大毘盧遮那經供養次第法疏 2.51

2.51

然此真言以初薩字為體。娑（入）是漏義，立是堅義，入阿字門即無漏無堅；若有堅牢，即是生滅壞破之法。若令同於阿字，此堅本來不生，即是諸法之中而得自在，等於虛空，能為一切寶州也。私謂釋迦以大悲力，於周體密緻猶如金剛，一闡底等亦令破壞此見而入佛法。施其大寶之願，豈非於諸法中而得自在，能破一切堅牢也。如是者，於毘盧遮那、釋迦牟尼法中念誦者，如所莊嚴身也。本經者，簡別經也。亦當如前方便者，此經也。字門觀者，種子也。若依此如來行者，簡菩薩金剛等也。大悲胎藏者，如來大悲業也。王者，毘盧遮那是也。得阿闍梨灌頂者，得傳法阿闍梨灌頂也，如律中受具足戒。持明灌頂者，如律中未受具戒者，但自作本尊真言印念誦，不得廣行學也。若欲得遍學者，至蒙佛加被。至誠念誦得加被已後，請傳法阿闍梨，得蒙遍學阿闍梨灌頂，乃能廣行。四支禪者，本尊等也。非但滅煩惱，於修行者具足法則也。本法者，入佛三昧耶等也。

However, this mantra takes the initial syllable Sa as its substance. Sa (entering) has the meaning of outflow; standing has the meaning of firmness; entering the gate of the syllable A, there is neither outflow nor firmness. If there is firmness, it is a dharma of arising, ceasing, and disintegration. If it is made identical to the syllable A, this firmness is originally non-arisen, which is attaining sovereignty amid all dharmas, equaling space, capable of being an island of all jewels. In my humble opinion, Śākyamuni, through the power of great compassion, when all bodies are dense and tight like vajra, causes even icchantikas to shatter this view and enter the Buddha-Dharma. His vow of bestowing the great jewel—how could this not be attaining sovereignty among all dharmas and being able to shatter all firmness? As such, for those who recite in the method of Vairocana or Śākyamuni, it is as the body is adorned. The root sūtra distinguishes other sūtras. Should also be as the previous upāyas refers to this sūtra. The contemplation of syllable-gates refers to the seed-syllables. If relying on this Tathāgata practice excludes bodhisattvas, vajradharas, and so forth. The great compassion womb refers to the Tathāgata's deeds of great compassion. The king refers to Vairocana. Attaining the ācārya abhiṣeka refers to attaining the abhiṣeka of an ācārya who transmits the Dharma, like receiving the full precepts in the vinaya. The vidyādhara abhiṣeka is like one who has not received the full precepts in the vinaya: one only performs the recitation of one's own iṣṭadevatā's mantra and mudrā, and may not extensively practice and study. If one wishes to study everywhere, one proceeds until receiving the Buddha's empowerment. After having attained empowerment through sincere recitation, one requests an ācārya who transmits the Dharma and receives the universal-study ācārya abhiṣeka, and only then can one extensively practice. The four-limb dhyāna refers to the iṣṭadevatā and so forth; it not only eliminates afflictions, but is complete with the rules for the practitioner. The fundamental method refers to entering the Buddha-samaya and so forth.