大毘盧遮那成佛經疏 9.44

9.44

Because the first phrase introduces the mantra of Vajrasattva, it takes refuge in all vajras. That is to say, it causes those who uphold the Tathāgata's vajra wisdom from through limitless gateways to remember and protectively hold it in mind. The next phrase says 'vajrātmakoham,' meaning 'my body is identical with vajra.' Vajra is the dharmadhātu's intrinsic nature; because its achievement of great solidity cannot be destroyed, it is described by other gateways as vajra. The Tathāgata, with the universal eye, contemplates that the substance of the vajra wisdom of all sentient beings is no different from mine; this is the meaning of equality. Because sentient beings do not realize this themselves, he performs various vajra deeds from through limitless gateways of vajra wisdom, resolved to shatter such great hindrances and lead them to the limit of reality (bhūtakoṭi); this is the meaning of the fundamental vow. Such a limit of reality is called the immaculate eye, the vajra eye; this is the meaning of dispelling hindrances. Shaking the Buddha-realms of the ten directions with this lion's roar is the meaning of awakening. Hence they are called samayas. Furthermore, by the first samaya, the mantra practitioner attains an equal body identical with the Tathāgata's secret body, speech, and mind. By the second samaya, he attains the exalted, specific body identical with the Tathāgata's empowerment of the dharmadhātu palace. By the third samaya, he causes this body and land to both be like vajra, surrounded by a limitless multitude of vajradharas. The Buddha spoke the first samaya for self-enjoyment (svasaṃbhoga); the second samaya for accomplishing the bodhisattvas of the dharmatā-body; and the third samaya for subduing and gathering in sentient beings according to their types. The Buddha spoke the first samaya to establish the mahākaruṇāgarbha-maṇḍala; the second samaya to perform the deeds of the Vairocana ācārya; and the third samaya to perform the deeds of the Vajradhara disciples. The first samaya is for empowering the Tathāgata retinue; the second samaya is for empowering the lotus retinue; and the third samaya is for empowering the vajra retinue. Therefore, the Buddha spoke the three samayas. Next, the mantra of the vajra armor is spoken to adorn the body of Vajrasattva. Having made the vajra vow and wishing to destroy all hindrances for the sake of all sentient beings, the practitioner dons the vajra armor with unyielding vigor. Just as each of the six pāramitās is like the dharmatā, so all are like vajra, indestructible. Moreover, each single pāramitā contains the other five pāramitās; thus, the whole body is tightly knit without any gap. Like the six pāramitās, the thirty-seven factors of awakening, eighteen emptinesses, hundred and eight samādhis, five hundred dhāraṇīs, and so forth should all be extensively explained in this way. By wearing the Tathāgata's vajra armor, revolving through the six destinies and coming and going through birth and death, one cannot be harmed by any afflictions, karmas, or sufferings. If explained in shallow, abbreviated terms: through the practitioner empowering himself with this mantra, all devas, nāgas, and so forth see him as identical with the body of Vajrasattva, his whole body clad in vajra armor, solidly impenetrable without limit, glowing like a blazing flame; therefore, none who would make hindrances can harm him.