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 3.24

3.24

「真言者誠諦，圖畫曼荼羅，
自身成大我，囉字淨諸垢。
安住瑜伽座，尋念諸如來，
頂授諸弟子，阿字大空點，
智者傳妙華，令散於自身，
為說內所見，行人宗奉處，
此最上壇故，應與三昧耶。
次陳八祕密，智慧三昧合，
舒散地風輪，如放于光焰，
此名寶幢佛，本生威德印。
曼荼羅三角，而具大光明，
皆住本尊形，如尊獲悉地。
次明開敷華，金剛不壞印，
準前威德印，屈風加空上，
印如嚩字形，曼荼相如字，
迴有金剛光。次明無量壽，
蓮華藏大印，初印散火水，
地合空亦然，月輪曼荼羅，
波頭華圍繞。次明鼓音王，
萬德莊嚴印，二地屈入掌，
餘相同華藏。其壇如半月，
空點遍圍繞。火方支分印，
二羽合如蓮，二空屈並建。
普賢曼荼羅，猶如迦羅捨，
滿月金剛繞。伊舍方觀音，
準前支分印，屈火餘如前。
曼荼如彩虹，遍垂金剛幡。
涅里底神方，法住妙吉祥，
蓮合火輪舒，地空自相合。
曼荼如虛空，中加二空點，
雜色間圍繞。嚩庾阿逸多，
智定金剛掌，更互而搖動。
迅疾曼荼羅，形如大空相，
青點遍嚴之，正覺甚深密，
出過言語道，為大率覩波，
四處流出句。止觀蓮未敷，
阿尾囉峯合，雙佉依囉本，
二訶橫其端，遍身布四明，
自處華胎上。」

"The practitioner of mantra, with sincere truth,
paints the maṇḍala:
their own body becomes the great self,
and the syllable RA purifies all defilements.
Dwelling securely on the yoga seat,
one mindfully recalls the Tathāgatas,
and transmits upon the heads of the disciples
the syllable A with the great void-dot.
The wise one transmits the wondrous flower,
causing it to be scattered upon their own body,
and reveals what has been seen within,
the place revered by the practitioner;
because this is the supreme altar,
one should confer the samaya upon them.
Next, one presents the eight secrets:
uniting wisdom and samādhi,
extending and dispersing the earth and wind wheels,
as if emitting blazing flames—
this is named Ratnaketu Buddha's
mudrā of original majesty and virtue.
The maṇḍala is triangular
and possessed of great radiance;
all abide in the form of their fundamental deity,
and like the Honoured One, achieve siddhi.
Next is explained the Saṃkusumita's
vajra indestructible mudrā:
following the previous mudrā of majesty and virtue,
bend the wind over the space;
the mudrā resembles the shape of the syllable VA,
the maṇḍala's appearance matches the syllable,
surrounded by vajra light. Next is explained Amitāyus's
great mudrā of the lotus treasury:
in the initial mudrā, disperse the fire and water,
join the earth, and likewise the space;
the maṇḍala is a moon disc,
surrounded by padma flowers. Next is explained King Dundubhi's
mudrā adorned with all virtues:
bend the two earths into the palms,
the rest resembling the lotus treasury.
Its altar is like a half-moon,
encircled completely by void-dots.
The limb mudrā of the fire direction:
join the two wings like a lotus,
and bend the two spaces, erecting them side by side.
Samantabhadra's maṇḍala
is like a kalaśa,
a full moon surrounded by vajras. Avalokiteśvara in the Īśāna direction:
following the previous limb mudrā,
bend the fire, the rest as before.
The maṇḍala is like a rainbow,
with vajra banners hanging everywhere. In the divine Nirṛti direction,
dwells the Dharma Mañjuśrī:
join as a lotus and extend the fire wheels;
the earth and space naturally unite.
The maṇḍala is like space,
with two void-dots added in the center,
surrounded by intermingled colors. In the Vāyu direction is Ajita:
wisdom and samādhi vajra palms,
shaken alternately.
The swift maṇḍala
its form is like the great void,
adorned all over with blue dots.
The profound and secret [nature] of the Fully Awakened One
surpasses the path of speech;
as a great stūpa,
phrases flow forth from the four places.
With śamatha and vipaśyanā like an unblown lotus,
the peaks of A, VI, and RA unite;
the double KHA relies on the base of RA,
and two HA's are laid horizontally at the tips;
arranging the four vidyās across the body,
one resides oneself upon the flower's womb."