大毘盧遮那成佛經疏 12.14

12.14

次明羅字門（加點也）。亦如前觀之，皆寂，赫然光明如火輪，周匝有光，遍於內外皆作此色。向外流出，乃至照於他身，亦令此漸次轉廣遍於法界，能除一切眾生種種惡事，隨所欲樂而滿足之也，亦能作諸神變也。次行者從臍以上安囉字，臍中安嚩字，俱現神變，從囉生火、從嚩生水，而除寒熱等患。乃至八大熱地獄熱，能以嚩字而作清涼而息滅之；八寒地獄，能以囉字作溫煖而息滅之也。次又下安囉字等，標幢上而安訶字，能除自他一切罪苦也。又如上作大金剛輪，此是剛中之剛者也。於彼金剛大因陀羅輪中，雙作阿嚩二字，而自龍方（西方也）即能攝伏一切也。風能遍一切處，或開或壞，開謂開修羅宮及一切質礙之物，壞謂摧而折毀之。種種雜色內外業因所成，皆能開壞也。色漫荼羅，謂依本色，即是前所說風壇也。心摩觸者，謂想此字在圓明中而當其心中，能令意得清淨，即《法華》所謂意根淨也。於經行中而念誦之，觀此字而作輕舉輕舉想，即能舉身昇空現種種神足。或坐而想阿字在於耳根之中，以此字出入聞聲，即得天耳根通了也。或云隨用一字皆得，或可此文是阿字用也（更問）。意生身者，此是舉要言之，隨意所欲皆成，如得意生身念至十方也。當知如來有如是自在方便，能令無相離相行中而普現色身，成辦一切佛事。纔持誦時，能壞一切生死種子，成就菩提之種子。轉者，即是轉誦之轉也。行者若能如是修行，諸佛常當現其人前，如影隨身而滿其願。行者既得滿所願已，即能不捨一切眾生，亦復常現其前，而滿其願令得法喜也。故云同於影像，於一切處、隨順一切眾生。所以爾者？此如來住於三平等地，無有分別戲論，復越度一切心境界相，時方作業一切亦離。時，謂生滅於三世之時。方，謂方所。作，謂眾業。雖現萬像而無所現，同於十喻，法與非法皆遠離故，猶得如是無盡莊嚴藏，故能普應一切眾生。是故行者當勤求是真言之行無上悉地，所謂如來一切智智。當知諸成就中最在其上，無與等、無相比也。此一切智由於真言行生，故當勤學之。右得悉地品竟。

Next, the syllable RA gateway (with the dot added) is explained. It should also be visualized as before, totally tranquil, with blazing radiance like a wheel of fire, encircled by light, pervading inside and outside, all assuming this color. Flowing outward, even illuminating the bodies of others, it also causes this gradually to expand and pervade the dharmadhātu, capable of eliminating various evil matters of all sentient beings and satisfying whatever they desire; it is also capable of performing various supernatural transformations. Next, the practitioner places the syllable RA from the navel upward and places the syllable VA in the navel; both manifest supernatural transformations: fire is produced from RA and water is produced from VA, thereby eliminating afflictions such as cold and heat. Even for the heat of the eight great hot hells, one can use the syllable VA to produce cooling and extinguish it; for the eight cold hells, one can use the syllable RA to produce warmth and extinguish it. Next, below, one further places the syllable RA and so forth, and places the syllable HA atop the banner emblem, which can eliminate all sins and sufferings of oneself and others. Furthermore, as described above, one creates a great vajra wheel; this is the most diamond-hard of the diamond-hard. In that great vajra Indra wheel, one twin-forms the two syllables A and VA, and from the dragon direction (the western direction), one can then subdue all. Wind can pervade all places, either opening or destroying; 'opening' means opening the asura palaces and all obstructive physical matter, and 'destroying' means crushing and breaking them down. Whatever is formed by the karmic causes of various mixed colors, internal and external, can all be opened and destroyed. The 'color maṇḍala' means relying on its original color; this is the wind maṇḍala described earlier. 'Contacting the heart' means contemplating this syllable within a perfect luminous [disc] directly corresponding to one's heart, which can purify the mental faculty—that is what the Lotus Sūtra calls the purification of the mental faculty. Reciting it while walking back and forth in kinhin, contemplating this syllable and generating the thought of lightness, rising lightly, one can then levitate one's entire body into the air and manifest various supernatural bases. Alternatively, sitting and contemplating the syllable A within the auditory faculty, hearing sounds as this syllable exits and enters, one attains the thoroughly clear divine ear faculty. Some say that using any single syllable will accomplish this; or perhaps this text refers to the application of the syllable A (inquire further). 'Mind-made body' is stated in summary: whatever is desired according to one's intent is accomplished, just as attaining a mind-made body enables thought to reach the ten directions. One should know that the Tathāgata possesses such unhindered upāya, being able to universally manifest a physical body within practice that is signless and free of signs, accomplishing all Buddha-works. Just upon holding and reciting it, one can destroy all seeds of birth-and-death and accomplish the seeds of bodhi. 'Revolving' means the revolving of revolving and reciting. If a practitioner can cultivate like this, the Buddhas will always manifest before that person, fulfilling their wishes like a shadow following the body. Once the practitioner has fulfilled their wishes, they will not abandon all sentient beings, but will also constantly manifest before them, fulfilling their wishes and causing them to attain Dharma-joy. Therefore it is said: 'Resembling an image, in all places, according with all sentient beings.' Why is this? This Tathāgata abides on the stage of the three equalities, free from conceptual discrimination and prapañca, and further transcends all characteristics of the mental sphere, also free from all time, place, and deeds. 'Time' refers to the time of arising and ceasing in the three periods of time. 'Place' refers to location. 'Deeds' refers to various karmic actions. Although manifesting myriad images, there is nothing manifested; being identical to the ten similes, and because both dharma and non-dharma are far transcended, one still attains such an inexhaustible store of adornments, and can therefore universally respond to all sentient beings. Therefore, the practitioner should diligently seek this unsurpassed siddhi of mantra practice, namely the Tathāgata's sarvajñajñāna. One should know that among all accomplishments, it is the uppermost, without peer and without comparison. Because this sarvajñajñāna is born from mantra practice, one should diligently train in it. The above concludes the Chapter on Attaining Siddhi.