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_ Vajrapāṇi:

The Yoga Sutra explains: “Holding the vajra in the hand signifies that inwardly the mind is endowed with great bodhi (Mahābodhi), while outwardly it signifies the subjugation of the afflictions; therefore he is called Vajrapāṇi.”

It further explains: “Being indestructible by the three kinds of Māra, the intrinsic nature of bodhicitta becomes firm as vajra-wisdom (Vajrajñāna), established by all Tathagatas, and can destroy the two extremes of annihilationism and eternalism (Dvaya-anta, or Antadvaya). Thus the vajra of wisdom shatters the mountain of wrong views (Mithyādṛṣṭi), realizes vajra-samādhi, and is always held in the palm; hence the name Vajrapāṇi.”

_ What is the meaning of bodhisattva? One awakens to the true Dharma. Having awakened, one abides in samsara to awaken all sentient beings; therefore one is called a bodhisattva.

It is also said: “Bodhi means one who awakens; sattva means sentient being. It is also said to mean mind (citta), and also courageous and strong.”

_ Mahā means great. Sattva means courageous and strong, without timidity or weakness. Throughout countless kalpas in the three times, one accumulates the two kinds of provisions (Sambhāra); therefore one is called a mahāsattva.

_ What is Vajramaṇi? [In the Tang language, ‘jewel.’]

Vajra has been explained above.

Maṇi, “jewel,” has six meanings: first, difficult to obtain; second, pure and undefiled; third, possessing great awe-inspiring virtue; fourth, adorning the world; fifth, supreme and incomparable; sixth, unchanging.

1_ Difficult to obtain, because the appearance of a Tathagata in the world (Loka) is exceedingly difficult to encounter.

2_ Pure and undefiled, because by practicing according to the teaching one realizes pure and undefiled bodhi.

3_ Great awe-inspiring virtue, because being fully endowed with the six supernormal powers and freely manifesting transformations is called great awe-inspiring virtue.

4_ Adorning the world, because the three kinds of bodhisattva moral discipline adorn body and mind.

5_ Supreme and incomparable, because the realization of unsurpassed bodhi (Agra-bodhi), uniquely honored throughout the three realms, is supreme and incomparable.

6_ Unchanging, because the realization of unsurpassed bodhi is ultimately without change.

Vajramaṇi is known in the Exoteric Teaching as Ākāśagarbha Bodhisattva; therefore this bodhisattva holds aloft the vajra jewel.

_ Vajratīkṣṇa: The keen vajra sword of prajnaparamita can sever all seeds of the afflictions. Vajratīkṣṇa is known in the Exoteric Teaching as Mañjuśrī Bodhisattva; therefore this bodhisattva holds the vajra sword (Vajrakhaḍga).

_ Vajrayakṣa Bodhisattva:

The meaning of vajra has been explained above. Yakṣa means awe-inspiring and fierce, and also means exhaustion. It is the fifteenth wisdom among the sixteen vajra-wisdoms within the practice of Samantabhadra (Samantabhadra-caryā), called Vajra Wisdom of Exhaustion. With the fangs of Vajrayakṣa Wisdom, it devours all afflictions (Kleśa) and secondary afflictions (Upakleśa), exhausting them without remainder.

_ Vajraghaṇṭā: This signifies prajnaparamita. The bell is rung to awaken deluded ordinary beings (Pṛthagjana); upon hearing its sound once, they awaken to prajnaparamita. In the Exoteric Teaching this figure is called the Bodhisattva Who Crushes All Māras and Enmities; therefore this bodhisattva holds a vajra bell (Vajraghaṇṭā) in his hand.

_ Vajraprajñāpāramitā Bodhisattva

The meaning of vajra has been explained above. Pāramitā, as previously explained, means reaching the other shore.

Now, according to the Śabdavidyā-śāstra, the phrase is divided and explained: “In Pāramitā, pāram means the other shore, while ita means this shore.”

This bodhisattva holds the vajra wheel (Vajracakra). After the Buddha Vairocana attained buddhahood in the higher realm, this bodhisattva requested the Tathagata to turn the Dharma wheel of the Vajrayāna. Relying upon the prajñā vessel of this vajra wheel, he transports immeasurable and boundless sentient beings from this shore to the shore of non-abiding nirvana. In the Exoteric Teaching he is called the Bodhisattva Who, Having First Aroused the Mind, Turns the Dharma Wheel.

_ Namaḥ ratna-trayāya means: Homage to the Three Jewels.

If one who upholds this sutra takes refuge in the Buddha Jewel (Namo Buddhāya), Vajrapāṇi Bodhisattvas of the five families (Pañca-kulāya), together with immeasurable retinues (Parivāra), will guard and empower that person. This bodhisattva reveres bodhicitta because Buddhas are born from bodhicitta.

Taking refuge in the Dharma Jewel (Namo dharmāya), one is immediately protected by Śakra Devānām-indra and his retinues, together with the Four Great Heavenly Kings (Catvāsraḥ mahā-rājikāḥ). Why is this? When Śakra was in peril, prajñā empowered him and brought him present benefit; therefore Śakra reveres the Dharma Jewel.

Taking refuge in the Sangha (Namo saṃghāya), the upholder of the sutra is immediately protected by King Akaniṣṭha Deva, the Five Pure Abode Devas (Pañca-śuddhāvāsa), and their retinues. In the Five Pure Abodes, the bodhisattva Sangha and the śrāvaka Sangha constantly dwell in that heavenly realm, abiding happily in the present Dharma (Dṛṣṭa-dharma-sukha-vihāra, one of the seven names for meditative concentration); all the Brahmā devas hold them in esteem.

_ Namaḥ ārya vairocanāya tathāgatāya arhate samyaksaṃbuddhāya.

Namaḥ means taking refuge, bowing the head, or making obeisance with the crown of one’s head.

Ārya means far removed from evil. In this land, China, it is interpreted as “noble one.”

Vairocanāya means universally illuminating, and is also called the Great Sun. The sun of the world illuminates one side but cannot illuminate the other; it shines by day but not by night; it illuminates this world but cannot illuminate another world. Thus it is called merely the sun, not the Great Sun.

Vairocana is the Great Sun. His rūpakāya and Dharmakāya pervade the Dharma-dhatu and the realm of space (Gagana-dhātu), universally illuminating the boundless worlds throughout the ten directions. If one understands the benefits and merit of this Buddha and then takes refuge and pays homage, all Buddhas, bodhisattvas, noble sages, and the eight classes of beings throughout space and the Dharma-dhatu will together empower, protect, and keep that person in mind.

Tathāgatāya arhate samyaksaṃbuddhāya means the Tathagata, Worthy One, Perfectly and Completely Awakened One. This was explained above.

_ Namaḥ Ārya: already explained.

Samanta-bhadrāya: samanta means universal; bhadra means worthy. The syllable ya is, among the seven cases and eight inflections of Śabdavidyā, said to be a sound (Śabda). The same applies below.

This bodhisattva teaches the three esoteric gates and the vows and practices of Samantabhadra. It is impossible for any Buddha to attain buddhahood without cultivating the three esoteric gates and practicing the conduct of Samantabhadra. Nor is it possible, after attaining buddhahood, to cease the three esoteric gates and the conduct of Samantabhadra.

Bodhisatvāya means bodhisattva.

Mahāsatvāya means great bodhisattva.

Mahākāruṇikāya means the Great Compassionate One.

If one takes refuge in noble Samantabhadra Bodhisattva, all Buddhas and bodhisattvas of the ten directions will provide protection. All Buddhas and bodhisattvas realize the noble fruit by cultivating the three esoteric gates and practicing the conduct of Samantabhadra; therefore he is revered.

_ Tadyathā: the ancients rendered this as “then it was spoken,” or “namely.”

The preceding passage pays homage to the Three Jewels, Vairocana Buddha, and Samantabhadra Bodhisattva.

_ Jñāna pradīve:

According to the Exoteric explanation, this means “lamp of wisdom.” According to the Esoteric explanation, wisdom with nothing to attain serves as the skillful means. Without wisdom free from attainment, the lamp of prajnaparamita-wisdom, which can illuminate all Buddhadharmas, cannot be formed.

_ The syllable Aḥ: In the Sanskrit text, this Aḥ is the syllable A; because of its context, it is pronounced Aḥ.

Kṣāya kuśe:

According to the Exoteric explanation, it means the inexhaustible treasury.

According to the Esoteric explanation, the syllable A is taken as the seed syllable (Bīja). A means that all dharmas are originally unborn. A is the mother of all letters and can give rise to all dharmas. If one can fully understand the gate of the syllable A and correspond with Yoga, one immediately obtains the inexhaustible treasury of the Buddhadharma and realizes that all dharmas are originally unborn, like the single pure and equal characteristic of space; one then accomplishes non-discriminating wisdom.

_ Pratibhada vati:

According to the Exoteric explanation, this means fully endowed with eloquence.

According to the Esoteric explanation, in this phrase the single syllable pra is taken as the seed. Pra is prajnaparamita in which there is nothing to attain. Employing non-attainment as the skillful means (Upāya), within subsequently attained wisdom (Pṛṣṭha-labdha-jñāna) one comprehends all dharmas arisen through causes and conditions. Because one realizes that all dharmas are originally unborn, one obtains the inexhaustible treasury of the Buddhadharma. Within subsequently attained wisdom one acquires the four unobstructed understandings (Catasraḥ pratisaṃvidaḥ: unobstructed understanding of Dharma, meaning, language, and eloquence) and teaches the Dharma freely.

_ Sarva buddha avalokite:

According to the Exoteric explanation, this means that which all Buddhas contemplate.

According to the Esoteric explanation, the single syllable sa is the seed. Sa means that all dharmas are equal; the apprehending condition (Lambana) and apprehended object (Ālambana) are equality within equality (Samāsama). Since grasper (Grāhaka) and grasped (Grāhya) are unobtainable, one realizes true suchness (Bhūta-tathatā) and is thereupon contemplated, protected, and kept in mind within the boundless Dharma stream of all Buddhas.

_ Yoga paridiṣpane:

According to the Exoteric explanation, this means the complete perfection of Yoga.

According to the Esoteric explanation, the single syllable yo is the seed. Yo means that all vehicles (Yāna) are unobtainable. If one corresponds with the contemplative wisdom of Yoga and realizes complete perfection, one realizes, in the teaching, principle, practice, and fruit of all vehicles, the Dharmatā of the one true suchness.

_ Gaṃbhīra duravagahe:

According to the Exoteric explanation, this means profound and difficult to fathom.

According to the Esoteric explanation, the single syllable gaṃ is the seed. Gaṃ means that the true suchness of all dharmas neither goes nor comes. By realizing the ocean of true suchness, one realizes the noble wisdom of the true characteristic of prajñā, which cannot be expressed in words and is known only within a Buddha’s own domain.

_ Tryadhva:

According to the Exoteric explanation, this means complete perfection throughout the three times.

According to the Esoteric explanation, trya—which is one syllable in Sanskrit—is taken as the seed. Trya means that all dharmas perfect their intrinsic nature in the equality of true suchness and its qualities, transcending merits as numerous as the sands of the Ganges. Within true suchness there are no false discriminations of past, future, and present; it does not correspond with the deluded saṃskāra-skandha that clings to conditioned dharmas (Saṃskṛta-dharma).

_ Bodhi-citta sajadadi:

According to the Exoteric explanation, this means able to give rise to bodhicitta.

According to the Esoteric explanation, the single syllable bo is the seed. Bo means that all dharmas are without bondage. If one recognizes bodhicitta within one’s own body, its intrinsic nature is perfected in the equality of the three times, like space free from all manifold appearances. One then knows that the minds of all sentient beings and the minds of all Buddhas are alike. Just as one’s own mind is pure, one gives rise to great compassion and profound pity, then employs every kind of skillful means to bring all sentient beings to the ultimate state, free them from suffering, and liberate them, where there is neither release nor bondage.

_ Sarva abhiṣaika abhiṣakve:

According to the Exoteric explanation, this means receiving every anointment upon the crown.

According to the Esoteric explanation, the single syllable sa is the seed. Sa means that all dharmas are without defilement or attachment. By contemplating that self, others, and the minds of all Buddhas share one true suchness and the same embodiment of great compassion, one is neither defiled nor attached. The Dharma water of all Tathagatas is then poured from space upon one’s crown. One receives the empowerment of the three karmas and freely teaches the Dharma from the immeasurable treasury of sutras.

_ Dharma sāgra saṃbhūte:

According to the Exoteric explanation, this means born from the ocean of Dharma.

According to the Esoteric explanation, the single syllable dha is the seed. Dha means that the entire Dharma-dhatu is unobtainable. By abiding in the mind of non-attainment, the innately arisen seeds of attachment to self and dharmas within the ālaya-vijñāna, the store consciousness, are completely severed without remainder by the keen vajra sword of the noble Mañjuśrī. The teaching of equal flow (Niṣyanda) from the pure Dharma-dhatu then streams forth; this is the meaning of being born from the ocean of Dharma. Dha is the seed of Mañjuśrī Bodhisattva.

_ Amogha śravaṇi:

According to the Exoteric explanation, the ancients explained amogha as “not empty.”

According to the Śabdavidyā-śāstra, it now means uninterrupted. The single syllable A is the seed. A means that all dharmas have always been quiescent and have always been nirvana. By realizing this Dharma seal of liberation, throughout the Dharma-dhatu and all Buddha lands, whatever teachings one hears before the Buddha in the great assembly are all retained and never forgotten.

_ Mahā samanta-bhadra bhūmi nirjate:

According to the Exoteric explanation, this means giving rise to the ground of Great Samantabhadra.

According to the Esoteric explanation, the single syllable ma is the seed. Ma means that all dharmas are without self. There are two kinds of selflessness (Anātman): the selflessness of persons and the selflessness of dharmas. When a yogin realizes these two kinds of selflessness, the ground of Great Samantabhadra (Mahā-samanta-bhadra-bhūmi) arises, and one realizes Vairocana’s pure and perfectly adorned Dharmakāya of a hundred merits.

_ Vyakaraṇa pariprāpti:

According to the Exoteric explanation, this means obtaining a distinct prediction. In the ancient wording, it means receiving a prediction of buddhahood.

According to the Esoteric explanation, the single syllable vya is the seed. Vya means that all dharmas universally pervade yet are unobtainable. One thereby knows the intrinsically quiescent nature and intrinsic nirvana of all dharmas. The realizing subject and realized object are of one nature, neither increasing nor diminishing, and the Dharma-dhatu is realized in its entirety.

_ Sarva siddha namaskṛte:

According to the Exoteric explanation, this means revered by all accomplished ones. “Accomplished one” is another name for a bodhisattva.

According to the Esoteric explanation, the single syllable sa is the seed. Sa means that all dharmas lack solidity. Moment by moment, the four characteristics change and perish. Within sa is the syllable A. If one realizes the gate of the syllable A, which has always been neither born nor destroyed, one also becomes eternally firm, like the vajra mind, attains mastery, and can manifest every kind of body.

_ Sarva bodhi-satva sajadadi:

According to the Exoteric explanation, this means giving rise to all bodhisattvas.

According to the Esoteric explanation, the single syllable sa is the seed. Sa means that all dharmas have no gradations. Through contemplating this syllable, mind and prajñā become equality within equality. The preceding and succeeding kṣaṇas share one pure characteristic and can give rise to all pāramitās and all grounds. This is called the Buddha Mother Prajñā.

_ Bhagavate buddha-māte:

According to the Exoteric explanation, this means the Blessed One, Mother of Buddhas. Bhagavāṃ is masculine; Bhagavatī is feminine. Both are interpreted by their general meaning as “Blessed One.”

According to the direct explanation of Śabdavidyā, however, this is not so. Bhaga means “to destroy,” and vaṃ means “able”; one able to destroy the four Māras is called Bhagavāṃ.

Another explanation gives Bhad-A-Vaṃ. Dividing the syllables according to the treatise on sounds, bhad means “to destroy,” while A-Vaṃ means “complete knowledge.”

A is said to mean neither existent nor nonexistent. Because the Buddha comprehends that all dharmas are neither born nor destroyed, neither coming nor going, neither one nor different, neither eternal nor annihilated, neither increasing nor diminishing, the Buddha possesses such merit and is therefore called Bhagavāṃ.

It is further explained that Bhagavāṃ is fully endowed with the two provisions of merit (Puṇya) and wisdom (Jñāna). These two provisions (Sambhāra) are Bhagavatī, a feminine expression, explained as above.

According to the Esoteric explanation, the single syllable bha is the seed. Bha means that the existence of all dharmas is unobtainable. Bhava means the three kinds of existence, the three realms; therefore the three realms are mind-only. Because the mind is defiled, sentient beings are defiled; because the mind is purified, sentient beings are purified.

According to the Exoteric Teaching, the contemplative practice of prajñā serves as both the productive cause, the causal sprout producing the fruit, and the revealing cause, the causal sprout revealing the fruit. It can give rise to all Buddhas and bodhisattvas; therefore it is called the Mother of Buddhas (Buddha-mātā).

From the earlier passage through the phrase “Mother of Buddhas,” the Yoga Teaching establishes the sixteen practices of the conduct of Samantabhadra (Samanta-bhadra-caryā), corresponding to the sixteen practices on the Path of Seeing (Darśana-mārga) in the Śrāvaka-yāna.

_ Araḍai karaḍai araḍa karaḍa.

The gate of the syllable A means that all dharmas are originally unborn.

By knowing that all dharmas are originally unborn, one enters the freedom of all dharmas from dust. Therefore the gate of the syllable Ra means that all dharmas are free from dust.

By knowing that all dharmas are free from dust, one enters the freedom of all dharmas from contention. Therefore the gate of the syllable Ḍai means that all dharmas are without litigation, contention, or struggle.

By knowing that all dharmas are without litigation, contention, or struggle, one enters the non-creation of all dharmas. Therefore the gate of the syllable Ka means that all dharmas are uncreated.

By knowing that all dharmas are uncreated, one enters the purity of all dharmas. Therefore the gate of the syllable Ra means that all dharmas are pure.

By knowing that all dharmas are pure, one enters the freedom of all dharmas from litigation, contention, or struggle. Therefore the gate of the syllable Ḍa means that all dharmas are without litigation, contention, or struggle.

By knowing that all dharmas are without litigation, contention, or struggle, one enters the primordial quiescence of all dharmas. Therefore the gate of the syllable A means that all dharmas have always been quiescent.

By knowing that all dharmas have always been quiescent, one enters the undefiledness of all dharmas. Therefore the gate of the syllable Ra means that all dharmas are undefiled.

By knowing that all dharmas are undefiled, one enters the freedom of all dharmas from contention. Therefore the gate of the syllable Ḍa means that all dharmas are without litigation, contention, or struggle.

By knowing that all dharmas are without litigation, contention, or struggle, one enters the non-creation of all dharmas. Therefore the gate of the syllable Ka means that all dharmas are uncreated.

By knowing that all dharmas are uncreated, one enters non-discriminating wisdom. Therefore the gate of the syllable Ra means that all dharmas are without discrimination.

By knowing that all dharmas are without discrimination, one enters the immovability of all dharmas. Therefore the gate of the syllable Ḍa means that all dharmas are immovable.

By knowing that all dharmas are immovable, one enters Mahāprajñāpāramitā.

_ Mahā-prajñā pāramite.

According to the Exoteric explanation, this means that great, supreme wisdom reaches the other shore. By realizing great prajnaparamita, one takes refuge in non-abiding nirvana.

_ Svāhā.

According to the Exoteric explanation, this means non-abiding nirvana: taking refuge in non-abiding nirvana until the limit of the future, one extensively benefits boundless sentient beings.

AN EXPLANATION OF THE HUMANE KING PRAJÑĀ DHĀRAṆĪ ONE FASCICLE (End)