大毘盧遮那成佛經疏 12.25

12.25

爾時執金剛頂禮佛，金剛旋下相應，下金剛蓮花坐已歎佛者，此菩薩以金剛杵上而有蓮華臺，以此為坐也。金剛即是諸佛智印，此佛智印大漫荼羅之臺，故有所表也。如擲金剛慧虛空中，迴轉而下於地，此菩薩亦爾。聞佛更說阿字輪故，歡喜踴躍，即時此臺於金剛上旋轉無量，從坐而下為佛作禮。當下時，與擲杵空中迴旋而下相似，故云與彼相應也。此亦表佛智無礙也。為聞法恭敬故，下地致敬也。「歸命菩提心」者，即是歸命一切眾生心也（如上云此心菩提）。歸命菩提心發生者，又復頂禮能發生此心者（即是淨菩提心入明門者也）。稽首行體地波羅蜜者，次歸敬真言行體。行體即是其地地及波羅蜜也。「敬禮先造作」者，以一切眾生雖有此菩提之心而不能自了，故歸命古昔發心成果轉示眾生者，念大恩故又更禮拜也。重言歸命頂禮者，此義大同小異。重言者，恭敬深至故爾也。如此歎佛已復請者，如世人養蠶為利故而善養之，此亦如是，為請佛更說深義，自利利他故，先歎佛也。空證，即是證於無相無礙平等之法也。白佛言：「世尊！唯願法王宣說。哀愍我及一切眾生故。」法王者，於法自在故名為王。願哀愍我及護念我，及為利眾生故。為法王哀愍我故、護念我故、為眾生利故、如說修真言行者令得圓滿故，願佛更說阿字輪也。圓滿者，隨彼上中下行，各隨性分而得利益，皆當成就妙果也。

As for 'Then the Vajradhara bowed his head to the Buddha; in conformity with the downward whirling of the vajra, he descended from the vajra-lotus seat and praised the Buddha': this bodhisattva had a lotus pedestal atop a vajra pestle, using this as his seat. The vajra is the wisdom-seal of all the Buddhas; this seat is the pedestal of the great maṇḍala of the Buddhas' wisdom-seal, and therefore it has a symbolic meaning. Just as when a vajra of wisdom is hurled into empty space, it whirls around and descends to the earth, so too was this bodhisattva. Hearing the Buddha further expound the syllable A wheel, he leapt with joy; at that moment, this pedestal whirled boundlessly atop the vajra, and he descended from his seat to pay homage to the Buddha. At the time of descending, it resembled the whirling descent of a pestle thrown into the air; hence it is said to 'be in conformity with' that. This also symbolizes the unobstructed nature of the Buddha's wisdom. Out of reverence for hearing the Dharma, he descended to the ground to show respect. 'Homage to the bodhicitta' means taking refuge in the mind of all sentient beings (as stated above, this mind is bodhi). 'Homage to the generation of bodhicitta' means again bowing to that which can generate this mind (that is, the pure bodhicitta entering the gateway of vidyā). 'I bow to the bhūmis and pāramitās, the substance of practice': next he pays homage to the substance of mantra practice. The substance of practice consists of its bhūmis and pāramitās. 'I revere and bow to those who first brought it forth': although all sentient beings possess this bodhicitta, they cannot realize it on their own; therefore, taking refuge in those who in ancient times generated the aspiration, realized the fruit, and turned to reveal it to sentient beings, he bows once again out of mindfulness of their great kindness. Repeating 'take refuge' and 'bow with the head'—their meanings are largely the same with minor differences. Repeating them is because of the utmost depth of reverence. Having praised the Buddha in this way, he then made a request; just as worldly people raise silkworms for profit and care for them well, so too here: in order to request the Buddha to further expound the profound meaning for the sake of benefiting oneself and others, he first praised the Buddha. 'Empty realization' is realizing the signless, unobstructed, and equal Dharma. He addressed the Buddha, saying: 'Bhagavat! We only pray that the Dharma King will expound it, out of pity for me and all sentient beings.' 'Dharma King': because he has mastery over dharmas, he is called King. 'May you pity me and protect me with mindfulness, and benefit sentient beings.' Because the Dharma King pities me, protects me with mindfulness, and for the benefit of sentient beings, so that practitioners who cultivate according to what is taught may achieve fulfillment, he prayed that the Buddha would further expound the syllable A wheel. 'Fulfillment' means that according to their superior, middling, or inferior practice, each benefits according to their nature and capacity, and all will achieve the wonderful fruit.