Mystery Hunter: Defilements are Enlightenment, The Prajnaparamita Naya Sutra

Mystery Hunter: Defilements are Enlightenment, The Prajnaparamita Naya Sutra

My name is Toshiro Tokoshie. I am a "Mystery Hunter."
The world is overflowing with mysteries, and I collect them. Why do I collect mysteries? Because it seems like there is a solid reason behind the mysteries of the world, and I am searching for that reason.
But what is most mysterious of all is that everyone else doesn't seem to think these mysteries are mysterious. That might be the biggest reason why I became a Mystery Hunter.

Today's mystery is the story of the "Naya Sutra," a secret treasure that Kobo Daishi Kukai brought to Japan as the essence of Esoteric Buddhism.

It is an incredibly bold teaching that takes desires, lust, anger, and even pride—things that many other teachings tell you to "abandon"—and affirms them head-on as "the very state of pure enlightenment." Why is such a thing permitted?

In fact, this is a grand secret ritual that Mahavairocana, the embodiment of the truth of the universe, spoke only to chosen Bodhisattvas in a magnificent celestial palace. Hidden within it is the secret of the power to transform fundamental human life energy into the highest wisdom and joy.

This time, I will reveal all the results of my investigation, from the historical background of this mysterious story called the Naya Sutra, to its characters, the structure of the narrative, and even the full text of the sutra. Come, join this adventure and see for yourself the true potential that humans possess.

1. The Naya Sutra: A Record of a Journey Through Time

1.1 "Samaya": The Sacred Promise at the Core of the Naya Sutra

To understand the essence of this story, we first need to know one super-important keyword. That is "Samaya." It is a term that means a "sacred promise with the Buddha" or an "inviolable vow."

What this Naya Sutra teaches is the ultimate secret of Esoteric Buddhism: "Defilements are Enlightenment." It is a surprising philosophy that the nature of emotions that appear negative, such as human desire and anger (defilements), is identical to the wisdom of the Buddha (enlightenment) and can be transformed into the energy of awakening.

However, this is a very dangerous "double-edged sword." If you take one wrong step, you could fall into mere affirmation of desire or hedonism. That is precisely why, for those who receive this teaching, it is an absolute condition to make a firm promise with Mahavairocana—that "I, too, am a being equal to the Buddha, and I will use that power for the sake of all living things"—which is to say, to enter into a "Samaya." Only with this sacred promise can the true meaning of "Defilements are Enlightenment" be practiced safely and correctly. The Naya Sutra is the story of a grand ritual to enter into this "Samaya." By the way, this "Samaya" also means the Buddha's original vow (fundamental vow) and the figures or tools that symbolize that vow (Samaya forms), and the fact that the Bodhisattvas form mudras or wield swords in later sections is also a manifestation of this "Samaya."

1.2 The Sacred Words That Announce the Beginning and End of the Sutra

Buddhist sutras have beautiful "conventions" in their format. These are sacred marks that indicate how noble and correctly transmitted the story that is about to begin is.

Thus have I heard (Joshi ga bun)
Almost without exception, sutras begin with these words. It means "Thus have I heard." In the Shingon sect, it is customary to chant it using the Han-on reading "Joshi ga bun," but it is also widely known by the Go-on reading "Nyoze gamon." This "I" is considered to refer to Ananda, who is said to have heard the most sermons among the ten great disciples of Shakyamuni. This is like a traditional certificate of authenticity, showing that the story to be told is a teaching directly spoken from the golden mouth of Shakyamuni and correctly inherited.

Excellent, excellent (Senzai, senzai)
And at the climax of the story, after all the teachings have been expounded, the gathered audience utters the highest praise, such as "Excellent, excellent," indicating that the taught doctrine is the truth and that all the listeners are deeply convinced and overjoyed. This is a moving finale format seen in many Mahayana sutras. (In Shomyo chanting, it is sung with lingering resonance as "Senzaaai, senzaaai.")

1.3 Formation and Historical Background

The formal name of this sutra is the "Adhyardhasatika Prajnaparamita Sutra." Tracing its roots reveals two important steps.

First, the **[Prototype]was the "Naya-bun" (Naya section), a part of the 600-volume "Great Prajnaparamita Sutra" translated by Xuanzang in the 7th century.
Then, it was[Reconstructed Esoterically] and completed as an independent sutra by the Esoteric monk Bukong (Amoghavajra), who traveled from India to the Tang Dynasty in the 8th century. He wove in the philosophy of the grand collection of sutras called the "Vajrasekhara Sutra," which is the culmination of Late Esoteric Buddhism, and made this core part independent.

And it was Kobo Daishi Kukai who brought this secret treasure to Japan. He traveled to the Tang Dynasty as a member of the Japanese mission and met the seventh patriarch of Esoteric Buddhism, **Huiguo Ajari**. Huiguo saw Kukai's talent at a glance and, in the short period of half a year, bestowed upon him all the secrets of Esoteric Buddhism. This was "Isshi Soden," the ultimate transmission where all the laws are inherited by only one excellent disciple from one master.

Among the teachings that Kukai brought back, the Naya Sutra was considered a particularly important secret treasure. It is said that because of its profundity, even Saicho, the founder of the Tendai sect who was at the pinnacle of the Japanese Buddhist world at the time, showed a strong interest in this sutra. It is a famous story that a rift occurred between these two geniuses over the lending and transmission of Esoteric Buddhist texts (especially those including commentaries on Prajna-related works and rituals). Kukai believed that the core teachings of Esoteric Buddhism were too easily misunderstood by simply reading the characters, and could not be truly understood without the "Samaya" ritual, which is bestowed directly from master to disciple accompanied by oral transmission and practice. Saicho, who was the head of a sect, chose not to follow the path of becoming Kukai's disciple. Instead, he sent his most trusted top disciple, Taihan, to Kukai, but Taihan was deeply captivated by Kukai's teachings and personality, and instead of returning to Saicho, he became Kukai's disciple. This incident has been passed down to later generations as an anecdote symbolizing the differences in the two men's philosophies.

1.4 Those Who Weave the Story

Author (Preacher): Mahavairocana
The great preacher who tells this magnificent story. In the sutra, he is called the "Bhagavan Mahavairocana Tathagata." He is not a specific historical figure, but rather the fundamental Buddha in Esoteric Buddhism who personifies the truth and laws of the universe itself.

Translator: Amoghavajra
The legendary translator who delivered this story to us across time and space. The term "legendary" is by no means an exaggeration. He is a great figure who is sometimes counted as one of the three great translators of Chinese Buddhism, alongside Kumarajiva and Xuanzang. The name "Amoghavajra" might not seem like a real person's name at first glance, but he was undoubtedly a real historical figure. It is a translation of his Sanskrit name, "Amoghavajra"; "Amogha" is the name, and "Vajra" is an honorific title for a leader in Esoteric Buddhism (Vajra Acharya). Without his accurate and powerful translation, the true value of these profound teachings might never have been conveyed.

Transmitter: Kobo Daishi Kukai
The great seeker who recognized the value of these teachings and rooted them in Japan. Because he valued the Naya Sutra, this story has transcended over 1,200 years to exist in the modern day.

1.5 Characters of the Story — Existences Where Ideals Take Form —

The Bodhisattvas who appear in the Naya Sutra are not historical figures. They are symbolic beings who personify universal virtues that the Buddha possesses—such as "compassion" and "wisdom"—which are invisible but certainly exist, so that we can understand them.

Vajrapani
The protagonist of this story, our representative and the one who inherits the teachings. His name means "the one who seeks enlightenment, unbreakable like a diamond." His true identity is the "Bodhicitta (the mind seeking enlightenment)" itself, which is inherently pure and unshakable, lying dormant within the hearts of all people.

Countless Bodhisattvas, including the Eight Great Bodhisattvas
At the beginning of the story, in addition to Vajrapani, a list of illustrious Bodhisattvas appears, such as Avalokiteshvara (symbol of compassion), Manjushri (symbol of wisdom), and Akasagarbha (symbol of merit). Their gathering together is proof that the teachings of this Naya Sutra are a complete and perfect truth that integrates every aspect of the Buddha.

1.6 Unraveling the Structure of the Story!

This story is not merely a sermon. Its composition is generally understood by being organized into seventeen paragraphs (chapters) through the history of ancient manuscripts and various commentaries. (Although the original sutra text does not necessarily have clear paragraph numbers assigned, this organization has made it possible to more clearly understand how the teachings deepen in stages.)

Introduction: Disclosure of the World
The story begins in an incredibly magnificent palace called the "Parinirmita-vashavartin Heaven," which is at the pinnacle of the world of desire. (This is the highest of the six heavens of the desire realm, and is sometimes considered the dwelling place of the Demon King Mara. It is precisely at this peak of desire that the teachings to transform desire are preached.) Here, the preacher, Mahavairocana, and the audience of eighty kotis (an immeasurably large number) of Bodhisattvas are introduced, indicating the magnificence of the teachings that are about to begin.

Main Body: The Seventeen Stages of Truth
This is where the main story begins. The profound truth is revealed in stages, divided into seventeen parts.

First Section: Presentation of the Seventeen Pure Phrases
First, Mahavairocana declares that all seventeen desires and sensations, from "mystical union (intercourse between man and woman)" to "taste," are all inherently the pure state of a Bodhisattva. This is the theme of the entire story.

Second to Seventeenth Sections: Development of the Naya by Various Buddhas
This is the interesting part. In each section, different Buddhas or Bodhisattvas, such as Shakyamuni Buddha or Avalokiteshvara, appear as the main figures of the sermon. They explain the theme presented in the first section from various angles, based on their respective areas of expertise (wisdom, compassion, subjugation, etc.). And at the end of each section, the Bodhisattva who embodies the teaching responds to the sermon with a symbolic action (forming a mudra, wielding a sword, etc.) and recites a "Mantra (Heart)" that condenses the core of the teaching. This is proof that the teachings have not only theory but also practical power.

Conclusion: Merit and Praise
At the end of the story, it is preached how wonderful the merits are for those who believe in and practice this sutra. And through the famous "Hundred-Character Verse" (the part of the poem in the text that begins with "Why is this?"), all the teachings up to that point are summarized in the form of a beautiful poem.

2. Naya Sutra Original Text

The Great Joyful Vajra Amogha Truth Samaya Sutra, Prajnaparamita Naya Chapter

Thus have I heard. At one time, the Bhagavan was in the state of the supreme, all-Tathagata Vajra-empowered Samaya wisdom. Having attained the crown of all Tathagatas, he was the Lord of the Three Realms. Having realized the yoga-mastery of the all-knowing wisdom of all Tathagatas, he was able to perform all kinds of equal activities of all the seals of all Tathagatas. In the endless and remainderless realm of all sentient beings, all intentions and works were fulfilled. Always, in the three times and at all times, the Vajra Mahavairocana Tathagata of body, speech, and mind was in the palace of the King of the Parinirmita-vashavartin Heaven in the desire realm, the place where all Tathagatas always dwell. It was a magnificent Mani palace, adorned with various bells, gongs, and banners, shaken by a gentle breeze, and decorated with pearl garlands and half-moon ornaments. He was surrounded by eighty kotis of Bodhisattvas, namely Vajrapani Bodhisattva Mahasattva, Avalokiteshvara Bodhisattva Mahasattva, Akasagarbha Bodhisattva Mahasattva, Vajramushti Bodhisattva Mahasattva, Manjushri Bodhisattva Mahasattva, Sarvanivarana-vishkambhin Bodhisattva Mahasattva, and others. Surrounded by such great Bodhisattvas, he preached the Dharma, which is good in the beginning, middle, and end, with clever words and meanings, pure and perfect, clear and white, preaching the gate of the pure phrases of all Dharmas.

That is to say, the pure phrase of mystical union is the Bodhisattva stage. The pure phrase of the arrow of desire is the Bodhisattva stage. The pure phrase of touch is the Bodhisattva stage. The pure phrase of the bondage of love is the Bodhisattva stage. The pure phrase of the lord of all mastery is the Bodhisattva stage. The pure phrase of view is the Bodhisattva stage. The pure phrase of delight is the Bodhisattva stage. The pure phrase of love is the Bodhisattva stage. The pure phrase of pride is the Bodhisattva stage. The pure phrase of adornment is the Bodhisattva stage. The pure phrase of mental nourishment is the Bodhisattva stage. The pure phrase of light is the Bodhisattva stage. The pure phrase of bodily pleasure is the Bodhisattva stage. The pure phrase of form is the Bodhisattva stage. The pure phrase of sound is the Bodhisattva stage. The pure phrase of scent is the Bodhisattva stage. The pure phrase of taste is the Bodhisattva stage.

Why is this? Because the self-nature of all Dharmas is pure, and the Prajnaparamita is pure. Vajrapani, if anyone hears this Prajnaparamita Naya of the pure birth phrases, even up to the Bodhi-mandala, all obstacles of covering, defilement, Dharma, and karma, even if accumulated extensively, will certainly not fall into the realms of hell and the like. Even if one has committed grave sins, it is not difficult to eliminate them. If one can receive, hold, read, and recite it daily, and contemplate its meaning, one will attain the Vajra Samadhi of equality of all Dharmas in this very life, attain mastery over all Dharmas, and receive immeasurable delight and joy. By the birth of the sixteen great Bodhisattvas, one will attain the Vajradhara stage of the Tathagatas.

At that time, the Bhagavan was in the Samaya of the Mahayana manifestation of all Tathagatas. Vajrapani Bodhisattva Mahasattva, who holds all mandalas, is the Vajra-holder who subdues all without remainder in the three realms and accomplishes all purposes. Wishing to clarify this meaning again, he smiled joyfully, made the Vajra-pride mudra with his left hand, drew and threw the primordial great vajra with his right hand, assumed a heroic posture, and spoke the heart of the Great Joy Vajra Infallible Samaya.

At that time, the Bhagavan Vairocana Tathagata further spoke the Prajnaparamita-naya, which is the birth of the equality of all Tathagatas' quiescent dharma-nature and perfect enlightenment. This is called the equality of Vajra perfect enlightenment, because of the firm nature of great Bodhi. The equality of meaning perfect enlightenment, because of the single benefit of great Bodhi. The equality of Dharma perfect enlightenment, because of the self-purity of great Bodhi. The equality of all karma perfect enlightenment, because of the non-discriminatory nature of all discrimination in great Bodhi. Vajrapani, if anyone hears this four-fold birth dharma, reads, recites, and upholds it, even if they have committed immeasurable grave sins, they will surely transcend all evil realms, and until they sit in the Bodhi-mandala, they will quickly attain supreme enlightenment. After the Bhagavan spoke thus, wishing to clarify this meaning again, he smiled joyfully, held the wisdom-fist mudra, and spoke the heart of the self-nature equality of all dharmas.

At that time, the Shakyamuni Tathagata, who subdues the difficult-to-subdue, further spoke the Prajnaparamita-naya, which is the birth of the supreme equality of all dharmas. This is called: because desire has no nature of conceptual proliferation, anger has no nature of conceptual proliferation. Because anger has no nature of conceptual proliferation, ignorance has no nature of conceptual proliferation. Because ignorance has no nature of conceptual proliferation, all dharmas have no nature of conceptual proliferation. Because all dharmas have no nature of conceptual proliferation, one should know that Prajnaparamita has no nature of conceptual proliferation. Vajrapani, if anyone hears this Naya, upholds, reads, and recites it, even if they kill all sentient beings in the three realms, they will not fall into evil realms. For the sake of subduing, they will quickly attain supreme perfect enlightenment. At that time, the great Bodhisattva Vajrapani, wishing to clarify this meaning again, held the Trailokyavijaya mudra, smiled slightly with a lotus face, frowned and glared fiercely, bared his sharp teeth, stood in a subduing posture, and spoke this heart of Vajra-Humkara.

At that time, the Bhagavan Tathagata of Self-Pure Dharma-Nature further spoke the Prajnaparamita-naya, which is the birth of the wisdom-mudra of the equality of all dharmas and Avalokiteshvara. This is called: because all desires in the world are pure, all anger is pure. Because all defilements in the world are pure, all sins are pure. Because all dharmas in the world are pure, all sentient beings are pure. Because the wisdom of all wisdom in the world is pure, Prajnaparamita is pure. Vajrapani, if anyone hears this Naya, upholds, reads, recites, and contemplates it, even if they dwell in various desires, they are like a lotus, not stained by the dust of guest-defilements, and will quickly attain supreme perfect enlightenment. At that time, the Bhagavan Avalokiteshvara Bodhisattva, wishing to clarify this meaning again, smiled joyfully, made the gesture of an opening lotus, observed that desires are not staining, and spoke the heart of the various types of all sentient beings.

At that time, the Bhagavan Tathagata, Lord of all three realms, further spoke the Prajnaparamita-naya of the wisdom-treasury of all Tathagatas' consecration. This is called: by bestowing consecration, one can attain the position of the Dharma-king of the three realms. By bestowing benefit, one attains the fulfillment of all intentions and wishes. By bestowing the Dharma, one attains the perfection of all dharmas. By bestowing the necessities of life, one attains all peace and happiness of body, speech, and mind. At that time, the great Bodhisattva Akasagarbha, wishing to clarify this meaning again, smiled joyfully, tied his head with a vajra-jewel garland, and spoke the heart of the all-consecration Samaya jewel.

At that time, the Bhagavan Tathagata who attains the wisdom-mudra of all Tathagatas further spoke the Prajnaparamita-naya of the empowerment of all Tathagatas' wisdom-mudras. This is called: holding the body-mudra of all Tathagatas, one becomes the body of all Tathagatas. Holding the speech-mudra of all Tathagatas, one attains the Dharma of all Tathagatas. Holding the mind-mudra of all Tathagatas, one attains the Samadhi of all Tathagatas. Holding the vajra-mudra of all Tathagatas, one achieves the supreme siddhi of the body, speech, and mind of all Tathagatas. Vajrapani, if anyone hears this Naya, upholds, reads, recites, and contemplates it, they will attain all freedom, all-wisdom, all activities, and all achievements. They will attain the vajra-nature of all body, speech, and mind, and all siddhis, and quickly attain supreme perfect enlightenment. At that time, the Bhagavan, wishing to clarify this meaning again, smiled joyfully, held the great Samaya mudra of the vajra-fist, and spoke this heart of the true reality of the Samaya of all firm vajra-mudra siddhis.

At that time, the Bhagavan Tathagata of all non-conceptual proliferation further spoke the Prajnaparamita-naya of turning the wheel of letters. This is called: because all dharmas are empty and correspond to the nature of no-self. Because all dharmas are markless and correspond to the nature of marklessness. Because all dharmas are wishless and correspond to the nature of wishlessness. Because the light of all dharmas and Prajnaparamita are pure. At that time, the youth Manjushri, wishing to clarify this meaning again, smiled joyfully, struck all Tathagatas with his own sword, and spoke this supreme heart of Prajnaparamita.

At that time, the Bhagavan Tathagata who enters the great wheel of all Tathagatas further spoke the Prajnaparamita-naya of entering the great wheel. This is called: entering the vajra-equality, one enters the Dharma-wheel of all Tathagatas. Entering the meaning-equality, one enters the wheel of great Bodhisattvas. Entering the equality of all dharmas, one enters the wonderful Dharma-wheel. Entering the equality of all karma, one enters the wheel of all activities. At that time, the great Bodhisattva who has just aroused the mind to turn the Dharma-wheel, wishing to clarify this meaning again, smiled joyfully, turned the vajra-wheel, and spoke the heart of all vajra-Samaya.

At that time, the Bhagavan Tathagata of the vast ritual of all Tathagatas' various offering treasuries further spoke the Prajnaparamita-naya of the birth of the supreme of all offerings. This is called: arousing the Bodhi-mind is a vast offering to all Tathagatas. Saving all sentient beings is a vast offering to all Tathagatas. Upholding the wonderful scriptures is a vast offering to all Tathagatas. Reading, reciting, writing, having others write, contemplating, and practicing Prajnaparamita, and making various offerings is a vast offering to all Tathagatas. At that time, the great Bodhisattva Akasagarbha, wishing to clarify this meaning again, smiled joyfully, and spoke this heart of all vajra-Samaya of all infallible activities.

At that time, the Bhagavan Tathagata who can subdue and hold the wisdom-fist further spoke the Prajnaparamita-naya of the wisdom-treasury of all subduing. This is called: because all sentient beings are equal, anger is equal. Because all sentient beings are subdued, anger is subdued. Because all sentient beings are of Dharma-nature, anger is of Dharma-nature. Because all sentient beings are of vajra-nature, anger is of vajra-nature. Why? Because the subduing of all sentient beings is Bodhi. At that time, the great Bodhisattva who destroys all demons, wishing to clarify this meaning again, smiled joyfully, took the form of Vajrayaksha, held vajra-teeth, terrified all Tathagatas, and spoke the heart of the great laughter of vajra-anger.

At that time, the Bhagavan Tathagata of all equality-establishment further spoke the Prajnaparamita-naya of the birth of the supreme Samaya of all dharmas. This is called: because of the equality of all, the equality of Prajnaparamita. Because of the nature of all benefits, the nature of the benefits of Prajnaparamita. Because of the nature of all dharmas, the nature of the Dharma of Prajnaparamita. Because of the nature of all activities, one should know the nature of the activities of Prajnaparamita. At that time, Vajrapani entered the Samadhi of the empowerment of the Samaya of all Tathagatas and Bodhisattvas, and spoke the heart of all infallible Samaya.

At that time, the Bhagavan Tathagata further spoke the Prajnaparamita-naya of the empowerment of all sentient beings. This is called: all sentient beings are the Tathagata-garbha, because of the all-self of Samantabhadra Bodhisattva. All sentient beings are the Vajra-garbha, because of the consecration of the Vajra-garbha. All sentient beings are the wonderful Dharma-garbha, because they can turn all languages. All sentient beings are the Karma-garbha, because they correspond to the nature of what can be done. At that time, the outer Vajra-division, wishing to clarify this meaning again, made a joyful sound, and spoke the heart of the true reality of Vajra-freedom.

At that time, the seven mother-goddesses bowed at the Buddha's feet and offered the heart of the true reality of the Samaya that can hook, summon, enter, kill, and accomplish.
At that time, the three brothers of the Madhukara gods and others bowed at the Buddha's feet and offered their own heart-mantras.
At that time, the four sister-goddesses offered their own heart-mantras.

At that time, the Bhagavan Tathagata of the immeasurable and boundless ultimate, wishing to empower this teaching to make it ultimate and perfect, further spoke the Prajnaparamita-naya of the birth of the equality-vajra. This is called: because Prajnaparamita is immeasurable, all Tathagatas are immeasurable. Because Prajnaparamita is boundless, all Tathagatas are boundless. Because all dharmas are of one nature, Prajnaparamita is of one nature. Because all dharmas are ultimate, Prajnaparamita is ultimate. Vajrapani, if anyone hears this Naya, upholds, reads, recites, and contemplates its meaning, they will attain perfection in all Buddha and Bodhisattva practices.

At that time, the Bhagavan Vairocana, the Tathagata of all secret Dharma-nature and non-conceptual proliferation, further spoke the Prajnaparamita-naya of the supreme, beginningless, middle-less, and endless Great Joy Vajra Infallible Samaya Vajra Dharma-nature. This is called: because the great desire of the Bodhisattva Mahasattva is the supreme achievement, one attains the supreme achievement of great joy. Because the Bodhisattva Mahasattva attains the supreme achievement of great joy, one attains the supreme achievement of the great Bodhi of all Tathagatas. Because the Bodhisattva Mahasattva attains the supreme achievement of the great Bodhi of all Tathagatas, one attains the supreme achievement of destroying the powerful demons of all Tathagatas. Because the Bodhisattva Mahasattva attains the supreme achievement of destroying the powerful demons of all Tathagatas, one attains the achievement of the Lord of freedom throughout the three realms. Because the Bodhisattva Mahasattva attains the achievement of the Lord of freedom throughout the three realms, one attains the purification of all sentient beings who dwell in and are attached to the cycle of birth and death without remainder. With great diligence, one always dwells in birth and death, saves and gathers all for benefit and happiness, and achieves all supreme ultimates.

Why?
The Bodhisattva of superior wisdom, until the end of birth and death, always works for the benefit of sentient beings, and does not enter Nirvana.
Prajna and skillful means, empowered by wisdom, all dharmas and all existences, everything is pure.
Desire and the like subdue the world, so that it may be purified. From the peak of existence to the evil realms, all existences are subdued.
Like a lotus, originally unstained, not polluted by filth. The nature of all desires is also like this, not staining, benefiting all sentient beings.
Great desire attains purity, great joy and wealth. One attains freedom in the three realms and can perform firm benefits.

Vajrapani, if anyone hears this primordial Prajnaparamita-naya, and reads or listens to it every morning, they will obtain all peace, joy, and satisfaction. They will attain the ultimate siddhi of the Great Joy Vajra Infallible Samadhi. In this life, they will obtain the freedom and joy of all dharmas. By the birth of the sixteen great Bodhisattvas, they will attain the position of the Vajra-holder of the Tathagatas.

At that time, all Tathagatas and the Vajra-holding Bodhisattvas Mahasattvas and others all came to assemble. Wishing to make this dharma infallible, unobstructed, and quickly achieved, they all praised Vajrapani, saying: Well done, well done, great being. Well done, well done, great joy. Well done, well done, Mahayana. Well done, well done, great wisdom. You are well able to expound this dharma teaching. Empowered by the Vajra-sutra, those who hold this supreme king of teachings will not be destroyed by all demons. They will attain the supreme position of Buddhas and Bodhisattvas, and will soon attain all siddhis.

All Tathagatas and Bodhisattvas, having made such a supreme statement, in order to make the holders achieve everything, were all greatly joyful, believed, accepted, and practiced it.

3. Modern Japanese Translation Full Text

【The Sutra of the Principle of the Prajnaparamita of the Great Joyful Vajra-Unfailing-Truth Samaya】

Thus have I heard.
At one time, the Lord of the World, Mahavairocana, embodied the power of all Buddhas, mastered all laws of the universe, and became the ruler of all worlds. He realized all wisdom and could freely perform the activities of all Buddhas. He perfectly fulfilled all the wishes of all living beings without end, and throughout all time—past, present, and future—his body, speech, and mind were as indestructible as a vajra.
That Mahavairocana was in the palace of the King of Paranirmita-vasavartin, at the pinnacle of the world of desire. It was a great palace that all Buddhas constantly visited, filled with auspiciousness and adorned with jewels. It was decorated with various bells and banners that swayed in the breeze, playing exquisite sounds, and was magnificently adorned with jeweled necklaces and the like.
Gathered there were eighty kotis (an immeasurable number) of great Bodhisattvas, including Vajrapani, Avalokiteshvara, Akasagarbha, Vajramushti, Manjushri, Sarvanivarana-vishkambhin, Gaganaganja, and Sarva-mara-pramardaka.
As they surrounded him with reverence, Mahavairocana began to preach the teaching that is perfect in the beginning, middle, and end, skillful in both words and meaning, and pure without a single cloud—the 'Gate of Truth where all things are originally pure.'

Listen,
The 'Great Joy' (the ecstatic state of union between man and woman) is the pure state of a Bodhisattva.
The 'Arrow of Desire' (the arrow of longing for the opposite sex) is the pure state of a Bodhisattva.
The 'Touch' (the act of touching) is the pure state of a Bodhisattva.
The 'Bond of Love' (the heart that feels deeply in love and bound) is the pure state of a Bodhisattva.
The 'Mastery of All' (the sense of freedom where one feels 'everything is mine') is the pure state of a Bodhisattva.
The 'Gaze' (looking at each other) is the pure state of a Bodhisattva.
The 'Joy' (the pleasure of a fulfilled heart) is the pure state of a Bodhisattva.
The 'Love' (the heart of affection) is the pure state of a Bodhisattva.
The 'Pride' (the heart filled with confidence) is the pure state of a Bodhisattva.
The 'Adornment' (the heart that wishes to decorate beautifully) is the pure state of a Bodhisattva.
The 'Mental Refreshment' (the sensation of the heart being moistened) is the pure state of a Bodhisattva.
The 'Radiance' (the brilliant aura) is the pure state of a Bodhisattva.
The 'Bodily Pleasure' (the pleasure of the body) is the pure state of a Bodhisattva.
The 'Form' (the beautiful appearance) is the pure state of a Bodhisattva.
The 'Sound' (the beautiful voice) is the pure state of a Bodhisattva.
The 'Scent' (the pleasant fragrance) is the pure state of a Bodhisattva.
The 'Taste' (the delicious flavor) is the pure state of a Bodhisattva.

Because the nature of all things in this world is originally pure. When seen with the eye of wisdom that perceives everything (Prajnaparamita), it is completely pure. Vajrapani, if one hears this 'Principle of Prajna,' which is the 'word from which pure truth is born,' and until one reaches the state of enlightenment, even if all the obstacles in one's heart—obstacles of worldly desires, obstacles to truth, and obstacles to conduct—are piled up like a mountain, one will never fall into evil worlds such as hell. Even if one has committed heavy sins, it is not difficult to erase them. If one keeps this teaching in one's heart, reads it every day, and thinks deeply about its meaning, one will realize the vajra state where all things are equal within this life, and will be able to do everything as one wishes. And, filled with immeasurable joy, one will be reborn as one of the sixteen great Bodhisattvas and attain the rank of Buddha.

At that time, Vajrapani, the being who embodies this teaching, smiled gently to clarify the meaning of the Buddha's sermon. With his left hand, he formed the 'Vajra-Pride Mudra' symbolizing pride, and with his right hand, he brandished the Great Vajra, symbolizing fundamental power, showing his brave advance, and preached the true heart that 'Great pleasure is as indestructible as a vajra.'

(From the second section onwards, the Buddhas and Bodhisattvas who are the protagonists of each section explain the truth from different angles, along with actions that symbolize their respective virtues. Due to space limitations, the main points are shown here.)

Second Section (Quiet Nature of Dharma): Mahavairocana preaches that all things are equal in 'Vajra,' 'Meaning,' 'Dharma,' and 'Action,' and in response to that sermon, he forms the 'Wisdom Fist Mudra' and preaches the heart that all natures are equal.

Third Section (Subjugation): Shakyamuni Buddha preaches that the nature of desire, anger, and ignorance is also empty. In response, Vajrapani forms the 'Trailokyavijaya Mudra,' which is the aspect of anger, and preaches the heart of 'Hum' that crushes demons.

Fourth Section (Contemplation): Avalokiteshvara preaches that the nature of worldly desires and impurities is also pure, and to show that virtue, he forms the 'Lotus-Opening Mudra' and preaches the heart that is not stained by desire.

Fifth Section (Consecration): Akasagarbha preaches that giving is the path to attaining royal rank and peace, and to show that virtue, he forms the 'Mudra of Crowning Oneself with a Jeweled Crown' and preaches the heart of the treasure that receives the rank of Buddha.

Sixth Section (Wisdom Mudra): Vajramushti preaches that by holding the mudras of the Buddha's body, speech, and mind, one becomes the Buddha himself, and to show that virtue, he forms the 'Vajra-Fist Mudra' and preaches the heart of unwavering enlightenment.

Seventh Section (Turning the Wheel of Letters): Manjushri preaches that all things are empty, markless, and wishless, and to show that virtue, he preaches the heart of Prajna that cuts off attachment with the action of 'wielding the sword' of wisdom.

Eighth Section (Entering the Great Wheel): Sarvanivarana-vishkambhin preaches that entering the principle of equality is entering the activity of the Buddha, and to show that virtue, he forms the 'Mudra of Turning the Dharma Wheel' and preaches the heart that all things are vajra.

Ninth Section (Offering): Gaganaganja preaches that the heart seeking enlightenment and saving people is the highest offering.

Tenth Section (Wrath): Sarva-mara-pramardaka preaches that the power of anger is also necessary to guide people, and to show that virtue, he shows the terrifying 'form of Vajrayaksha' and preaches the heart that even anger becomes the power of enlightenment.

Eleventh to Thirteenth Sections: Vajrapani and the gods of the heavenly realm affirm this teaching from their respective positions and preach the mantras.

Fourteenth Section (Ultimate): Anantaparyanta-paripurna-tathagata preaches that this teaching is immeasurable, boundless, and ultimate.

Fifteenth Section (The Hundred-Character Verse): And Mahavairocana again, as the conclusion of all teachings, explains the famous 'Hundred-Character Verse' (the part of the poem starting with 'Why is that' in the original text).

Because,
Bodhisattvas with superior wisdom, until their life in this world ends,
constantly work for the benefit of people and do not enter the world of enlightenment alone.
The wisdom to see through the essence of things and the skillful means to guide people.
By that power, all things and existences are realized to be originally pure.
To guide people by skillfully using desires and the like, and to make them attain a pure state,
they teach, guide, and save all existences from the heavenly world to the world of hell.
It is just like a lotus flower that is born from dirty mud but blooms into a beautiful flower without being stained by that mud.
The various desires of humans have the same nature; without being stained by desire, they can instead benefit many people.
(Transcending selfish desires) Great desire is the pure state itself, bringing great peace and abundance.
And one becomes able to be free and at ease in everything in this world, and to provide unwavering and certain benefits to people.

Vajrapani, if there is someone who reads or listens to this fundamental Principle of Prajna every morning, that person will be filled with all peace and joy, will perfectly achieve great pleasure and the vajra state, will gain the power of freedom in this world, will be reborn as one of the sixteen great Bodhisattvas, and will attain the rank of Buddha.

At that time, all the Buddhas, and the Bodhisattvas led by Vajrasattva, all gathered in this place. In order for this teaching to be accomplished quickly and without hindrance, they all praised Vajrapani Bodhisattva and said:
“Wonderful, wonderful, O great hero! Wonderful, wonderful, O great peace! Wonderful, wonderful, O great teaching! Wonderful, wonderful, O great wisdom! You have well preached this teaching. Those who hold this Vajra teaching cannot be destroyed by any demons. They will attain the highest rank of Buddha or Bodhisattva and will quickly achieve all their goals.”

When all the Buddhas and Bodhisattvas finished speaking these wonderful words, they vowed to rejoice, believe, and practice with all their hearts so that those who hold this teaching could all achieve their goals.

4. Full text with phonetic readings

The Sutra of the Truth of the Non-Empty Vajra of Great Joy, the Prajnaparamita Naya Chapter
(In the traditional chanting of Shomyo, it is recited as 'Tairaki-nko Fukoshinji Sanmayakei Hanja-haramita Rishuhon', but in academic reading, it is also written as 'Dairaku-kongo')

I take refuge in Vairocana Buddha
The true meaning of non-attachment and non-defilement
In every life, I encounter the non-dual teaching
In every age, I recite it without forgetting

Kobo Daishi, increasing the joy of the Dharma

Thus have I heard. At one time, the Bhagavan,
having accomplished the supreme, all-Tathagata Vajra-empowerment, the wisdom of Samaya,
having attained all Tathagata-consecration, with the precious crown as the Lord of the Three Realms,
having realized all Tathagata-all-wisdom, the freedom of Yoga,
being able to perform all Tathagata-all-mudras and various activities,
for the sake of the infinite, all-encompassing sentient beings' intentions and works,
all perfectly fulfilled, always constant in the three times, all body, speech, and mind activities,
the Vajra Great Vairocana Tathagata,
was in the palace of the King of the Paranirmita-vasavartin Heaven in the Desire Realm,
the place where all Tathagatas always dwell, the auspicious and praised Great Mani Palace,
adorned with various intermingled bells, banners, and streamers, shaken by a gentle breeze,
and decorated with pearl necklaces, garlands, and half-full moons,
together with eighty kotis of Bodhisattvas, namely,
Vajrapani Bodhisattva Mahasattva,
Avalokiteshvara Bodhisattva Mahasattva,
Akashagarbha Bodhisattva Mahasattva,
Vajramushti Bodhisattva Mahasattva,
Manjushri Bodhisattva Mahasattva,
Sarvanivarana-vishkambhin Bodhisattva Mahasattva,
Gaganaganja Bodhisattva Mahasattva,
Sarvamara-pramardin Bodhisattva Mahasattva,
surrounded by such great Bodhisattvas, he preached the Dharma,
good in the beginning, middle, and end, with clever words and meanings, pure, perfect, clean, and white,
preaching the gate of the pure phrases of all Dharmas, namely,
The pure phrase of 'wonderful union' is the Bodhisattva stage,
The pure phrase of 'desire-arrow' is the Bodhisattva stage,
The pure phrase of 'touch' is the Bodhisattva stage,
The pure phrase of 'love-bond' is the Bodhisattva stage,
The pure phrase of 'all-freedom-lord' is the Bodhisattva stage,
The pure phrase of 'seeing' is the Bodhisattva stage,
The pure phrase of 'pleasure' is the Bodhisattva stage,
The pure phrase of 'love' is the Bodhisattva stage,
The pure phrase of 'pride' is the Bodhisattva stage,
The pure phrase of 'adornment' is the Bodhisattva stage,
The pure phrase of 'mental-delight' is the Bodhisattva stage,
The pure phrase of 'light' is the Bodhisattva stage,
The pure phrase of 'bodily-joy' is the Bodhisattva stage,
The pure phrase of 'form' is the Bodhisattva stage,
The pure phrase of 'sound' is the Bodhisattva stage,
The pure phrase of 'scent' is the Bodhisattva stage,
The pure phrase of 'taste' is the Bodhisattva stage.

Why? Because all Dharmas are pure by nature, and Prajnaparamita is pure.
Vajrapani,
if anyone hears these pure birth-phrases of the Prajnaparamita Naya,
even up to the Bodhi-mandala, all hindrances,
and the hindrances of afflictions, the hindrances of Dharma, and the hindrances of karma, even if accumulated extensively,
will certainly not fall into hell and other realms. Even if one commits heavy sins, it is not difficult to eliminate them.
If one can receive, hold, read, recite, and contemplate them daily, one will realize in this very life
the Vajra-samadhi of the equality of all Dharmas, and attain freedom in all Dharmas,
receiving immeasurable pleasure and joy, and through the sixteen great
Bodhisattva-births, obtain the Tathagata's Vajra-holder rank. At that time, the Bhagavan,
the all-Tathagata Great Vehicle realization Samaya,
the Vajra-supreme-being who holds all Mandalas,
subdues all in the three realms without remainder,
the all-meaning-accomplishing Vajrapani Bodhisattva Mahasattva,
wishing to re-clarify this meaning,
smiled gently, made the Vajra-pride-mudra with his left hand,
and with his right hand, threw the original great Vajra with a courageous force,
preaching the Great Joy Vajra Non-Empty Samaya Heart.

At that time, the Bhagavan Vairocana Tathagata further preached the all-Tathagata
nature of the quiet Dharma, the Prajnaparamita Naya of the realization of enlightenment,
namely,
Vajra-equality realization, because the great Bodhi is Vajra-firm,
Meaning-equality realization, because the great Bodhi is of one meaning,
Dharma-equality realization, because the great Bodhi is pure by nature,
All-karma-equality realization, because the great Bodhi
is of the nature of non-discrimination in all discrimination,
Vajrapani,
if anyone hears these four birth-Dharmas, reads, recites, and holds them, even if they have committed
immeasurable heavy sins,
they will certainly be able to transcend all evil realms,
and when they sit in the Bodhi-mandala, they will quickly be able to realize supreme enlightenment.
When the Bhagavan had spoken thus, wishing to re-clarify this meaning,he smiled gently, held the Wisdom-fist-mudra, and preached the heart of the equality of the nature of all Dharmas.

At that time, the Shakyamuni Tathagata, who subdues the difficult,
further preached the supreme birth Prajnaparamita Naya of the equality of all Dharmas, namely,
Because desire is of the nature of non-disputation, anger is of the nature of non-disputation,
because anger is of the nature of non-disputation, ignorance is of the nature of non-disputation,
because ignorance is of the nature of non-disputation, all Dharmas are of the nature of non-disputation,
because all Dharmas are of the nature of non-disputation,
one should know that Prajnaparamita is of the nature of non-disputation. Vajrapani,
if anyone hears this Naya, holds, and recites it,
even if they harm all sentient beings in the three realms, they will not fall into evil realms,
for the sake of subduing them, they will quickly realize supreme enlightenment.
At that time, Vajrapani, the great Bodhisattva, wishing to re-clarify this meaning,
held the Trailokyavijaya-mudra,
with a lotus-like face, smiled gently and forgave, frowned and stared fiercely,
with sharp teeth appearing, standing in the subduing posture, he preached this Vajra Hum-kara heart.

At that time, the Bhagavan, the Dharma-nature Tathagata who has attained self-nature purity,
further preached the Prajnaparamita Naya of the birth of the wisdom-mudra of the equality of all Dharmas, namely,
Because all desires in the world are pure, all anger is pure,
Because all defilements in the world are pure, all sins are pure,
Because all Dharmas in the world are pure, all sentient beings are pure,
Because all wisdom in the world is pure, Prajnaparamita is pure.
Vajrapani, if anyone hears this Naya, holds, recites, and contemplates it,
even if they dwell in all desires, like a lotus,
they are not stained by any guest-dust defilements,
and will quickly realize supreme enlightenment. At that time, the Bhagavan,
Avalokiteshvara, the great Bodhisattva, wishing to re-clarify this meaning, smiled gently,
made the gesture of an opening lotus, observing that desire is not stained,
and preached the various forms and minds of all sentient beings.

At that time, the Bhagavan, the Tathagata who is the Lord of all three realms,
further preached the Prajnaparamita Naya of the wisdom-treasury of the consecration of all Tathagatas,
namely, because of the gift of consecration, one can attain the rank of the Dharma-king of the three realms,
because of the gift of meaning, all intentions are satisfied,
because of the gift of Dharma, one attains the perfection of all Dharmas,
because of the gift of necessities, one attains all peace and joy in body, speech, and mind.
At that time, Akashagarbha, the great Bodhisattva,
wishing to re-clarify this meaning, smiled gently, and tied a Vajra-jewel-garland around his head,
preaching the all-consecration Samaya-jewel heart.

At that time, the Bhagavan, the Wisdom-mudra Tathagata who has attained all Tathagatas,
further preached the Prajnaparamita Naya of the empowerment of the wisdom-mudra of all Tathagatas,
namely,
Holding the body-mudra of all Tathagatas is the body of all Tathagatas,
Holding the speech-mudra of all Tathagatas is the Dharma of all Tathagatas,
Holding the mind-mudra of all Tathagatas is the Samadhi of all Tathagatas,
Holding the Vajra-mudra of all Tathagatas,
is the accomplishment of the supreme siddhi of the body, speech, and mind of all Tathagatas.
Vajrapani, if anyone hears this Naya, holds,
reads, recites, and contemplates it, they will attain
all freedom,
all wisdom,
all activities,
all accomplishments,
attaining the Vajra-nature of all body, speech, and mind,
and all siddhis, quickly realizing supreme enlightenment.
At that time, the Bhagavan,
wishing to re-clarify this meaning, smiled gently,
held the Vajra-fist great Samaya-mudra,
and preached this all-firm Vajra-mudra-siddhi Samaya true heart.

At that time, the Bhagavan, the Non-disputation Tathagata,
further preached the Prajnaparamita Naya of the turning of the letter-wheel,
namely,
Because all Dharmas are empty and correspond to the nature of non-self,
Because all Dharmas are markless and correspond to the nature of marklessness,
Because all Dharmas are wishless and correspond to the nature of wishlessness,
Because all Dharmas are the light of Prajnaparamita and are pure.
At that time, Manjushri, the youth, wishing to re-clarify this meaning,
smiled gently,
and with his own sword, struck all Tathagatas,
and preached this supreme heart of Prajnaparamita.

At that time, the Bhagavan, the Tathagata who enters the Great Wheel,
further preached the Prajnaparamita Naya of entering the Great Wheel, namely,
Entering the Vajra-equality is entering the Dharma-wheel of all Tathagatas,
Entering the meaning-equality is entering the wheel of the great Bodhisattvas,
Entering the equality of all Dharmas is entering the wonderful Dharma-wheel,
Entering the equality of all karma is entering the wheel of all activities.
At that time, the great Bodhisattva who has just aroused the mind to turn the Dharma-wheel,
wishing to re-clarify this meaning, smiled gently,
turned the Vajra-wheel, and preached the all-Vajra Samaya heart.

At that time, the Bhagavan, the Tathagata of the treasury of various offerings,
the Tathagata of the vast ritual, further preached the Prajnaparamita Naya of the supreme birth of all offerings,
namely,
Arousing the Bodhi-mind is a vast offering to all Tathagatas,
Saving all sentient beings is a vast offering to all Tathagatas,
Holding the wonderful scriptures is a vast offering to all Tathagatas,
Holding, reading, reciting, writing, teaching others,
writing, contemplating, and practicing Prajnaparamita and various offerings is a vast offering to all Tathagatas.
At that time, Gaganaganja, the great Bodhisattva,
wishing to re-clarify this meaning, smiled gently,
and preached this all-activity non-empty Samaya all-Vajra heart.

At that time, the Bhagavan, the Wisdom-fist Tathagata who can subdue,
further preached the Prajnaparamita Naya of the wisdom-treasury of all subduing, namely,
Because all sentient beings are equal, anger is equal,
Because all sentient beings are to be subdued, anger is to be subdued,
Because all sentient beings are of the Dharma-nature, anger is of the Dharma-nature,
Because all sentient beings are of the Vajra-nature, anger is of the Vajra-nature.
Why?
Subduing all sentient beings is Bodhi.
At that time, the great Bodhisattva who destroys all demons, wishing to re-clarify this meaning,
smiled gently, and with the form of Vajra-yaksha, held the Vajra-teeth,
terrifying all Tathagatas, and preached the Vajra-anger great-laughing heart.

At that time, the Bhagavan, the Tathagata who establishes all equality,
further preached the Prajnaparamita Naya of the supreme birth of the Samaya of all Dharmas,
namely,
Because of the nature of all equality, Prajnaparamita is of the nature of equality,
Because of the nature of all meaning, Prajnaparamita is of the nature of meaning,
Because of the nature of all Dharmas, Prajnaparamita is of the nature of Dharma,
Because of the nature of all activities, one should know that Prajnaparamita is of the nature of activity.
At that time, Vajrapani, entering the Samadhi of the empowerment of the Samaya of all Tathagatas and Bodhisattvas,
preached the all-non-empty Samaya heart.

At that time, the Bhagavan Tathagata
further preached the Prajnaparamita Naya of the empowerment of all sentient beings,
namely,
All sentient beings are the Tathagata-garbha, because of the all-self of Samantabhadra Bodhisattva,
All sentient beings are the Vajra-garbha, because of the consecration of the Vajra-garbha,
All sentient beings are the wonderful Dharma-garbha, because they can turn all languages,
All sentient beings are the Karma-garbha, because they correspond to the nature of being able to perform actions.
At that time, the outer Vajra-division, wishing to re-clarify this meaning,
made a joyful sound and preached the Vajra-freedom true heart.

At that time, the seven mother-goddesses bowed at the Buddha's feet,
offered the Samaya true heart of hooking, summoning, entering, being able to kill, and being able to accomplish.

At that time, the three brothers of the Kara-ten (Karatena) and others
reverently bowed at the Buddha's feet,
and offered their own heart's mantra.

At that time, the four sister goddesses
offered their own heart's mantra.

Then the Bhagavan, the immeasurable and boundless Ultimate Tathagata,
in order to empower and bring this teaching to its ultimate fulfillment,
spoke again of the Equality Vajra, the birth of the Prajna Naya, which is called
the Prajnaparamita, because it is immeasurable; all Tathagatas are immeasurable.
The Prajnaparamita, because it is boundless; all Tathagatas are boundless.
All phenomena are of one nature, therefore the Prajnaparamita is of one nature.
All phenomena are ultimate, therefore the Prajnaparamita is ultimate.
Vajrapani, if there are those who hear this
Naya,
receive, hold, read, recite, and contemplate its meaning,they will all attain the ultimate in the practices of Buddhas and Bodhisattvas.

Then the Bhagavan Vairochana,
who has attained all secret Dharma-nature, the Tathagata of Non-Conceptualization,
spoke again of the supreme, beginningless, middle-less, and endless Great Bliss Vajra, the Infallible Samaya,
the Vajra Dharma-nature, the Prajna Naya, which is called:
Bodhisattva Mahasattvas, because they attain the supreme achievement of great desire, they attain the supreme achievement of great bliss.
Bodhisattva Mahasattvas, because they attain the supreme achievement of great bliss,
they then attain the supreme achievement of the great Bodhi of all Tathagatas.
Bodhisattva Mahasattvas, because they attain the supreme achievement of the great Bodhi of all Tathagatas,
they then attain the supreme achievement of crushing the great demons of all Tathagatas.
Bodhisattva Mahasattvas, because they attain the supreme achievement of crushing the great demons of all Tathagatas,
they then attain the achievement of being the sovereign lord throughout the three realms.
Bodhisattva Mahasattvas, because they attain the achievement of being the sovereign lord throughout the three realms,
they then attain the purification of all sentient beings in the entire realm who are dwelling in transmigration,
with great diligence, constantly remaining in birth and death,
saving and gathering all, bringing benefit, peace, and happiness, and attaining the supreme ultimate, all are fully achieved.
Why is this?
Those Bodhisattvas of superior wisdom, even until the end of birth and death,
constantly work for the benefit of sentient beings and do not enter Nirvana.
Prajna and skillful means, the wisdom-perfection, all empower them.
All phenomena and all existences are all pure.
To purify the world through desire and the like,
from the highest heaven to the evil realms, they subdue all existences.
Just as a lotus is originally unstained by nature,
not being stained by filth,
the nature of all desires is also like this; they benefit sentient beings without being stained.
Great desire attains purity,great bliss and abundance,attaining sovereignty over the three realms, and being able to perform firm and lasting benefits.

Vajrapani, if there are those who hear this
original Prajna Naya,
every day in the morning, either reciting or listening to it, they will obtain all
peace, joy, and satisfaction,
the Great Bliss Vajra, the Infallible Samadhi, and the ultimate siddhi.In this present life,they will obtain allDharma-sovereignty and joy.Through the birth of the sixteen great Bodhisattvas, they will attain the Tathagata'sVajra-holding position.

At that time, all Tathagatas
and the Vajra-holding
Bodhisattva Mahasattvas
all came together, wishing to make
this Dharma infallible,
and to achieve it quickly without obstruction,
they all praised
Vajrapani, saying,
Well done, well done, Great Being. Well done,
well done, Great Bliss.Well done, well done, Mahayana. Well done,well done, Great Wisdom.You are well able to expoundthis Dharma teaching, the Vajra-cultivationand Tara's empowerment.Those who hold this supremeteaching king, all demonscannot destroy.They will attain the Buddha and Bodhisattva'ssupreme position, and all siddhiswill not be long in coming.All Tathagatasand Bodhisattvas,having made sucha supreme declaration,in order to make those who hold itfully achieve it, were all greatly joyful,and believed, accepted, and practiced it.

5. The Mysterious Connection Between the Naya Sutra and the Seven-Limb Practice

Now, let's talk about the key to unlocking another mystery: the "Seven-Limb Practice" (Shichishibun). This is a ritual of worship widely used in Mahayana Buddhism, and a seven-step practice method systematically implemented especially in Tibetan Buddhism. It is like a "compass of the heart" for purifying the mind and accumulating good energy (merit).
The seven steps are as follows.

1. Prostration: Expressing respect to Buddhas and Bodhisattvas and offering one's heart.

2. Offering: Presenting gifts such as flowers, lamps, and praises of the heart.

3. Confession: Repenting for past mistakes and mental confusion to cleanse the heart.

4. Rejoicing: Joyfully praising the good deeds of Buddhas and others as if they were one's own.

5. Requesting the Turning of the Wheel (Kanjō): Asking Buddhas and teachers, "Please, teach us the Dharma."

6. Requesting the Buddhas to Remain in the World: Asking Buddhas and teachers, "Please, stay in this world for a long time."

7. Dedication of Merit: Dedicating the good energy one has accumulated for the happiness and enlightenment of all.

The amazing thing about the Seven-Limb Practice is that by following these steps, one naturally creates a flow of preparing the mind before the ritual, entering a sacred space, and praying for everyone. And... this is the main point. **Could it be that reading the story of the Naya Sutra itself is a practice that condenses the elements of these seven limbs?** That is the question.
Shall we verify this by following the story of the Naya Sutra specifically?

First, the beginning of the story, the scene where countless Bodhisattvas gather around Mahavairocana Buddha with respect.
Here, "Prostration" and "Requesting the Turning of the Wheel" from the Seven-Limb Practice are beautifully depicted. Think about it. The Bodhisattvas didn't just gather. They showed "reverent circumambulation," which is **the highest level of respect (this is Prostration!)**, and were waiting for the teaching that was about to be expounded. This silent posture of seeking the teaching is nothing but "Requesting the Turning of the Wheel," asking the Buddha, "Please, teach us the Dharma."

Next, the center of the story, the scene where various Buddhas and Bodhisattvas expound the teaching.
Here, the truth that even desire is pure is spoken, but this is also deeply connected to the spirit of "Confession," where we look into our own hearts. For example, knowing that the nature of desire and anger is pure is the ultimate practice of "Confession," acknowledging one's own heart that was trapped by them and returning to that true nature.
Furthermore, as the hundred-syllable verse says, "Constantly working for the benefit of sentient beings and not entering Nirvana," the teaching that Bodhisattvas always remain in this world to save people. Isn't this the very realization of our wish, "Please, stay in this world for a long time," the "Requesting the Buddhas to Remain in the World"?

And finally, the moving finale where all the Buddhas praise Vajrapani Bodhisattva.
Here, three practices appropriate for a climax are condensed: "Rejoicing," "Offering," and "Dedication of Merit."
All the Buddhas and Bodhisattvas praise the excellence of the expounded teaching and Vajrapani Bodhisattva, who embodied it, saying "Well done, well done" (this is Rejoicing!). And as expounded in the ninth section, it is shown that generating Bodhicitta and saving sentient beings is the highest "Offering."
Finally, it is taught that all the merits of this teaching are not just for oneself, but exist to benefit and bring peace to all living beings (this is Dedication of Merit!).

What do you think? In other words, couldn't we consider the story of the Naya Sutra to have this kind of structure?

At the beginning, we pay our respects (Worship!) and request the teachings (Invitation!).
At the heart of the story, we return to the original purity of the mind (Repentance!) and express gratitude that the Bodhisattvas are always present in this world (Requesting the Buddha to remain in the world!).
In the conclusion, we rejoice in the teachings (Rejoicing!), recognize that altruistic acts are the highest form of offering (Offering!), and dedicate that merit to everyone (Dedication of merit!).

It's as if by reading the Naya Sutra, you are reliving this magnificent seven-part ritual alongside countless Bodhisattvas, isn't it?
Therefore, reading the Naya Sutra is not just about knowing a story. It presents a complete path of practice for purifying the mind and accumulating merit while touching the world of Mahavairocana's wisdom. This is the core of today's wonder.

Today's report ends here. There are still so many wonders in the world. And so, the adventure continues.

[Appendix] The Correspondence Between the Naya Sutra Story and the Seven-Part Ritual

Let's organize in more detail the mysterious relationship where 'reading the Naya Sutra is, in itself, the practice of the seven-part ritual.'

• Worship and Invitation
  This corresponds to the 'Introduction' at the beginning of the story. Countless Bodhisattvas surround Mahavairocana with 'respectful circumambulation,' meaning they pay the highest level of reverence and quietly await the teachings that are about to be expounded. This very posture is 'worship' of the Buddha and the 'invitation' to teach itself.

• Repentance
  This is contained within the teachings expounded in the 'Main Section,' the heart of the story. It is to know that the nature of one's own mental workings, such as desire and anger, is inherently pure. This can be called the ultimate practice of 'repentance,' acknowledging the state of being trapped in one's own mind and returning to its original purity.

• Requesting the Buddha to remain in the world
  This is also embedded in the 'Main Section,' particularly in the climax, the 'Hundred-Character Verse.' The passage 'Constantly working for the benefit of sentient beings, without entering Nirvana' is a vow that the Bodhisattva does not settle for their own enlightenment alone, but remains in this world to save people. This is the manifestation of our wish, 'Please, stay in this world,' realized as the Bodhisattva's vow.

• Rejoicing
  This is the moving finale depicted in the 'Conclusion' at the end of the story. All the Buddhas and Bodhisattvas sincerely praise the excellence of the teachings embodied by Vajrapani Bodhisattva, saying 'Excellent, excellent.' It is truly the practice of 'rejoicing,' where one delights in the good deeds of others as if they were one's own.

• Offering
  This is specifically expounded in the 'Ninth Section' in the middle of the story. It is the teaching that the highest 'offering' is not just offering material things, but 'arousing the Bodhicitta (the mind seeking enlightenment) and saving sentient beings.' Altruistic acts themselves become the ultimate offering to the Buddha.

• Dedication of merit
  This is the spirit that flows throughout the entire 'Conclusion' at the end of the story. The wonderful merit possessed by the teaching of the Naya Sutra is not just for those who read or hear it, but is dedicated so that all living beings may receive its benefits and find peace. This is the heart of 'dedication of merit,' directing good energy toward everyone.

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