大毘盧遮那成佛經疏 17.21

17.21

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.