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 2.4

2.4

金剛祕密主，明妃能示現，
一切如來地，不越三法界，
地波羅蜜滿。密印定慧手，
蓮合建二空，額肩心喉頂，
印五誦明妃。此一切諸佛，
救世之大印，正覺三昧耶，
於此印而住。次法界生印，
當住於囕字，印明如前說。
次轉法輪印，諦想執金剛，
風輪風種子，印明如初會。
真言行菩薩，從此眾三昧，
即入無生字，住大菩提心。
觀身如薩埵，色相碧頗梨，
住於羯磨輪，普遍成焰鬘。
誦下真言王，方作曼荼羅，
自肘雙為量，異此非吉祥。
乞地偈如經，白檀點為記，
香華普奉獻，先持辦事明。
傳法阿闍梨，方可次應取，
五色修多羅，稽首一切佛。
大毘盧遮那，親自作加持，
東方以為首，對持修多羅，
至臍而在空，漸次右旋轉，
如是南及西，終竟於北方。
第二安立界，亦從初方起，
憶念諸如來，所行如上說，
右方及後方，復周於勝方。
阿闍梨次迴，依於涅哩底，
受學對持者，漸次以南行，
從此右旋遶，轉依於風方，
師位移本處，而居於火方。
持真言行者，復修如是法，
弟子在西南，師居伊舍尼，
學者復旋繞，轉依於火方，
師位移本處，而住於風方。
如是真言者，普作四方相，
漸次入其中，三位以分之。
已表三分位，地相普周遍，
復於一一分，差別以為三。
是中最初分，作業所行道，
其餘中後分，聖天之住處，
應知其分齊，誠心以慇重，
運布諸聖尊。是諦阿闍梨，
正受造眾相，均調善分別，
內心妙白蓮，胎藏正均等。
藏中造一切，悲生曼荼羅，
十六央俱梨，過此是其量。
八葉正圓滿，鬚蘂皆嚴好，
金剛之智印，遍出諸葉間。
從此華臺中，大日勝尊現，
金色具暉曜，首持髮髻冠，
救世圓滿光，離熱住三昧，
四智四行等，八祕中宣說。
大日如來上，三昧諸眷屬，
彼東應畫作，一切遍知印。
三角蓮華上，其色皆鮮白，
光焰遍圍繞，皓潔普周遍，
峯銳向其下。佛坐道樹下，
持此降四魔，故號遍知印，
能具多功德，生眾三昧王（云云）。
次於其北維，導師諸佛母，
晃曜真金色，縞素以為衣，
遍照猶日光，正受住三昧。
佛母虛空眼，

"Vajra Secret Master, the vidyārājñī can manifest
The grounds of all Tathāgatas; not transcending the three dharmadhātus,
The earth pāramitā is perfected. For the secret mudrā, with the hands of samādhi and prajñā,
Form a lotus clasp and erect the two spaces; forehead, shoulders, heart, throat, and crown—
Stamp the five [places] while reciting the vidyārājñī. This is the great seal
Of all Buddhas for saving the world; the samaya of the fully enlightened ones
Abides in this mudrā. Next is the dharmadhātusamudbhava mudrā;
One should abide in the syllable RAṂ, the mudrā and mantra being as previously explained.
Next is the mudrā of turning the Dharma-wheel; attentively visualize the Vajradhara;
The wind-wheel and the wind-bīja, the mudrā and mantra being as in the first assembly.
The mantra-practicing bodhisattva, from these many samādhis,
Immediately enters the unborn syllable, abiding in the great bodhicitta.
Visualize the body as Sattva, whose color is like green beryl,
Abiding on the karma-wheel, completely surrounded by a garland of flames.
Recite the King of Mantras below, and only then construct the maṇḍala,
Taking twice the measure of one's own forearm; anything different from this is not auspicious.
The gāthā for requesting the ground is as in the sūtra; mark it with dots of white sandalwood;
Offer incense and flowers everywhere, first holding the mantra for accomplishing affairs.
Only then may the lineage-transmitting ācārya take
The five-colored sūtra thread, bowing his head to all the Buddhas.
Mahāvairocana personally performs the adhiṣṭhāna.
Starting from the eastern direction, hold the sūtra threads opposite each other
At navel height in the empty air, gradually rotating clockwise;
In this manner, proceed to the south and west, finishing in the northern direction.
For the second setting up of the boundary, also start from the initial direction,
Recollecting all the Tathāgatas, proceeding as explained above,
To the right direction, the rear direction, and again circling to the supreme direction.
The ācārya then turns back, relying on the Nairṛti direction;
The recipient of the teaching holding opposite gradually proceeds to the south;
From there, circling clockwise, turning to rely on the wind direction.
The master's position moves from the original place to dwell in the fire direction.
The mantra-practitioner again cultivates this method:
The disciple is in the southwest, the master dwells in the Īśānī direction;
The learner again circles around, turning to rely on the fire direction;
The master's position moves from the original place to dwell in the wind direction.
In this way, the mantra-practitioner constructs the signs of the four directions everywhere,
Gradually entering within them, dividing them into three positions.
Having marked the three divisions, and the ground-characteristics being completely pervasive,
Again within each division, distinguish them into three.
Among these, the initial division is the pathway for performing actions;
The remaining middle and rear divisions are the dwelling places of the sacred deities.
One should know their measures, and with a sincere and earnest heart,
Distribute and arrange the sacred venerable ones. This attentive ācārya,
In samāpatti, creates the various images, harmoniously and skillfully distinguishing them;
In the inner mind is a wondrous white lotus, whose womb-treasury is perfectly even.
Within the treasury create the entire karuṇodbhava-maṇḍala,
Sixteen aṅgulas; exceeding this is its measure.
With eight petals perfectly full, filaments and stamens all adorned and fine,
The wisdom-mudrās of vajras emerge everywhere between the petals.
From the platform of this flower, the Supreme Lord Mahāvairocana appears,
Golden in color and possessed of brilliant radiance, his head bearing a crown of hair-topknots,
The perfect light that saves the world, free from heat, abiding in samādhi;
The four wisdoms, four practices, and so forth, are proclaimed within the eight secrets.
Above the Tathāgata Mahāvairocana are the attendants of samādhi;
To the east of him one should paint the seal of the All-Knowing One,
Upon a triangular lotus; its color is dazzling white,
Completely surrounded by blazing light, pure white all around,
With its sharp apex pointing downward. When the Buddha sat beneath the Bodhi tree,
He held this to subjugate the four māras; therefore it is named the seal of the All-Knowing One,
Able to possess many merits and generate kings of samādhi, and so forth.
Next, in the northern intermediate direction is the Mother of all the Guide Buddhas,
Shining with genuine golden color, dressed in plain white garments,
Illuminating all like sunlight, abiding in samāpatti in meditation.
The Buddha-Mother Gagananetrā: