大毘盧遮那成佛經疏 9.37

9.37

When the sūtra says: 'The Bhagavat's vast dharmadhātu adhiṣṭhāna, at that very time, abided in the Dharmadhātu-garbha samādhi. Arising from this concentration, he uttered the vidyādhara entering the Buddha's samaya': In Sanskrit, vipula means 'vast', referring to that which is profound, broad, boundless, and unfathomable. The self-substance of such phenomena is called the vipula-dharmadhātu. The dharmatā of all buddhas, the dharmatā of mantras, and the dharmatā of sentient beings are all the vipula-dharmadhātu; because they mutually empower one another with this, it is called 'dharmadhātu adhiṣṭhāna'. Furthermore, just as in the causal conditions of the union of male and female, the seed is deposited in the womb without being destroyed, this is the meaning of mutual adhiṣṭhāna. In this way, the buddhas, kings of the land, and vidyārājñīs unite, together producing the vipula seed, held by the mahākaruṇā womb without destruction; hence it is called 'dharmadhātu adhiṣṭhāna'. The Bhagavat universally empowered all sentient beings, making them all equal seeds; this being done, he immediately entered the All-Pervading Dharmadhātu-garbha samādhi, contemplating each and every one of these seeds as the inexhaustible adornment of Vairocana's universal-gateway retinue upon the lotus throne, no different from the mahākaruṇā-maṇḍala. Yet because sentient beings cannot realize and know this for themselves, they are said to be 'in the holy womb-kośa'; when they emerge from the womb, that is the Tathāgata's liberation. After the Bhagavat had thus directly contemplated, he immediately arose from samādhi and spoke the samaya vidyādhara. Samaya has the meaning of equality, of primal vow, of removing obstacles, and of awakening. As for 'equality', it means that when the Tathāgata directly realized this samādhi, he saw that the various bodies, speech, and minds of all sentient beings are all equal to the Tathāgata's, and their dhyāna, wisdom, and dharmatā body are also ultimately equal. Therefore, he uttered true and sincere words to announce to sentient beings: 'If what I say is definitely not false, then when all sentient beings utter these true and sincere words, may they also receive the adhiṣṭhāna of the three mysteries, their inexhaustible adornments being equal to the Tathāgata's.' Through this cause and condition, they are able to perform vajra activities; hence it is called 'samaya'. As for 'primal vow', when the Tathāgata saw and realized this samādhi, seeing that all sentient beings possess the capability of becoming buddhas, he immediately made a great vow: 'I must now, through the universal gateway and by countless upāya, cause all sentient beings to reach unexcelled bodhi. As long as the realm of sentient beings is not exhausted, my activities shall never cease. If there are sentient beings who, in accordance with my primal vow, utter these true words, may their actions all become of a vajra nature.' Hence it is called 'samaya'. As for 'removing obstacles', the Tathāgata sees that all sentient beings possess the Tathāgata's dharmakāya, yet solely due to a single thought of fundamental ignorance, though it is constantly before their eyes, they are unaware of it. Therefore, he made sincere words: 'I must now devise various upāya to universally excise the eye-film for all sentient beings. If my vow is to be accomplished, may sentient beings, when speaking these sincere words in accordance with my upāya, completely eliminate their defiled eye-coverings and obstacles, even within a single lifetime.' Hence it is called 'samaya'. As for 'awakening', because all sentient beings are asleep in fundamental ignorance and do not realize such merits in themselves, the Tathāgata moves them with sincere words to make them awaken. He also awakens all bodhisattvas with this, causing them to rise from the cave of profound dhyāna and emulate the lion's stretch. If a mantra practitioner speaks this samaya, we buddhas must also bear in mind our primal vow and not violate it, just as a king, having enacted laws himself, turns back to revere and obey them; hence it is called 'samaya'. 'Vidyādhara': in Sanskrit it is dhāraṇī. 'Vidyā' means holding all gateways of vidyā and practices of vidyā in their entirety, down to the exhaustion of this samaya vow without ever losing them; hence it is called 'the vidyādhara entering the Buddha's samaya'.