大毘盧遮那成佛經疏 5.21

5.21

次往西方畫如來持明使者及諸執金剛眾。有種種形色性類種種密印摽幟，皆於圖中出之。是一一尊大慧光明悉遍法界，所現身口意密亦遍法界，故云「普放圓滿光，為諸眾生故」也。於此下位依涅哩底方，畫不動明王如來使者，作童子形。右持大慧刀印，左持羂索，頂有莎髻，屈髮垂在左肩，細閉左目，以下齒嚙右邊上脣，其左邊下脣稍翻外出，額有雛文猶如水波狀，坐於石上。其身卑而充滿肥盛，作奮怒之勢極忿之形，是其密印摽幟相也。此尊於大日花臺久已成佛，以三昧耶本誓願故，示現初發大心、諸相不備之形，為如來僮僕給使執作諸務。所以持利刃以羂索者，承如來忿怒之命，盡欲殺害一切眾生也。羂索，是菩提心中四攝方便，以此執繫不降伏者，以利慧刃斷其業壽無窮之命，令得大空生也。若業壽種除，則戲論語風亦皆息滅，是故緘閉其口。以一目視之意，明如來以等目所觀一切眾生無可宥者，故此尊凡有所為事業唯為此一事因緣也。鎮其重障盤石使不復動，成淨菩提心妙高山王，故云「安住在盤石」也。復次於下方西北隅際，作降三世忿怒持明王尊，首戴寶冠持五股金剛印，瞻仰毘盧遮那，如請受教勅之狀。偈云「不顧自身命」者，謂應圖作至極忿怒奮不顧命之容。謂欲攝召法界眾生，皆使順從法王威命，此亦是成辦諸事真言也。為此五如來智大自在力之所滌除摧滅者，皆悉至於果地莊嚴，非唯無所障礙偏證但空而已。是故持五股印，首戴寶冠而在風輪之中，即《法花經》「諸有所作，皆為開佛知見，使得清淨」之意也。已安立第一漫荼羅上首諸尊竟。

Next, proceed to the west and paint the Tathāgata's vidyā-holding messengers and the host of various vajradharas. There are various forms, colors, natures, categories, and various secret seals and emblems, all of which should be brought out in the painting. The great wisdom radiance of each of these venerable ones completely pervades the dharmadhātu, and their manifested body, speech, and mind mysteries also pervade the dharmadhātu; hence it is said, "Universally emitting complete radiance / For the sake of all sentient beings." In the lower position here, relying on the Nairṛti direction, paint the Tathāgata's messenger Acala Vidyārāja, depicted in the form of a youth. In his right hand he holds the great wisdom sword seal, and in his left hand he holds a lasso; on his crown is a braided topknot, with coiled hair hanging over his left shoulder; he slightly closes his left eye, bites his upper right lip with his lower teeth, his lower left lip slightly protruding outward, with wrinkles on his forehead resembling water waves, seated upon a boulder. His body is short, stout, and plump, adopting a furious stance and an extremely wrathful form; these are the characteristics of his secret seal and emblem. This venerable one became a Buddha on the flower terrace of Mahāvairocana long ago, but because of his fundamental samaya vow, he manifests the form of one who has newly aroused the great mind and whose various marks are not fully complete, acting as a servant and attendant to the Tathāgata to carry out various duties. The reason he holds a sharp blade and a lasso is that, receiving the Tathāgata's wrathful command, he seeks to completely kill all sentient beings. The lasso represents the four means of gathering within the bodhicitta; using this, he binds those who are unsubdued, and with the sharp wisdom blade he severs their limitless life of karma and longevity, enabling them to attain birth in the great emptiness. When the seeds of karma and longevity are eliminated, the wind of prapañca speech also completely ceases; for this reason, he keeps his mouth closed. Gazing with one eye signifies that the Tathāgata, observing all sentient beings with an equal eye, finds none who can be excused; therefore, whatever tasks this venerable one undertakes, they are solely for the causes and conditions of this one matter. He suppresses the boulder of their heavy obstacles so that it no longer moves, forming the King of Mount Meru of the pure bodhicitta; hence it is said, "Residing stably upon a boulder." Furthermore, in the lower region at the northwest corner, depict the venerable Trailokyavijaya, the wrathful vidyārāja, wearing a jewel crown on his head and holding the five-pronged vajra seal, looking up at Mahāvairocana as if requesting and receiving instructions. When the verse says, "Showing no regard for his own life," it means that he should be depicted with an expression of extreme wrath, striving without regard for life. This means that he intends to summon all sentient beings of the dharmadhātu and cause them all to comply with the majestic command of the Dharma King; this is also a mantra that accomplishes all tasks. Those who are cleansed and destroyed by the great sovereign power of this wisdom of the five Tathāgatas all reach the adornment of the fruition stage; it is not merely being free from obstacles and partially realizing mere emptiness. Therefore, holding the five-pronged seal and wearing a jewel crown on his head, he resides within the wind mandala; this is precisely the meaning of the Lotus Sūtra's phrase, "All that is done is to open the Buddha's vision and knowledge and cause it to become pure." The installation of the foremost venerable ones of the first maṇḍala is now completed.