大毘盧遮那成佛經疏 17.22

17.22

今從此以下佛亦以偈答耳。所制戒殊勝先佛宣說者，佛又引佛為證。此戒過去佛所說，我今亦如是說也。究竟之法古佛道同，故引此證，明無二道也。明制戒發智，制戒正覺住者，由持此戒故，發起真言之行而得悉地也。即以住此持明戒故即同正覺。正覺是佛之別名，以行如來所行道故，即同於佛也。以此修行故，今世人而得悉地之果。此答云何住戒也。佛意言：如佛所住之戒，行人亦當如是而住，即是三平等故、福智增長故，悉地得成也。自真言等起無疑慮者，當修禁戒若得等引者。自真實，謂自持真言手印想於本尊，以專念故能見本尊，本尊者即是真實之理也。非但見本尊而已，又如實觀我之身即同本尊，故名真實也。此有三平等之方便，身即印也，語即真言也，心即本尊也。此三事觀其真實究竟皆等我，此三平等與一切如來三平等無異，是故真實也。行者修行時，佛海大會決定信得入。若有疑慮，則真言之行終不能成，故重加誡勸令不生疑也。以無疑故，而得等引。等引者，梵云三摩呬多，即以三平等法引攝一切功德攝在自身，故言等引也。舉此三平等，即是普攝一切功德。照此三事究竟皆等攝入自身，名為等引。又定慧等合為一名為等引，能住如此真實乃至等引，即是住佛戒也。菩提心法修學業果，若一相和合作業離戒，佛所得智不異。戒一切法得自在者，菩提心即是如來正因（謂心王）。法謂心法，即是一切地波羅蜜自在力等。以要言之，一切功德之法皆是也。此法皆是佛之眷屬，亦是菩提心之眷屬，如花臺之有葉蘂也。此之妙果即同於佛。所謂業者，一向是善業，私謂即如來妙業也。以此修行等同於佛，從初發心乃至戒及業等皆等同於佛。佛離一切相而住淨戒，所謂離諸相一切一味。若能如是離一切相而住於戒，此戒即是佛戒也，其所作業即佛業也，其所得之果即佛果也，以其一相無相離作業故。若行者分別此是戒、此是持者、此是所持法，以此不真實故、有所得故，即非持佛戒也。又此戒者，即是如來無師之慧也。由住如來智故，即於一切諸法而得自在。以於法自在故，照了一切眾生真實之性，亦能如實而利益之，令一切皆等於我也。由住此戒攝一切法，名自在。自在者，即是攝取之義，謂自得法又能利他也。故次經云「有性義中通達」是也。義者謂善利也，即所謂義利也。常無所著修行，則等瓦礫諸寶者，謂自得一切法自在，亦利眾生離於是法非法等種種差別之見，心無所住也。由無住故，等於麁惡及珍妙之寶，心無增減也。爾時行者觀五逆闡提與如來功德等無有異，不生增減，何況餘耶？若至觀於一切煩惱惡業與如來功德不生取捨，況瓦礫之與金寶耶？

From here on, the Buddha likewise answers in verse.
"The superior prescribed vows proclaimed by former Buddhas": The Buddha again cites Buddhas as witnesses. These vows were spoken by past Buddhas, and I now speak them in the same way. The ultimate Dharma is identical with the path of the ancient Buddhas; therefore, he cites this as witness to clarify that there are no two paths.
"The prescribed vows of vidyā give rise to wisdom; abiding in the prescribed vows, one is a Samyaksambuddha": By observing these vows, one gives rise to the practice of mantra and attains siddhi. By abiding in these vidyādhara vows, one is immediately identical to a Samyaksambuddha. "Samyaksambuddha" is another name for a Buddha; because one walks the path walked by the Tathāgata, one is immediately equal to a Buddha. Through this cultivation, people of the present age attain the fruit of siddhi. This answers how one abides in the vows. The Buddha's intent is to say: just as the Buddha abides in the vows, the practitioner should also abide in that way; that is, because of the three equalities and the increase of merit and wisdom, siddhi is accomplished.
"Arising equally from one's own mantra without doubts, one should cultivate the disciplinary vows; if one attains equanimity (samāhita)": "One's own truth" means that oneself, holding the mantra and mudrā, visualizes the personal deity (iṣṭadevatā); through single-minded mindfulness, one can see the personal deity. The personal deity is the principle of reality itself. Not only does one see the personal deity, but one also realistically contemplates one's own body as identical to the personal deity; hence it is called "truth." This has the upāya of the three equalities: the body is the mudrā, the speech is the mantra, and the mind is the personal deity. Contemplating the reality of these three things, they are ultimately all equal to myself; these three equalities of mine are no different from the three equalities of all Tathāgatas, and therefore they are real. When the practitioner cultivates, he must have firm faith that he can enter the great assembly of the ocean of Buddhas. If there is doubt, the practice of mantra will never be accomplished; therefore, he repeatedly admonishes and encourages so that doubts do not arise.
Because of freedom from doubt, one attains samāhita. "Equanimity" (samāhita) in Sanskrit is *samāhita*; that is, through the dharma of the three equalities, one draws in and gathers all virtues into one's own body; hence it is called "samāhita" (well-collected). Citing these three equalities is precisely the universal gathering of all virtues. Illuminating these three matters as ultimately all equal and gathered into one's own body is called samāhita. Furthermore, the combination of concentration (samādhi) and wisdom (prajñā) into a single unity is called samāhita. Being able to abide in such reality up to samāhita is precisely abiding in the Buddha's precepts.
"The bodhicitta dharma, the karmic fruits of study and practice: if the action in which the single sign harmonizes is free from [the sign of] precepts, it is not different from the wisdom attained by the Buddha. In the precepts, one attains mastery over all dharmas": Bodhicitta is the true cause of the Tathāgata (meaning the mind-king). "Dharmas" refer to mental dharmas, which are the bhūmis, pāramitās, sovereign powers, and so forth. In brief, all dharmas of virtue are included. These dharmas are all the retinue of the Buddha, and also the retinue of the bodhicitta, just as a flower calyx has petals and stamens. This wonderful fruit is identical to the Buddha. The so-called "karma" is purely wholesome karma; privately, I say it is the wonderful karma of the Tathāgata. Through this cultivation, one is equal to the Buddha; from the initial aspiration to the precepts and actions, all are equal to the Buddha. The Buddha abides in pure precepts while free from all signs, the so-called "free from all signs, all of a single taste." If one can abide in the precepts while being free from all signs in this way, these precepts are the Buddha's precepts, the actions performed are the Buddha's actions, and the fruit obtained is the Buddha's fruit, because the single sign is signless and free from actions. If a practitioner discriminates, "This is the precept, this is the one who holds it, and this is the dharma held," because this is unreal and involves grasping, he is not holding the Buddha's precepts.
Furthermore, these precepts are the uninstructed wisdom of the Tathāgata. By abiding in the Tathāgata's wisdom, one attains mastery over all dharmas. Because of mastery over dharmas, one clearly perceives the true nature of all sentient beings and can also benefit them in accordance with reality, causing all to become equal to oneself. Because abiding in these precepts gathers all dharmas, it is called "mastery." "Mastery" has the meaning of gathering and assimilating, meaning that one attains the Dharma oneself and can also benefit others. Therefore, the subsequent sūtra passage says, "penetrating into the meaning of reality"—this is it. "Meaning" (artha) means benefit, namely, beneficial interest (arthacaryā).
"Always cultivating without attachment, one regards tiles and rubble as equal to various jewels": This means that one attains mastery over all dharmas oneself, and also benefits sentient beings free from diverse discriminatory views of what is Dharma and what is non-Dharma, with a mind that abides nowhere. Because of non-abiding, one regards coarse, vile things and rare, wondrous jewels as equal, with a mind free of increase or decrease. At that time, the practitioner contemplates the five heinous deeds and the icchantika as equal to and no different from the Tathāgata's virtues, giving rise to neither increase nor decrease—how much more so for other things? If it reaches the point where, in contemplating all afflictions and evil karma alongside the Tathāgata's virtues, one gives rise to neither grasping nor rejecting, how much more so for tiles and rubble compared to gold and jewels?