大毘盧遮那成佛經疏 1.17

1.17

復次金剛手說此五喻，即是發起下文五字義也。阿字門為地、嚩字門為水、囉字門為火、訶字門為風、佉字門為空。又如世間種子，地水火風為緣、虛空不礙，然後得生；隨闕一緣，終不增長。一切智性如來種子亦復如是，即用一切智門五義自為眾緣，能至菩提常住妙果，所謂不可思議不生不滅之因緣也。金剛手觀知如來獨一法界加持之相，心所惟忖，必知將說如是法門，故先喻其功德，發起大會生解之機，然後問佛：「如是智慧，以何為因？云何為根？云何為究竟耶？」從此已後，如來智印即定其心，廣分別說。例如彌勒菩薩，覩佛神通之瑞，即時憤憤悱悱心有所存，為說是道場所得法、為授菩提記。文殊發揮名體，指云妙法蓮華，然後如來印以實相、乘機演說，令動執之徒得離疑網。譬如春陽之始萌種甲坼，雷風鼓動時雨潤灑，得離莩殼苗能出生。若無機之人，雖則遇際會，不能發起深益也。

Furthermore, Vajrapāṇi's speaking of these five similes is precisely what initiates the meaning of the five syllables below: the syllable A gateway is earth, the syllable VA gateway is water, the syllable RA gateway is fire, the syllable HA gateway is wind, and the syllable KHA gateway is space. Again, just as worldly seeds, with earth, water, fire, and wind as conditions and space being unobstructed, are only then able to sprout—if lacking any one condition, they will never grow—the Tathāgata-seed of the nature of sarvajñatā is also like this: it takes the five meanings of the gateway of sarvajñatā as its own various conditions, being able to reach the wondrous, permanently abiding fruit of bodhi; this is what is called the inconceivable conditions of neither arising nor ceasing. Vajrapāṇi observed and knew the characteristics of the Tathāgata's unique adhiṣṭhāna of the dharmadhātu, and reflecting in his mind, he certainly knew that [the Buddha] was about to teach such a Dharma gateway; therefore, he first used similes to praise its virtues, inspiring the assembly's capacity to generate understanding, and only then asked the Buddha: 'With what as cause is such wisdom? What is its root? What is its culmination?' From this point on, the Tathāgata's seal of wisdom stabilized his mind and expounded it at length. This is like Bodhisattva Maitreya, who, upon beholding the auspicious omen of the Buddha's supernatural powers, was immediately eager and stirred with something on his mind: whether [the Buddha] would teach the Dharma attained at the seat of enlightenment, or confer the prophecy of bodhi. Mañjuśrī clarified the name and essence, indicating that it was the *Saddharmapuṇḍarīka*, and only then did the Tathāgata seal it with the dharmatā and expound it in accordance with their capacity, causing those who were shaken by clinging to leave the net of doubt behind. This is like the beginning of spring warmth when seeds crack their husks, stimulated by thunder and wind and moistened by timely rain, so that they can break through the chaff and sprouts can emerge. If someone lacks the capacity, even though they encounter the opportunity, they cannot give rise to profound benefit.