大毘盧遮那成佛經疏 1.18

1.18

「毘盧遮那佛即告持金剛祕密主言：善哉善哉執金剛！善哉金剛手！汝問吾如是義。汝當諦聽，極善作意，吾今說之。乃至諸法無相，謂虛空相」者，以執金剛手祕密主預測如來加持深意，又能發起時眾作生解因緣，仰測聖心不失機會，故重言善哉善哉。我觀一切天人沙門婆羅門，乃至淺行諸菩薩，無能於世尊前發如是問者。所以者何？以此三句義中悉攝一切佛法祕密神力甚深之事，故復歎言：「善哉金剛手！汝能問吾如是義也。」以如來善哉言音所加持故，爾時金剛手無量功德倍增，復明於所受法終無漏失。次即誡言：「汝當諦聽，極善作意，吾今說之。」亦為未來弟子明此囑耳，深心受法之儀式也。故《釋論》云「若人心善直信，是人可聽法。若無是相，則不能解。」如說偈云「聽者端身如渴飲，一心入於語義中，踊躍聞法心悲憙，如是之人應為說。」及《無盡意經》用心聽法有二十三句功德，廣說之。

'Vairocana Buddha then addressed the Vajradhara Guhyakādhipati, saying: "Excellent, excellent, Vajradhara! Excellent, Vajrapāṇi! You have asked me about such a meaning. Listen attentively and apply your mind most thoroughly; I shall now speak it," up to "all dharmas are markless, namely, having the mark of space."' Because the Vajradhara Guhyakādhipati foresaw the profound intention of the Tathāgata's adhiṣṭhāna and could moreover inspire the present assembly to serve as conditions for generating understanding, peering into the sagely mind without missing the opportune moment, [the Buddha] repeated: 'Excellent, excellent!' I observe that among all devas, humans, śramaṇas, and brāhmaṇas, down to bodhisattvas of shallow practice, none was able to pose such a question before the Bhagavat. Why is this? Because within the meanings of these three phrases, all the secret, supernatural, and exceedingly profound matters of the Buddhadharma are fully encompassed; hence he praised him again: 'Excellent, Vajrapāṇi! You are able to ask me about such a meaning.' Because of being empowered by the Tathāgata's words of approval, Vajrapāṇi's immeasurable virtues doubled at that time, and it was further made clear that there would be no loss whatsoever in the Dharma he received. Next, [the Buddha] admonished him: 'Listen attentively and apply your mind most thoroughly; I shall now speak it.' This was also to make clear this entrustment to future disciples, as the ritual decorum for receiving the Dharma with a profound mind. Therefore, the *Upadeśa* (*Dàzhìdù lùn*) states: 'If a person's mind is good, upright, and faithful, that person may listen to the Dharma. If they lack these marks, they cannot understand.' As stated in a verse: 'The listener stands upright like one drinking thirstily, / Entering single-mindedly into the meaning of the words; / Leaping with joy to hear the Dharma, the mind moved and delighted— / To such a person one should speak.' And the *Akṣayamatinirdeśa-sūtra* explains at length the twenty-three virtues of applying one's mind to listen to the Dharma.