English
English version: 'Rě cǐ' is translated as '幢' (zhuàng, a type of Buddhist implement). The Sanskrit term 'Ketu' is translated as '旗' (qí, flag). Their forms are slightly different. The '幢' is merely adorned with various colorful emblems. The form of 'Ketu' is largely the same, but it adds streamers and secret symbols. It is like how military strategists draw various shapes such as turtles, dragons, birds, and beasts to serve as the standards for the three armies. One interpretation also translates 'Ketu' as '幢', so they are spoken of together. If the complete Sanskrit original is preserved, it should be called 'Pure Dharma Banner Flag'. It is like a great general establishing a banner flag on a high peak, enabling a comprehensive observation of the terrain and the enemy's movements. Commanding millions of troops, actions and halts are uniform, and dispersal and gathering are as desired. With this, battles are sure to be victorious, and attacks are sure to capture. If a clumsy general does not understand the situation and loses the banner flag, then people will have different intentions, and failure will quickly follow. In this way, the pure Bodhi mind, as the banner flag of myriad practices, is also like this. Abiding on the mountain of the Middle Way's First Principle, steadfast and unmoving, with the Samadhi of Vigorous Progress, universally observing the ten directions, fully understanding the immeasurable doors of liberation, the superior and inferior natures of beings, the Dharma methods that should be used, and the causes and conditions of accessibility and obstruction on the various grounds. Therefore, it is able to gather immeasurable merits and universally protect all beings, and whatever is done cannot be destroyed.' At that time, the World Honored One (Shakyamuni Buddha) thought: 'Since I first generated the Bodhi mind, I have always used this courageous and vigorous Bodhi mind to protect the Right Dharma and beings. In all kinds of difficult places and ascetic practices, I have been like a diamond, without retreat. It is precisely for the sake of achieving such Samadhi and universally protecting the Buddha lands of the ten directions.' 'Now my wishes have all been fulfilled, and it is time to do what should be done.' Immediately, a voice pervading all realms of the Tathagatas (如来, Thus Come Ones), compassionately lamenting the realms of all beings without remainder, spoke this mantra. 'If what I say is true and not false, then if someone recites, upholds, and practices it, they can make their power no different from mine.' Therefore, it is called 'Great Power Great Protection'. The Acharya (teacher) said: '明' (míng) means 'great wisdom light'. '妃' (fēi), in Sanskrit, is 'raji', which is the word 'king' used in the feminine form. Therefore, the transmitter explains it as '妃'. '妃' means Samadhi, which is the 'Great Compassion Garbha Samadhi'. This Samadhi is the mother of all Buddha-sons. This Buddha-son is the pure Dharma banner Bodhi mind. It is like that womb, initially containing and covering from the time of kalala (受精卵, fertilized egg). --------------------------------------------------------------------------------
Chinese
护。令不为众缘所伤。渐次增长。乃至诞育之后。犹固勤加守护而乳养之。故说母恩最深难可报得也。从此三昧起者。入住出时皆是不思议法界。非如世间禅定动寂相碍有退失间隙时也。初句归命一切诸如来。次句能除一切诸障恐怖等。是叹一切如来大力大护之德。又次句叹无量诸门。毗湿嚩亦是巧义。所谓无量巧度门。即是法幢高峰观三昧普门业用。今欲说此明妃。故先归敬一切如来如是功德也。次云萨婆他。是总指诸佛如是功德。欲令同入一字门故。次有唅欠两字。正是真言之体。亦名种子。已下诸句皆转释二字门。诃字是因义。所谓大乘因者即是菩提心。以一切因本不生故。乃至离因缘故。名为净菩提心。净菩提心是成佛真因正法幢旗之种子。上加空点是入证义。所以转声云唅也佉是大空。上加点转声为欠。即是证此大空名为般若佛母。正是明妃之义。于此虚空藏中含养真因种子。即是大护义也。复次佉字门犹如虚空毕竟清净无所不有。即是高峰观所知境界。诃字是菩提幢亦是自在力。以此二字相应故。犹如大将能破怨敌。又诃字门是菩提心宝。与佉字门虚空藏和合故。得成巧色摩尼。能满一切希愿。今此真言中阙此欠字。下文具有也。次句云啰乞洒。即是拥护义。如人恐怖厄难。若恃怙有力大人。或得高城深 现代汉语译本 保护，使其不受各种因缘的伤害，逐渐增长。乃至出生之后，仍然要勤加守护并哺乳养育。所以说母亲的恩情最深，难以报答。从这个三昧中起身的人，入住和出离时都是不可思议的法界，不像世间的禅定那样，动与寂相互妨碍，有退失和间隙的时候。第一句‘归命一切诸如来’，第二句‘能除一切诸障恐怖等’，是赞叹一切如来大力大护的功德。又，下一句赞叹无量诸门。毗湿嚩（Vishva）也是巧妙的意思，所谓无量巧妙的度化之门，就是法幢高峰观三昧的普门业用。现在想要说这位明妃，所以先归敬一切如来这样的功德。接下来是‘萨婆他（Sarvatha）’，是总括地指诸佛这样的功德，想要让它们一同进入一字门。接下来有‘唅（Ham）’‘欠（Kham）’两个字，正是真言的本体，也叫做种子。以下各句都是对这两个字门的转释。‘诃（Ha）’字是因的意思，所谓大乘的因就是菩提心。因为一切因本来不生，乃至远离因缘，所以叫做净菩提心。净菩提心是成佛的真因，是正法幢旗的种子。上面加上空点，是入证的意思，所以转声为‘唅（Ham）’。‘佉（Kha）’是大空，上面加上点，转声为‘欠（Kham）’，就是证得这个大空，名为般若佛母，正是明妃的意义。在这虚空藏中含养真因种子，就是大护的意义。再次，‘佉（Kha）’字门犹如虚空，毕竟清净，无所不有，就是高峰观所知的境界。‘诃（Ha）’字是菩提幢，也是自在力。用这两个字相应，犹如大将能破怨敌。又，‘诃（Ha）’字门是菩提心宝，与‘佉（Kha）’字门虚空藏和合，得以成就巧妙的色彩摩尼，能满足一切希望和愿望。现在这个真言中缺少这个‘欠（Kham）’字，下文会有。下一句说‘啰乞洒（Raksha）’，就是拥护的意思，就像人遇到恐怖厄难，如果依靠有力的贵人，或者得到高城深
English
English version protecting it from being harmed by various causes and conditions, allowing it to gradually grow. Even after birth, one should still diligently protect and nurture it with milk. Therefore, it is said that the mother's kindness is the deepest and most difficult to repay. Those who arise from this Samadhi (state of profound meditation) experience the inconceivable Dharmadhatu (realm of reality) in their entering, abiding, and exiting, unlike worldly Dhyana (meditation) where movement and stillness obstruct each other, and there are times of decline and interruption. The first line, 'Namo (Homage) to all the Tathagatas (Buddhas),' and the second line, 'Able to remove all obstacles and fears,' praise the virtue of great power and great protection of all the Tathagatas. Furthermore, the next line praises the immeasurable gates. Vishva (all-encompassing) also means skillful, referring to the immeasurable skillful gates of deliverance, which are the universal applications of the Dharma Banner Peak Observation Samadhi. Now, intending to speak of this Vidyarajni (wisdom queen), one first pays homage to all the Tathagatas for such merits. Next is 'Sarvatha (in every way),' which generally refers to the merits of all the Buddhas, intending to have them all enter the one-syllable gate. Next are the two syllables 'Ham' and 'Kham,' which are precisely the essence of the mantra, also called seeds. The following lines are all explanations of these two syllable gates. The syllable 'Ha' means cause, referring to the cause of Mahayana (Great Vehicle), which is Bodhicitta (the mind of enlightenment). Because all causes are originally unborn, and even free from causes and conditions, it is called pure Bodhicitta. Pure Bodhicitta is the true cause of becoming a Buddha, the seed of the banner of the Right Dharma. Adding a Bindu (dot) above it means entering realization, so the sound changes to 'Ham.' 'Kha' is the Great Void, adding a dot above it and changing the sound to 'Kham' means realizing this Great Void, which is called Prajnaparamita (Perfection of Wisdom) Buddha-Mother, precisely the meaning of Vidyarajni. In this Garbha (womb) of space, it contains and nurtures the seed of true cause, which is the meaning of great protection. Furthermore, the syllable gate 'Kha' is like space, ultimately pure, containing everything, which is the realm of knowledge of Peak Observation. The syllable 'Ha' is the Bodhi Banner, also the power of freedom. By corresponding these two syllables, it is like a great general able to defeat enemies. Also, the syllable gate 'Ha' is the jewel of Bodhicitta, and by uniting with the space of the syllable gate 'Kha,' it can accomplish a skillful colored Mani (wish-fulfilling jewel), able to fulfill all hopes and wishes. Now, this mantra is missing the syllable 'Kham,' but it will be present in the following text. The next line says 'Raksha (protection),' which means to protect, just as when a person encounters fear and calamity, if they rely on a powerful noble, or obtain a high city and deep --------------------------------------------------------------------------------
Chinese
池之固。则泰然无劳。彼诸怨敌虽以种种方便无若之何。行人亦尔。依恃菩提心王。以般若胎藏为城郭。犹如虚空不可破坏。即是转释前义也。次句摩诃沫丽翻为大力。诃字菩提心具足一切如来力。今与佉字合。故离诸系缚无挂碍。如虚空中风自在旋转。故名大力。又诃字自在力与佉字无量巧度门合。故犹如力士具足千种伎能。是故众人无能胜者。故名大力也。第七句释大力所由。故云从一切如来功德生。言此坚固大力本从诸佛金刚种性生。又于无量劫以来常以此诃字真因具修佉字万德。一一皆如金刚不可破坏。今众德已满诸力悉备。复当以此法幢高峰观三昧。大摧法界怨敌普护众生。次即发诚实语。所谓𤙖字也。𤙖是恐怖彼声。所以重言之者。一摧外障二摧内障。复次外是烦恼障内是智障。若释字门。如来以何法恐怖诸障耶。谓以此诃字门也。下有三昧画。即是具修万行。上有大空点。即是已成万德。诃字即是法幢旗三昧。空点合故即是高峰观三昧。诃字具一切如来种子者。上点是明妃之母。下画是胎分日增加。具如是义故。适发声时。魔军散坏也。次云怛啰吒。是吒呵摄伏之义。如师子奋怒大吼时众兽无不摄伏。亦重言者。是对根本烦恼随烦恼。乃至对界内烦恼界外烦恼也。末句云阿钵啰[口*底]诃谛。是无对 现代汉语译本 池塘坚固，便可泰然自若，毫不费力。那些怨敌纵然用尽各种方法，也奈何不了你。修行人也是如此，依靠菩提心王（觉悟之心），以般若（智慧）的胎藏为城郭，犹如虚空般不可破坏。这便是进一步解释前面的含义。下一句，摩诃沫丽（Mahāmallī）翻译为大力。诃（ha）字代表菩提心具足一切如来的力量。现在与佉（kha）字结合，所以能脱离一切束缚，毫无挂碍，犹如虚空中风自在旋转，所以名为大力。又，诃（ha）字的自在力与佉（kha）字的无量巧妙方便之门结合，所以犹如力士具备千种技能，因此众人无人能胜过他，所以名为大力。第七句解释大力的由来，所以说从一切如来功德生。意思是说，这坚固的大力本来是从诸佛的金刚种性所生。又在无量劫以来，常常用这诃（ha）字真因具足修习佉（kha）字万德，一一都如金刚般不可破坏。现在众德已经圆满，诸力全部具备，又应当用这法幢高峰观三昧，大肆摧毁法界怨敌，普遍守护众生。接下来就是发诚实语，所谓𤙖（hūṃ）字。𤙖（hūṃ）是恐怖彼等之声，所以重复说它，一是摧毁外在的障碍，二是摧毁内在的障碍。再者，外是烦恼障，内是智障。如果解释字门，如来用什么法来恐怖诸障呢？就是用这诃（ha）字门。下面有三昧画，就是具足修习万行，上面有大空点，就是已经成就万德。诃（ha）字就是法幢旗三昧，空点结合就是高峰观三昧。诃（ha）字具足一切如来种子，上面的点是明妃之母，下面的画是胎分日渐增加，具备这样的含义，所以，适才发出声音时，魔军就溃散破坏了。接下来是怛啰吒（traṭ），是吒（ṭa）呵（ha）摄伏之义。如狮子奋怒大吼时，众兽无不摄伏。也是重复说，是为了对治根本烦恼、随烦恼，乃至对治界内烦恼、界外烦恼。末句说阿钵啰[口*底]诃谛（apratighāti），是无对（无碍）。
English
English version When the pond is solid, one can be at ease and effortless. Those enemies, even if they use all sorts of methods, can do nothing about it. The practitioner is also like this, relying on the Bodhicitta King (the mind of enlightenment), with the womb of Prajna (wisdom) as the city wall, which is indestructible like the void. This is a further explanation of the previous meaning. The next sentence, Mahāmallī, is translated as 'Great Strength'. The syllable 'ha' represents the Bodhicitta possessing all the power of the Tathagatas. Now it is combined with the syllable 'kha', so it can break away from all bonds and be without any hindrance, like the wind freely rotating in the void, so it is called 'Great Strength'. Also, the power of freedom of the syllable 'ha' is combined with the immeasurable skillful means of the syllable 'kha', so it is like a strong man possessing a thousand skills, therefore no one can overcome him, so it is called 'Great Strength'. The seventh sentence explains the origin of the Great Strength, so it says it is born from the merits of all the Tathagatas. It means that this solid Great Strength is originally born from the Vajra (diamond) nature of all the Buddhas. Also, for countless kalpas (eons), it has always used this true cause of the syllable 'ha' to fully cultivate the ten thousand virtues of the syllable 'kha', each of which is indestructible like a Vajra. Now that all the virtues have been fulfilled and all the powers are fully equipped, one should also use this Dharma Banner Peak Contemplation Samadhi to greatly destroy the enemies of the Dharma realm and universally protect sentient beings. Next is to utter the truthful words, the so-called syllable hūṃ. Hūṃ is the sound of terrifying them, so it is repeated, one is to destroy external obstacles, and the other is to destroy internal obstacles. Furthermore, the external is the obstacle of afflictions, and the internal is the obstacle of wisdom. If we explain the syllable gate, what Dharma does the Tathagata use to terrify all obstacles? It is this syllable gate of 'ha'. Below there is a Samadhi drawing, which is to fully cultivate ten thousand practices, and above there is a great empty dot, which is to have already accomplished ten thousand virtues. The syllable 'ha' is the Dharma Banner Flag Samadhi, and the combination of the empty dot is the Peak Contemplation Samadhi. The syllable 'ha' possesses all the seeds of the Tathagatas, the dot above is the mother of the Vidya (wisdom consort), and the drawing below is the gradual increase of the fetal division, possessing such a meaning, therefore, when the sound is uttered, the demon army collapses and is destroyed. Next is traṭ, which is the meaning of ṭa ha subduing. Just as when a lion roars in anger, all beasts are subdued. It is also repeated, in order to counteract the fundamental afflictions, the secondary afflictions, and even to counteract the afflictions within the realm and the afflictions outside the realm. The last sentence says apratighāti, which means unobstructed. --------------------------------------------------------------------------------