大毘盧遮那經供養次第法疏 1.39

1.39

金剛薩埵真言門，初句將說金剛薩埵真言，故歸命一切金剛。即是從無量門持如來金剛智，皆令憶持護念也。次句云伐折羅呾麼句痕，謂我身即同金剛。即是法界自性，以成就大堅固力不可爼壞故，異門說為金剛。如來以普眼觀，一切眾生金剛智體與我無異，是平等義。以眾生不自覺知故，從無量金剛智門作種種金剛事業，要摧如是大障令至實際，是本誓義。如是實際名為無垢眼金剛，即是除障義。以此師子吼聲震動十方佛剎，即是警覺義。故名三昧耶也。復次真言行者，以初三昧耶故，得同如來祕密身口意平等之身。以第二三昧耶故，得同如來加持法界宮尊特之身。以第三三昧耶故，令此生身皆作金剛，與無量持金剛眾而自圍遶眷屬。佛說初三昧耶為自受用故，第二三昧耶為成就法性身諸菩薩故，第三三昧耶為折伏攝受隨類眾生故。佛說初三昧耶為建立大悲胎藏漫荼羅故，第二三昧耶為作毘盧遮那阿闍梨事業故，第三三昧耶為執金剛弟子事業故。初三昧耶為加持如來眷屬故，第二三昧耶為加持蓮華眷屬故，第三三昧耶為加持金剛眷屬故。是故佛說三三昧耶也。即是執金剛者，金剛薩埵是也。勿生疑惑心者，勸修行者令定信心。

Regarding the Vajrasattva mantra gateway: the opening phrase is about to state the Vajrasattva mantra, and therefore takes refuge in all vajras. This means upholding the Tathāgata's vajra wisdom through immeasurable gateways, causing all to be mindful and protective. The next phrase says vajrātmako 'ham, meaning "My own body is identical to the vajra." This is the dharmadhātu-svabhāva; because it accomplishes great, firm strength that cannot be broken or destroyed, it is described by an alternative gateway as "vajra". The Tathāgata, observing with the universal eye, sees that the vajra-wisdom essence of all sentient beings is not different from his own; this is the meaning of equality. Because sentient beings do not realize this themselves, through immeasurable vajra-wisdom gateways he performs various vajra activities, resolving to destroy such great obstacles and bring them to the limit of reality (bhūtakoṭi); this is the meaning of the fundamental vow. Such a limit of reality is called the stainless-eyed vajra; this is the meaning of eliminating obstacles. Shaking the Buddha-fields of the ten directions with this lion's roar; this is the meaning of awakening. Hence these are called "samayas". Furthermore, by means of the first samaya, the mantra practitioner attains identity with the Tathāgata's equal body of secret body, speech, and mind. By means of the second samaya, he attains identity with the exalted body empowered by the Tathāgata in the Dharmadhātu Palace. By means of the third samaya, he causes this physical body of birth to become entirely a vajra, surrounded by a retinue of immeasurable vajra-holders. The Buddha taught the first samaya for his own enjoyment (svasaṃbhoga); the second samaya for accomplishing the bodhisattvas of the dharma-nature body; and the third samaya for subduing and gathering in sentient beings according to their categories. The Buddha taught the first samaya in order to establish the Great Compassion Garbhakośadhātu-maṇḍala; the second samaya in order to carry out the activities of a Vairocana ācārya; and the third samaya in order to carry out the activities of a vajradhara disciple. The first samaya is for empowering the Tathāgata retinue; the second samaya is for empowering the Padma retinue; and the third samaya is for empowering the Vajra retinue. Therefore the Buddha spoke of three samayas. That which is a vajradhara is precisely Vajrasattva. "Do not give rise to doubts" is an exhortation to the practitioner to establish firm faith.