Nhơn Vương Bát Nhã Đà La Ni Thích

Vajrapani. The Yoga Sutra explains: Holding the vajra in his hand signifies that inwardly he possesses great bodhi, while outwardly he subdues the afflictions; therefore he is named Vajrapani.

It further explains: He cannot be destroyed by the three kinds of mara. The very essence of the bodhi-mind is firm and becomes vajra-wisdom, established by all Tathagatas and able to shatter the two extremes, just as the wisdom-vajra pestle shatters the mountain of wrong views. Because he realizes vajra-samadhi as though it were in the palm of his hand, he is called Vajrapani.

How is “bodhisattva” explained? One awakens to the true Dharma and, having awakened, remains within samsara to cause all sentient beings to awaken; therefore one is called a bodhisattva.

It is further explained: Bodhi means “one who awakens,” while sattva means “sentient being”; it also means “mind” and “courageous.” Maha means “great,” and sattva means courageous and fearless. Throughout innumerable kalpas of the three times, one accumulates the two provisions; therefore one is called a mahasattva.

What is meant by vajra-mani? In the Tang language, mani is translated as “jewel”; vajra has been explained above. “Jewel” has six meanings: first, difficult to obtain; second, pure and undefiled; third, possessing great majestic power; fourth, adorning the world; fifth, supreme and incomparable; and sixth, unchanging.

First, it is difficult to obtain, just as it is difficult to encounter a Buddha appearing in the world. Second, it is undefiled: by practicing according to the teachings, one attains undefiled bodhi. Third, possessing great majestic power means being endowed with the six superknowledges and freely manifesting transformations. Fourth, adorning the world means adorning body and mind with the three bodhi precepts: the precept of embracing wholesome dharmas, the precept of embracing moral discipline, and the precept of benefiting sentient beings. Fifth, supreme and incomparable means realizing unsurpassed bodhi, exalted throughout the three realms and unequaled by anyone. Sixth, unchanging means ultimately realizing unsurpassed bodhi and never again regressing.

In the exoteric teaching, Vajra-mani is called Akasagarbha Bodhisattva because this bodhisattva holds a vajra-jewel in his hands.

Vajra-tiksna is the sharp sword of prajnaparamita that cuts through the afflictions. In the exoteric teaching, he is called Manjusri Bodhisattva because this bodhisattva holds a vajra-sword in his hand.

Vajra-yaksa Bodhisattva: Vajra has the meaning explained above. Yaksa means majestic and fierce, and is also called “exhaustion.” Among the sixteen vajra-wisdoms of Samantabhadra’s practice, this is the fifteenth wisdom, called the vajra-wisdom of exhaustion. With the vajra-yaksa’s teeth, it devours all afflictions; whatever afflictions there are, it devours them completely without remainder.

Vajra-ghanta signifies prajnaparamita: upon hearing the sound of the ghanta, the ritual bell, one awakens to prajnaparamita. In the exoteric teaching, this figure is called the Bodhisattva Who Crushes All Mara-Hordes because this bodhisattva holds a vajra-bell.

Vajraparamita Bodhisattva: Vajra has the meaning explained above, and paramita means “gone to the other shore.” This bodhisattva holds a vajra-wheel in his hand. After Vairocana Buddha attained Buddhahood, this bodhisattva requested the Tathagata to turn the Dharma-wheel of the Vajrayana. Relying upon the Dharma of prajna, he freely leads limitless and boundless sentient beings from this shore to the shore of non-abiding nirvana. In the exoteric teaching, he is called the Bodhisattva Who Arouses the Mind and Turns the Dharma-Wheel.

Na mo ra dat na dat ra da ya (NAMO RATNATRAYĀYA) means taking refuge in the Three Jewels. If one who recites and upholds this sutra takes refuge in the Buddha Jewel, the Vajrapani Bodhisattvas of the five families, together with their immeasurable retinues, will empower and protect that person. This bodhisattva is the honored bodhi-mind, for Buddhas are born from the bodhi-mind.

Taking refuge in the Dharma Jewel brings the protection of Sakra, Lord of the Devas, his retinue, and the Four Heavenly Kings. Because Sakra obtained benefit from prajna when beset by calamity, it is the Dharma Jewel honored by Sakra. Taking refuge in the Sangha Jewel brings the protection of the Akanistha Heavenly King, the devas of the Five Pure Abodes, and their retinues to the person who upholds the sutra.

The beings of the Five Pure Abodes constitute the bodhisattva Sangha, while the sravaka assembly constantly abides in these heavens, presently dwelling in the bliss of the Dharma; Brahma and all the celestial realms revere them.

Na mo a ri ya phe lo da na da dat tha nghiet da da ra ha de tam mieu tam bot da da (NAMAH ĀRYA VAIROCANĀYA TATHĀGATĀYA ARHATE SAMYAKSAMBUDDHĀYA)

Na mo (NAMAH) means taking refuge; it is also called bowing the head and making prostration.

A ri ya (ĀRYA) means one who has left evil; here it means “noble.”

Phe lo da na da (VAIROCANĀYA) means “universally illuminating” and is also called the Great Sun. The sun of the ordinary world illuminates one side but not the other; it shines by day but not by night, and illuminates one world but not another. It is therefore called the “sun,” but not the “Great Sun.” Vairocana is the Great Sun whose form-body and Dharma-body pervade the Dharma-realm and the realm of space, illuminating all the boundless worlds throughout the ten directions. If anyone takes refuge in and pays homage to the Buddha endowed with this merit, all Buddhas, bodhisattvas, noble ones, and beings of the eight classes throughout the realm of space will empower, protect, and remain mindful of that person.

Dat tha nghiet da da ha ra de tam mieu tam bot da da (TATHĀGATĀYA ARHATE SAMYAKSAMBUDDHĀYA) means “Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One.”

Nam mo a ri da (NAMAH ĀRYA) has already been explained.

Tam man da bat nai ra da (SAMANTABHADRĀYA)

Tam man da (SAMANTA) means “universal,” pervading everything.

Bat nai ra (BHADRA) means “worthy” or “excellent.” The syllable ya (YA) is a grammatical ending. This bodhisattva teaches the three mysteries. It is impossible to attain Buddhahood without relying upon Samantabhadra’s practice. Even after Buddhahood has been attained, it is likewise impossible for the three mysteries and Samantabhadra’s practice ever to cease.

Mao dia tat dat pha da (BODHISATVĀYA) means bodhisattva.

Ma ha tat doa da (MAHĀ SATVĀYA) means great bodhisattva.

Ma ha ca lo ni ca da (MAHĀ KARUNIKĀYA) means “the greatly compassionate one.” If one takes refuge in the noble Samantabhadra Bodhisattva, all Buddhas and bodhisattvas throughout the ten directions will bestow their protection. All Buddhas and bodhisattvas realized the noble fruit by cultivating the three secret gates and practicing Samantabhadra’s conduct; therefore he is honored.

Dat ne da tha (TADYATHĀ) means “thus it is spoken.”

Everything above constitutes the words of refuge in the Three Jewels, Vairocana Buddha, and Samantabhadra Bodhisattva.

Chi nuong na bat ra ne be (JNÕĀNA PRADĪVE): the exoteric explanation is “realizing wisdom.” The esoteric explanation is that wisdom without attainment is used as the skillful means. No wisdom and no attainment become the realizing wisdom of prajnaparamita, capable of illuminating all Buddha-Dharmas.

Ac (A): The character here written “Ac” is the Sanskrit syllable A, pronounced “Ac” only to accord with the wording of the sentence.

Khat xoa da cau no (AKSĀYA KU’SE): the exoteric explanation is “inexhaustible treasury.” The esoteric treasury explains that the syllable A is the seed syllable. A means that all dharmas are originally unborn. The syllable A is the mother of all letters and can give rise to all dharmas. If one awakens to this syllable A and becomes united with yoga, one obtains the inexhaustible treasury of Buddha-Dharma. Awakening that all dharmas are originally unborn, like space—of one characteristic, pure and equal—one thereby realizes non-discriminating wisdom.

Bat ra de ba nga pha de (PRATIBHADA VATI): the exoteric explanation is “endowed with eloquence.” In the esoteric explanation, the syllable Pra in this phrase is taken as the seed syllable. The syllable Pra is the non-attainment of prajnaparamita. Using non-attainment as the skillful means, through subsequent wisdom one awakens that all dharmas arise through causes and conditions. By realizing that all dharmas are originally unborn, one obtains the inexhaustible treasury of Buddha-Dharma; through subsequent wisdom one obtains the four unobstructed knowledges and freedom in explaining the Dharma.

Tat pha mot da pha lo chi de (SARVA BUDDHA AVALOKITE): the exoteric explanation is “that which is contemplated by all Buddhas.” In the esoteric teaching, Sa is the seed syllable. Sa means that all dharmas are equal: the cognizing subject and cognized object are equal, and both the apprehender and the apprehended are without attainment. One thereby realizes suchness and is observed, protected, and held in mind within the Dharma-current of boundless Buddhas.

Du nga ba ri ne sap ba ninh (YOGA PARIDISPANE): the exoteric explanation is “the complete accomplishment of yoga.” In the esoteric teaching, the syllable Yu is the seed syllable. Yu means that all vehicles are without attainment. If yogic contemplation and wisdom become united and complete realization is attained, then throughout the teachings, principles, practices, and fruits of the various vehicles, one realizes the suchness and Dharma-nature of all things.

Thu tich ra no ra pha nga he (GAMBHIRA DURAVAGAHE): the exoteric explanation is “profound, wondrous, and difficult to fathom.” In the esoteric explanation, the syllable Gam is the seed syllable. Gam means the suchness of all dharmas, neither coming nor going. Having realized the ocean of suchness, the true characteristic of prajna, one cannot express it in words. It can be understood only by realizing noble wisdom and awakening to the Buddha’s realm.

De ri da tri pha bat ri ne sap ba ninh (TRYIDHVA PARIDISPANE): the exoteric explanation is “complete accomplishment throughout the three times.” The esoteric explanation is that Triya means the equal suchness of all dharmas. Within suchness, the intrinsic nature perfectly possesses profound merits as numerous as the sands of the Ganges. It is beyond past, future, and present, false discrimination, formations dissociated from mind, the formation-skandha, afflictions, and all conditioned dharmas.

Mao dia chat da tan nac na ne (BODHICITTA SAJADADI): the exoteric explanation is “able to give rise to the bodhi-mind.” In the esoteric explanation, the syllable Bo is the seed syllable and means that all dharmas are unbound. If one knows that the bodhi-mind is within one’s own body and that its intrinsic nature is perfectly equal throughout the three times, like space apart from the myriad phenomena, one then knows that the minds of all sentient beings and the minds of all Buddhas are as pure as one’s own mind. One consequently gives rise to loving-kindness and compassionate concern, employing every skillful means to lead all sentient beings to the ultimate state, free them from suffering, and liberate them beyond both bondage and release.

Tat pha ti le ca ty sac khat de (SARVA ABHISAIKA ABHISAKVE): the exoteric explanation is “all receive abhiseka.” In the esoteric teaching, the syllable Sa is the seed syllable. All dharmas are unstained and unattached. By contemplating that oneself, others, and the minds of all Buddhas share the single essence of suchness and the single essence of great compassion, one is neither greedy nor attached. One then receives the Dharma-water abhiseka from all Tathagatas throughout space, receives the empowerment of the three karmas, and expounds the Dharma without obstruction from the immeasurable treasury of sutras.

Dat ma ba nga ra tam bo de (DHARMA SĀGARA SAMBHŪTE): the exoteric explanation is “born from the ocean of Dharma.” In the esoteric explanation, the syllable Dha is the seed syllable and signifies that the entire Dharma-realm is without attainment. By abiding in the mind of non-attainment, the self-grasping and Dharma-grasping arising within the alaya-consciousness are cut through without remainder by the sharp sword of the great noble Manjusri. The pure Dharma-realm is thereby revealed, and the dharmas flowing equally from it become the arising stream of Dharma. The syllable Dha is Manjusri Bodhisattva’s seed syllable.

A mo gia that ra pha ninh (AMOGHA ’SRAVANI): the exoteric explanation is “not empty”; according to the Sabdavidya treatise, it is called “uninterrupted.” The syllable A is the seed syllable. All dharmas have always been originally pure; this is nirvana. By realizing this Dharma-seal of liberation, which pervades the Dharma-realm, one hears all teachings from the Buddhas in the great assemblies of the Buddha-fields and remembers them clearly without forgetting.

Ma ha tam man da bat nai ra bo di niet ri da de (MAHĀ SAMANTA BHADRA BHŪMI NIRJITE): the exoteric explanation is “emerging from the stage of Great Samantabhadra,” or “giving rise to the stage of Great Samantabhadra.” In the esoteric explanation, the syllable Ma is the seed syllable and means that all dharmas are without self. There are two kinds of selflessness: the selflessness of persons and the selflessness of dharmas. If a practitioner realizes these two kinds of selflessness, the stage of Great Samantabhadra arises, and one realizes Vairocana’s perfectly pure Dharma-body adorned with a hundred merits.

Vi da yet ra noa bat ra ba ne (VYAKARANA PARIPRĀPTI): the exoteric explanation is “receiving the distinct prediction”; the ancient texts call it “receiving a prediction.” In the esoteric explanation, Vya is the seed syllable and means that the all-pervasiveness of all dharmas is unobtainable. One thereby knows that the intrinsic nature of all dharmas is pure and is itself nirvana. The realizing subject and the realized object are of one nature, neither increasing nor decreasing, and filling the entire Dharma-realm.

Tat pha tat da na ma tac khat ri de (SARVA SIDDHA NAMASKRTE): the exoteric explanation is “reverenced by all accomplished beings.” “Accomplished being” is another name for bodhisattva. In the esoteric explanation, the syllable Sa is the seed syllable and means that all dharmas lack solidity. Moment after moment, the four characteristics continuously arise and perish. Within the syllable Sa is the syllable A. If one realizes this syllable A, which has always been unborn and unceasing and is eternally firm like the vajra-mind, one attains mastery and can manifest all bodies.

Tat pha mao dia tat dat pha tan nha na ne (SARVA BODHITSATVA SAJADADI): the exoteric explanation is “giving rise to all bodhisattvas.” In the esoteric explanation, the syllable Sa is the seed syllable and means that all dharmas are unequaled. By contemplating this syllable, mind and prajna become equal—equal, with the preceding thought and the following thought of one pure characteristic. It can give rise to all the stages of prajnaparamita and is therefore called Prajna, Mother of the Buddhas.

Ba nga pha de ba da ma de (BHAGAVATE BUDDHA MĀTE): the exoteric explanation is “Blessed One, Mother of the Buddhas.” Bhagavam is masculine and Bhagavati is feminine; both expressions are generally translated as “Blessed One.” The Sabdavidya treatise does not explain it in this way. Bhaga means “to destroy,” while vam means “capable”; because he is capable of destroying the four maras, he is called Bhagavam. In some places it is rendered Bha-a-vam.

According to the Sabda treatise, “universal” is called “destroying,” while a-vam means endowed with wisdom. The syllable A indicates neither existence nor nonexistence. Because the Buddha awakened that all dharmas neither arise nor cease, neither come nor go, are neither one nor different, neither eternal nor annihilated, and neither increase nor decrease, he possesses such merits and is therefore called Bhagavam.

Elsewhere Bhagavam is explained as being endowed with the two provisions of merit and wisdom. The two provisions are Bhagavati, in the feminine, explained as above. In the esoteric explanation, Bha is the seed syllable and signifies that all dharmas are unobtainable.

“Existence” comprises the three existences, which are the three realms as mind-only. Because the mind is free from defilement, sentient beings are free from defilement; because the mind is pure, sentient beings are pure. According to the exoteric teaching, the contemplative practice of prajna arises from various causes and can thereby give birth to all Buddhas and bodhisattvas; hence it is called the Mother of the Buddhas.

From the beginning down to this passage concerning the Mother of the Buddhas, the Yoga teaching constitutes the sixteenth practice of Samantabhadra, corresponding to the sixteen practices of the path of seeing in the Sravakayana.

A ra nhi ca ra nhi a ra noa ca ra nhi (ARADAI KARADAI ARADA KARADA): The syllable A means that all dharmas are originally unborn. By knowing that all dharmas are unborn, one enters into the freedom of all dharmas from bondage.

Therefore the syllable RA means that all dharmas are free from bondage. By knowing that all dharmas are free from bondage, one enters into the impurity of all dharmas.

Therefore the syllable DAI means that all dharmas are impure. By knowing that all dharmas are impure, one enters into the non-creation of all dharmas.

Therefore the syllable KA means that all dharmas are uncreated. By knowing that all dharmas are uncreated, one enters into the purity of all dharmas; by knowing that all dharmas are pure, one enters into the impurity of all dharmas.

Therefore the syllable DAI means that all dharmas are impure. By knowing that all dharmas are impure, one enters into the primordial purity of all dharmas; by knowing that all dharmas have always been pure,

therefore the syllable A means that all dharmas have always been pure. By knowing that all dharmas have always been pure, one enters into the stainlessness of all dharmas.

Therefore the syllable RA means that all dharmas are stainless. By knowing that all dharmas are stainless, one enters into the impurity of all dharmas.

Therefore the syllable DA means that all dharmas are impure. By knowing that all dharmas are impure, one enters into the non-creation of all dharmas.

Therefore the syllable KA means that all dharmas are uncreated. By knowing that all dharmas are uncreated, one enters into all non-discriminating wisdom.

Therefore the syllable RA means that all dharmas are beyond discrimination. By knowing that all dharmas are beyond discrimination, one enters into the immovability of all dharmas.

Therefore the syllable DA means that all dharmas are unmoving. By knowing that all dharmas are unmoving, one realizes maha-prajnaparamita.

Ma ha bat ra chi nuong ba ra nhi de (MAHĀ PRAJNÕĀ PĀRAMITE): in the exoteric teaching, maha means “great wisdom gone to the other shore.” Realizing great prajnaparamita is precisely the realization of non-abiding nirvana.

Sa pha ha (SVĀHĀ): in the exoteric translation, this means non-abiding nirvana; that is, relying upon non-abiding nirvana, one extensively benefits and brings peace and happiness to boundless sentient beings until the end of future time.

Explanation of the Humane Kings Prajnaparamita Sutra

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