English
English version Regarding ‘言本誓’ (Yan Ben Shi, the fundamental vow): When the Tathagata (如来) realized this Samaya (三昧耶, vow), he saw that all sentient beings have the potential to attain Buddhahood. Therefore, he immediately made a great vow: ‘I will now, from the Universal Gate (普门), use immeasurable skillful means to lead all sentient beings to attain Anuttara-samyak-sambodhi (无上菩提, unsurpassed perfect enlightenment). Until the realm of sentient beings is exhausted, my work will never cease.’ If there are sentient beings who follow my original vow and utter this truthful statement, may all their endeavors achieve the nature of Vajra (金刚, diamond). Therefore, it is called Samaya. Regarding ‘言除障’ (Yan Chu Zhang, eliminating obstacles): The Tathagata sees that all sentient beings possess the Tathagatagarbha (如来法界, the womb of the Tathagata), but due to a single thought of ignorance (无明, Avidya), they are constantly unaware of it even though it is right before their eyes. Therefore, he makes a truthful statement: ‘I will now set up various skillful means to skillfully remove the eye disease (眼翳) for all sentient beings.’ If my vow is certain to be fulfilled, may all sentient beings, following my skillful means, and uttering this truthful statement, attain immaculate eyes in this very lifetime, and may all obstacles be completely eliminated. Therefore, it is called Samaya. Regarding ‘言警觉义’ (Yan Jing Jue Yi, the meaning of awakening): The Tathagata considers that all sentient beings are in the sleep of ignorance, and are not aware of such merits. Therefore, he uses truthful words to move them and awaken them. He also uses this to alert all Bodhisattvas (菩萨) and others, causing them to emerge from the caves of deep Samadhi (禅定), and learn the lion's stretch. If there are Mantra (真言) practitioners who recite this Samaya, we Buddhas (佛) should also remember and uphold our original vows, and must not violate them. It is like a king who, after enacting laws, still respectfully obeys and implements them himself. Therefore, it is called Samaya. 持明 (Chi Ming, Vidyadhara), in Sanskrit is Dharani (陀罗尼). ‘明’ (Ming, knowledge) refers to upholding all practices of the gates of knowledge, and until the end of this Samaya vow, nothing will be lost. Therefore, it is called entering the Buddha Samaya Vidyadhara. The first sentence, ‘Taking refuge in all Buddhas’ is explained above. The next sentence says ‘unequaled,’ and the next sentence says ‘three equals,’ connecting with the following sentence, which is the unequaled three equal Samaya. Furthermore, 阿 (A) is the meaning of the non-origination of all dharmas, which is the nature of the Dharmadhatu (法界). 娑 (Sa) is the meaning of truth. 迷 (Mi) is the meaning of Samadhi. 磨 (Ma) is the self-realized great emptiness, which is also the meaning of ‘I.’ When the World Honored One (世尊) realized this Samadhi, he truly observed that the Universal Gate Mandala (漫荼罗, Mandala) in the hearts of each and every sentient being is equal to ‘I,’ therefore there is no more duality, no --------------------------------------------------------------------------------
Chinese
可譬类。名为无等也。三等为三世等三因等三业道等三乘等。即是转释前句。所以无等之意。呾[口*履]谓心如实相一切尘垢本来不生。三世如来种种方便悉皆为此一大事因缘故。即是除障之义。结云三昧耶者。即是必定师子吼说诸法平等义。故立大誓愿。当令一切得如我。故欲普为众生开佛知见故。是故以此警觉众生及诸佛故。是故此三昧耶名为一切如来金刚誓戒。若不先念持者。不得作一切真言法事也。世尊以遍满一切佛刹身语心轮。说此三昧耶已。一切诸佛子众无不闻之。既闻是已。于一切真言法中不敢违越。所以然者。若菩萨于众生诸法中作种种不平等见。则越三昧耶法。若于此平等誓中作种种限量之心。亦越三昧耶法。诸有所作随顺世间名利。不为大事因缘。亦越三昧耶法。放逸懈怠不能警悟其心。亦越三昧耶法。以越三昧耶法故。有种种障生。自损损他无有义利。是故诸菩萨等奉持此三昧耶。如护身命不敢违越也。能净如来地者。念诵真言及作印即能除烦恼所知障也。地波罗蜜满者。净除诸障。皆以出现佛地功德也。成三法道界者。印真言及意密。道界者即是果也。合而云成三法之果也。次结法界生以下第十一法界生真言门。是养法之身。此中有印真言颂。经云。薄伽梵复说法界生真言者。世尊前入法 现代汉语译本：可以打个比方。这个名称是‘无等’（无法比拟）的意思。‘三等’是指三世等（过去、现在、未来三世平等），三因等（正因、了因、缘因三因平等），三业道等（身、口、意三业道平等），三乘等（声闻乘、缘觉乘、菩萨乘三乘平等）。这实际上是进一步解释前一句。所以‘无等’的含义是，‘呾[口*履]’指的是心如实相，一切尘垢本来就不产生。三世如来用种种方便，都是为了这一大事因缘的缘故。这就是去除障碍的意思。总结说‘三昧耶’（誓约）的意思，就是必定像狮子吼一样宣说诸法平等的道理。所以立下大誓愿，要让一切众生都得到像我一样的成就。所以想要普遍地为众生开启佛的知见。因此用这个来警觉众生以及诸佛。所以这个三昧耶被称为一切如来金刚誓戒。如果不先念诵受持，就不能做一切真言法事。世尊用遍满一切佛刹的身语意轮，说了这个三昧耶之后，一切诸佛子众没有不听到的。既然听到了，在一切真言法中就不敢违越。为什么呢？如果菩萨对于众生诸法中产生种种不平等的见解，就违越了三昧耶法。如果对于这个平等誓约产生种种**（可能是指不敬或怀疑）之心，也违越了三昧耶法。所做的一切都随顺世间的名利，不为了大事因缘，也违越了三昧耶法。放逸懈怠，不能警觉自己的心，也违越了三昧耶法。因为违越了三昧耶法，所以产生种种障碍，自己受损也损害他人，没有任何意义和利益。所以诸位菩萨等要奉持这个三昧耶，像保护自己的生命一样不敢违越。‘能净如来地’的意思是，念诵真言以及结手印，就能去除烦恼障和所知障。‘地波罗蜜满’的意思是，清净去除各种障碍，都以出现佛地的功德。‘成三法道界’的意思是，手印、真言以及意密，‘道界’就是指果。合起来说是成就三法之果。接下来总结法界生以下第十一法界生真言门，是养法之身。这里面有手印、真言和颂。经中说，‘薄伽梵（Bhagavan，世尊）又说法界生真言’，世尊前入法
English
English version: It can be compared. The name is 'Unequalled' (incomparable). 'Three equals' refers to the equality of the three times (past, present, and future), the equality of the three causes (hetu, alambana, and adhipati), the equality of the three karmic paths (body, speech, and mind), and the equality of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). This is actually a further explanation of the previous sentence. So the meaning of 'Unequalled' is that 'Ta[口*履]' refers to the mind being like the true reality, and all defilements originally do not arise. The Tathāgatas (如来) of the three times use various skillful means for the sake of this one great event and condition. This is the meaning of removing obstacles. Concluding with 'Samaya' (三昧耶, vow) means definitely proclaiming the equality of all dharmas like a lion's roar. Therefore, a great vow is made to enable all beings to attain the same achievement as me. Therefore, it is desired to universally open the Buddha's knowledge and vision for all beings. Therefore, this is used to awaken beings and all Buddhas. Therefore, this Samaya is called the Vajra (金刚) vow and precept of all Tathāgatas. If one does not first recite and uphold it, one cannot perform all mantra practices. After the World Honored One (世尊) spoke this Samaya with the body, speech, and mind wheels pervading all Buddha-lands, all the Buddha's children heard it. Since they have heard it, they dare not violate it in all mantra practices. Why? If a Bodhisattva (菩萨) has various unequal views of beings and dharmas, then they violate the Samaya Dharma. If they have various ** (possibly referring to disrespect or doubt) in this equal vow, they also violate the Samaya Dharma. If everything they do follows worldly fame and profit and is not for the sake of the great event and condition, they also violate the Samaya Dharma. If they are negligent and lazy and cannot awaken their minds, they also violate the Samaya Dharma. Because they violate the Samaya Dharma, various obstacles arise, harming themselves and others, without any meaning or benefit. Therefore, all Bodhisattvas must uphold this Samaya, like protecting their own lives, and dare not violate it. 'Being able to purify the Tathāgata ground' means that reciting mantras and forming mudras (印) can remove the afflictive and cognitive obscurations. 'The perfection of the Bhumi (地) Paramita (波罗蜜)' means that purifying and removing all obstacles is all due to the merit of the appearance of the Buddha-ground. 'Accomplishing the three Dharma Dhatus (法道界)' means that the mudra, mantra, and mind secret, 'Dhatu' refers to the fruit. Combined, it means accomplishing the fruit of the three Dharmas. Next, summarizing the Dharma-dhatu-origination and below, the eleventh Dharma-dhatu-origination mantra gate is the body of nourishing the Dharma. There are mudras, mantras, and verses in it. The sutra says, 'Bhagavan (薄伽梵) again speaks the Dharma-dhatu-origination mantra', the World Honored One enters the Dharma --------------------------------------------------------------------------------
Chinese
界胎藏三昧时。见一切众生悉有菩提种子等同诸佛。故说入佛三昧耶持明。以此持明得入佛平等戒。即是托圣胎藏也。尔时世尊复以普眼谛观。见一切众生皆悉圣胎具足生在佛家。尔时无尽庄严亦复与如来等。从此三昧起已即说法界生真言。又以普眼谛观。见此一一众生金刚事业具足成就。尔时无尽庄严亦复与如来等。从此三昧起已即说金刚萨埵真言。故此三种皆名三昧耶也。复次由入佛三昧耶故。于胎藏中不令夭折。由法界生故。初出胎时离诸障碍。由金刚萨埵故。能持家业备诸伎艺。又以入佛三昧耶加持秘密胎藏。以法界世加持金刚菩萨二重眷属。以金刚萨埵加持种种随类之形。入佛三昧耶如莲华藏。法界生如莲华敷。金刚萨埵如莲华实成就复还为种。故此三种皆名三昧耶也。达磨驮睹是法界义。萨嚩婆嚩是自性。亦名根本性。句痕是我义。其句义云我即法界自性也。以必定师子吼言。我及一切众生皆是法界自性。是平等义。我常当设种种方便令一切众生皆悉证知。是本誓义。以知我即法界自性故。能除一切分别开净知见。是除障义。诸佛唯愿忆持本愿。故令我此身即同毗卢遮那法界自性。是警悟义。当以字门广释之。如法界自性者。以显所观法体。谓即是大日智体也。而观于自身者。显行者能观之智。或以真实 现代汉语译本： 当进入胎藏三昧时，见到一切众生都具有菩提种子，与诸佛相同。因此说入佛三昧耶持明（mantra，真言）。凭借此持明，得以进入佛的平等戒，也就是寄托于圣胎藏中。当时，世尊又以普眼仔细观察，见到一切众生都具备圣胎，完全出生在佛家。当时，无尽庄严也与如来相等。从此三昧出来后，就说法界生真言。又以普眼仔细观察，见到这一一众生金刚事业完全成就。当时，无尽庄严也与如来相等。从此三昧出来后，就说金刚萨埵（Vajrasattva）真言。所以这三种都名为三昧耶（Samaya，誓言）。 其次，由于进入佛三昧耶的缘故，在胎藏中不会夭折。由于法界生的缘故，刚出胎时远离各种障碍。由于金刚萨埵的缘故，能够维持家业，具备各种技艺。又以入佛三昧耶加持秘密胎藏，以法界世加持金刚菩萨二重眷属，以金刚萨埵加持种种随类的形体。入佛三昧耶如莲华藏，法界生如莲华开放，金刚萨埵如莲华果实成就后又成为种子。所以这三种都名为三昧耶。 达磨驮睹（Dharmadhatu）是法界（Dharma-dhatu）的意义，萨嚩婆嚩（Sarva-bhava）是自性，也叫根本性。句痕（句义）是‘我’的意义。其句义是‘我即法界自性’。以必定师子吼说：‘我及一切众生都是法界自性，这是平等义。我常常应当设置种种方便，令一切众生都证知，这是本誓义。’因为知道我即法界自性，所以能去除一切分别，开启清净知见，这是除障义。诸佛唯愿忆持本愿，所以令我此身即同毗卢遮那（Vairocana）法界自性，这是警悟义。当以字门广泛解释它。如法界自性，是用来显示所观法的本体，就是大日（Mahavairocana）智体。而观于自身，是显示修行者能观的智慧，或者以真实。
English
English version: When entering the Garbhadhatu Samadhi (Womb Realm Meditation), one sees that all sentient beings possess the seed of Bodhi (Enlightenment), equal to all Buddhas. Therefore, it is said to enter the Buddha Samaya (Vow) holding mantra. By means of this mantra, one can enter the Buddha's equal precepts, which is entrusting oneself to the sacred Garbhadhatu. At that time, the World Honored One again observed attentively with the universal eye, seeing that all sentient beings were fully endowed with the sacred womb and born into the Buddha's family. At that time, Endless Adornment was also equal to the Tathagata (Thus Come One). After arising from this Samadhi, he then spoke the Dharma-dhatu (Realm of Dharma) birth mantra. Again, observing attentively with the universal eye, he saw that each and every sentient being had fully accomplished the Vajra (Diamond) activity. At that time, Endless Adornment was also equal to the Tathagata. After arising from this Samadhi, he then spoke the Vajrasattva (Diamond Being) mantra. Therefore, these three are all called Samaya. Furthermore, because of entering the Buddha Samaya, one will not die prematurely in the Garbhadhatu. Because of the Dharma-dhatu birth, one is free from all obstacles when first emerging from the womb. Because of Vajrasattva, one can maintain the family business and possess all kinds of skills. Moreover, the secret Garbhadhatu is blessed by entering the Buddha Samaya, the two-fold retinue of Vajra Bodhisattvas are blessed by the Dharma-dhatu world, and the various forms according to their kind are blessed by Vajrasattva. Entering the Buddha Samaya is like the lotus womb, the Dharma-dhatu birth is like the lotus flower blooming, and Vajrasattva is like the lotus fruit, which, after being accomplished, becomes a seed again. Therefore, these three are all called Samaya. Dharmadhatu is the meaning of the Dharma-dhatu, Sarva-bhava is self-nature, also called fundamental nature. 'Sentence trace' (句痕) is the meaning of 'I'. The meaning of the sentence is 'I am the self-nature of the Dharma-dhatu'. With a definite lion's roar, it is said: 'I and all sentient beings are the self-nature of the Dharma-dhatu, this is the meaning of equality. I should always set up various expedient means to enable all sentient beings to realize this, this is the meaning of the original vow.' Because one knows that I am the self-nature of the Dharma-dhatu, one can remove all discriminations and open up pure knowledge and vision, this is the meaning of removing obstacles. All Buddhas only wish to remember and uphold the original vow, therefore, this body of mine is the same as the Vairocana Dharma-dhatu self-nature, this is the meaning of awakening. It should be widely explained with the letter-gate (字门). For example, the self-nature of the Dharma-dhatu is used to reveal the substance of the Dharma being observed, which is the wisdom body of Mahavairocana. And observing oneself reveals the wisdom of the practitioner who is able to observe, or with reality. --------------------------------------------------------------------------------