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

"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: