Chinese
大正藏第 19 册 No. 0996 仁王般若陀罗尼释 No. 996 仁王般若陀罗尼释一卷 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 金刚手者。瑜伽经释云。手持金刚杵。表内心具大菩提。外表摧伏诸烦恼。故名金刚手。又释云。不被三种魔破坏。菩提心自体坚固成金刚智。一切如来之所建立。能破断常二边。是故金刚智杵破邪见山。证金刚定常持于掌中。故名金刚手。 云何菩提萨埵义。觉悟真实法。觉已住生死。令觉悟一切有情。故名菩提萨埵。又云菩提者能觉义。萨埵者有情义。亦云心亦云勇健。摩贺者大义。萨埵者是勇健义。不怯弱。三大无数劫积集二种资粮。故名摩诃萨埵。 云何金刚摩尼(唐云是宝)。金刚如前释。宝义有六。一者难得故。二者净无垢故。三者有大威德故。四者庄严世间故。五者殊胜无比故。六者不变易故。一难得者。如来出现于世间甚难逢遇故。二净无垢者。依教修行证得菩提净无垢故。三大威德者。具六神通变现自在名大威德故。四庄严世间者。以三种菩萨律仪戒。严饰身心故。五殊胜无比者。证得无上菩提三界特尊殊胜无比故。六无变易者。证得究竟无 现代汉语译本 大正藏第 19 册 No. 0996 仁王般若陀罗尼释 No. 996 仁王般若陀罗尼释一卷 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 金刚手(Vajrapani，持金刚杵的菩萨)者。《瑜伽经释》云：‘手持金刚杵，表内心具大菩提(bodhi，觉悟)，外表摧伏诸烦恼。’故名金刚手。又释云：‘不被三种魔破坏，菩提心自体坚固成金刚智(vajra-jñāna，金刚的智慧)，一切如来之所建立，能破断常二边。是故金刚智杵破邪见山，证金刚定常持于掌中。’故名金刚手。 云何菩提萨埵(bodhisattva，发菩提心，利益众生的修行者)义？觉悟真实法，觉已住生死，令觉悟一切有情，故名菩提萨埵。又云菩提者能觉义，萨埵者有情义，亦云心亦云勇健。摩贺(maha，伟大的)者大义，萨埵者是勇健义，不怯弱，三大无数劫积集二种资粮，故名摩诃萨埵(mahasattva，大菩萨)。 云何金刚摩尼(vajra-mani，金刚宝，坚固不坏的宝珠)(唐云是宝)？金刚如前释。宝义有六：一者难得故，二者净无垢故，三者有大威德故，四者庄严世间故，五者殊胜无比故，六者不变易故。一难得者，如来(tathagata，佛)出现于世间甚难逢遇故。二净无垢者，依教修行证得菩提净无垢故。三大威德者，具六神通变现自在名大威德故。四庄严世间者，以三种菩萨律仪(bodhisattva-śīla，菩萨的戒律) 饰身心故。五殊胜无比者，证得无上菩提三界特尊殊胜无比故。六无变易者，证得究竟无
English
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- --------------------------------------------------------------------------------
Chinese
上菩提不变易故。金刚摩尼。显名虚空藏菩萨。是故此菩萨手捧金刚宝。 金刚利者。般若波罗蜜金刚利剑。能断烦恼种。一切种金刚利者。显名文殊师利菩萨。是故此菩萨手持金刚剑。 金刚药叉菩萨者。金刚义如前释。药叉者威猛义亦云尽义。十六金刚智普贤行中第十五智。名金刚尽智。以金刚药叉智牙。食啖一切烦恼随烦恼。尽无余。 金刚铃者。表般若波罗蜜义。振铃警悟愚昧异生。一闻铃音。觉悟般若波罗蜜。显名摧一切魔怨菩萨。是故此菩萨手持金刚铃。 金刚波罗蜜多菩萨者。金刚义如前释。波罗蜜多如先辈所释。到彼岸义。今依声明论分句释。波蓝伊(上)多。波蓝彼岸义。伊(上)多此岸义。此菩萨由持金刚轮。毗卢遮那佛于上界成佛已。此菩萨请如来转金刚乘法轮。由乘此法轮般若船。从此岸运载无量无边有情。至无住涅槃岸。显名才发心转法轮菩萨。 娜莫啰怛那。怛啰夜耶。归命三宝义。若持此经人。归命佛宝。即得五族金刚手菩萨。以无量眷属侍卫。加持其人。此菩萨尊贵菩提心。佛从菩提心生故。归命法宝。则得天帝释并眷属四天王天加护。何以故帝释在危难。般若加持现获利益。是故天帝释尊贵法宝。归命僧宝者。则得阿迦尼吒天王并五净居天并眷属 现代汉语译本 由于菩提心是不可改变的，因此金刚摩尼（vajra-maṇi，金刚宝珠）显现虚空藏菩萨（Ākāśagarbha），所以这位菩萨手持金刚宝。 金刚利（vajra-lī，金刚锐利）指的是般若波罗蜜（Prajñāpāramitā）的金刚利剑，能够断除烦恼的种子。一切种金刚利，显现的是文殊师利菩萨（Mañjuśrī），因此这位菩萨手持金刚剑。 金刚药叉菩萨（Vajra-yakṣa）中的金刚意义如前所述。药叉（yakṣa）是威猛的意思，也可以说是穷尽的意思。十六金刚智普贤行中第十五智，名为金刚尽智。以金刚药叉的智慧之牙，吞食一切烦恼和随烦恼，使其完全灭尽。 金刚铃（vajra-ghaṇṭā）代表般若波罗蜜的意义，摇动铃声以警醒愚昧的凡夫俗子。一旦听到铃声，就能觉悟般若波罗蜜。显现的是摧一切魔怨菩萨，因此这位菩萨手持金刚铃。 金刚波罗蜜多菩萨（Vajra-pāramitā）中的金刚意义如前所述。波罗蜜多（pāramitā）的意义如前辈所解释，是到达彼岸的意思。现在根据声明论来分句解释：波蓝（param）是彼岸的意思，伊多（itaḥ）是此岸的意思。这位菩萨由于持有金刚轮（vajra-cakra），毗卢遮那佛（Vairocana）在上界成佛后，这位菩萨请如来转金刚乘法轮。通过乘坐这法轮般若之船，从此岸运载无量无边的众生，到达无住涅槃的彼岸。显现的是才发心转法轮菩萨。 娜莫啰怛那，怛啰夜耶（Namo Ratna Trayāya），是归命三宝的意思。如果持诵此经的人，归命佛宝，就能得到五族金刚手菩萨（Vajrapāṇi）以无量眷属侍卫，加持其人。这位菩萨尊贵菩提心，因为佛是从菩提心产生的。归命法宝，就能得到天帝释（Indra）以及眷属四天王天的加护。为什么呢？因为帝释在危难时，得到般若的加持而获得利益。因此天帝释尊贵法宝。归命僧宝的人，就能得到阿迦尼吒天王（Akaniṣṭha）以及五净居天（Śuddhāvāsa）和眷属。
English
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. --------------------------------------------------------------------------------
Chinese
。加护持经者。为五净居。菩萨僧并声闻僧众。常居彼天现法乐住。梵天等悉皆贵重。 娜莫阿哩夜吠𡀔者娜野怛他孽多夜啰诃谛三藐三没驮野。娜莫者归命义。亦云稽首亦云顶礼。阿哩夜远恶义。此方会释云圣者。吠𡀔者娜野。遍照义亦云大日。义如世间日。照一边不照一边照昼不照夜。照一世界不照余世界。但得名日不得名大日。毗卢遮那大日者。色身法身。普周法界及虚空界无边十方世界。普皆照曜。若人知此佛功德利。归命礼拜。则得尽虚空遍法界一切诸佛菩萨诸贤圣八部悉共加持护念也。 怛他孽多夜啰诃谛三藐三没驮野。如来应供正遍知义。先已释。 娜莫阿哩野。已释。 三满多跋捺啰野。三满多者是普义。跋捺啰者贤义。野字者声明中七例八转声中谓声也。下同。此菩萨说三密门普贤行愿。一切诸佛若不修三密门。不行普贤行。得成佛者无有是处。既成佛已于三密门普贤行休息者。亦无是处。 冒地萨怛嚩野。菩萨义。 摩贺萨怛嚩野。大菩萨义。 摩贺迦噜抳迦野。大悲者。若归命圣普贤菩萨。则十方诸佛菩萨悉皆加护。一切诸佛菩萨。皆因修三密门行普贤行。得证圣果。是故尊贵。 怛你也(二合)他。古云即说所谓。已上文归命三宝毗卢遮 现代汉语译本：加持这部经的人，会被五净居天（Pañcasuddhāvāsa，色界天的最高层）的菩萨僧和声闻僧众所护持，他们常居于彼天，享受佛法带来的快乐。梵天等天神都会尊敬他们。 娜莫阿哩夜吠𡀔者娜野怛他孽多夜啰诃谛三藐三没驮野（Namo Ārya Vairocana Tathāgatāya Arhate Samyaksaṃbuddhāya）。娜莫（Namo）是归命的意思，也可以说是稽首或顶礼。阿哩夜（Ārya）是远离罪恶的意思，在此可以解释为圣者。吠𡀔者娜野（Vairocana）是遍照的意思，也可以说是大日。就像世间的太阳，只能照到一边，不能照到另一边；只能照到白天，不能照到夜晚；只能照到一个世界，不能照到其他世界。所以只能叫做日，不能叫做大日。毗卢遮那（Vairocana）大日如来，其色身和法身，普遍周遍法界和虚空界，以及无边十方世界，普皆照耀。如果有人知道这位佛的功德利益，归命礼拜，就能得到尽虚空遍法界一切诸佛菩萨、诸贤圣和八部众的共同加持护念。 怛他孽多夜啰诃谛三藐三没驮野（Tathāgatāya Arhate Samyaksaṃbuddhāya），是如来应供正遍知的意思，之前已经解释过了。 娜莫阿哩野（Namo Ārya），之前已经解释过了。 三满多跋捺啰野（Samantabhadrāya）。三满多（Samanta）是普的意思，跋捺啰（Bhadra）是贤的意思。野（-āya）字是声明中七例八转声中的谓声，下文同理。这位菩萨宣说三密门普贤行愿。一切诸佛如果不修三密门，不行普贤行，就没有能够成佛的。既然已经成佛，又停止修习三密门普贤行，也是不可能的。 冒地萨怛嚩野（Bodhisattvāya），是菩萨的意思。 摩贺萨怛嚩野（Mahāsattvāya），是大菩萨的意思。 摩贺迦噜抳迦野（Mahākaruṇikāya），是大悲者的意思。如果归命圣普贤菩萨，那么十方诸佛菩萨都会加护。一切诸佛菩萨，都是因为修习三密门，行普贤行，才得以证得圣果，所以才如此尊贵。 怛你也（二合）他（Tadyathā），古人说是即说所谓。以上是归命三宝毗卢遮那。