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 2.362

2.362

佛子應善聽，從初三昧耶，
至平等開悟。東方第一院，
大日眾三昧，多作天女形，
鉤至如來甲，各坐白蓮臺。
輪刀槊商佉，鈴鐸羂索等，
毫相口舌牙，皆各執蓮華。
華上安幖幟，臍印於華中，
圖作蓮環光，圓好之妙相。
腰如回珠鬘，藏如玉馬陰，
陰藏不令現，施願法辯說。
蓮華上經藏，念處十力等，
並畫天人形，寂靜三昧容。
當作佛頂相，山河樹華菓，
都道鬼神天，隨名作幖幟。
年月六時神，持華隨本教。
略說大悲藏，曼荼羅位竟。
一切諸聖眾，廣如大壇圖，
灌頂阿闍梨，如經修供養。
次引應度者，或十或八七，
或五二四一，灑之以淨水，
授與塗香華，令發菩提心，
授彼最上戒，憶念諸如來，
一切皆當作，生於淨佛家。
結法界生印，及與法輪印，
金剛有情等，而用作加持。
次應自當結，諸佛三昧耶，
三轉加淨衣，如真言法教。
赤衣覆彼首，深起悲念心，
三誦三昧耶，頂戴以囉字，
嚴以大空點，周匝開焰鬘，
字門生白光，流出如滿月。
現對諸救世，而散於淨華，
隨其華至處，行人而宗奉。
曼荼羅初門，大龍廂衛處，
於二門中間，安立於學人，
住彼隨法教，而作眾事業，
如是令弟子，遠離於諸過。
作寂然護摩，護摩依法住，
初自中胎藏，至第二之外，
於曼荼羅中，作無疑慮心。
如其自肘量，陷作光明壇，
四節為周界，中表金剛印。
師位之右方，護摩具支分，
學人住其左，蹲踞增敬心。
自敷吉祥草，藉地以安坐，
或布眾綵色，彤暉極嚴麗。
一切繢事成，是略護摩處。
周匝布祥茅，端末互相加，
右旋皆廣厚，遍灑以香水。
思惟火光尊，赴請入爐中，
哀愍一切故，應當持滿器，
而以供養之。爾時善住者，
當說是真語：

Sons of the Buddha should listen well: from the initial samaya
unto the equal awakening.
In the first court of the eastern direction,
the various samādhis of Mahāvairocana
mostly assume the forms of celestial maidens;
from the Hook up to the Tathāgata's Armor,
each is seated upon a white lotus pedestal.
Wheel, sword, spear, conch,
bell, noose, and the like,
ūrṇā, mouth, tongue, and teeth,
each holds a lotus.
Upon the lotus is placed an insignia;
the navel-seal is in the midst of the lotus,
painted with a halo of lotus petals,
the wondrous marks of round perfection.
The waist is like a garland of turning jewels;
the private parts are tucked away like those of a fine horse,
the hidden organ not allowed to appear,
bestowing vows, expounding the Dharma with eloquence.
Upon the lotuses are scripture-treasures,
the stations of mindfulness, the ten powers, and so forth;
all are painted in human-like celestial forms,
with serene expressions of samādhi.
They should be fashioned in the likeness of uṣṇīṣas.
Mountains, rivers, trees, flowers, and fruits,
highways, spirits, and deities
each bear insignia according to their names.
The spirits of years, months, and the six seasons
hold flowers according to the fundamental teaching.
Briefly explaining the Great Compassion Treasury,
the arrangement of the maṇḍala is concluded.
The whole multitude of holy ones
is detailed as in the diagram of the great altar.
The consecration ācārya
practices offerings according to the sūtra.
Next, lead in those who should be saved:
either ten, eight, seven,
five, two, four, or one.
Sprinkle them with pure water,
give them scent and flowers,
cause them to generate the bodhicitta,
confer on them the supreme precepts,
and cause them to be mindful of the Tathāgatas.
All of them shall be caused
to be born into the pure family of the Buddha.
Form the Dharmadhātusamudbhava mudrā
and the Dharmacakra mudrā;
with Vajrasattva and the rest,
perform adhiṣṭhāna with them.
Next, one should personally form
the samaya of the Buddhas.
Three times turn and empower the pure robes
according to the mantra teachings.
Cover their heads with red robes,
deeply giving rise to a compassionate mind.
Recite the samaya three times,
and crown them with the syllable Raṃ,
adorned with the great void dot (anusvāra),
surrounded by an opening garland of flames;
from the syllable-door white light arises,
flowing forth like the full moon.
Face before the World-Saviors,
and scatter pure flowers;
wherever their flowers land,
there the practitioner shall venerate.
At the initial gate of the maṇḍala,
where the great dragon guards the flanks,
between the two gates,
station the pupils.
Abiding there according to the teachings of the Dharma,
they perform their various tasks;
in this way cause the disciples
to be far removed from all faults.
Perform the peaceful homa;
the homa abides according to the rule,
initially from the central womb
out to the exterior of the second [court].
Within the maṇḍala,
generate a mind free of doubt and hesitation.
According to the measure of one's own cubit,
dig out a pit to make the altar of radiant light,
with four tiers as its circumference,
and a vajra-seal marked in the center.
To the right side of the master's seat
are the utensils and requisites for the homa;
the pupil stands to his left,
squatting with increasing reverence.
Spreading the auspicious grass oneself,
rely on the ground to sit peacefully,
or spread variegated colors
of brilliant and extremely splendid radiance.
When all the painted work is complete,
this is the abridged place for homa.
Spread auspicious reeds all around,
tips and roots overlapping each other,
all turning clockwise, broad and thick,
and sprinkle fragrant water everywhere.
Contemplate the Fire-Light Lord,
entreating him to enter the hearth;
out of pity for all,
one should hold a full vessel
and make offerings to him.
At that time, the well-abiding one
should utter these true words: