大毘盧遮那成佛經疏 17.14

17.14

第六印，如前，二火指稍圓屈，俱屈入掌，鉤曲背相合也，柱此中指也，餘依舊，謂如第五印即是也。此是法住印也。其漫荼羅如虹形，有諸色間錯，猶如虹之暈色也。其形如覆虹，其下平，上有金剛之幡也。從上來諸漫荼羅，有蓮、有金剛、有點等。今此漫荼羅，一一皆取以莊嚴圍之，相間錯也（更問）。其真言曰：此初字為種子，謂嚩字，即無縛也。勃馱陀羅尼，佛總持。薩沒哩（三合）底（念也）末囉馱那迦哩，字引聲。迦梨，作益也，謂益念力。馱囉馱囉耶，上謂自持持我也，次謂持他持一切也（此一切屬上句也）。薩畔薄迦嚩低，世尊也。呼本尊也，嘆法。阿迦囉嚩低，謂具形相者。三麼曳（釋如上也）莎訶。此恐未審，更勘梵本。

As for the sixth mudrā, as before, the two fire fingers are slightly curved in a circle, both bent into the palm, hook-curved with their backs joined together, supporting the middle fingers; the rest remain as before, meaning it is just like the fifth mudrā. This is the Dharma-abiding mudrā. Its maṇḍala is shaped like a rainbow, with various colors interspersed, just like the radiant hues of a rainbow. Its shape is like an inverted rainbow, flat below, with vajra banners above. From the maṇḍalas discussed above, there have been lotuses, vajras, dots, and so on. Now, this maṇḍala takes each and every one of these to surround and adorn it, interspersing them (inquire further). Its mantra is: Its first syllable is the bīja, namely the syllable va, which signifies freedom from bondage. buddha-dhāraṇi: the Buddha's retention; smṛti (recollection) vardhana-kāri, the syllable is prolonged. kāri means to produce benefit, meaning to increase the power of recollection. dhara-dharaya: the first means self-holding, holding myself; the second means holding others, holding all (this 'all' belongs to the previous phrase). sarva-bhagavati: the Bhagavat, invoking the principal deity and praising the Dharma. ākāravati: meaning one endowed with form. samaye (explained as above) svāhā. This may perhaps not yet be certain; consult the Sanskrit text again.