大毘盧遮那成佛經疏 5.13

5.13

The sūtra says: "If a son of good family abides in this precept, he should unite body, speech, and mind as one." This 'precept' is called saṃvara in Sanskrit, which has the sense of mutually conditioning and mutually completing this precept—that is, it is brought together and constituted by wisdom, upāya, and the like. 'Śīla', on the other hand, solely has the meaning of purity. Furthermore, saṃvara has the meaning of equality. When the Buddha says to unite body, speech, and mind as one, this is abiding in the gateway of the three equalities, and therefore it receives the name of 'precept without obstruction across the three times'. Just as when the Buddha briefly expounded the instructions for the śrāvakas, he said that the purity of these three paths of action is the path of the Great Ṛṣi, and after twelve years gradually expanded its meaning into the various rules of discipline. The meaning of this brief precept of the vidyādhara here is also like this: if the practitioner's upāyas of the three actions all properly accord with the state of the three equalities, one should know that he is fully endowed with the disciplinary rules of all the Buddhas. Furthermore, rending the net of all conceptualizations is the meaning of saṃvara. The net of views of prapañca, with warp and woof mutually woven, overlaps and interlaces, and is therefore called a net. Now the practitioner contemplates that the actions of body and speech inherently have no separate substance: gathering the branches back to the root, they are only the one mind; and the dharmatā of this mind is eternally the equal dharmadhātu. Therefore, when abiding in this precept, the various actions of body, speech, and mind are all of a single characteristic, and the immeasurable nets of views are completely purified and eradicated. Hence it receives the name 'abiding in the vajra-mudrā free of prapañca'.