大毘盧遮那成佛經疏 14.53

14.53

次佛告意者，凡阿闍梨欲建立大悲胎藏建立弟子時，當先住於瑜伽而觀自身。從臍以下當作金剛輪，其色黃而堅。次從臍以上至心，當作水輪，其色白。次從心以上至咽，當作火輪，其色赤。次從咽以上至頂，當作風輪，其色黑。復次地輪正方，水輪圓，火輪三角，風輪半月形，最上虛空作一點。其種種色，在於頂十字縫上置也。○△○□此是輪形，正與身分相稱也。此五位者，即是前說五字，方中置阿字，圓中置於嚩字，三角中置於囉字，半月中置於唅字，點中置缺字，當更撿前卷中也。師既自觀其身次第如是方色加持自身并觀置種子種子字已，次觀壇地，即翻倒置之，最上作金剛輪，金剛輪下作於水輪，水輪下作火輪，火輪下作風輪，風輪下即是虛空輪也。所以者何？以一切世界皆是五輪之所依持，世界成時先從空中而起風，風上起火，火上起水，水上起地，即是漫荼羅安立次第也。壞時，地輪最先壞，乃至但有空在。即是師自加持次第也（更問之）。今行人修道亦與此相類，最初發信心，次菩提之心，次乃至大空也（更問）。其阿闍梨既如是加持已，即當安置諸尊，如其位次一一以瑜伽觀之，如其方色形相於其心上置於圓明，圓明中有種子字一一令明了無障。能如是作者，即是法界胎藏漫荼羅分位，為能令一切如來同共加持，一切尊等皆悉集會，共加持行人建立弟子，畢竟不退正等菩提；不然虛費功力而無益也。又此瑜伽之座，其黃金剛方輪即是金剛之座也，方是息災，圓是增益，三角是伏降，半月是攝召，點是成辦一切事。此虛空輪但用心念作之，不以形相故也。世界壞時，亦先從風輪壞地而生於火，火竟次風。更問之。如是作五輪，當知上下皆有虛空輪也。以從空輪而生於風火水地，又從地輪漸上乃至於空，故上下有空也。作漫荼羅時，師應自觀其身及地，又觀所度弟子亦當如是，而安立之准於師法。若不如是不名如法也。

Next, regarding the meaning of the Buddha's address: in general, when an ācārya wishes to establish the Great Compassion Womb [maṇḍala] and establish disciples, he should first abide in yoga and visualize his own body. From the navel downward, he should visualize the vajra wheel, whose color is yellow and which is solid. Next, from the navel upward to the heart, he should visualize the water wheel, whose color is white. Next, from the heart upward to the throat, he should visualize the fire wheel, whose color is red. Next, from the throat upward to the crown of the head, he should visualize the wind wheel, whose color is black. Furthermore, the earth wheel is square, the water wheel is circular, the fire wheel is triangular, the wind wheel is crescent-shaped, and at the very top, space forms a bindu. Its manifold colors are set upon the intersecting seam on the crown of the head. ○ △ ○ □ — these are the wheel shapes, which correspond exactly to the parts of the body. These five positions are the five syllables spoken of before: within the square place the syllable A; within the circle place the syllable VA; within the triangle place the syllable RA; within the crescent place the syllable HAṂ; and within the bindu place the syllable KHA. One should further examine the previous fascicle. After the master has thus visualized the sequence of directions and colors of his own body, empowered his own body, and visualized and placed the bījas and bīja syllables, he next visualizes the site of the altar, inverting the order: at the very top he forms the vajra wheel; beneath the vajra wheel he forms the water wheel; beneath the water wheel he forms the fire wheel; beneath the fire wheel he forms the wind wheel; and beneath the wind wheel is the space wheel. Why is this? Because all worlds are supported by the five wheels. When a world forms, wind first arises from within space; upon the wind arises fire; upon the fire arises water; and upon the water arises earth. This is the sequence of the establishment of the maṇḍala. When it is destroyed, the earth wheel is destroyed first, until only space remains. This is the sequence of the master's self-empowerment. (Inquire further into this.) Now, the practitioner's cultivation of the path is also analogous to this: first, one generates the mind of faith; next, the bodhicitta; next, up to the great emptiness. (Inquire further.) Once the ācārya has empowered himself in this manner, he should install the deities: visualized one by one through yoga according to their ranks, their directions, colors, and forms, placing a luminous disc upon his heart, within which is a bīja syllable, making each distinct and unobstructed. One who is able to do so accords with the positions of the Dharmadhātu-garbha-maṇḍala, enabling all tathāgatas to empower him together, and causing all deities to assemble and jointly empower the practitioner and establish the disciples, so that they never regress from unexcelled, complete awakening; otherwise, one merely expends effort in vain with no benefit. Furthermore, as for this seat of yoga, its yellow vajra square wheel is the vajra seat. The square is for calming disasters (śāntika); the circle is for increasing prosperity (pauṣṭika); the triangle is for subjugation (ābhicāruka); the crescent is for attraction (vaśīkaraṇa); and the bindu is for accomplishing all activities. This space wheel is formed merely with mental intent, because it has no visible form. When the world is destroyed, it also begins with the wind wheel destroying the earth and generating fire, and after fire, next comes wind. (Inquire further into this.) When the five wheels are formed in this way, one should know that above and below there are space wheels. Because wind, fire, water, and earth arise from the space wheel, and from the earth wheel one gradually ascends up to space, there is space both above and below. When constructing the maṇḍala, the master should visualize his own body and the ground, and should also visualize the disciples to be delivered in the same way, establishing them according to the master's method. If it is not done in this way, it is not considered to be in accordance with the Dharma.