大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 5.41

5.41

As well as multitudes of the Buddha’s śrāvakas and mundane [gods].

He who understands this pledge of equality in the Secret Maṇḍala

Enters all ritual teachings and obtains mastery of all altars (i.e.,

maṇḍalas).

My (i.e., Vairocana’s) body is equal to his, and so too in the case of

the mantrin,

For they are not different: this is called samaya.

Chapter XIII

Entry to the Station of the

Secret Maṇḍala

Thereupon the World-honored One Mahāvairocana entered a samādhi of mental attainment (samāpatti), and in order to observe beings in future ages he dwelled in meditation. Immediately the buddha lands became flat like the palm of a hand, studded with the five precious things, hung with a great jeweled canopy, and adorned with archways, which had multicolored pennants, long and broad in appearance, and jeweled bells, white whisks, fine raiments, and bannered ornaments hanging prettily as decoration for them; in the corners in the eight directions maṇi-standards stood erect, and there were various bathing pools brimming with water that possessed eight special qualities and was fragrant, where immeasurable birds such as mandarin ducks, geese, and swans emitted elegant sounds and where seasonal flowers and sundry trees flourished and stood at intervals in rows, luxuriant and imposingly lovely; in the eight directions strings of the five precious things were linked together; the ground was soft, like cotton, and those who touched and trod on it all experienced pleasure; immeasurable musical instruments played naturally in harmony, their sounds exquisite and such that people would want to listen; and there were palaces, halls, and mentally produced seats created in response to the merits of immeasurable bodhisattvas. There appeared a great king of lotus flowers, the insignia of the Dharma realm, born by virtue of the Tathāgata’s vow of faith-and-understanding, and the Tathāgata’s body, having the nature of the Dharma realm, was resting in the middle of it and bringing joy to beings in accordance with their various inclinations.

Then, from all the Tathāgata’s limbs, whose strength cannot be impeded, there immediately emerged signs of adornment with immeasurable shapes and colors born of faith-and-understanding in the ten powers of wisdom, bodies that had been nurtured by the merits of the perfections of giving,

morality, forbearance, energy, meditation, and wisdom over incalculable

hundreds of thousands of koṭis of nayutas of eons. When they had emerged,

in great assemblies throughout all world-systems they uttered these verses

in a loud voice:

The buddhas are most remarkable, and their expedients and

knowledge are inconceivable;

Their wisdom without any ālaya (substratum) incorporates the

exposition of dharmas.

If one understands the dharma-marks of dharmas which are

inapprehensible,

One will apprehend that which is not apprehended and obtain [the

state of] the buddhas and Guiding Teachers.

When they had uttered these sounds, they reentered the inconceivable

Dharma body of the Tathāgata.