大毘盧遮那成佛經疏 9.36

9.36

When the sūtra says: 'Then all Tathāgatas and the host of Buddha-sons, having spoken this vidyā, instantly caused all buddha-kṣetras everywhere to shake in six ways,' it means that when Mahāvairocana Tathāgata uttered this sound pervading the dharmadhātu, all buddhas and bodhisattvas, on account of their non-dual realm, spoke it together in one voice. Now, this sentence of adhiṣṭhāna is endowed with majestic power, and moreover, through the Tathāgata's true and sincere words, instantly the buddha-kṣetras of the ten directions shook in six ways, showing that the Buddha's great vow is real and not false. As for the meaning of 'shaking in six ways', other sūtras explain its aspects in detail. Now, according to the esoteric explanation of this lineage, the six ways refer to the six primary defilements: greed, hatred, ignorance, views, pride, and doubt. The mind-ground of all sentient beings is constantly constrained by these heavy defilements, unable to rise of itself; now, moved by the Bhagavat's utmost sincerity, they all burst open their shells and disperse, and the buddha-seeds sprout; hence it is called 'shaking in six ways'. At that time, seeing these two kinds of causes and conditions for the earthquake—the superficial and the deeply esoteric—there was no bodhisattva whose mind did not blossom forth, obtaining what they had never had before, and they praised the Bhagavat Mahāvairocana with subtle verses. And when the sūtra says 'before all buddhas', it means that when the Buddha spoke this vidyā, the bodhisattvas and others in the worlds of the ten directions each saw that it was also spoken before their respective buddhas, and therefore in a single voice they all simultaneously comprehended it. This text is drawn upon to verify and establish the majestic power of the Great Protection. In the verse of comprehension, 'The buddhas are extremely extraordinary': if preserved fully according to the Sanskrit text, it should say, 'How wondrous are all buddhas!' 'Having spoken this Great Power Protection': this means that the bodhisattvas in each and every world simultaneously comprehended the mantra spoken by all buddhas of the ten directions. Because all buddhas of the ten directions protect it together, it is like a vajra city, heavily fortified and so high that none can scale it, encircled moreover by boiling moats so deep that none can cross them; therefore, all creators of obstacles cannot violate it. 'Abiding with mind protected by that': this means that the practitioners, able to abide by guarding body and mind with this mantra and esoteric mudrā, thereby cause all obstacle-makers, Vināyakas, foul-formed rākṣasas, and the like, to naturally retreat and disperse. Furthermore, for this word 'abiding', according to the Sanskrit phonetic value it also means 'to be settled firmly within one's mind'. If explained in the deep sense, it means that this person of pure bodhicitta abides by guarding their mind with the true meaning of this vidyārājñī; therefore, the three kinds of heavy obstacles, all evil rākṣasas, and the like, all flee and disperse, unable to harm their roots of goodness. Even down to when a thought arises in recollection, there is such power and momentum; hence the final line further concludes and accomplishes this.