大毘盧遮那成佛經疏 16.17

16.17

次說佛母漫荼羅。前布置漫荼羅形，先應知此謂金色，但列名未辯尊形及印，今列之也。先說作漫荼羅金色，四方以金剛為界圍之。此最上者尊形自上者，謂自此當說也。謂此佛母漫荼羅，於諸壇最為上勝也。次於漫荼羅中作蓮花，黃色有炎，蓮上作佛頂印。其印如佛頂髻形，令頂高隆，傍畫兩眼形也。若作佛母形者，當如天女像，心置種子字。或可但畫印（即頂髻也），或但作字耳。若佛頂為中胎，諸佛眼等為眷屬圍遶也。佛恒自身火炎中住，種子布之。謂此印於炎中住，中置種子即是也。捨三分位，謂捨三座位而置佛眼。前說菩薩部中普布種子，謂於壇中遍布之也。未說者今更說之。凡是諸菩薩，應須作漫荼羅，當作圓明之像令極白淨。於中作十字臺，臺上大真陀末尼，各置標如承珠標，其頭皆置如意珠，殊有光炎也。其本尊菩薩於十字中心置之，諸餘菩薩在次院中次第而布，更外置八部也。極白是寂靜色，當極令明淨寂然而住。此等菩薩皆能施一切願也。

Next, the Mother of Buddhas maṇḍala is explained. Previously, in arranging the shape of the maṇḍala, one should first know that this is said to be golden in color; but only the names were listed without distinguishing the deities' forms and mudrās; now they are listed. First, it is taught that the maṇḍala is made golden in color, four-sided, encircled by vajras as boundaries. This 'supreme' [maṇḍala], 'the bodily form of the deity self-surpassing', means that from here on it shall be explained; that is to say, this Mother of Buddhas maṇḍala is the most superior among all the altars. Next, in the center of the maṇḍala, make a lotus, yellow in color and with flames; atop the lotus, make the Uṣṇīṣa mudrā. Its mudrā is shaped like the Buddha's uṣṇīṣa, making the crown high and prominent, with the shapes of two eyes painted on the sides. If making the bodily form of the Mother of Buddhas, it should be like an image of a goddess, with the bīja syllable set at the heart. Or one may merely paint the mudrā (that is, the uṣṇīṣa), or merely make the syllable. If the Uṣṇīṣa is the central womb, Locanā and the others surround it as the retinue. 'The Buddha constantly resides within the flames of his own body; distribute the bījas' means that this mudrā resides within flames, and setting the bīja in the center is precisely this. 'Leaving aside the three-part seats' means leaving aside the three thrones and setting Buddhalocanā. Previously it was taught that within the Bodhisattva family one 'distributes bījas everywhere', meaning distributing them all throughout the altar. What has not yet been taught is now explained further. For all bodhisattvas, whenever an altar is to be made, one should make a round, bright image, causing it to be extremely white and pure. In its center, make a cross-shaped dais; atop the dais is a great cintāmaṇi, each set with an emblem like an emblem bearing a jewel, with a wish-fulfilling jewel placed at its top, exceptionally luminous and blazing. The principal bodhisattva is set in the center of the cross; the other bodhisattvas are distributed in order in the next court; and further outside, the eightfold assembly is set. Pure white is the color of tranquility; it should be made extremely bright, pure, and abiding in tranquility. These bodhisattvas are all able to grant all wishes.