攝大毘盧遮那成佛神變加持經入蓮華胎藏海會悲生曼荼攞廣大念誦儀軌供養方便會 1.58

1.58

由此持一切，真實無有異，
金剛掌虛中，是則加持印，
一切法不生，自性本寂故。
想念此真實，阿字置其中，
次當轉阿字，成大日牟尼，
無盡剎塵眾，普現圓光內，
千界為增數，流出光焰輪，
遍至眾生界，隨性令開悟，
身語遍一切，佛心亦復然。
閻浮淨金色，為應世間故，
跏趺坐蓮上，正受離諸毒，
身被綃縠衣，自然髮髻冠，
字門轉成佛，亦利諸眾生。
猶如大日尊，瑜伽者觀察，
一身與二身，同入於本體，
流出亦如是。隨其所樂欲，
依前法而轉，召用三部心，
風鉤再加請，為令心喜故。
奉獻外香華，
次結塗香印，觀掌向外竪，
止羽握右觀，心想塗香雲，
清涼遍世界。

By this, everything is sustained, truly and without difference.
With the vajra-palms hollowed within—this is the adhiṣṭhāna mudrā.
All dharmas are unborn, for their intrinsic nature is fundamentally tranquil.
Contemplating this reality, place the syllable A within it.
Next, one should transform the syllable A to become Mahāvairocana Muni.
Multitudes across inexhaustible kṣetras and dusts universally appear within the round aura;
Augmented by thousands of realms, wheels of blazing light stream forth,
Reaching everywhere throughout the realms of sentient beings, awakening them according to their natures.
Body and speech pervade everything, and the Buddha-mind is likewise so.
Pure Jambūnada gold in color, [emanated] to respond to the worldly realms,
He sits cross-legged upon a lotus, in samāpatti free of all poisons.
His body is clad in garments of gossamer silk; naturally he wears a crown of hair-topknots.
The syllable-door transforms into the Buddha, also benefiting all sentient beings.
Just as the practitioner contemplates the Lord Mahāvairocana,
One body and two bodies enter together into the fundamental essence;
Streaming forth is likewise so. According to whatever is wished,
Transform according to the previous method, summoning and employing the hearts of the three families.
With the wind-hook, invite once more, in order to gladden their minds.
Offer external incense and flowers.
Next form the unguent mudrā: visualize the palms held upright facing outward;
Let the wing of śamatha grasp the right vipaśyanā; in the mind visualize clouds of unguent,
Cool and refreshing, pervading the world.