大毘盧遮那成佛經疏 11.11

11.11

「爾時世尊復住三世無礙力依、如來加持不思議力依，莊嚴清淨藏三昧力」者，依三世無礙力、依佛不思議力，此有二種依也。此三昧是不思議三世無障礙加持力用所依止處，依此法體能成如來不思議業，所謂普遍十方三世，普門利益一切眾生，皆令畢竟住於一初智智之地。此如來不思議依自證之法，無量定智諸力以自莊嚴清淨者，即是真言體也。此是如來眾德之藏，無盡莊嚴無有缺減，具足成就相也。「即時世尊從三摩鉢底中出無盡界無盡語表，依法界力無等力正等覺信解，以一音聲四處流出」也。謂從阿字出三字成四字，此四合為一而遍布一切處也。聲門字出亦遍一切也。「普遍一切法界，與虛空等無所不至」者，佛住三昧之時生此表業，表者標也。此聲能遍一切，所謂諸佛之所印成，印者即是標表義也，即是如來語表也。謂從如來信解之力（序分已解），聲聞者所出聲處名為門，此聲聞即是阿等四字也。以從此阿字而出聲，故名門也。此阿字即是佛口、即是佛心、即是說者、即是聞者，法界依力無等之力。而生平等語表、出無量聲，即是如來普門導利之語業作用也。從如來心出此平等妙音分為四處，如從無熱大池生四大河流注無竭。此真言依處亦如是，以一妙音能表無盡法界，展轉相生無有窮已。此四處者，謂四字、四德、四色、四與願也，從法佛心四德開敷。此中以事表內證之理，則四字不同、四色用異、所與願等亦復不同也。此之四德普遍虛空界，如虛空無量無分別，離中邊故，無有窮盡。此真言示現亦復如是也。

"At that time, the Bhagavat again dwelt in reliance on the unobstructed power of the three times, in reliance on the inconceivable power of the Tathāgata's empowerment, and in the power of the Adorned Pure Treasury Samādhi": relying on the unobstructed power of the three times and relying on the Buddha's inconceivable power—these are the two kinds of reliance. This samādhi is the basis of support for the functional application of the inconceivable and unobstructed empowerment throughout the three times. Relying on this substance of Dharma, one can accomplish the Tathāgata's inconceivable deeds—namely, pervading the ten directions and the three times, and through universal gateways benefiting all sentient beings, causing them all to ultimately dwell in the stage of primordial omniscient knowledge. This self-realized Dharma of the Tathāgata's inconceivable reliance, which adorns and purifies itself through immeasurable samādhis, wisdoms, and powers, is precisely the substance of the mantra. This is the Tathāgata's treasury of all virtues, inexhaustibly adorned without deficiency, the mark of complete accomplishment. "Immediately, from within his samāpatti, the Bhagavat emitted the inexhaustible verbal communication of the inexhaustible realm, and relying on the power of the dharmadhātu, the unequaled power, and the faith-understanding of correct awakening, flowed forth from four places with a single sound." This means that from the syllable A, three syllables emerge to form four syllables; these four unite into one and are distributed everywhere. Emerging from the sound-gateway, the syllables also pervade everywhere. "Universally pervading all dharmadhātus, equal to space, reaching everywhere without exception": when the Buddha dwells in samādhi, he produces this communicative karma. "To communicate" (biao) means to signify (biao). This sound can pervade everything; it is that which is sealed and accomplished by all Buddhas. A seal (mudrā) is precisely the meaning of signifying and communicating; it is the Tathāgata's verbal communication. This refers to the power of the Tathāgata's faith-understanding (already explained in the introductory section); the place from which sound emerges to be heard is called a gateway, and what is heard as sound are precisely the four syllables A and the rest. Because sound is emitted from this syllable A, it is called a gateway. This syllable A is precisely the Buddha's mouth, precisely the Buddha's mind, precisely the speaker, and precisely the hearer. Relying on the power of the dharmadhātu and the unequaled power, it generates equal verbal communication and emits immeasurable sounds, which is the Tathāgata's functional activity of verbal karma that guides and benefits through universal gateways. From the Tathāgata's mind, this equal and wondrous sound emerges and divides into four places, just as the four great rivers flow forth inexhaustibly from Lake Anavatapta. The basis of reliance for this mantra is also like this: with a single wondrous sound, it can communicate the inexhaustible dharmadhātu, generating one another in turn without end. These four places are the four syllables, four virtues, four colors, and four boons; from the Dharma-Buddha's mind, the four virtues blossom. Here, using phenomenal signs to signify the principle of internal realization, the four syllables are distinct, the functions of the four colors differ, and the boons granted are likewise diverse. These four virtues universally pervade the space-element; like space, which is immeasurable and free from conceptual discrimination, being free from the middle and the extremes, they are inexhaustible. The manifestation of this mantra is also like this.