大毘盧遮那經供養次第法疏 2.22

2.22

第八段中有四。初「復次當避除乃至令盡無有餘」，明不動尊印真言德。自身所生障者，妄想所生內外障。二「智者當轉作乃至作金剛薩埵身」，成金剛薩埵身門。「智者」等一頌，總明成金剛薩埵身。金剛種子心門。鑁字者，所轉梵字。鑁字，自性清淨心，成金剛種子字，故言諸法離言說。問：何以故供養法中上置點？經本傍有二點，云二共金剛種子。答：供養法自體，經本顯法大用，是故二共無妨。離言說者，鑁字義也。具印者，能成生薩埵印也。等者，鑁字也。「當知」已下二頌，能所作印也。金剛薩埵真言門。

The eighth passage contains four parts. First, from "furthermore, one should dispel... down to ...causing them to be exhausted without remainder", it clarifies the virtues of the mudrā and mantra of the honoured Acala. "Obstacles generated from one's own body" means internal and external obstacles born of false conceptualization. Second, from "the wise one should transform and create... down to ...make the body of Vajrasattva", is the section on realizing the body of Vajrasattva. The one verse beginning with "the wise one", etc., generally clarifies realizing the body of Vajrasattva. Section on the Vajra Seed-Hṛdaya. Regarding the syllable VAṂ: the Sanskrit syllable that is transformed. The syllable VAṂ is the inherently pure mind becoming the vajra seed-syllable; hence it says "all dharmas are beyond verbal expression". Question: Why is a dot placed above in the offering ritual, while the sūtra text has two dots beside it, saying both together are the vajra seed? Answer: The offering ritual is the essence itself, while the sūtra text reveals the great function of the dharma; therefore having both poses no conflict. "Beyond verbal expression" is the meaning of the syllable VAṂ. "Possessing the mudrā" is the mudrā that can bring about the generation of the Sattva. "And so forth" means the syllable VAṂ. The two verses from "one should know" downward are the mudrā that makes and is made. Section on the Vajrasattva Mantra.