大毘盧遮那成佛經疏 13.9

13.9

次供養作慇懃者，更戒行人應戒慎作之，勿忘次第也。梵本云「當結金剛印，次作金剛事業，慇懃而供養。現一切佛救世者三昧耶，又現印三昧耶等」者，三昧耶印眾多，故云等也。供養及作佛等，皆作三昧耶誦三遍，作事多用處故等也。由作此法，即以此隨所作心能遍一切方所，警覺一切如來。由佛本願故，即皆警覺而作加持也。先念遍一切所，謂漫荼羅中隨方面一切諸尊運心普遍。若深行者，即是漫荼羅諸尊悉地方示三昧耶也。次外喚弟子令彼護淨者，弟子先在門外，喚之。請諸尊法，用二種使者成辦諸事真言即得也。若最捷疾慧，一一用本真言印別請亦得。令近門向壇立。又當先教彼如法潔淨也。此即請尊耳。次結界乃至發遣，皆在供養法中，准用即得也。既結護已為授三歸，此三歸謂印法也。初印護身，次法輪印護諸身分，次具有一印，下當說之。初印印頂，次印印支分，上云金剛有情也。由此三印故，即是住菩提心也。作法界法輪印時，彼當一心作自體者，謂行者運心作此法界時，即觀自身同於法界也。結印時，同彼印自體也。上法界自性印結之，彼法輪印次結。先想弟子髻中有阿字，然後以法界性印印之，以印案之，自誦真言三遍或七遍也。次當以衣帛覆其面，師當發大悲心而愍念之，為令彼永度生死開佛知見故。其弟子爾時亦當自發殊勝無上願也。不空手作菩提圓滿故。謂彼弟子欲令無上菩提速圓滿故，隨上中下力分辦，隨其所有供養諸佛本尊等，或持寶華等而獻之也。時師欲令弟子結護故，耳語教之，所謂令住菩提之心。別有說處也。彼既發菩提心，一心誠仰而住，師自作印，向其頂上著之（更問何印），然後令擲花。當記彼墮在何尊之處。就一處本尊之身，又有上中下左右之殊，隨彼所墮之處而授彼相應印真言也。弟子法教，如是作三昧耶故，一切與（更問）。

Next, regarding diligently making offerings: the practitioner is further admonished to perform them with prudence and care, not forgetting the sequence. The Sanskrit text states: "One should bind the vajra mudrā, then perform vajra actions, diligently making offerings. Display the samaya of all buddhas, the saviours of the world, and further display the mudrā samaya, etc." Since the samaya mudrās are manifold, it says "etc." Both making offerings and visualizing the buddhas are performed with the samaya [mudrā] and recited three times; because it has many applications in ritual actions, [the text] says "etc." Through performing this rite, by means of this intention accompanying whatever is done, one is able to pervade all directions and alert all tathāgatas. Because of the buddhas' primal vows, they are thereupon alerted and grant adhiṣṭhāna. First, contemplating pervasion across all locations means that one mentally projects pervasion according to every quarter and all deities within the maṇḍala. If one is a practitioner of profound practice, this is displaying the samaya upon the siddhi-ground for all the deities of the maṇḍala. Next, calling the disciple from outside to have them purify themselves: the disciple is initially outside the portal; one calls them. For the ritual of invoking all deities, using the two kinds of messenger mantras for accomplishing all tasks will suffice. If one has the swiftest wisdom, it is also permissible to invoke each deity individually using their respective fundamental mantra and mudrā. Have [the disciple] stand near the door facing the altar. Furthermore, one should first instruct them to cleanse themselves according to the ritual. This is simply the invocation of the deities. Next, [everything] from binding the boundary up to dismissal is contained in the offering rituals; one may simply apply them accordingly. Having completed the boundary protection, one confers the three refuges; these three refuges refer to mudrā rites. The first mudrā protects the body; next, the dharmacakra mudrā protects all the limbs; next, there is a mudrā endowed [with all virtues], which will be explained below. The first mudrā seals the crown of the head; the next mudrā seals the limbs; above, this is referred to as the vajrasattva. By virtue of these three mudrās, one abides in bodhicitta. When forming the dharmadhātu dharmacakra mudrā, that [practitioner] should single-mindedly make it their own essence: this means that when the practitioner mentally projects this dharmadhātu, they visualize their own body as identical to the dharmadhātu. When binding the mudrā, they become identical to the essence of that mudrā. Above, one binds the dharmadhātu-svabhāva mudrā, and next binds that dharmacakra mudrā. First, visualize that there is the syllable A in the disciple's topknot, and then seal it with the dharmadhātu-svabhāva mudrā; pressing with the mudrā, personally recite the mantra three or seven times. Next, one should cover their face with silk cloth. The master should arouse a mind of great compassion and gaze upon them with pity, so as to enable them to cross beyond birth and death forever and open the knowledge and vision of the buddhas. At that time, that disciple should also personally arouse a supreme, unsurpassed vow. Because one does not bring about the perfection of bodhi empty-handed: this means that because that disciple wishes swiftly to perfect unsurpassed bodhi, according to their capacity—superior, middling, or inferior—they procure whatever offerings they have to present to all buddhas and fundamental deities, or hold precious flowers and the like to offer them. At that time, wishing to have the disciple effect boundary protection, the master whispers to instruct them, which is to say, causing them to abide in the mind of bodhi. This is explained elsewhere. Once they have aroused bodhicitta and abide with single-minded sincere reverence, the master personally forms a mudrā and places it upon their crown (further inquiry needed as to which mudrā), and then has them cast the flower. One should note upon which deity's place it falls. Even within the body of a single fundamental deity, there are distinctions of superior, middling, inferior, left, and right; according to where it falls, one confers upon them the corresponding mudrā and mantra. Since the disciple's ritual instruction is to make the samaya in this way, all are granted (further inquiry needed).