大毘盧遮那成佛經疏 9.44

9.44

初句將說金剛薩埵真言，故歸命一切金剛。即是從無量門持如來金剛智者，皆令憶持護念也。次句云伐折囉呾麼句痕，謂我身即同金剛也。金剛即是法界自性，以成就大堅固力不可沮壞故，異門說為金剛。如來以普眼觀一切眾生金剛智體與我無異，是平等義。以眾生不自覺知故，從無量金剛智門作種種金剛事業，要摧如是大障令至實際，是本誓義。如是實際名為無垢眼金剛眼，即是除障義。以此師子吼聲震動十方佛剎，即是警覺義。故名三昧耶也。復次真言行者，以初三昧耶故，得同如來祕密身口意平等之身。以第二三昧耶故，得同如來加持法界宮尊特之身。以第三三昧耶故，令此身土皆如金剛，與無量持金剛眾而自圍繞。佛說初三昧耶為自受用故，第二三昧耶為成就法性身諸菩薩故，第三三昧耶為折伏攝受隨類眾生故。佛說初三昧耶為建立大悲胎藏漫荼羅故，第二三昧耶為作毘盧遮那阿闍梨事業故，第三三昧耶為執金剛弟子事業故。初三昧耶為加持如來眷屬故，第二三昧耶為加持蓮花眷屬故，第三三昧耶為加持金剛眷屬故。是故佛說三三昧耶也。次說金剛鎧真言者，為莊嚴金剛薩埵身故。行人已發金剛誓願，欲為一切眾生摧滅諸障故，以牢強精進被服金剛甲冑。且如六波羅密一一如實相，皆如金剛不可破壞。又一一度中皆具五度，是故周體密緻無有間隙。如六度者，三十七品、十八空、百八三昧、五百陀羅尼等，皆當廣說。以被如來金剛甲故，旋轉六道出生入死，一切煩惱業苦所不能傷。若就淺略釋者，由行人以此真言自加持故，一切諸天龍等見皆同於金剛薩埵身，遍體皆被金剛甲冑，堅密無際光如猛焰，是故一切為障者皆不能傷也。

Because the first phrase introduces the mantra of Vajrasattva, it takes refuge in all vajras. That is to say, it causes those who uphold the Tathāgata's vajra wisdom from through limitless gateways to remember and protectively hold it in mind. The next phrase says 'vajrātmakoham,' meaning 'my body is identical with vajra.' Vajra is the dharmadhātu's intrinsic nature; because its achievement of great solidity cannot be destroyed, it is described by other gateways as vajra. The Tathāgata, with the universal eye, contemplates that the substance of the vajra wisdom of all sentient beings is no different from mine; this is the meaning of equality. Because sentient beings do not realize this themselves, he performs various vajra deeds from through limitless gateways of vajra wisdom, resolved to shatter such great hindrances and lead them to the limit of reality (bhūtakoṭi); this is the meaning of the fundamental vow. Such a limit of reality is called the immaculate eye, the vajra eye; this is the meaning of dispelling hindrances. Shaking the Buddha-realms of the ten directions with this lion's roar is the meaning of awakening. Hence they are called samayas. Furthermore, by the first samaya, the mantra practitioner attains an equal body identical with the Tathāgata's secret body, speech, and mind. By the second samaya, he attains the exalted, specific body identical with the Tathāgata's empowerment of the dharmadhātu palace. By the third samaya, he causes this body and land to both be like vajra, surrounded by a limitless multitude of vajradharas. The Buddha spoke the first samaya for self-enjoyment (svasaṃbhoga); the second samaya for accomplishing the bodhisattvas of the dharmatā-body; and the third samaya for subduing and gathering in sentient beings according to their types. The Buddha spoke the first samaya to establish the mahākaruṇāgarbha-maṇḍala; the second samaya to perform the deeds of the Vairocana ācārya; and the third samaya to perform the deeds of the Vajradhara disciples. The first samaya is for empowering the Tathāgata retinue; the second samaya is for empowering the lotus retinue; and the third samaya is for empowering the vajra retinue. Therefore, the Buddha spoke the three samayas. Next, the mantra of the vajra armor is spoken to adorn the body of Vajrasattva. Having made the vajra vow and wishing to destroy all hindrances for the sake of all sentient beings, the practitioner dons the vajra armor with unyielding vigor. Just as each of the six pāramitās is like the dharmatā, so all are like vajra, indestructible. Moreover, each single pāramitā contains the other five pāramitās; thus, the whole body is tightly knit without any gap. Like the six pāramitās, the thirty-seven factors of awakening, eighteen emptinesses, hundred and eight samādhis, five hundred dhāraṇīs, and so forth should all be extensively explained in this way. By wearing the Tathāgata's vajra armor, revolving through the six destinies and coming and going through birth and death, one cannot be harmed by any afflictions, karmas, or sufferings. If explained in shallow, abbreviated terms: through the practitioner empowering himself with this mantra, all devas, nāgas, and so forth see him as identical with the body of Vajrasattva, his whole body clad in vajra armor, solidly impenetrable without limit, glowing like a blazing flame; therefore, none who would make hindrances can harm him.