate, meaning all dharmas are free from dust. Because of knowing that all dharmas are free from dust, one enters all dharmas without contention. Therefore, the syllable 'Na' is the gate, meaning all dharmas are without contention. Because of knowing that all dharmas are without contention, one enters all dharmas without fabrication. Therefore, the syllable 'Ka' is the gate, meaning all dharmas are without fabrication. Because of knowing that all dharmas are without fabrication, one enters all dharmas are pure. Therefore, the syllable 'Ra' is the gate, meaning all dharmas are pure. Because of knowing that all dharmas are pure, one enters all dharmas without contention. Therefore, the syllable 'Na' is the gate, meaning all dharmas are without contention. Because of knowing that all dharmas are without contention, one enters all dharmas are originally peaceful. Therefore, the syllable 'A' is the gate, meaning all dharmas are originally peaceful. Because of knowing that all dharmas are originally peaceful
寂靜故。即入一切法無垢。是故啰字門一切法無垢義。由知一切法無垢故。即入一切法無諍。是故拏字門一切法無諍。由知一切法無諍故。即入一切法無造作。是故迦字門一切法無造作。由知一切法無造作故。即入無分別智。是故啰字門一切法無分別。由知一切法無分別故。即入一切法無動。是故奶字門一切法無動。由知一切法無動故。即證摩賀般若波羅蜜。
摩賀缽啰枳穰播啰弭諦。顯句釋摩賀大慧到彼岸。證得大般若波羅蜜故。即依無住涅槃。娑嚩(二合引)賀(引)顯句釋無住涅槃。則依無住涅槃。乃至盡未來際。廣利樂無邊有情。
仁王般若陀羅尼釋一卷
【現代漢語翻譯】 現代漢語譯本：因為寂靜的緣故，就能進入一切法無垢染的境界。所以，『啰』字門代表一切法無垢染的意義。因爲了知一切法無垢染的緣故，就能進入一切法無諍訟的境界。所以，『拏』字門代表一切法無諍訟的意義。因爲了知一切法無諍訟的緣故，就能進入一切法無造作的境界。所以，『迦』字門代表一切法無造作的意義。因爲了知一切法無造作的緣故，就能進入無分別智的境界。所以，『啰』字門代表一切法無分別的意義。因爲了知一切法無分別的緣故，就能進入一切法無動搖的境界。所以，『奶』字門代表一切法無動搖的意義。因爲了知一切法無動搖的緣故，就能證得摩賀般若波羅蜜（Mahā-prajñā-pāramitā，偉大的智慧到彼岸）。 摩賀缽啰枳穰播啰弭諦（Mahā-prajñā-pāramitā-dhīḥ），顯句解釋為『摩賀』（Mahā，偉大的）『大慧到彼岸』。因為證得大般若波羅蜜（Mahā-prajñā-pāramitā，偉大的智慧到彼岸）的緣故，就能依于無住涅槃。『娑嚩（二合引）賀（引）』，顯句解釋為無住涅槃。因此，依于無住涅槃，乃至盡未來際，廣泛地利益安樂無邊的有情眾生。 《仁王般若陀羅尼釋》一卷
【English Translation】 English version: Because of stillness, one enters the stainlessness of all dharmas. Therefore, the syllable 'Ra' represents the meaning of stainlessness of all dharmas. Because of knowing the stainlessness of all dharmas, one enters the non-contention of all dharmas. Therefore, the syllable 'Na' represents the non-contention of all dharmas. Because of knowing the non-contention of all dharmas, one enters the non-fabrication of all dharmas. Therefore, the syllable 'Ka' represents the non-fabrication of all dharmas. Because of knowing the non-fabrication of all dharmas, one enters the non-discriminating wisdom. Therefore, the syllable 'Ra' represents the non-discrimination of all dharmas. Because of knowing the non-discrimination of all dharmas, one enters the non-movement of all dharmas. Therefore, the syllable 'Na' represents the non-movement of all dharmas. Because of knowing the non-movement of all dharmas, one attains Mahā-prajñā-pāramitā (Great Perfection of Wisdom). Mahā-prajñā-pāramitā-dhīḥ, the explicit explanation is 'Mahā' (Great), 'Great Wisdom Gone Beyond'. Because of attaining the Great Prajñā-pāramitā (Great Perfection of Wisdom), one relies on non-abiding Nirvana. 'Svāhā', the explicit explanation is non-abiding Nirvana. Therefore, relying on non-abiding Nirvana, until the end of the future, one extensively benefits and brings happiness to limitless sentient beings. Commentary on the Prajñā Dhāraṇī of the Humane King, one fascicle.