English
English version: So it is with birth. Therefore, it is said that one can grasp what is grasped, even to the point of not being born originally. Like the great void. In the great wisdom sun-wheel, there is no distinction between birth, death, day, and night. Self-nature is the wisdom sun itself. Causing delusion not to arise, making it the same as true nature, hence the word 'suchness'. This added sentence is the translator's praise of the Sanskrit text. If one can recite the Sanskrit text, that is best. Understanding the meaning and reciting based on the Chinese text is also acceptable. The *dōjō* (道場, place of enlightenment) is a place of stillness. 'In the ten directions, in immeasurable worlds' onwards is the sixth *anumoḍanā-upāya-mantra-mudrā* (随喜方便真言門, gate of the mantra of rejoicing in skillful means). There is also the recitation of *mantras*. True wisdom itself has no jealousy. Having wisdom without jealousy prevents anger and jealousy. Sincerely reciting this true wisdom makes it no different from true wisdom. Therefore, it is called the skillful means of rejoicing. 'I now exhort all *Tathāgatas*' onwards is the seventh *codanā-upāya-mantra-mudrā* (勸請方便真言門, gate of the mantra of exhorting skillful means). The verse of the *mantra* is the same as before. True wisdom and great compassion constantly benefit beings. Benefiting beings, therefore, it sends down the rain of Dharma. Sincerely reciting this *mantra* allows the requested Dharma to abide in the world. Therefore, it is called exhortation. 'Making the place where ordinary beings dwell' onwards is the eighth *abhiseka-dharmakāya-upāya-mantra-mudrā* (奉請法身方便真言門, gate of the mantra of inviting the *dharmakāya* with skillful means). The verse of the *mantra* is the same as before. The *dharmakāya* constantly abides in the original truth. Because it constantly abides, it can reach the *dharmakāya*. Reciting this *mantra* directly invites. Therefore, it is called the skillful means of inviting. 'All good deeds that are cultivated' onwards is the ninth *pariṇāmanā-upāya-mantra-mudrā* (回向方便真言門, gate of the mantra of dedicating merit with skillful means). The verse of the *mantra* is the same as before. Outside of original awareness and true wisdom, there is no scattering. Because there is no scattering, it can be dedicated. Diligently reciting this *mantra*. Returning to the true original Dharma is called dedication. 'Again, creating all other meritorious deeds' onwards is the tenth *Buddha-samādhi-samaya-vidyā-mudrā* (入佛三昧耶明門, gate of entering the *samaya* of the *Buddha-samādhi*). This is the body of the Dharma of birth. Within this, there are verses, *mudrās*, and *mantras*. What remains refers to things other than reciting *mantras*. 'Universally purified' means causing the impurity in one's own three karmas not to arise. 'Pitying and saving' means causing the impurity in others' three karmas not to arise. 'Mind-nature' means that the original nature of the mind is self-purifying. 'The body follows what is appropriate' means facing the *honzon* (本尊, principal image). Also, within the three *kulas* (部, families) and five *kulas*, which *deva* is my *honzon*. 'Sitting peacefully' means that the crown of the head, nose, and navel are all straight, sitting in the lotus position or half-lotus position, etc. 'Purifying the path of the three karmas' means that not giving rise to the impurity of the three karmas is the path. *Mudra* is the *mantra*. --------------------------------------------------------------------------------
Chinese
所依身也。问身智云何别。答身是诸功德所依。智即照明义也。然则约用别而约体一也。入佛三昧耶持明经云。时薄伽梵住广大法界加持。即于是时。住法界胎藏三昧。从此定起说入佛三昧耶持明者。梵音毗富罗是广大义。谓深广无际不可测量。如是诸法自体名为毗富罗法界。诸佛实相真言实相众生实相皆是毗富罗法界。以此更相加持。故名为法界加持。复次如男女交会因缘种子托于胎藏而不失坏。即是相加持义。如是诸佛国王明妃为夫人。和合共生毗富罗种子。为大悲胎藏所持无有失坏。故名法界加持也。世尊普遍加持一切众生。皆作平等种子竟。即时入于遍法界胎藏三昧。观此一一种子。皆是莲华台上毗卢遮那。普门眷属无尽庄严亦与大悲漫荼罗等无有异。而诸众生未能自证知。故名在圣胎俱舍。若出藏时即是如来解脱也。世尊如是现观察已。即时从三昧起说三昧耶持明。三昧耶者。是平等义是本誓义。是除障义是警觉义。言平等者。谓如来现证此三昧时。见一切众生种种身语意。皆悉与如来等。禅定智慧与实相身亦毕竟等。初发心时与地波罗蜜满时亦毕竟等。是故出诚谛言以告众生。若我所言必定不虚者。亦一切众生发此诚谛言时。亦蒙三密加持。无尽庄严与如来等。以是因缘故能作金刚事业。故名三昧耶也。 现代汉语译本 所依之身。问：身与智有何区别？答：身是诸功德所依之处，智则是照明之义。然而，从作用上来说有区别，从本体上来说则是一体的。《入佛三昧耶持明经》中说：‘当时，薄伽梵（Bhagavan，世尊）安住于广大法界加持之中。’即于此时，安住于法界胎藏三昧（Dharmadhatu-garbha-samadhi）。从此禅定中起身，宣说入佛三昧耶持明。梵语‘毗富罗（Vipula）’是广大的意思，指深广无际、不可测量。像这样，诸法的自体名为毗富罗法界。诸佛实相、真言实相、众生实相，都是毗富罗法界。以此互相加持，所以名为法界加持。 再次，如同男女交会，因缘种子寄托于胎藏而不失坏，这就是相加持的意义。如同诸佛国王以明妃为夫人，和合共生毗富罗种子，为大悲胎藏所持，没有失坏，所以名为法界加持。世尊普遍加持一切众生，都作为平等的种子完毕，即时进入遍法界胎藏三昧。观察这每一个种子，都是莲花台上的毗卢遮那佛（Vairocana），普门眷属无尽庄严，也与大悲曼荼罗（Mahakaruna-mandala）等同，没有差异。而诸众生未能自己证知，所以名为在圣胎俱舍（kosha，藏）。若出藏时，就是如来解脱之时。世尊这样现观之后，即时从三昧起身，宣说三昧耶持明。三昧耶（Samaya）是平等之义，是本誓之义，是除障之义，是警觉之义。 说到平等，是指如来现证此三昧时，见到一切众生种种身语意，都与如来相等，禅定智慧与实相身也毕竟相等，初发心时与地波罗蜜（Bhumi-paramita，十地圆满）满时也毕竟相等。所以发出诚实之言以告诉众生，如果我所言必定不虚，那么一切众生发出此诚实之言时，也蒙受三密加持，无尽庄严与如来等同。因为这个因缘，所以能作金刚事业，故名三昧耶。
English
English version The body that is relied upon. Question: What is the difference between the body and wisdom? Answer: The body is the basis of all merits, while wisdom is the meaning of illumination. However, they are different in terms of function but one in essence. The ‘Entering the Buddha Samaya Dharani Sutra’ says: ‘At that time, Bhagavan (the Blessed One) dwelt in the vast Dharmadhatu (realm of reality) of empowerment.’ At that very moment, he dwelt in the Dharmadhatu-garbha-samadhi (samadhi of the womb of the realm of reality). Arising from this samadhi, he spoke of entering the Buddha Samaya Dharani. The Sanskrit word ‘Vipula’ means vast, referring to being deep, broad, boundless, and immeasurable. Thus, the self-nature of all dharmas (phenomena) is called Vipula Dharmadhatu. The true aspect of all Buddhas, the true aspect of mantra, and the true aspect of sentient beings are all Vipula Dharmadhatu. Because of this mutual empowerment, it is called Dharmadhatu empowerment. Furthermore, just as when a man and woman unite, the seed of cause and condition is entrusted to the womb without being lost, this is the meaning of mutual empowerment. Just as the kings of all Buddhas take vidyadharis (wisdom-holding consorts) as their consorts, uniting to give birth to the Vipula seed, which is held by the Mahakaruna-garbha (womb of great compassion) without being lost, hence it is called Dharmadhatu empowerment. The World-Honored One universally empowers all sentient beings, completing the process of making them all equal seeds, and immediately enters the Sarva-dharmadhatu-garbha-samadhi. Observing each of these seeds, they are all Vairocana (the Illuminator) on a lotus platform, with the endless adornments of the universal retinue, which are no different from the Mahakaruna-mandala (circle of great compassion). However, sentient beings are unable to realize this for themselves, so it is called being in the kosha (womb) of the holy embryo. When they emerge from the womb, it is the liberation of the Tathagata (Thus Come One). Having observed in this way, the World-Honored One immediately arose from the samadhi and spoke of the Samaya Dharani. Samaya means equality, it means original vow, it means removing obstacles, and it means awakening. Speaking of equality, it refers to when the Tathagata directly realizes this samadhi, seeing that all sentient beings' various body, speech, and mind are all equal to the Tathagata, and that dhyana (meditation) and wisdom are ultimately equal to the true aspect body, and that the initial aspiration is ultimately equal to the time when the Bhumi-paramita (perfection of the ten stages) is fulfilled. Therefore, he utters truthful words to tell sentient beings that if what I say is certainly not false, then when all sentient beings utter these truthful words, they will also receive the empowerment of the three mysteries (body, speech, and mind), and their endless adornments will be equal to the Tathagata. Because of this cause and condition, they can perform Vajra (indestructible) activities, hence it is called Samaya. --------------------------------------------------------------------------------
Chinese
言本誓者。如来现证此三昧耶时。见一切众生悉有成佛义。故即时立大誓愿。我今要从普门。以无量方便。令一切众生皆至无上菩提。剂众生界未尽已来。我之事业终不休息。若有众生随我本愿发此诚实言时。亦令彼所为事业皆悉成金刚性。故名三昧耶也。言除障者。如来见一切众生。悉有如来法界。但由一念无明故。常在目前而不觉知。是故发诚实言。我今要当设种种方便善为一切众生决除眼瞙。若我誓愿必当成就者。令诸众生随我方便说此诚实言时。乃至于一生中获无垢眼。障盖都尽。故名三昧耶也。言警觉义者。如来以一切众生皆在无明睡故。于如是功德不自觉知。故以诚言感动令得醒悟。亦以此警觉诸菩萨等。令起深禅定窟。学师子频申。若有真言行人说此三昧耶者。我等诸佛亦当忆持本誓不得违越。犹如国王自制法已。还自敬顺行之。故名三昧耶也。持明者梵云陀罗尼。明谓总持一切明门行。乃至尽此三昧耶誓愿以来终不漏失。故名入佛三昧耶持明也。初句归命一切诸佛如上释。次句云无等。次云三等。连下句言之。即是无等三平等三昧耶也。复次阿是诸法本不生义。即是法界体性。娑是谛义。迷是三昧义。磨是自证大空亦是我义。世尊证此三昧时。谛观一一众生心中普门漫荼罗皆等于我。是故更无待对无 现代汉语译本 关于‘言本誓’（根本誓愿）的解释。当如来实现证此三昧耶（Samaya，誓约）时，见到一切众生都具有成佛的可能性。因此，立即立下大誓愿：‘我现在要从普门（普遍之门），以无量方便，令一切众生都达到无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）。在众生界未穷尽之前，我的事业终不停止。’ 如果有众生随顺我的本愿，发出此诚实之言时，也令他所做的事业都成就金刚（Vajra）之性。所以名为三昧耶。 关于‘言除障’（消除障碍）的解释。如来见到一切众生，都具有如来法界（Tathagatagarbha，如来藏），但由于一念无明（Avidya，无明）的缘故，常常在眼前而不自觉知。因此，发出诚实之言：‘我现在应当设置种种方便，善巧地为一切众生决除眼翳（眼病）。’ 如果我的誓愿必定能够成就，令诸众生随顺我的方便，说此诚实之言时，乃至在一生中获得无垢之眼，障碍全部消除。所以名为三昧耶。 关于‘言警觉义’（警觉的意义）的解释。如来认为一切众生都处在无明睡眠中，对于这样的功德不自觉知。所以用诚实之言感动他们，使他们醒悟。也以此警觉诸菩萨等，令他们从深禅定窟中出来，学习狮子伸腰。如果有真言（Mantra）行者说此三昧耶，我们诸佛也应当忆持本誓，不得违越。犹如国王自己制定了法律之后，还自己恭敬顺从地执行它。所以名为三昧耶。 持明（Vidyadhara）者，梵文为陀罗尼（Dharani）。‘明’是指总持一切明门之行，乃至到此三昧耶誓愿结束以来，终不漏失。所以名为入佛三昧耶持明。初句‘归命一切诸佛’如上解释。次句说‘无等’，再下句说‘三等’，连下句一起说，就是无等三平等三昧耶。再次，阿（A）是诸法本不生义，就是法界体性。娑（Sa）是谛义。迷（Mi）是三昧义。磨（Ma）是自证大空也是我义。世尊证此三昧时，谛观每一个众生心中普门漫荼罗（Mandala，坛城）都等于我，所以更无对待，无