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 2.102

2.102

次左毘俱胝，手垂數珠鬘，
三目持髮髻，身形如縞素，
圓光色無主，黃赤白相入。
次得大勢至，被服商佉色，
大悲蓮華手，滋榮而未敷，
圍繞以圓光。
明妃住其側，號持名稱者，
一切妙瓔珞，莊嚴金色身，
執鮮妙華枝，左持鉢胤遇。
次近聖多羅，當觀白處尊，
髮冠襲純白，鉢曇麼華手。
於聖者前作，大力持明王，
晨朝日暉色，白蓮以嚴身，
赫奕成焰鬘，吼怒牙出現，
利爪獸王髻，賀野吃哩嚩（入），
身相之儀軌。
大精進眷屬，八密次當陳，
十度仰開敷，地空自相竝。
多羅內叉拳，風針空前附。
毘俱胝風交。大勢福智合，
猶如蓮未開。白處同前印，
移空水入月。馬頭即前印，
屈風空輪下，相去如穬麥。
名稱奢摩他，上舉風輪屈。
地藏同馬頭，申水風餘拳。
彼彼真言曰：

Next, to the left is Bhṛkuṭī, with hands hanging down holding a rosary,
with three eyes and a matted hair-topknot, her body like plain white silk,
her circular halo of no single dominant color, with yellow, red, and white interpenetrating.
Next is Mahāsthāmaprāpta, robed in the color of a śaṅkha shell,
with hands holding the lotus of great compassion, flourishing but not yet bloomed,
surrounded by a circular halo.
The vidyārājñī dwells at his side, named She Who Upholds Renown,
with all wonderful necklaces adorning her golden body,
holding a fresh and wonderful flower branch, and in her left holding a priyaṅgu.
Next, near holy Tārā, one should visualize Pāṇḍaravāsinī,
with a hair-crown and clothed in pure white, holding a padma lotus in her hand.
In front of the holy one, make the powerful Vidyārāja,
of the color of the morning sun's glow, adorned with white lotuses on his body,
blazing with a garland of flames, roaring in wrath with fangs exposed,
with sharp claws and the topknot of a beast-king: the ritual form
of the bodily marks of Hayagrīva.
The eight secret [mudrās] of the retinue of the Great Vigorous One should next be presented:
Spread open the ten digits face-upward, with earths and spaces adjoining each other.
For Tārā, make an inner-crossed fist, with the wind needle attached in front of the space.
For Bhṛkuṭī, cross the winds. For Mahāsthāmaprāpta, join merit and wisdom (two hands)
as if a lotus has not yet bloomed. For Pāṇḍaravāsinī, it is the same as the previous mudrā,
moving the spaces and waters into the moon. For Hayagrīva, it is that same mudrā,
bending the winds beneath the space wheels, separated by the width of a barleycorn.
For Yaśodharā, it is śamatha, raising and bending the wind wheel.
For Kṣitigarbha, it is the same as Hayagrīva, extending the waters and winds with the rest in fists.
Their respective mantras are: