大毘盧遮那成佛經疏 12.27

12.27

經云「復次毘盧遮那，我加持彼印，廣法界尋念彩色下」者，謂下綵色時，阿闍梨當想毘盧遮那如來或彼印，此印即是廣大法界之印也（爾時當想自身即是大日如來）。如是想已先下白色，爾時阿闍梨自想其身即是法界，法界之體明白無染也。如是想念時，非直我身如是，一切有情亦復如是，即淨除同如來。亦一切過離者，自身等如來謂白色也。白是法體，離一切過。然所云一切有情皆同妙法界者。當以何法得之？然此非無方便也，謂囉字門。入此字時，即能令己身及弟子乃至一切眾生，究竟皆等如來法界身，永離諸過也。故次云想羅字，其字色白如車𤦲（或云商佉，即是寶貝也，其色潔白第一）。師云：「此中即有阿字、有嚩字也。故囉字白色，想字炎光寂然，光出如乳，以此清淨成無垢色，離一切過也。及君陀花（是西方花也，亦鮮白無比也），或如皓月之狀，其字之焰亦白，寂然恬定而曜光明。如是想時又誦囉字至百遍或千遍，方下色也。凡加持色法，先於色中想字，字成已即轉為佛也。此有二種阿利荼，謂左手當胸上為拳，而申風指直豎，右臂如擊物直申舉之，其左脚向前，右脚去三尺以來，長引即是也。白朱黃青皆用之，當想佛形而作此印也。凡作印有二種威儀，若立作印皆須作此威儀也。四佛作寂然之形，用此印也。第二下赤色應記之者，明言阿闍梨當審諦也。將下赤色時，當想raṃ字，此字照明如日初出之色，或赤或黃，此即赤黃雜也，此光明照赫奕。此字即是寶幢佛字也，此是無能降伏最勝無比之佛也。兼想自身即同諸佛。赤色囉字安點加之（不合是阿字也，義合用羅字加點耳）。餘方便准前。」

When the sūtra states, "Next, Vairocana, I bless that seal; reflecting upon the vast dharmadhātu, one applies the colors," it means that when applying the colors, the ācārya should visualize Vairocana Tathāgata or his seal, this seal being the seal of the vast dharmadhātu. (At that time, one should visualize one's own body as Mahāvairocana.) Having visualized in this way, one first applies the white color. At that time, the ācārya visualizes his own body as the dharmadhātu, the essence of the dharmadhātu being clearly white and untainted. When visualizing thus, not only is my body like this, but all sentient beings are also like this: purified, equal to the Tathāgata, and free from all faults. One's own body being equal to the Tathāgata refers to the white color. White is the essence of phenomena, free from all faults. Yet, by what method is it achieved that all sentient beings are equal to the wonderful dharmadhātu? There is indeed an upāya for this: namely, the syllable-RA gateway. When entering this syllable, one can cause one's own body, the disciples, and even all sentient beings ultimately to become equal to the Tathāgata's dharmadhātu-body, eternally free from all faults. Therefore, it next states: visualize the syllable RA, whose color is white like giant clamshell (or called śaṅkha, that is, a precious conch, whose color is supremely pure white). The master said: "Within this there is the syllable A and the syllable VA. Therefore, the syllable RA is white in color. Visualize the syllable's blazing light as tranquil, emitting light like milk; through this purity it forms an immaculate color, free from all faults. It is also like the kunda flower (this is a Western flower, also incomparably pure white), or like the appearance of the bright moon. The radiance of the syllable is also white, tranquil and serene, yet shining with brilliant light." When visualizing thus, one also recites the syllable RA a hundred or a thousand times, and only then applies the color. As for the method of blessing the colors in general, one first visualizes the syllable within the color, and once the syllable is formed, it transforms into the Buddha. There are two kinds of ālīḍha [postures]: namely, the left hand forms a fist at the chest, with the wind-finger (forefinger) held erect and straight; the right arm is held straight and raised as if striking an object; the left foot steps forward, and the right foot extends far back, about three feet away. This is used for white, vermilion, yellow, and blue-green; one should visualize the Buddha's form and make this mudrā. Whenever making mudrās there are two modes of deportment; if making the mudrā standing, one must maintain this mode of deportment. The four Buddhas assume a tranquil form, and this mudrā is used. When it states that the second application of red color should be noted, it clearly means that the ācārya must examine it thoroughly. When about to apply the red color, one should visualize the syllable RAṂ. This syllable illuminates like the color of the newly risen sun, either red or yellow, which is a blend of red and yellow; this light shines brilliantly. This syllable is the syllable of the Buddha Ratnaketu; this is the unconquerable, supremely peerless Buddha. Concurrently, visualize one's own body as equal to the Buddhas. Onto the red syllable RA, a bindu is added. (It should not be the syllable A; in meaning it should properly be the syllable RA with a bindu added.) The remaining upāyas are as before.