大毘盧遮那成佛經疏 17.21

17.21

時金剛手為彼修真言行諸菩薩等，當有持明禁戒之法，猶未說是因緣，是以次復以偈問佛，故言諷誦也。然戒，西方音有二：一者此是修行戒也，謂淨身故須行之，尸羅。二者沒栗多尸羅。戒有二，謂本性戒及制戒也。性戒，謂淨諸根，今沒栗多須成就，故制之也。別後服風等也，如律因事制也。今課中戒是禁戒，或云制戒，皆是沒栗多也，是長時所持之戒。沒栗多是有時願之戒，謂行者持誦時，或心一月乃至年歲等，此事了時此禁亦罷，故無大名也。今此問中具問二義也。先問云何明制戒？即上二種云何發起。次問云何修行？謂知是已修所隨所在方，云何修行得無著也，住處而修行之也。問中意者，諸法寂滅無相，無有能修所修之相，若有所持即是有著。今云何於修行之中而即無著，得成大果故也。次問修行有時節不？如世間戒等則有時限，乃至聲聞受具則劑一形。今此明有限劑不也。然問意者，此戒既是從緣而得，即有始終。然寂滅法無有始終之別，云何相應？設令有智，以何為限量也？復次云何持戒者增長威德？謂今依止何處，云何修行，以何法而令此威德增長，同於如來一切威德成就也。又問持此戒時方也。問何時得離此等也。云何時方作業法非法等，當於何時而得離也。然佛戒者，即如來自然之慧，非時非方，離法及諸作業。今問何時而得離此諸事入於一相也。時謂一月一年一日一時等限，方謂所住之處。何處可修，宜在何處也。云何速得成（謂如上事），願佛說其量，謂速疾事量也。既問終始，次問其量，問此離相之戒其量幾何而可得也。金剛手言：我已於過去先佛所，已了知此法，今為修真言行者，令彼未來世中，速得成就如來戒故，而發此問，非為有所他求及名利等。今我誠言，此心為人證知耶？唯以如來為證。而我深心唯佛自了知也。既已兩足尊為證，固請人中尊為我說也。此為未來眾生故。證者仁中尊，此即指佛也。如法相而證，故云如所證也。已上凡有五頌，是問也。時大日如來聞彼發問諸佛持明戒，故嘆言善哉善哉大勇猛。今佛以彼為一切眾生故問，是以還為一切眾生故而歎之。勇者，謂能除自他一切障故。又勤精進自心無有休息，處生死中而無厭倦，能除一切無明之怨。以此眾多義故，名大勇猛也。猶行大願、求大法、起大行、成大事，所謂普令一切眾生入佛知見，故名大士也。此有情者，梵正音索哆，是著義。猶世間人，深著身心不能暫離也。今菩提索哆亦爾，著此大菩提行，乃至無有一念休息放捨之心，故索哆也。又名薩埵，是有情義，以於有情之中能修無上道，能荷負一切諸餘眾生，即是眾生中之無上故，名大有情也。眾生隨所執著義，今能自出復令他出，故名大有情也。以能持如來祕密故，名金剛手。又名大福德者，是佛歎金剛手之功德，其異名也。歎其有福德者，即是積集如來功德也。

At that time, for the sake of those bodhisattvas and others who cultivate the mantra practice, since there would be rules for the vidyādhara vows (vidyādhara-saṃvara) whose causes and conditions had not yet been explained, Vajrapāṇi therefore subsequently questioned the Buddha in verse; hence it says "chanted [verses]."
Now, as for precepts (śīla), in the language of the western region there are two: the first is the precept of practice (śīla), meaning it must be practiced to purify the body; this is śīla. The second is vrata-śīla. Precepts are twofold: original-nature precepts (prakṛti-śīla) and prescribed vows (vrata). Original-nature precepts mean purifying the sense faculties. Now, because vrata must be accomplished, it is prescribed. Later, [there are rules on] consuming air, and so forth, just as in the vinaya where rules are instituted in response to circumstances. In the current text, the precepts are "disciplinary vows" (vrata), also called "prescribed vows"—all of which are vrata; they are vows observed over a long duration. A vrata is a vow taken with a specific temporal wish: when the practitioner recites, [the wish may be for] one month or up to a year or several years; when this undertaking is concluded, the restriction also terminates, so it has no grand name.
Now, in this inquiry, both meanings are fully questioned. First, he asks: How are the prescribed vows of vidyā revealed?—that is, how are the aforementioned two kinds generated? Next, he asks: How is the practice cultivated?—meaning, knowing this, according to whichever direction one may be in, how should one practice so as to be free from attachment, abiding in a dwelling place to cultivate it? The intent of the question is that all dharmas are quiescent and signless; there is no sign of one who can cultivate or that which is cultivated. If there is something observed, that is an attachment. Now, how can one be free from attachment within the practice and attain the great fruit?
Next, he asks: Does the practice have specific periods of time? Just as worldly precepts and the like have time limits, and the full ordination of the śrāvaka lasts for a single lifetime, he now asks whether this vidyā has limits or not. The intent of the question is that since this vow is obtained through conditions, it has a beginning and an end. Yet the quiescent dharma has no distinction of beginning and end; how does it accord [with it]? Even granting that there is wisdom, what serves as its limit?
Furthermore, how does the vow-keeper increase majesty and virtue? That is, upon what does one rely, how does one practice, and by what dharma does one cause this majesty and virtue to increase, becoming equal to the accomplishment of all the Tathāgata's majesty and virtue?
He also asks about the time and place for observing this vow. He asks when one can be free of these things. Regarding the appropriate times, places, actions, what is Dharma and what is not Dharma, when can one be free of them? Now, the Buddha's precepts are the spontaneous wisdom of the Tathāgata, not bound to time or place, transcending dharmas and all actions. Now he asks: When can one be free of all these matters and enter into the single sign? "Time" refers to limits such as one month, one year, one day, or one hour; "place" refers to the place of dwelling—where can one practice, and where is it suitable?
"How can one quickly achieve success?" (meaning the aforementioned matters). "May the Buddha explain its measure"—meaning the measure of rapid accomplishment. Having asked about the beginning and end, he next asks about its measure: he asks how great the measure of this vow free from signs is, such that it can be attained.
Vajrapāṇi said: "I have already understood this dharma in the presence of past, former Buddhas. Now, for the sake of practitioners of the mantra practice, to enable them in future ages to quickly accomplish the Tathāgata's precepts, I ask this question; it is not for the sake of seeking anything else, nor for fame or profit. Now I speak true words: can this mind be witnessed and known by ordinary people? Only the Tathāgata can bear witness, and my deep intention is known only to the Buddha himself." Having taken the Two-Footed Honored One as witness, he firmly requests the Honored One Among Men to explain it for him. This is for the sake of future sentient beings. The "witness" is the "Honored One Among the Benevolent"—this refers precisely to the Buddha. He bears witness in accordance with the true nature of reality; hence it says "as it was realized."
The above consists of five verses in total, which are the questions.
At that time, Mahāvairocana heard him ask about the vidyā-precepts of all Buddhas, and therefore praised him, saying: "Excellent, excellent, O Greatly Courageous One!" Now, because he asked for the sake of all sentient beings, the Buddha praised him in return for the sake of all sentient beings. "Courageous" means being able to eliminate all obstacles of oneself and others. Furthermore, with diligent vigor, his own mind never rests; dwelling in saṃsāra without weariness, he can eliminate all enemies of ignorance. For these many reasons, he is called "Greatly Courageous." Just as one enacts great vows, seeks the great Dharma, undertakes great practice, and accomplishes great deeds—namely, causing all sentient beings everywhere to enter into the Buddha's knowledge and vision—he is therefore called a "Great Being" (mahāsattva).
This "sentient being" (sattva), in its correct Sanskrit sound, is *satta*, which has the sense of "attachment." Just as worldly people are deeply attached to body and mind and cannot part from them even for a moment, so too is a bodhi-sattva: he is attached to this practice of great bodhi, with not even a single thought of rest or relinquishment; hence *satta*. It is also called *sattva*, meaning "sentient being"; because among sentient beings he can cultivate the unexcelled path and can shoulder all other sentient beings, he is the unexcelled among sentient beings, and is therefore called a "great sentient being" (mahāsattva). Sentient beings have the sense of clinging to attachments; now, being able to liberate himself and also liberate others, he is therefore called a "great sentient being."
Because he can hold the secrets of the Tathāgata, he is named Vajrapāṇi. He is also named "Great Merit," which is an alternative epithet by which the Buddha praises the virtues of Vajrapāṇi. Praising him as having merit means that he accumulates the virtues of the Tathāgata.