大毘盧遮那經廣大儀軌 1.95

1.95

念彼明八遍，無二境界故，
復說此偈言，猶是佛加持。
菩薩大名稱，於法無罣礙，
能滅除眾苦。心本不生句，
加持自身故，及與持金剛，
上首執金剛。「諦聽金剛手！
字輪曼荼羅，真言修行行，
能作諸佛事，普現其色身。」
爾時執金剛，從金剛華座，
旋轉而下已，頂禮大日尊，
而發讚歎言：「歸命菩提心，
歸命發菩提，稽首於行體，
地波羅蜜等。敬禮先造者，
歸命證空者。」執金剛歎已，
「惟願法王尊，哀愍護念我，
而演說之言，為利益眾生，
真言修圓滿。」大日遍照尊，
告執金剛言：「我一切本初，
號名世所依，說法無等比，
本寂無有上。佛說此伽他，
如是作加持，加持執金剛，
及諸菩薩眾，能見勝願者，
佛菩提座處。大日如虛空，
無戲論無二，行瑜伽相應，
是業成就故。」即時大日尊，
身諸支分故，悉皆出現字，
於一切世間。金剛與菩薩，
緣覺及聲聞，乃至諸眾生，
思惟成悉地，種種同依處。
彼種子真言：阿。
「祕密主！阿字，一切佛加持，
普現色身像，此一切佛心，
密中之祕密，大悲胎藏生，
大曼荼羅王，敷置聖天位，
三昧神通行。」瑜伽阿闍梨，
鏡中觀阿字，放淨妙光明，
普現圓光內，千界為增數，
流出光焰輪。次當轉阿字，
成大遍照尊，導師成正覺，
以八曼荼羅，種子字圍繞，
各執持標記，隨性令開悟，
身語遍一切。佛心亦復然，
閻浮淨金色，為應世間故，
跏趺坐蓮上，正受離諸毒，
身被綃縠衣，總持髮髻冠，
字門轉成佛，普利諸眾生。
瑜伽者觀察，一身與二身，
乃至無量身，各各住三昧，
咸皆受佛化，願生華藏海，
同入於一體，成大曼荼羅。
次觀虛空藏，廣大寶樓閣，
在大寶閣中，寶柱皆行列，
遍有諸幢蓋，珠鬘等交絡，
垂懸妙寶衣，周布香華雲，
及與眾寶雲，普雨雜華雲，
繽紛以嚴地，諧韻所愛聲，
而奏諸音樂。壇中想淨妙，
賢瓶與閼伽，寶樹王開敷，
照以摩尼燈。三昧總持地，
自在之婇女，佛波羅蜜等，
菩提妙嚴華，方便作眾伎，
歌詠妙法音，如雲而供養，
一一佛海會，供養諸如來。
菩薩金剛眾，以我功德力，
如來加持力，及以法界力，
普供養而住，虛空藏明妃，
金剛合掌印。

Recite that vidyā eight times. Because the realm is non-dual,
he again uttered these verses, likewise through the Buddha's adhiṣṭhāna:
"Bodhisattvas of great renown are unobstructed in phenomena,
able to extinguish all suffering. The phrase 'mind fundamentally unarisen'
empowers one's own body, as well as the vajra-holders,
with the Vajradhara as foremost." "Listen attentively, Vajrapāṇi!
The syllable-wheel maṇḍala, the practice and conduct of the mantra,
can perform all Buddha deeds and universally manifest its physical forms."
At that time, the Vajradhara, having turned and descended
from his vajra flower seat, bowed his head to the Great Sun Honoured One,
and uttered praise, saying: "Homage to the bodhicitta!
Homage to the arousal of bodhi! I bow my head to the body of practice,
the bhūmi-pāramitās and the rest. Reverence to the primal Creator!
Homage to the realizer of emptiness!" Having thus praised him, the Vajradhara said:
"May the Lord Dharma King, pitying and mindfully protecting me,
expound these words for the benefit of sentient beings,
so that their cultivation of mantras may be perfected." The Great Sun Universally Illuminating Honoured One
spoke to the Vajradhara, saying: "I am the origin of all,
named the Refuge of the World; my teaching of the Dharma is peerless,
fundamentally quiescent and unsurpassed." The Buddha, having spoken this gāthā,
performed adhiṣṭhāna in this way, empowering the Vajradhara
and all the hosts of bodhisattvas who are able to behold the supreme vow,
at the Buddha's seat of bodhi. "The Great Sun is like empty space,
free of conceptual proliferation and non-dual; engaging in yoga correspondence
is the accomplishment of this action." At that time, from all the limbs of the Great Sun Honoured One's body,
syllables emerged throughout all worlds.
For vajras and bodhisattvas,
pratyekabuddhas and śrāvakas, and even all sentient beings,
contemplation brings the achievement of siddhi, their common resort in various ways.
His seed mantra: A.
"Lord of Secrets! The syllable A is empowered by all Buddhas
to universally manifest forms and bodily appearances; this is the mind of all Buddhas,
the secret of secrets, born from the Mahākaruṇāgarbha,
the king of great maṇḍalas, setting out the seats of the holy deities,
the practice of the spiritual powers of samādhi." The yoga ācārya
visualizes the syllable A in the mirror, radiating pure and exquisite light,
universally appearing within the halo of light; multiplied by thousands of realms,
it streams forth a wheel of blazing light. Next, one should turn the syllable A
to become the Great Universally Illuminating Honoured One, the Guide who has attained true awakening,
surrounded by the seed syllables of the eight maṇḍalas,
each holding their emblems, causing awakening according to individual nature,
body and speech pervading all. The Buddha mind is also likewise,
of the pure golden color of the Jambu river; in order to respond to the worldly realm,
he sits cross-legged upon a lotus, in meditative composure free from all poisons,
his body clad in fine silken garments, crowned with a topknot that holds all dharanis;
turning into the Buddha through the syllable-door, he universally benefits all sentient beings.
The yogin contemplates one body and two bodies,
and so on up to immeasurable bodies, each abiding in samādhi,
all receiving the Buddha's transformation, aspiring to be born in the ocean of the Lotus Garbha,
entering together into one essence, accomplishing the great maṇḍala.
Next, visualize the vast jewel pavilion of Ākāśagarbha;
within the great jewel pavilion, jewel pillars stand in rows,
everywhere hung with banners and canopies, interlaced with pearl garlands and the like,
suspending wonderful jewel garments, everywhere spreading clouds of incense and flowers,
as well as clouds of diverse jewels, everywhere raining clouds of variegated flowers,
falling profusely to adorn the ground, while melodious and delightful sounds
play various musical instruments. In the center of the altar, imagine exquisite
precious vases and argha, jewel tree kings in full bloom,
illuminated by mani lamps. The handmaidens of mastery
of the ground of samādhi and dhāraṇī, the Buddha pāramitās and the rest,
with the exquisite adorning flowers of bodhi, skillfully perform various arts,
singing wonderful Dharma sounds, offering them like clouds
to each and every sea-like assembly of Buddhas, making offerings to all Tathāgatas.
May the hosts of bodhisattvas and vajras, by the power of my merit,
by the power of the Tathāgatas' adhiṣṭhāna, and by the power of the dharmadhātu,
abide while universally making offerings. The vidyā-queen of Ākāśagarbha:
the vajra-añjali mudrā.