大毘盧遮那成佛經疏 16.21

16.21

以下明菩薩漫荼羅（此是大壇第二重諸菩薩位也）文殊漫荼羅，正方以金剛圍之如前（火出即是），作此中三角，三角中作青蓮花印，種子字也。誦之，想遍其中。真言字於中安之（非但於中安之，亦四邊安也）。其三角內傍界邊，周匝作少青蓮，以圍遶大青蓮華印也。所以作印，為識此尊法門義趣等故。各隨形色等觀之，而識祕意也。如法取種子字而種子之，即是（安置此字作種子也）。彼中作是印，如次作此。勤勇者，即是文殊也。謂青蓮種子等，如法次第作也。隨形色等觀之，識祕意也。光網童子，作鉤印（若作身，持鉤也）。寶冠童子（持寶為印）、無垢光童子（持未開青蓮華也）。所說使者，此是文殊部所說使者，持誦者如所相應而知彼印。以法相應作者，謂以下童女也。智者，即自文殊也，亦可名具德也。計設尼（大刀為印）、小計設尼（輸羅為印）、雜色使者（以杖為印）、地慧（以幢為印）、招召使者（以鉤為印。以上竝如童女）、諸奉教使者，普皆作小刀印（如經中及圖）。此刀作鋸齒形，云小刀非正翻。右如上所作，皆於方壇中作印，以青蓮圍之也。以上是東方文殊部類眷屬也。若文殊為中胎，餘菩薩為第二重，八部為第三重，他効此。

Below explains the Bodhisattva Maṇḍalas (these are the positions of the bodhisattvas in the second tier of the great altar). The Mañjuśrī maṇḍala is square and surrounded by vajras as before (where fire emanates); within this, make a triangle, and within the triangle make the blue lotus mudrā with its bīja syllable. Reciting it, visualize it pervading the interior. The mantra syllables are placed within it (not only placed within it, but also placed around the four edges). Within the triangle, along the bordering edges, make small blue lotuses all around, encircling the large blue lotus mudrā. The reason for making mudrās is to recognize the doctrinal intent and meaning of these deities' teachings. Contemplating each according to form and color, one recognizes the secret significance. Taking the bīja syllable according to rule and using it as a seed means this (placing this syllable as the bīja). Making this mudrā therein, proceed in sequence to make these: the Diligent One is Mañjuśrī. This means making the blue lotus, the bīja, and so on sequentially according to rule. Contemplating them according to form and color, recognize the secret significance. Jālinīprabha Kumāra makes the hook mudrā (if depicted as a body, he holds a hook). Ratnamakuṭa Kumāra (holds a jewel as his mudrā), and Vimalaprabha Kumāra (holds an unblossomed blue lotus). As for the messengers spoken of, these are the messengers spoken of in the Mañjuśrī family; the practitioner recognizes their mudrās according to what corresponds. Those made in correspondence with the Dharma refer to the maidens below. The Wise One is Mañjuśrī himself, and may also be named the Possessor of Virtue. Keśinī (uses the great sword as her mudrā), Upakeśinī (uses the śūla as her mudrā), Citrā messenger (uses the staff as her mudrā), Vasumatī (uses the banner as her mudrā), and the Invoking messenger (uses the hook as her mudrā; all the above are like young maidens); the kāṅkara messengers all universally make the small knife mudrā (as in the sūtras and diagrams). This knife is shaped like saw-teeth; calling it a small knife is not an exact translation. All the above are made as mudrās within a square altar, surrounded by blue lotuses. The above are the retinue of the Mañjuśrī family in the east. If Mañjuśrī is the central womb, the remaining bodhisattvas form the second tier, and the eight classes form the third tier; the others follow this pattern.