大毘盧遮那成佛經疏 12.7

12.7

次說囉字除障漫荼羅，於除障中最為第一真實之法。此囉字是赤中之赤、火中之火、燒中之燒。由能燒滅種種煩惱業苦，乃至現作五無間罪，若修此字門亦能淨除使無有餘。既罪滅已，則生諸善功德也。此字門所作與不動明王相應，然不動明王句能作三品一切事也。其法先如上住心一境，觀作極赤三角漫荼羅，極令悅意。此悅意定，謂令鮮明妙整也。又悅意是當心作之，此祕語也。周匝作於焰鬘，如烈火光焰之狀，中觀囉字。成已轉作不動明王，作寂然之像，非瞋非笑，其形寂然也。又云先想不動明王，於其心上作三角，中有羅字，字成，迴作不動明王也。除障故罪滅，寂然故息災，即是罪滅福生之義也。次此成就是物者，謂指此三角壇也。言釳羅，是執日之眷屬，凡有八曜，皆名為執也。凡日等諸執及火天等，同在東南隅，作法大同也。謂須火用作之，或轉火令冷等皆此中作。然祕之意，是作日，故智火也。日亦是慧日也。攝取者，攝取惡法難調之人，皆令柔順調伏也（義准廿八及十二房等與月水同位）。此中攝伏惡人者，謂能攝伏煩惱而得自在人也。及發怨者，能令自他俱得成也（謂發彼怨等）。消枯枝分者，能令彼身枯竭，無所堪能也。一切身分三毒為本體，令彼消竭無餘也。若外相而言，沽涸即是竭龍池等也。彼一切作者，一切降伏相應事，皆此中作也。然皆與慈悲相應，為令彼等降伏善調，得作佛道因緣故。訶字第一真實者，此是風漫荼羅也。風性能增益也。風生者，謂應是作風用之事，皆此壇中出生也。亦是生此諸事也。萬物能消耗變化無方，此字事用亦爾也。謂因業等生，種種增長滋茂之事皆得自在。若上安點，即能壞彼一切因業等事也。其法先想本尊，於其額上連眉作半月形haṃ於中安字。先想外作，即迴作自身也。其半月有大威德威光之像，黑焰遍出於外，作風吹動之幖幟。惡謂其像作極忿怒形也。云此但是風輪之尊，非降三世也。其像亦作深青色（即黑類也）。若作此成就，能為一切眾生作種種義利也。次成就，謂下所列物於風中作也，即能此現身皆得成也。謂昇虛空神足變化，及天眼天耳、沒隱其身。開，謂開阿脩羅宮等也。下云念者，只是用心作也。此五字皆是心作成就壇也。亦可以事法作壇，而觀心與相應也。若如以事相作壇而修神足，亦於彼中坐作之。若藕等亦置於壇中作也，想白乳流滿中。昔佛坐道樹下，從此字門而降伏天魔無量軍眾。持誦者若能如法習行，不久即同如來，現身能伏彼軍也。大名稱，即彼降魔者也。

Next, the ra-syllable hindrance-eliminating maṇḍala is explained; it is the foremost true dharma among those for eliminating hindrances. This syllable ra is the red of red, the fire of fire, and the burning of burning. Because it can burn up and destroy various afflictions and karmic suffering, even down to committing the five crimes of immediate retribution in the present, if one cultivates this syllable gateway, it can also purify and remove them without remainder. Once sins are extinguished, all good virtues and merits arise. What is performed by this syllable gateway corresponds to Acalanātha Vidyārāja; furthermore, the mantra phrases of Acalanātha Vidyārāja can perform all matters of the three grades. As for its ritual, one first fixes the mind on a single object as above, contemplating an intensely red triangular maṇḍala, making it intensely delighting to the mind. This 'delighting the mind' samādhi means making it vivid, exquisite, and well-arranged. Moreover, 'delighting the mind' means forming it facing the heart; this is a secret term. Encircle it all around with garlands of flames resembling the appearance of blazes of fierce fire, and contemplate the syllable ra within. Once accomplished, transform it into Acalanātha Vidyārāja, forming an image of tranquil stillness—neither angry nor smiling, his form being serene and tranquil. It is also said that one first visualizes Acalanātha Vidyārāja, visualizes a triangle at his heart with the syllable ra within it, and once the syllable is formed, turns it back into Acalanātha Vidyārāja. Because of eliminating hindrances, sins are extinguished; because of tranquil stillness, disasters are pacified; this is precisely the meaning of 'sins are extinguished and blessings arise.' Next, 'the accomplishment of this is that thing' refers to this triangular altar. 'Graha' refers to the retinue of the Sun; in all there are eight luminaries, all of which are called grahas. All the grahas such as the Sun, as well as Agni and the like, together dwell in the southeast corner; their ritual procedures are largely identical. That is to say, one must use fire to perform it, or transforming fire to make it cold, and so forth, are all performed here. However, the secret intention is that it produces the Sun, and hence is the fire of wisdom; the Sun is also the sun of wisdom. 'Attracting' means attracting those who cling to evil dharmas and are difficult to tame, causing all of them to become pliant and subdued (the principle accords with the twenty-eight [nakṣatras] and twelve houses, which share the same position with the moon and water). Here, 'attracting and subduing evil persons' refers to persons who can subdue afflictions and attain sovereignty. 'And arousing hostility' means being able to cause both oneself and others to achieve it (meaning arousing their hostility and so forth). 'Withering the branches and parts' means being able to cause that person's body to wither away and become incapable of anything. All parts of the body have the three poisons as their fundamental substance; one causes them to wither away without remainder. Speaking in terms of external signs, 'drying up' is drying up dragon ponds and the like. 'Performing all of them' means that all matters corresponding to subjugation are performed here. Yet all must correspond with loving-kindness and compassion, for the sake of causing them to be subdued and well-tamed, thereby serving as causes and conditions for realizing the Buddha path. As for 'the syllable ha being the foremost and true,' this is the wind maṇḍala. The nature of wind can increase and enrich. 'Arising from wind' means that all matters that should employ the function of wind are produced from within this altar; it also means generating these various matters. The ten thousand things can be consumed, diminished, and transformed without limit; the functioning of this syllable is also like this. That is to say, all sorts of matters of increase, flourishing, and luxuriance that arise due to karma and the like all attain sovereignty. If a bindu is placed on top, it can destroy all those matters of causes, karma, and so forth. Its ritual is to first visualize the deity, and on his forehead connecting with the eyebrows form a crescent moon shape with the syllable haṃ placed within it. One first visualizes it formed externally, then turns it into one's own body. That crescent moon has the form of great majesty and majestic radiance, with black flames spreading outward all around, serving as an emblem of wind blowing and moving. 'Fierce' means forming its image in an extremely wrathful shape. It is said that this is merely the deity of the wind wheel, not Trailokyavijaya. Its image is also made deep blue (that is, of the black class). If one accomplishes this, one can bring about various benefits and advantages for all sentient beings. Next, 'accomplishment' means that the substances listed below are performed within the wind, and one can immediately accomplish them all in this present body. That is, ascending into empty space, supernatural transformations of the basis of magical power, the divine eye, the divine ear, and concealing one's body. 'Opening' means opening the palaces of the asuras and the like. Below, where it says 'recollecting,' this is merely performing it by employing the mind. These five syllables all accomplish the altar through the mind. One may also construct an altar by practical ritual methods, contemplating that the mind corresponds with it. If one constructs an altar through physical signs to cultivate the basis of magical power, one also sits within it to perform it. Lotus roots and the like are also placed within the altar to perform it, visualizing white milk flowing and filling it. In the past, when the Buddha sat beneath the Bodhi tree, he subdued the immeasurable armies of Māra from this syllable gateway. If the practitioner can practice according to the ritual, before long he will become identical to the Tathāgata, able to subdue those armies in his present body. 'Of great renown' refers to that conqueror of Māra.