大毘盧遮那成佛經疏 5.20

5.20

次於大日如來左方，安置金剛部明王，所謂執金剛，能滿一切願者。其色如鉢胤遇花，是淡黃色也。或如綠寶，是綠靺羯寶，猶如虛空顯色也。以淨法界色與金剛智禮和合，是故其身黃白。如是智身猶若虛空不可破壞，一切無能降伏之者，故用虛空顯色以為摽幟。此意言：若法乃至少分猶如極微是可得者，則為無常變易諸行所隨。是故畢竟空智，於堅固性中最為第一。所持密印，即是五股金剛也。五如來智皆兼權實二用，而以金剛慧手執持其中，故云左執拔折羅。此印當以光鬘普遍圍遶，故云周環起光焰也。首戴三峯寶冠，形若山字，峯間如仰偃初月之形，以種種微妙雜寶一切瓔珞莊嚴其體。此意言：般若波羅蜜至果地心中，轉名一切種智，故云首戴眾寶冠。以此妙慧廣歷一切諸法，自在旋轉出生無量法界莊嚴，故云間錯互嚴飾。廣多，數無量也。次於金剛部主之右置忙莾雞，所謂金剛部母。亦持金剛智杵，以諸瓔珞嚴身。此是出生金剛智力三昧，所謂金剛三昧也。次於部母之右置大力金剛針，素支譯云金剛針，持一股拔折羅以為幖幟。此拔折羅是一相一緣堅利之慧，用此貫徹諸法無所不通，故名金剛針也。其下有二使者皆女人形，胡跪微笑而瞬仰之，其狀卑而充滿，淺黃色，以金剛為標，是彼摧壞重障三昧也。次於執金剛之左，置金剛商羯羅，譯云金剛鏁。其印執持連鏁，兩頭皆作拔折羅形，鏁下亦有二女使，與金剛針使者無異。以此智印攝持一切剛強難化眾生，使不退於無上菩提，故以為名也。次復於執金剛下，置忿怒持明，降伏三世一切大作障者，號月黶尊。面有三目，四牙出現，如夏水雨時雲色，作大笑之形，以金剛寶為瓔珞。此是持金剛者，以無量門大勢威猛攝護眾生三昧也。以無量眷屬而自圍繞。皆悉卑而充滿。作忿怒形，乃至一身具百千手，操持種種器械，竪立森然。若不可盡畫者，要作一二使者乃至五六，皆應住蓮花上。意明此蓮花心中法爾成就一切勇健大精進力，不從餘處來也。已建立金剛薩埵諸眷屬竟。

Next, to the left of Mahāvairocana Tathāgata, place the vidyārāja of the vajra division, namely the Vajradhara Who Fulfills All Wishes. His complexion is like the priyaṅgu flower, which is light yellow. Or it is like an emerald, that is, the green marakata jewel, resembling the color of open space. Because the colour of the pure dharmadhātu is harmoniously blended with vajra wisdom, his body is yellow and white. Such a wisdom-body is like space, indestructible, and impossible for anyone to subjugate; therefore, the visible colour of space is used as his emblem. The meaning is this: if any phenomenon, down to the slightest particle like an atom, were findable, it would be followed by impermanence and mutable formations. Therefore, the wisdom of ultimate emptiness is the foremost among solid natures. The secret seal he holds is the five-pronged vajra. The wisdom of the five Tathāgatas combines both provisional and ultimate functions, and with his hand of vajra wisdom he grasps its center; hence it is said, "The left hand holds a vajra." This seal is completely surrounded by a garland of rays; hence it is said, "All around rise blazing flames." On his head he wears a three-peaked jewel crown, shaped like the character shan (山), with the space between the peaks resembling the shape of an upturned or reclining crescent moon, and with various subtle, multifaceted precious jewels and all necklaces adorning his body. The meaning is this: when the prajñāpāramitā reaches the mind of the stage of fruition, it changes its name to the knowledge of all modes; hence it is said, "On his head he wears a crown of multiple jewels." Because this wondrous wisdom widely traverses all phenomena, turning freely and generating limitless dharmadhātu adornments, it is said to be "interlaced and mutually adorned." "Widely multiple" means limitless in number. Next, to the right of the lord of the vajra division, place Māmakī, the Mother of the Vajra Division. She also holds a vajra wisdom-pestle, with various necklaces adorning her body. This is the samādhi that gives birth to the power of vajra wisdom, namely the vajra-samādhi. Next, to the right of the Mother of the Division, place the Greatly Powerful Vajrasūci; sūci translates as "vajra needle"; she holds a single-pronged vajra as her emblem. This vajra is the sharp and solid wisdom of a single characteristic and single condition; using this, she penetrates all phenomena without obstruction, and is therefore named Vajrasūci. Below her are two messengers, both in female form, kneeling with smiling expressions and looking upward; their forms are short and stout, pale yellow, with a vajra as their emblem; this is her samādhi of shattering heavy obstacles. Next, to the left of the Vajradhara, place Vajraśaṅkara, translated as "Vajra Chain." Its seal holds a continuous chain, with both ends made in the shape of a vajra; below the chain are also two female messengers, no different from the messengers of Vajrasūci. Using this wisdom seal, she gathers and holds all stubborn and hard-to-transform sentient beings, preventing them from falling back from unsurpassable bodhi; hence she is so named. Next, beneath the Vajradhara, place the wrathful vidyā[dhara], who subdues all great causers of obstacles throughout the three times, named the Venerable Candratilaka. His face has three eyes and four fangs protruding; he is of the colour of clouds during summer rainstorms, assumes an expression of great laughter, and uses vajra jewels as necklaces. This is the vajradhara's samādhi of gathering and protecting sentient beings through limitless gateways of great might and awe. He is surrounded by limitless attendants, all short and stout, assuming wrathful forms, even having a single body endowed with hundreds of thousands of hands, holding various weapons, standing densely erect. If they cannot all be painted, one or two messengers must be made, up to five or six, all of whom should dwell upon lotuses. The intended meaning is that this lotus mind naturally accomplishes all valiant power of great vigor, not coming from anywhere else. The installation of all the attendants of Vajrasattva is now completed.