供養儀式 1.56

1.56

次及餘供養具，所應奉獻者，依隨此法則，淨敬養眾聖尊。復作心儀式，清淨極嚴麗，所獻皆充滿，平等如法界，此方及餘剎，普入諸趣中。依諸佛菩薩，福德而生起，幢幡諸瓔蓋，廣大妙樓閣，及天寶樹王，遍有諸資具，眾香華雲等，無際猶虛空。各雨諸供物，供養成佛事，思惟奉一切，諸佛及菩薩。以虛空藏明，普通供養印，三轉作加持，所願皆成就。次普通印，頂戴廣供養，懺悔諸垢，一依本法座，便入三摩地，將以本種子，安置自體內，轉成本尊身。真言曰（前普通供養印）：

Next, as for other offering requisites that should be presented, one follows these ritual procedures to purely and reverently make offerings to the assembly of holy honoured ones. Furthermore, one performs the mental ritual: pure and extremely magnificent, the offerings are all abundant and filled, equal as the dharmadhātu, throughout this realm and other Buddha-lands, universally entering all destinies. Arising from the merits of the Buddhas and Bodhisattvas are banners, pennants, and various jeweled canopies, vast and wondrous storied pavilions, as well as kingly celestial jewel-trees, with all kinds of requisites everywhere, clouds of various fragrant flowers and so forth, boundless like empty space. Each rains down various offering items to perform the Buddha-work of offering. One mindfully offers them to all Buddhas and Bodhisattvas. Using the Ākāśagarbha vidyā and the universal offering seal, one performs empowerment with three turns; whatever is wished will all be accomplished. Next, placing the universal seal upon the crown of the head, one makes extensive offerings and repents all defilements. Following the original ritual seat, one then enters samādhi, places the root seed-syllable within one's own body, and transforms into the body of the principal deity. The mantra is (with the previous universal offering seal):