大毘盧遮那成佛經疏 11.11

11.11

"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.