The Awakening of Mahāvairocana 2.14

2.14

「持真言行者，供養諸聖尊，
當奉悅意花，潔白黃朱色，
鉢頭摩青蓮、龍花奔那伽、
計薩囉末利、得蘗藍瞻蔔、
無憂底羅劍、鉢吒羅娑羅，
是等鮮妙華，吉祥眾所樂，
採集以為鬘，敬心而供養。
栴檀及青木、苜蓿香欝金，
及餘妙塗香，盡持以奉獻。
沈水及松香，嚩藍與龍腦，
白檀膠香等，失利婆塞迦，
及餘焚香類，芬馥世稱美，
應當隨法教，而奉於聖尊。
復次大眾生，依教獻諸食，
奉乳糜酪飯，歡喜漫荼迦，
百葉甘美餅，淨妙粆糖餅，
布利迦間究，及末塗失囉，
媲諾迦無憂，播鉢吒食等，
如是諸餚饍，種種珍妙果，
蹇荼與石蜜，糖蜜生熟酥，
種種諸漿飲，乳酪淨牛味。
又奉諸燈燭，異類新淨器，
盛滿妙香油，布列為照明。
四方繒憣蓋，種種色相間，
門標異形類，并懸以鈴鐸，
或以心供養，一切皆作之。
持真言行者，存意勿遺忘，
次具迦羅奢，或六或十八，
備足諸寶藥，盛滿眾香水。
枝條上垂布，間插華果實，
塗香等嚴飾，結護而作淨，
繫頸以妙衣，瓶數或增廣。
上首諸尊等，各各奉兼服，
諸餘大有情，一一皆獻之。
如是修供養，次引應度者，
灑之以淨水，授與塗香華，
令發菩提心，憶念諸如來，
一切皆當得，生於淨佛家。
結法界生印，及與法輪印，
金剛有情等，而用作加護。
次應當自結，諸佛三昧耶，
三轉加淨衣，如真言法教，
而用覆其首，深起悲念心，
三誦三昧耶，頂戴以囉字，
嚴以大空點，周匝開焰鬘。
字門生白光，流出如滿月，
現對諸救世，而散於淨華，
隨其所至處，行人而尊奉。
漫荼羅初門，大龍廂衛處，
於二門中間，安立於學人，
住彼隨法教，而作眾事業，
如是令弟子，遠離於諸過，
作寂然護摩。護摩依法住，
初自中胎藏，至第二之外，
於漫茶羅中，作無疑慮心，
如其自肘量，陷作光明壇，
四節為周界，中表金剛印，
師位之右方，護摩具支分，
學人住其左，蹲踞增敬心。
自敷吉祥草，藉地以安坐，
或布眾綵色，彤輝極嚴麗，
一切繢事成，是略護摩處，
周匝布祥茅，端坐互相加，
右旋皆廣厚，遍灑以香水，
思惟火光尊，哀愍一切故，
應當持滿器，而以供養之。
爾時善住者，當說是真語：

"The mantrin who makes offerings to the holy ones / should offer delightful flowers, pure white, yellow, and vermilion: / padma, utpala, nāgakeśara, punnāga, / kesara, mallikā, tagara, campaka, / aśoka, tilaka, pāṭala, and sāla. / Collecting these fresh, exquisite blossoms, / which are auspicious and delight the crowd, into garlands, / he should offer them with a reverent mind. / Sandalwood and sandalwood paste, clover perfume, saffron, / and other exquisite unguents should all be held and presented. / Aloeswood and turpentine, vāla and camphor, / white sandalwood, frankincense, śrīvāsaka, / and other incense varieties, fragrant and praised by the world, / should be presented to the holy ones according to the ritual teaching. / Next, Mahāsattva, offer various foods according to the teachings: / present milk porridge, curd, and rice; modaka sweetmeats; / hundred-leaf luscious cakes and pure, sweet confections; / pūrikā, karkaṭu, and madhuśiras; / phenaka, aśoka, pāpaṭa foods, and the like. / Offering such dishes and manifold rare fruits, / sugar candy, rock honey, syrup, fresh and clarified butter, / manifold beverages, milk, and curds—the pure flavors of the cow. / Further, offer lamps in various new, clean vessels / filled with exquisite fragrant oils, arrayed to illuminate. / On the four sides, silk banners and canopies of mixed, manifold colors; / signs marking the gates of diverse shapes, strung with bells; / or by mental offering, perform all of this. / The mantrin must keep this in mind and not forget. / Next, prepare kalaśas, either six or eighteen, / fully stocked with jewels and medicinal herbs, filled with diverse fragrant waters. / Twigs hung down over them, interspersed with flowers and fruits, / adorned with unguents and the like, bound and protected for purification, / with fine cloths tied to their necks; the number of vases may also be increased. / To the chief deities, present duplicate garments to each, / and to all the other great beings, offer them one by one. / Having thus cultivated the offerings, he should next lead in those who are to be saved, / sprinkle them with pure water, and give them unguents and flowers, / causing them to generate the bodhicitta and be mindful of the Tathāgatas, / so that all will attain birth in the pure family of the Buddha. / Form the Dharmadhātu-origin mudrā and the Dharma-wheel mudrā, / and use Vajrasattva and the rest to provide protection. / Next, he should himself form the samaya of the Buddhas, / wrap them three times with pure garments according to the mantra teachings, / cover their heads, and deeply give rise to a compassionate mind. / Chanting the samaya thrice, crown the head with the syllable Ra, / adorned with the great bindu, surrounded by blazing garlands unfurling. / The syllable-door generates a white light, flowing forth like the full moon; / facing the saviors of the world, scatter pure flowers: / wherever they land, the practitioner pays reverence there. / At the first gate of the maṇḍala, where the great dragons stand guard, / between the two gates, he establishes the disciple. / Stationed there, following the ritual teachings, he performs the various acts; / having thus freed the disciple from all faults, / he performs the pacifying homa. The homa abides by the rules: / starting from the central womb-garbha out to the second [enclosure], / within the maṇḍala, with a mind free of doubts, / he hollows out a radiant altar of the measure of his own cubit, / with four joints forming the boundary, its center displaying the vajra seal. / To the right of the master's seat are the implements of the homa; / the disciple stays to his left, kneeling in increasing reverence. / He himself spreads kuśa grass, resting upon the ground to sit comfortably, / or lays out diverse colors, blazing brightly and extremely adorned. / When all decorative work is accomplished, this is the abridged homa site. / Surround it with auspicious reeds, cross-legged, placed over one another, / turning clockwise, broad and thick, sprinkled everywhere with fragrant water. / Mindful of the Lord of Fire-Light, out of pity for all, / he should hold a full vessel and make offerings to him. / At that time, the well-abiding one should utter these true words:"