大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 2.13

2.13

Thinking clearly upon these, the practitioner will obtain the

indestructible state.

Then the vajradhara Lord of Mysteries said to the Buddha, “World-

honored One, the inconceivable method of the path of the characteristics of

mantras taught by the Buddha is remarkable; it is not shared with any śrā-

vakas or pratyekabuddhas, nor is it for all beings everywhere. If one believes

in this mantra path, meritorious dharmas will all be fulfilled. I but beg you,

World-honored One, to explain next the requisite procedures for the maṇḍala.”

When Vajrapāṇi had finished speaking thus, the World-honored One

again addressed him, uttering these verses:

When a mantra-reciting practitioner worships the holy deities,

He should offer up flowers pleasing to the mind, immaculate white,

yellow, or red in color.

The padma (lotus), blue lotus (utpala), dragonflower (nāgakesara),

puṃnāga,

Kesara, malli[kā] (jasmine), tagara, campa[ka],

“Sorrowless” (aśoka), tilaka, pāṭala (trumpet flower), and śāla (sal): These flowers, fresh and exquisite, are auspicious and liked by all. He gathers them, makes garlands of them, and offers them respectfully. Candana (sandalwood), costus root (kuṣṭha), spṛkkā, saffron

(kuṅkuma), And other fine unguents—he takes them all and offers them up. Agallochum (agaru), pine resin (dīpavṛkṣa), vāla, camphor (karpūra), White sandalwood, the resinous aromatic [sal gum] (sarjarasa),

śrīvāsaka, And other kinds of incense, fragrant and world-praised, He should offer up to the holy deities in accordance with the ritual

instructions. Furthermore, Great Being, he offers foods according to the teachings: He offers up milk gruel, boiled rice mixed with curds, “joy

[dumplings]” (laḍḍuka), maṇḍaka, Delicious “hundred-leaved” pastries, pure and wondrous sugared

pastries, Pūrikā, perforated [pastries], madhuśīr[ṣaka], Phenaka, “sorrowless” (aśoka[varti]), parpaṭa cakes, and so on— Delicacies such as these and various exotic fruits, Khaṇḍa (candied sugar), barley sugar, molasses, honey, fresh butter,

ghee, Various beverages, and milk and curds from pure cows. He also offers up lamps in different kinds of new and clean vessels, Filling them with finely perfumed oils and setting them out

for illumination. Silken pennants and parasols of various colors are interspersed in

the four quarters, And the archways, of different shapes and kinds, are hung with bells

large and small. Alternatively, he makes offerings with the mind, doing all of this: The mantra-reciting practitioner, mindful, must not forget to do so. Next, he prepares the kalaśas (flasks), either six or eighteen,

Fitting them out with precious things and drugs and filling them

with perfumed water.

With twigs draped with cloth and flowers and fruits inserted

in between, [The flasks are] adorned with unguents and so on, protected,

and purified, And their necks are tied with fine cloth; the number of flasks

may be increased. To each of the leading deities he offers silken garments, And he offers them to each of the other great beings too. Having made offerings in this manner, [the ācārya] next inducts

the initiands. He sprinkles them with purified water, gives them unguent and

flowers, And makes them generate the bodhi-mind while calling the

Tathāgatas to mind; They will all attain birth in the pure Buddha’s Family. He binds the seal “born of the Dharma realm” and the Dharma-

wheel seal, And uses [the seals of] Vajrasattva and so on to perform

empowerment. Next he himself should bind the [seal] “samaya of the buddhas” And empower a clean cloth three times in accordance with the ritual

instructions for mantras, Which he uses to cover the heads [of the initiands], engendering

deep thoughts of compassion. Thrice reciting the samaya (pledge), [he visualizes that] they have

on top of their heads the letter Ra, Adorned with the great dot of emptiness (i.e., Raṃ) and encircled

by a wreath of flames: This letter-gateway emits white light which pours forth like a full

moon. [Then] facing the world-saviors, [the initiands] scatter their purified

flowers [toward the maṇḍala], And wherever [his flower] falls, the practitioner reveres [that deity]. By the sentry posts of the great nāgas (i.e., Nanda and Upananda)

in the first entrance of the maṇḍala,

In between the two entrances, [the ācārya] installs the trainees, And stationing them there, he performs the [ritual] deeds in

accordance with the ritual instructions.