大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 2.20

2.20

"You, Mahāsattva, should listen single-mindedly and attentively; / I shall explain in full the abhiṣeka revealed by the ancient Buddhas. / The master makes a second altar facing the central maṇḍala, / drawn in the outer precinct at a distance of two cubits, / exactly square and equal on four sides, opening one gate facing inward. / Place four vajradharas outside its four corners: / namely, Abiding in Niṣprapañca and Gagana-amala, / Vimalalocana Vajradhara, clad in motley garments, and the rest. / Inside the heart is a great lotus flower with eight petals and stamens; / on the petals in the four cardinal directions are four companion bodhisattvas, / through the power of those great beings' past vows. / What are their names? Dhāraṇīśvara, / Smṛti-dhāraṇa-hitāśaya, the compassionate bodhisattva, and so forth. / On the remaining four petals, make the four command-attendants: / Citravastra, Manoratha, Apratihata, and Vimukti. / In the center, depict the dharmadhātu of inconceivable color, / and vases made of the four jewels, filled with medicinal herbs and treasures. / The venerable Samantabhadra, Maitreya, and Sarvanīvaraṇaviṣkambhin, / and Sarvadurgatipariśodhana empower them. / At the time of abhiṣeka, place them on exquisite lotuses, / offer unguents, flowers, lamps, and arghya water, / shaded above with pennants, banners, and canopies, presenting captivating music, / auspicious gāthās, and manifold beautiful words. / Having thus made offerings and caused [the deities] to rejoice, / directly facing all the Tathāgatas, he confers abhiṣeka upon his head. / Again, he should offer him exquisite and fine incense and flowers; / next, he should hold a golden probe, stand before him, / comfort him and make him rejoice, and recite such a gāthā: / 'Son of the Buddha, the Buddha removes the film of ignorance for you, / just as a worldly king of physicians skillfully uses a golden probe.' / The mantrin should further hold a clear mirror, / to reveal the unconditioned Dharma, and speak this exquisite gāthā: / 'All phenomena lack form; they are clear, free from impurity, / beyond grasping, and detached from speech, arising solely from causes and karma. / Knowing that these phenomena are thus intrinsically undefiled, / peerless in the world, you are born from the Buddha's heart.' / Next, he should bestow the Dharma-wheel, placing it between his two feet, / pass the Dharma-conch with his prajñā-hand, and again speak this verse: / 'From this day forward, you yourself turn the wheel that saves the world; / let its sound resonate everywhere, blowing the unsurpassed Dharma-conch. / Do not give rise to deviant views; abandon doubt and regret; / reveal to the world the mantrayāna of supreme practice. / Constantly make such a vow, proclaiming the Buddha's grace and virtues; / all vajradharas will protect and remember you.' / Next, giving rise to compassion toward the disciple, / the practitioner should enter within and instruct him with the samaya verse: / 'Son of the Buddha, from now on, not sparing even your life, / you should never abandon the Dharma, nor abandon the bodhicitta, / nor be stingy with any Dharma, nor engage in actions unbeneficial to beings. / This is the samaya taught by the Buddha; you who well abide in the precepts, / just as you protect your own life, so should you protect the precepts. / You should be sincere and reverent, bowing your head to the feet of the holy one; / perform whatever is instructed, and do not harbor doubts.'"