大毘盧遮那成佛經疏 17.32

17.32

上雖廣說阿闍梨弟子之相，及方便作漫荼羅度弟子等。爾時執金剛次復請問大日世尊：諸漫荼羅真言之心，然是中阿闍梨真實之相，猶未廣說。今者金剛手為滿足其義味故，更次復問：云何是一切真言之心？為持何法、以何方便而得阿闍梨名？又誦持何等心真言而得阿闍梨名也。次佛以金剛手能建立一切眾生善根、滿彼真言行故，而觀此發問，悅可其心，故歎也。知彼眾心所欲聞法而問之，故令歡喜也。尾扶是佛之別名，亦是法王義，謂聲便故，用此音說也。又復此中真言心者，此心梵音汗栗馱之心，即是真實心也。從前以來皆是偈問答，今亦偈也。

Although the characteristics of the ācārya and the disciples, and the upāya of constructing the maṇḍala to initiate disciples, have been extensively explained above, at that time the Vajra-Holder again asked the Bhagavat Mahāvairocana about the heart of all maṇḍala mantras; yet the true characteristics of the ācārya herein had not yet been extensively explained. Now, to fulfill its meaning and taste, Vajrapāṇi inquires once again: What is the heart of all mantras? Upholding what Dharma and by what upāya does one obtain the name of ācārya? And reciting and upholding what kind of heart mantra does one obtain the name of ācārya? Next, because Vajrapāṇi is able to establish the roots of good of all sentient beings and fulfill their mantra practice, the Buddha, observing this questioning, is pleased in his mind and praises him. Knowing what Dharma the minds of the assembly wish to hear and asking about it, he causes them to rejoice. Vibhu is an epithet of the Buddha, and also has the meaning of 'Dharma King'; it is used here because of phonetic convenience. Furthermore, as for the 'heart of the mantra' here, this 'heart' is hṛdaya in Sanskrit, which is the real mind. From the beginning until now, the questions and answers have all been in verse, and here they are in verse as well.