大毘盧遮那成佛經疏 3.32

3.32

「善巧修行般若波羅蜜」者，即是深修觀察十緣生句，見甚深中道，照不可得空。是事如《摩訶般若》中廣說。若行者於文字及觀心中，善得通達離於見著，乃應為人作世間阿闍梨也。復次初劫智慧猶與二乘共行，非深般若。二劫智慧尚與二乘共聞，亦非甚深般若。第三劫等虛空心無邊智慧，一切二乘不能思議，乃名甚深般若，堪作祕密行阿闍梨也。就祕密中，又漸次轉深，乃至佛為十地說般若，則九地非其境界，唯大毘盧遮那得名究竟阿闍梨也。「通達三乘」者，謂於大小乘三藏教中善其文義也。能難能答，堪可匠成三學，拔除弟子惡邪，乃應作阿闍梨。若不爾者，或為他論議師輩之所摧屈，則於傳法無力，生他不信也。又此經宗橫統一切佛教，如說唯蘊無我，出世間心住於蘊中，即攝諸部中小乘三藏。如說觀蘊阿賴耶覺自心本不生，即攝諸經八識、三無性義。如說極無自性心十緣生句，即攝《花嚴》、《般若》種種不思議境界皆入其中。如說如實知自心名一切種智，則佛性一乘如來祕藏皆入其中。於種種聖言，無不統其精要。若能持是心印，廣開一切法門，是名通達三乘也。復次真言門，乘三密印至佛三平等地，名為通達三乘。淺深重數如前說。

Regarding "skillfully practicing the prajñāpāramitā": this means profoundly practicing contemplation of the phrases on the ten conditions of origination, seeing the profound Middle Way, and illuminating the unattainable emptiness. This matter is explained at length as in the *Mahāprajñā[pāramitā-sūtra]*. If a practitioner thoroughly penetrates both the words and the contemplative mind, freed from views and attachments, only then should they serve as a mundane ācārya for others. Furthermore, the wisdom of the first kalpa is still shared in practice with the two vehicles and is not profound prajñā. The wisdom of the second kalpa is still shared in hearing with the two vehicles, and is also not very profound prajñā. The boundless wisdom of the mind equal to space of the third kalpa, which cannot be conceived by any of the two vehicles, is first called very profound prajñā, fit to serve as an ācārya of secret practice. Within the secret, it turns progressively deeper, until when the Buddha expounds prajñā for the tenth bhūmi, it is beyond the realm of the ninth bhūmi; only Mahāvairocana can be named the ultimate ācārya. Regarding "thoroughly comprehending the three vehicles": this means being skilled in the words and meanings within the Tripiṭaka teachings of both the Mahāyāna and Hīnayāna. Capable of raising objections and answering them, fit to train and perfect others in the three trainings, and rooting out the evil heresies of disciples, only then should one serve as an ācārya. If not, one may be subdued and bent by other debate masters, thereby lacking strength in transmitting the Dharma and causing others to lack faith. Furthermore, the core doctrine of this sūtra horizontally unifies all Buddhist teachings: such as speaking of mere aggregates without self, with the supramundane mind abiding within the aggregates, which subsumes the Hīnayāna Tripiṭaka of the various schools. Such as speaking of contemplating the aggregates and ālaya to awaken to one's own mind as originally unborn, which subsumes the eight consciousnesses and the three non-natures of the various sūtras. Such as speaking of the mind of ultimate non-self-nature and the phrases on the ten conditions of origination, which subsumes into itself the various inconceivable realms of the *Avataṃsaka* and *Prajñā[pāramitā]*. Such as speaking of knowing one's own mind as it truly is being called all-knowledge, which includes Buddha-nature, the one vehicle, and the Tathāgata's secret treasury within it. Among the various sacred words, there are none whose essential core it does not unify. If one can uphold this mind-seal and broadly open all Dharma gateways, this is called thoroughly comprehending the three vehicles. Furthermore, in the mantra gateway, mounting the three mystery seals to reach the Buddha's stage of the three equalities is called thoroughly comprehending the three vehicles. The levels of shallowness and depth are as explained before.