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 2.367

2.367

行者護摩竟，應教令嚫施，
金銀眾珍寶，象馬及車乘，
牛羊上衣服，或復餘資財。
弟子當至誠，恭敬起慇重，
深心自忻慶，而奉於所尊。
以修行淨捨，令彼歡喜故，
已為作加護，應召而告言：
「今此勝福田，一切佛所說，
為欲廣饒益，一切諸有情。
奉施一切僧，當獲於大果，
無盡大資財，世說常隨生。
以供養僧者，施具德之人，
是故世尊說，應當發歡喜，
隨力辨餚膳，而施現前僧。」
摩訶毘盧佛，復告執金剛，
而說伽陀曰：「汝摩訶薩埵，
一心應諦聽，當廣說灌頂，
古佛所開示。師作第二壇，
對中曼荼羅，圖畫於外界，
相距二肘量，四方正均等。
內向開一門，安四執金剛，
居其四維外，謂住無戲論，
及虛空無垢，無垢眼金剛，
被雜色衣等。內心大蓮華，
八葉及鬚蘂，於四方葉中，
四伴侶菩薩，由彼大有情，
往昔願力故。云何名為四？
謂總持自在，念持利益心，
悲者菩薩等。所餘諸四葉，
作四奉教者，雜色衣滿願，
無閡及解脫。中央示法界，
不可思議色，四寶所成瓶，
盛滿眾藥寶。普賢慈氏尊，
及與除蓋障，除一切惡趣，
而以作加持。彼於灌頂時，
當置蓮華上，獻以塗香華，
燈明及閼伽，上蔭幢幡蓋，
奉攝意音樂，吉慶伽陀等，
廣多美妙言，如是而供養。
令得歡喜已，親對諸如來，
而自灌其頂。復當供養彼，
妙善諸香華，親羽持五智，
授與彼雙手。
諸佛金剛灌頂儀，汝已如法灌頂已，
為成如來體性故，汝應受此金剛杵。
次應執金篦，在於彼前住，
慰喻令歡喜，說如來伽陀：
『佛子佛為汝，決除無智瞙，
猶如世醫王，善用於金篦。
持真言行者，復當執明鏡，
為顯無相法，說是妙伽陀。
諸法無形像，清澄無垢濁，
無執離言說，但從因業起。
如是知此法，自性無染污，
為世無比利，汝從佛心生。』
次當授法輪，置於二足間，
慧手傳法螺，復說如是偈：
『汝自於今日，轉於救世輪，
其聲普周遍，吹無上法螺。
勿生於異慧，當離疑悔心，
開示於世間，勝行真言道。
常作如是願，宣唱佛恩德，
一切持金剛，皆當護念汝。』
次當於弟子，而起悲念心，
行者應入中，示三昧耶偈：
『佛子汝從今，不惜身命故，
常不應捨法、捨離菩提心，
慳悋一切法、不利眾生行。
佛說三昧耶，汝善住戒者，
如護自身命，護戒亦如是。
應至誠恭敬，稽首聖尊足，
所作隨教行，勿生疑慮心。』」

When the practitioner has finished the homa,
he should instruct them to make donations and gifts:
gold, silver, various precious gems,
elephants, horses, vehicles,
oxen, sheep, superior garments,
or other material wealth.
The disciple should be most sincere,
giving rise to solemn respect,
rejoicing from the depth of his heart,
and offering them to the Venerable One.
Through practicing pure renunciation,
to cause them to rejoice,
and having already performed protection for them,
he should summon them and proclaim:
“Now, this supreme field of merit
was spoken by all Buddhas
in order to widely benefit
all sentient beings.
Offering and giving to the entire Saṅgha
will yield great fruits;
inexhaustible great wealth
is worldly described as always following one's rebirths.
Because offering to the Saṅgha
is giving to virtuous persons,
therefore the World-Honoured One taught
that one should give rise to joy,
prepare fine delicacies according to one's means,
and offer them to the present Saṅgha.”
Mahāvairocana Buddha
again addressed Vajradhara,
speaking these verses:
“You, Mahāsattva,
should listen single-mindedly and attentively!
I shall now explain at length the consecration
revealed by the ancient Buddhas.
The master makes a second altar,
facing the central maṇḍala,
painting it in the outer perimeter,
at a distance of two cubits,
four sides precisely equal.
Open one gate facing inward,
and place four Vajradharas
situated outside its four corners,
namely, Abiding in Niṣprapañca,
as well as Gaganāmala,
Vimalanetravajra,
clad in variegated garments, and so on.
In the inner center is a great lotus
of eight petals with stamens and pistils.
On the petals of the four cardinal directions
are four companion bodhisattvas,
due to those great beings'
past vow-power.
What are the names of the four?
Namely, Dhāraṇīśvara,
Smṛtisaṃdhāraṇa, Hitaiṣin,
and Karuṇika Bodhisattva and the rest.
On the remaining four petals
are made four attendants,
Variegated Garment, Varada,
Apratihata, and Vimukti.
In the center, display the dharmadhātu
of inconceivable color,
with vases made of the four jewels,
filled to the brim with various herbs and gems.
Samantabhadra, the Venerable Maitreya,
along with Sarvanīvaraṇaviṣkambhin,
and Sarvadurgatipariśodhana
are used to perform adhiṣṭhāna.
At the time of consecration,
place them upon lotuses,
offering fragrant ointments, flowers,
lamps, and argha,
shaded above by banners, flags, and canopies,
offering pleasing music,
auspicious gāthās, and the like,
with manifold fine and wondrous words,
making offerings in this way.
Having caused them to attain joy,
face the Tathāgatas directly
and confer the consecration upon their heads.
Again, one should offer them
exquisite, fine fragrant flowers,
and with one's own hands holding the five wisdoms,
bestow them into their hands.
The vajra consecration ritual of all Buddhas,
having thus consecrated you in accordance with the Dharma,
to accomplish the nature of the Tathāgata,
you should receive this vajra pestle.
Next, one should hold a golden lancet,
stand before him,
comfort him to bring him joy,
and recite the Tathāgata's gāthā:
‘Son of the Buddha, the Buddha removes for you
the cataract of ignorance,
just as a skilled worldly physician king
expertly uses a golden lancet.’
The practitioner holding the mantra
should again hold a bright mirror,
and to reveal the signless Dharma,
recite this wondrous gāthā:
‘All dharmas are without form or image,
limpid, clear, without defilement or turbidity,
ungraspable, beyond verbal expression,
arising solely from causes and karma.
Knowing this Dharma in this way,
its self-nature is without defilement;
as an incomparable benefit to the world,
you are born from the Buddha's mind.’
Next, bestow the Dharmacakra,
placing it between the two feet;
with the prajñā hand pass the Dharma-conch,
and recite a verse such as this:
‘From this day forward you yourself
shall turn the wheel of the World-Savior;
its sound everywhere pervading,
blow the unsurpassed Dharma-conch.
Do not give rise to deviant views;
you should abandon doubt and regret,
revealing to the world
the supreme practice of the mantra path.
Always make such a vow,
proclaiming the Buddha's grace and virtue;
all Vajradharas
shall protect and be mindful of you.’
Next, toward the disciple,
give rise to a compassionate mind;
the practitioner should enter within,
and show the samaya verse:
‘Son of the Buddha, from now on,
sparing neither body nor life,
you must never abandon the Dharma,
nor abandon the bodhicitta,
nor begrudge any Dharma,
nor act without benefiting sentient beings.
The samaya taught by the Buddha:
as you well abide by the precepts,
just as you protect your own life,
you should protect the precepts in the same manner.
You should be sincerely reverent,
bowing your head to the feet of the Holy Honored One;
perform all actions according to the teachings,
and do not give rise to doubt or hesitation.’
”