大毘盧遮那成佛經疏 17.22

17.22

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?