大毘盧遮那成佛經疏 9.39

9.39

初句自歸命一切諸佛，如上釋。次句云無等，次云三等，連下句言之，即是無等三平等三昧耶也。復次阿是諸法本不生義，即是法界體性。娑是諦義。迷是三昧義。麼是自證大空亦是我義。世尊證此三昧時，諦觀一一眾生心力普門漫荼羅皆等於我，是故更無待對、無可譬類，名為無等也。三等，為三世等、三因等、三業道等、三乘等，即是轉釋前句所以無等之意。呾𭌆，謂心如實相。一切塵垢本來不生，三世如來種種方便，悉皆為此一大事因緣故，即是除障之義也。結云三昧耶者，即是必定師子吼說諸法平等義故，立大誓願當令一切得如我故，欲普為眾生開淨知見故，以此警覺眾生及諸佛故，是故此三昧耶名為一切如來金剛誓誠。若不先念持者，不得作一切真言法事也。世尊以遍滿一切佛剎身語心輪說此三昧耶已，一切諸佛子眾無不聞之。既聞是已，於一切真言法中不敢違越。所以然者？若菩薩於眾生諸法中作種種不平等見，則越三昧耶法。若於此平等誓中作種種限量之心，亦越三昧耶法。諸有所作隨順世間名利，不為大事因緣，亦越三昧耶法。放逸懈怠不能警悟其心，亦越三昧耶法。以越三昧耶故，有種種障生，自損損他無有義利。是故諸菩薩等奉持此三昧耶如護身命，不敢違越也。

The first phrase takes refuge in all buddhas, as explained above. The next phrase says 'unequalled', and next says 'three equals'; taken together with the following phrase, it is the 'unequalled, threefold equal samaya'. Furthermore, a is the meaning of the original non-arising of all phenomena, which is the nature of the dharmadhātu. sa is the meaning of truth. me is the meaning of samādhi. ma is the direct realization of great emptiness and also the meaning of self. When the Bhagavat realized this samādhi, he truthfully contemplated that the universal-gateway maṇḍalas of the mental faculties of each and every sentient being are equal to myself; therefore, there is no longer any counterpart or comparison; hence it is called 'unequalled'. 'Three equals' means equality of the three times, equality of the three causes, equality of the three courses of action, and equality of the three vehicles; this further explains the meaning of why the previous phrase is 'unequalled'. tri refers to the mind conforming to dharmatā. All dust and defilement are originally unborn, and the various upāya of the Tathāgatas of the three times are all for this one great cause and condition; this is the meaning of removing obstacles. Concluding with samaya, it means definitely roaring the lion's roar to explain the equality of all phenomena, making a great vow that all shall be made like me, desiring to universally open pure knowledge and vision for sentient beings, and using this to awaken sentient beings and all buddhas; therefore, this samaya is called the vajra pledge of all Tathāgatas. If one does not first recollect and uphold it, one cannot perform any mantra rituals. After the Bhagavat spoke this samaya with his wheel of body, speech, and mind pervading all buddha-kṣetras, none among the host of Buddha-sons failed to hear it. Having heard it, they dared not violate it in any mantra ritual. Why is this? If a bodhisattva forms various views of inequality regarding sentient beings and phenomena, they violate the samaya Dharma. If within this vow of equality they produce various thoughts of limitation, they also violate the samaya Dharma. If whatever they do conforms to worldly fame and profit and is not for the sake of the one great cause and condition, they also violate the samaya Dharma. If they are indolent and remiss, unable to awaken their mind, they also violate the samaya Dharma. Because they violate the samaya, various obstacles arise, harming themselves and others without any benefit. Therefore, all bodhisattvas uphold this samaya as they would guard their own life, not daring to transgress it.