大毘盧遮那成佛經疏 13.17

13.17

今此三昧耶印，先合三補吒掌（先以手相遠，漸近令相着，掌內稍空者是也）。以二空指並而直竪之，勿令大低勿大傍側，正令二空指向上也（其五指中，小指名地、無名指為水、中指為火、頭指為風、大指為空。左手為定，右手為慧也）。亦可左手小指為檀度，以次向上數之，頭指為定。右手小指為慧度，以次向上數之，頭指為智度。此三昧耶印，若初修行作諸善品之時，若先不作者，不合作諸法也。非直作此，亦須誦前真言。作法，先以三摩耶印置頂上，誦前真言一遍，置其印於右肩、次置左肩、次置心上、次置喉上，每置時各誦明一遍，凡誦五遍而印五處也。然此真言有何功德耶？以此真言故，能除宿障以淨自身，令身淨故外障亦淨，以外障淨故諸障皆不得入，此即為大護也。由此不思議能護故，福任運增長、罪自然除，諸佛警覺，滿其所願也。又次法界生真言曰：

Now, for this samaya mudrā: first form the *sampuṭa* palms (first hold the hands apart, gradually bring them close together to touch, with the inside of the palms slightly hollow—this is it). Erect the two space fingers straight up side by side; do not let them be too low or too tilted to the side; make the two space fingers point straight upward. (Among the five fingers, the little finger is termed earth, the ring finger is water, the middle finger is fire, the index finger is wind, and the thumb is space. The left hand is concentration, and the right hand is wisdom). Alternatively, the little finger of the left hand may be the dāna pāramitā, counting upwards in sequence, with the index finger being concentration; the little finger of the right hand is the prajñā pāramitā, counting upwards in sequence, with the index finger being the jñāna pāramitā. As for this samaya mudrā, when beginning practice to cultivate the various wholesome qualities, if one does not perform this first, one is not fit to perform the various rituals. Not only should one perform this, but one must also recite the preceding mantra. As for the procedure: first place the samaya mudrā atop the crown of the head, recite the preceding mantra once, place the mudrā on the right shoulder, next place it on the left shoulder, next place it over the heart, next place it over the throat—each time it is placed, recite the vidyā once, reciting it a total of five times to seal the five locations. However, what merit does this mantra possess? By means of this mantra, one can eliminate past karmic hindrances to purify one's own body; because the body is purified, external hindrances are also purified; because external hindrances are purified, no hindrances can enter at all—this constitutes the great protection. Due to this inconceivable capacity to protect, merits spontaneously increase, transgressions are naturally eliminated, the buddhas are alerted, and one's wishes are fulfilled. Next is the Dharmadhātusamudbhava Mantra: