大毘盧遮那經供養次第法疏 2.26

2.26

以如上之法恐怖眾生，令離生死，得三解脫也。問：第二品中說金剛薩埵印真言，其義云何？答：第三品中成金剛自體，第二品中現此金剛轉法輪用。問：云何知？答：說金剛種云「智者當轉作金剛薩埵身。」次說欠字即言「先應住此字門，然後作金剛薩埵身」。是知未作金剛薩埵身，不合作轉法輪印真言也。問：何時作金剛身？答：入佛三昧耶前，令作五字等身也。金剛薩埵真言者，作印所誦真言也。作半金剛印者，右手無暇，半作亦得。餘契經者，別本經也。金剛鎧字者，用護持印護身成金剛鎧。前已說者，護持印也。佉字及點者，金剛所著頂上欠字門也。右非但金剛所莊嚴身，念誦行者亦莊嚴。欠字門真言。欠者，大勤勇種子也。佛坐道場伏諸魔故，一切天人號為大勤勇也，即毘盧遮那也。佉是空義，上有點是大空，以大空淨一切空也。南麼三曼多勃馱喃（同前）。三「次應一心作乃至必定皆退散」，明降伏魔真言門。「次應」等二頌，總成覺金剛行者身。降伏魔真言門。此一切佛大印，能現如來威猛大勢之力，恐怖一切為障難者令其降伏，亦能與一切眾生所願。行者結此印時，為障難者莫不四向馳散，乃至大力天魔軍眾亦退散。如來菩提道場，以此印能伏諸魔也。真言，歸命如前。

By such dharmas as the above, [the wrathful deity] terrifies sentient beings, causing them to leave birth-and-death and attain the three liberations. Question: In the second chapter, the mudrā and mantra of Vajrasattva are taught; what is their meaning? Answer: In the third chapter the substance of the vajra itself is accomplished, while in the second chapter this vajra's function of turning the Dharma wheel is manifested. Question: How is this known? Answer: Regarding the vajra seed, it says: "The wise person should transform and make the body of Vajrasattva." Next, explaining the letter KHAṂ, it immediately says: "First one should abide in this letter-door, and afterwards make the body of Vajrasattva." From this it is known that without having made the body of Vajrasattva, one is not fit to perform the mudrā and mantra of turning the Dharma wheel. Question: At what time does one make the vajra body? Answer: Prior to entering the samaya of the Buddha, one is made to form the body of the five letters and so forth. As for the Vajrasattva mantra, it is the mantra recited while performing the mudrā. As for forming the half-vajra mudrā, if the right hand is occupied, doing it halfway is also permissible. The "other sūtras" refers to other versions of the sūtra. As for the letter of the vajra armour, one protects the body with the protection mudrā to form the vajra armour. That which was "already explained previously" is the protection mudrā. The letter KHA and the dot refer to the letter-door KHAṂ placed on the crown of the vajra[-being]. The above adorns not only the body of the vajra[-being]; the reciting practitioner also adorns [himself with it]. The letter-door mantra KHAṂ: KHAṂ is the seed of the Great Diligent-Courageous One. Because the Buddha sat in the bodhimaṇḍa and subdued all Māras, all gods and humans named him the Great Diligent-Courageous One; that is Vairocana. KHA has the meaning of emptiness; the dot above it is great emptiness: by means of great emptiness, all emptiness is purified. Namaḥ samantabuddhānāṃ (as before). Third, "Next, one should with single mind make... [up to] will certainly all retreat and disperse," explains the gate of the demon-subduing mantra. The two verses beginning with "Next, one should..." comprehensively accomplish the body of the practitioner as the Awakened Vajra. Gate of the demon-subduing mantra: this great mudrā of all Buddhas can manifest the Tathāgata's awe-inspiring and mighty power, terrifying all who cause hindrances and difficulties to bring about their subjugation, and can also grant the wishes of all sentient beings. When the practitioner binds this mudrā, none among those who cause obstacles and difficulties will fail to flee and scatter in all four directions, and even the host of the mighty heavenly demon's army will retreat and scatter. At the Tathāgata's bodhimaṇḍa, all demons were subdued by means of this mudrā. Mantra: The refuge-taking is as before.