大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 3.43

3.43

My teaching of the Dharma is peerless, originally quiescent, and

unsurpassed.

Then the Buddha, having spoken this gāthā, performed empowerment

in such a way that on account of his empowerment the vajradharas and

bodhisattvas were able to see the most excellent bodhi-seat of the Buddha,

with the World-honored One devoid of frivolous arguments like empty space

and characterized by the yoga of nondual practice, which represented the

maturation of karma. Immediately the limbs of the World-honored One’s

body all manifested this letter, which for all mundane and supramundane

śrāvakas and pratyekabuddhas who diligently cultivate the accomplishment

of siddhi in contemplation and meditation is the same as life, the same as a

seed, the same as a support, and the same as a world-savior: Namaḥ

samantabuddhānāṃ, a. [144 = 73]

“Good sirs, this letter A has been empowered by all Tathāgatas. [With it]

bodhisattvas cultivating bodhisattva practices via the gateway of mantras are

able to perform buddha deeds and manifest physical bodies everywhere, and

all Dharma revolves on the letter-gateway A. Therefore, Lord of Mysteries, if

bodhisattvas cultivating bodhisattva practices via the gateway of mantras wish

to see the Buddha, wish to make offerings [to the Buddha], wish to realize the

generation of the bodhi-mind, wish to associate with [other] bodhisattvas, wish

to benefit beings, wish to seek siddhi, and wish to seek the knowledge of an

omniscient one, they should diligently practice in this essence of all buddhas.”

Then the World-honored One Vairocana again definitively explained the supernatural faculties of samādhi, the mantra practices, and the inconceivable methods for arranging the positions of the holy divinities in the king of maṇḍalas “Born of the Matrix of Great Compassion.”

“The ācārya first dwells in the letter A, the gateway to omniscience, and holding a sūtra (cord), he bows down to all the buddhas, extends it to the eastern quarter, turns round to the south and then to the western quarter, and moves around to the northern quarter. Next, he makes [himself into] Vajrasattva by empowering himself as Vajradhara, either with his seal or with the letter Va. Entering inside [the maṇḍala], he lays out the [central] maṇḍala. Likewise, in the second [concentric] maṇḍala too, because he empowers himself with original quiescence, he has the form of nondual yoga, the form of the Tathāgata, and the form of emptiness. Next, he leaves the path [where ritual deeds] are performed and the two sections corresponding to the abodes of the holy divinities, and, quitting these three sections, he dwells in the position of the Tathāgatas [in the center of the maṇḍala]. From the eastern quarter he extends the sūtra and goes around the perimeter. In the remaining two [concentric] maṇḍalas too he should perform the [ritual] deeds by this means. Then he empowers himself as Vairocana, thinks of the vast Dharma realm, and arranges the colors. The mantra-practitioner should start with immaculate white.”

[Vairocana then] spoke these verses:

With this pure Dharma realm all beings are purified,