大毘盧遮那成佛經疏 11.16

11.16

此是虛空藏虛空等力之義，等一切法空中而生此物普遍一切虛空也。「持此三轉」者，謂隨以一花奉獻，無不遍法界，上獻一切聖賢、下施一切有情也。「隨彼所生善願皆亦成就」，謂以此真言加之，皆得成就。如從藏中自取寶物，無不隨心也。若誦此三遍，隨所念，彼亦成就也。凡所獻花等，以三力迴向而以明加之，一切隨意成也。謂悲花獻一切佛等，自在成也。言「行人於滿月，次入作持誦」者，先供養承事已，得成就之相。因前相，然後於白月十五日作持誦法，即是滿月也。隨上中下事作成就法，上事山峯、中事牛樠攔、下事林間或河灘乃至四衢天室等，皆謂通上中下成也。或隨意所樂處作之，於山峯等造漫荼羅。初第一重周匝畫金剛，此壇三重作，皆以金剛為界。其所方神諸佛菩薩等，在後有說處，此中未分別也。於此中布列諸尊，總同前倒，但倍以金剛相連結為異耳。言「一切金剛色」者，所畫金剛周匝為界，畫此皆令清淨無過作之。無過，謂圓整端妙也。「嚴淨同金剛」者，其金剛相周匝如此悉皆黃色。此有三事同於金剛，色同金剛、體同金剛、名同金剛也。是故云嚴淨同金剛，即是淨同金剛也。言「彼中諸障者，攝伏心迷亂」者，以此三事同於金剛，無有能破壞者、無能過者、無能勝者、無能降伏者。由具嚴淨作此金剛界故，令諸障者悉皆迷惑無敢嬈者。既得離障，則所成藥物而得成就也。

This is the meaning of Ākāśagarbha's [name] "Equal in Power to Space": equal to the emptiness of all dharmas, this substance arises and pervades all space. As for "Reciting this with three turns," it means that offering whatever single flower will without exception pervade the dharmadhātu, offered upward to all the noble and worthy, and given downward to all sentient beings. "Whatever good vows arise from it will all likewise be accomplished" means that, by empowering with this mantra, all will be accomplished. It is just like personally taking treasures from a storehouse, nothing failing to accord with one's wishes. If one recites this three times, whatever one thinks of will also be accomplished. For all offered flowers and the like, by dedicating them through the three powers and empowering them with the vidyā, everything will be accomplished as desired. That is, by offering compassion-flowers to all buddhas and the rest, it is accomplished freely at will. As for "The practitioner on the full moon, / Next enters and performs recitation": having first made offerings and served, one obtains the sign of accomplishment. Depending on the former signs, one then performs the recitation ritual on the fifteenth day of the bright fortnight, which is the full moon. One performs the ritual of accomplishment in accordance with superior, middling, or inferior endeavors: for a superior endeavor, a mountain peak; for a middling endeavor, a cow pen; for an inferior endeavor, among trees, or on a riverbank, or even at crossroads, in a deva shrine, and so forth—all of which are said to be accessible for superior, middling, and inferior accomplishments. Or, one may make it in whatever place one delights in, constructing a maṇḍala on a mountain peak or the like. First, in the first tier, draw vajras all around; this altar is made in three tiers, all demarcated with vajras. The directional deities, various buddhas, bodhisattvas, and the like will be explained later below; they are not distinguished here. The deities arranged here are generally identical to those mentioned above; it differs only in that the forms of the vajras are doubly linked together. As for "Of the color of all vajras," the drawn vajras that serve as the surrounding boundary must all be drawn cleanly and flawlessly. "Flawless" means round, complete, upright, and exquisite. As for "Adorned and pure like a vajra," the vajra forms all around are like this, entirely yellow. These have three aspects identical to a vajra: identical in color to a vajra, identical in substance to a vajra, and identical in name to a vajra. Therefore it says "Adorned and pure like a vajra," which means pure like a vajra. As for "The obstructors therein / Are subdued, their minds bewitched," because these three aspects are identical to a vajra, none can destroy it, none can surpass it, none can conquer it, and none can subdue it. Due to constructing this vajradhātu fully adorned and pure, all obstructors are utterly bewildered, and none dare harass it. Having become free of obstacles, the accomplished substance [siddhadravya] is then accomplished.