大毘盧遮那成佛經疏 13.9

13.9

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).