Chinese
阿暮伽室啰嚩儜。显句释阿暮伽。古释不空义。今依声明论释。无间义。阿字一字为种子。阿字者一切法本来寂静本来涅槃。由证此解脱法印。遍周法界及诸佛刹大集会中。于佛前所闻教法。悉皆住持永不忘失 摩诃三满多跋捺啰步弥涅哩野谛。显句释出大普贤地义。密句释摩字一字为种子。摩字者一切法无我义。无我有二种。人无我法无我。瑜伽者若证二无我。则出大普贤地。证毗卢遮那百福庄严圆满清净法身。 尾野(二合)羯啰拏跛哩钵啰跛你。显句释获得记别义。古文授记义。密句释尾野(二合)一字为种子。尾野字者一切法遍满不可得义即知一切法自性寂静自性涅槃。能证所证皆同一性。不增不减圆证法界。 萨嚩悉驮娜么塞讫哩(三合)谛。显句释一切成就者礼敬义。成就者菩萨之异名。密句释萨字一字为种子。萨字者一切法无坚固义。念念四相迁流灭坏。萨字中有婀字。若证婀字门。本来不生不灭亦常恒坚固。喻若金刚心得自在。能现种种身。 萨嚩冒地萨怛嚩(二合)散惹娜你。显句释出生一切菩萨义。密句释萨字一字为种子。萨字者一切法无等义。由观此字。心与般若平等平等。前刹那后刹那一相清净。能生一切波罗蜜一切地。即名般若佛母。 婆誐嚩底没 现代汉语译本 阿暮伽室啰嚩儜（Amoghasravanin）：显句解释为‘阿暮伽’，古老的解释是不空的意思。现在根据声明论来解释，是无间的意思。阿字一个字作为种子字。阿字代表一切法本来寂静，本来涅槃。通过证悟这个解脱法印，遍布法界以及诸佛刹大**中，对于在佛前所听闻的教法，全部都能住持，永远不会忘记。 摩诃三满多跋捺啰步弥涅哩野谛（Mahasamantabhadra-bhumi-nirdesah）：显句解释为‘出大普贤地’的意思。密句解释为摩字一个字作为种子字。摩字代表一切法无我的意思。无我有两种：人无我和法无我。瑜伽行者如果证悟了二无我，就能出大普贤地，证得毗卢遮那佛百福庄严圆满清净的法身。 尾野羯啰拏跛哩钵啰跛你（Vyakaranapariprapani）：显句解释为‘获得记别’的意思，古文是授记的意思。密句解释为尾野（二合）一个字作为种子字。尾野字代表一切法遍满不可得的意思，即知道一切法自性寂静，自性涅槃。能证的与所证的都是同一体性，不增不减，圆满证得法界。 萨嚩悉驮娜么塞讫哩谛（Sarvasiddhanamaskrte）：显句解释为‘一切成就者礼敬’的意思。成就者是菩萨的另一个名字。密句解释为萨字一个字作为种子字。萨字代表一切法无坚固的意思，念念四相迁流灭坏。萨字中有婀字。如果证悟了婀字门，本来不生不灭，也是常恒坚固的。比喻如同金刚心得自在，能显现种种身。 萨嚩冒地萨怛嚩散惹娜你（Sarvabodhisattvasamjanani）：显句解释为‘出生一切菩萨’的意思。密句解释为萨字一个字作为种子字。萨字代表一切法无等的意思。通过观察这个字，心与般若平等平等，前刹那后刹那一相清净，能生一切波罗蜜一切地，就名为般若佛母。 婆誐嚩底没（Bhagavati-buddha）：世尊佛
English
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 --------------------------------------------------------------------------------
Chinese
驮么谛。显句释世尊佛母。婆伽梵男声。婆伽嚩底女声。二俱会意释名世尊义。依声明对敌释不如是。婆伽者破义。梵能义。能破四魔名婆伽梵。又一释薄阿梵。依声论分字释薄名为破。阿梵具知。阿字云不有。亦云不无。佛由悟一切法不生不灭不来不去不一不异不常不断不增不减。佛有如是功德故。名薄伽梵。又释云薄伽梵具福智二种资粮。二种资粮者。婆誐嚩底女声义。释如前。密句释婆字一字为种子。婆字者一切法有不可得。有者三有义。是故三界唯心。由心杂染有情杂染。由心清净有情清净。若依显教。观行般若。作为生因显因能生一切佛菩萨。是故名佛母。从前即说。已后至佛母句。于瑜伽教中。成普贤行十六行。如声闻乘见道中十六行也。 阿啰奶迦啰奶阿啰拏迦啰奶。婀字门一切法本不生。由知一切法本不生即入一切法离尘。是故啰字门一切法离尘义。由知一切法离尘故。即入一切法无诤。是故奶字门一切法无诤。由知一切法无诤故。即入一切法无造作。是故迦字门一切法无造作。由知一切法无造作故。即入一切法清净。是故啰字门一切法清净。由知一切法清净故。即入一切法无诤。是故奶字门一切法无诤。由知一切法无诤故。即入一切法本来寂静。是故阿字门一切法本来寂静。由知一切法本来 现代汉语译本 驮么谛（Dhammati）。显句解释世尊佛母。婆伽梵（Bhagavan）男声，婆伽嚩底（Bhagavati）女声。二者都通过会意来解释‘世尊’的含义。如果依据声明学（Shabda-vidya）从对敌的角度解释，则不是这样。婆伽（Bhaga）是‘破’的意思，梵（van）是‘能’的意思，能够破除四魔（烦恼魔、五蕴魔、死魔、天魔）的称为婆伽梵。另一种解释是薄（Bhag）阿（a）梵（van）。依据声论（phonology）分字解释，薄（Bhag）名为‘破’，阿（a）梵（van）是‘具知’。阿字（a）的意思是‘不有’，也可以说是‘不无’。佛陀觉悟到一切法不生不灭、不来不去、不一不异、不常不断、不增不减。佛陀具有这样的功德，所以名为薄伽梵。又有一种解释说，薄伽梵具足福德和智慧两种资粮。两种资粮，婆誐嚩底（Bhagavati）女声的含义，解释如前。密句解释婆（Bha）字一字作为种子字。婆字（Bha）的意思是一切法不可得。‘有’指的是三有（欲有、色有、无色有）的含义。因此，三界唯心。由于心的杂染，有情才杂染；由于心的清净，有情才清净。如果依据显教，观行般若，作为生因和显因，能够生出一切佛菩萨。所以称为佛母。从前面开始说，到后面的佛母句，在瑜伽教中，成就普贤行十六行，如同声闻乘见道中的十六行一样。 阿啰奶迦啰奶阿啰拏迦啰奶（Ara-na-ka-ra-na-i）。婀（A）字门，一切法本来不生。由于知道一切法本来不生，就进入一切法离尘。所以啰（Ra）字门，一切法离尘的含义。由于知道一切法离尘，就进入一切法无诤。所以奶（Na）字门，一切法无诤。由于知道一切法无诤，就进入一切法无造作。所以迦（Ka）字门，一切法无造作。由于知道一切法无造作，就进入一切法清净。所以啰（Ra）字门，一切法清净。由于知道一切法清净，就进入一切法无诤。所以奶（Na）字门，一切法无诤。由于知道一切法无诤，就进入一切法本来寂静。所以阿（A）字门，一切法本来寂静。由于知道一切法本来寂静
English
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 --------------------------------------------------------------------------------
Chinese
寂静故。即入一切法无垢。是故啰字门一切法无垢义。由知一切法无垢故。即入一切法无诤。是故拏字门一切法无诤。由知一切法无诤故。即入一切法无造作。是故迦字门一切法无造作。由知一切法无造作故。即入无分别智。是故啰字门一切法无分别。由知一切法无分别故。即入一切法无动。是故奶字门一切法无动。由知一切法无动故。即证摩贺般若波罗蜜。 摩贺钵啰枳穰播啰弭谛。显句释摩贺大慧到彼岸。证得大般若波罗蜜故。即依无住涅槃。娑嚩(二合引)贺(引)显句释无住涅槃。则依无住涅槃。乃至尽未来际。广利乐无边有情。 仁王般若陀罗尼释一卷 现代汉语译本：因为寂静的缘故，就能进入一切法无垢染的境界。所以，‘啰’字门代表一切法无垢染的意义。因为了知一切法无垢染的缘故，就能进入一切法无诤讼的境界。所以，‘拏’字门代表一切法无诤讼的意义。因为了知一切法无诤讼的缘故，就能进入一切法无造作的境界。所以，‘迦’字门代表一切法无造作的意义。因为了知一切法无造作的缘故，就能进入无分别智的境界。所以，‘啰’字门代表一切法无分别的意义。因为了知一切法无分别的缘故，就能进入一切法无动摇的境界。所以，‘奶’字门代表一切法无动摇的意义。因为了知一切法无动摇的缘故，就能证得摩贺般若波罗蜜（Mahā-prajñā-pāramitā，伟大的智慧到彼岸）。 摩贺钵啰枳穰播啰弭谛（Mahā-prajñā-pāramitā-dhīḥ），显句解释为‘摩贺’（Mahā，伟大的）‘大慧到彼岸’。因为证得大般若波罗蜜（Mahā-prajñā-pāramitā，伟大的智慧到彼岸）的缘故，就能依于无住涅槃。‘娑嚩（二合引）贺（引）’，显句解释为无住涅槃。因此，依于无住涅槃，乃至尽未来际，广泛地利益安乐无边的有情众生。 《仁王般若陀罗尼释》一卷
English
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. --------------------------------------------------------------------------------