大毘盧遮那經供養次第法疏 2.20

2.20

第五、三昧耶真言門段中有印真言頌。諸明者，本尊也。第六段中有頌真言。先以具嚴備者，以虛空藏轉明印。以眾香華五穀五藥，運心中嚴備也。現事嚴備可知。以本真言印者，不動尊印真言。閼伽真言門。右句義中，伽伽那是虛空義，娑摩是等義，阿娑摩是無等義，所謂等虛空無等也。如來法身本性淨故、無分別故、無邊際故，等同虛空。然復有無量無邊不思議功德，非彼虛空所能譬喻，故云無等也。復次阿娑摩是不等義，不等者所謂二乘。今既等同虛空，又等此無等，故云等虛空無等也。此最初伽字為真言體，眾生界中來去相亦不可得，法界中來去相亦不可得，以如來如去不可得故，名為大空。以此大空性淨之水，用浴無垢之身，是為閼伽真實言也。

Fifth, the section on the Samaya Mantra contains verses for mudrās and mantras. "The vidyās" means the iṣṭadevatā. In the sixth passage there are verses and mantras. First, regarding "adorned and prepared": by means of Ākāśagarbha's transforming vidyā and mudrā, with various perfumes, flowers, the five grains, and the five medicines, one mentally produces adornments and preparations. The manifest external preparation is understood. "With the root mantra and mudrā" means the mudrā and mantra of the honoured Acala. Section on the Arghya Mantra. In the meaning of the phrase above, GAGANA means space; SAMA means equal; ASAMA means unequalled; that is, "equal to space and unequalled". Because the Tathāgata's Dharmakāya is inherently pure, without conceptual discrimination, and without boundaries, it is equal to space. Yet it also possesses immeasurable, boundless, inconceivable virtues, which cannot be analogized even by space; hence it says "unequalled". Furthermore, ASAMA means unequal; the unequal ones are the two vehicles. Now, since it is both equal to space and equal to this unequalled, it says "equal to space and unequalled". This initial syllable GA is the essence of the mantra; within the realm of sentient beings the characteristics of coming and going are ungraspable, and within the dharmadhātu the characteristics of coming and going are also ungraspable; because the Tathāgata's "thus coming" and "thus going" are ungraspable, it is called the great emptiness. Using this water that is inherently pure in great emptiness to bathe the stainless body: this is the true word (mantra) of arghya.