大毘盧遮那成佛經疏 11.16

11.16

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.