建立曼荼羅及揀擇地法 1

English (machine translation) 1

Language: English

1.1

Śramaṇa of the Daxingshan Monastery in the Upper Capital,

1.2

Huilin, compiled according to various Mahāyāna sūtras.

I respectfully examine the Susiddhi, Subāhuparipṛcchā, Guhyatantra, Mahāvairocana-abhisaṃbodhi, and other sūtras to compile in brief the method for selecting the site and constructing a maṇḍala. A mantra practitioner who recites the mantras of the deities according to the Esoteric Teaching and seeks both worldly and transcendent siddhi should first give rise to the non-retrogressing, great bodhicitta; seek entry into the great maṇḍala of the ocean-like assembly of all Buddhas; and receive the bodhicitta precepts from an ācārya. Having received the abhiṣeka, he should receive and study the ritual manuals for practice attuned to the three mysteries; recite according to the Dharma at the proper times day and night; constantly keep his physical, verbal, and mental actions aligned with the Dharma; distance himself from objectification, delusive passions, and distraction; constantly contemplate the ultimate nature of all dharmas as pure, perfect, and clear; deeply enter the wondrous samādhi of yoga; be well versed in [the integration of] principle and practice, practicing free from marks; receive the essentials of the Dharma directly in person from the abhiṣeka-ācārya; and be thoroughly acquainted with the permissible and forbidden expedients in the teaching.

1.4

Only such a person may construct various maṇḍalas to benefit oneself and others, seeking all siddhis to be decisively accomplished. If one does not possess the conditions mentioned above, has not received the Dharma in person from an enlightened master, and is not well acquainted with the meaning of the teaching, one must not rashly and precipitously construct [a maṇḍala]. Not only would this agitate the spirits and deities and make them uneasy, but it would also bring calamity upon oneself.

1.5

This teaching is the secret yoga essential of all Tathāgatas, the esoteric ritual of offering of the samādhi gate, and the inner cultivation of the profound expedient of Samantabhadra's vows and conduct. Its meaning and aim are concise and wondrous, close at hand yet difficult to fathom; though explained in terms of external ritual marks, it is operated through the wondrous yoga contemplation, so that whatsoever is performed is none other than a Buddha's work. Let the discerning gentleman select his master with care, and not let the arrogant be taught. Those who do not learn from a master, but instead follow the text, guess arbitrarily, grasp at appearances, and cling to names, truly do not know the profound purport of yoga, being exceedingly deluded. Although this method is fully set forth in the great teachings, practitioners find it difficult to search and examine all at once, nor do they understand the sequential order. Therefore, I have now compiled this work to transmit it to those who have not yet awakened; I only hope that learned and comprehensive scholars will further correct and refine it.

1.6

The Subāhuparipṛcchā Sūtra states: “If a practitioner wishes to recite mantras and swiftly attain siddhi, he should make a maṇḍala in a place where the Buddhas once resided, or where bodhisattvas, pratyekabuddhas, or śrāvakas resided, and he will swiftly attain siddhi.”

1.7

The Susiddhi Sūtra states: “If one seeks superior siddhi, one should [do so] at the eight great stūpas of the Tathāgata, the birthplace of the Bodhisattva, the site where he practiced austerities, the summit of a high mountain, a famous mountain on an ocean island, the shore of a great ocean, deep in a mountain ravine, in front of a relic stūpa, a place of advantageous terrain, a place one loves and takes joy in, a place with abundant flowers and fruits, in a great forest or marsh, beside a great nāga pool, by a pool in a great river, a pure spring or pond, a place free from bustling clamour, beside a great mountain lake, an araṇya deep in the mountains with abundant fragrant trees, a place where the shadow of a solitary great tree does not move, or a place with many sacred sites. Such places are named supreme, with the power to accomplish superior siddhi.

1.8

“If [one practices] at a great lotus pond, an islet in a great river, deep within a cliff cavern, within a flower garden or grove, a place with abundant milky trees, a place where bodhisattvas of the past traversed, a pure araṇya with many springs and ponds, a place without severe cold, a place without severe heat, a solitary high plateau free from ferocious beasts and having many elk and deer, the side of a mountain with water where no human goes, a place where auspicious soft grass covers the ground, on the shore of a great river, in a great Buddha hall of a pure saṅghārāma, a place where groves and trees flourish with abundant flowers and fruits, a place surrounded by water and with surplus earth, a place where the land's people thrive and abound in loving-kindness, a town or village where many people faithfully revere and uphold the Buddha's teachings, a place where the wheel of the Dharma was turned in the past, or a pure quarter of one's own residence. Such places are named excellent, with the power to accomplish middling siddhi such as auspiciousness, increasing fortune, pacification, and subjugation.

1.9

“If in an open wilderness, amid great graves and burial grounds where spirits and deities dwell, the highest peak of a mountain within a śmaśāna, before the Vajradharas on great sacred mountains, beside a great nāga pool, within temples of the gods, in great spirit shrines where great purifications are offered, in asura caves or caverns of ṛṣis, a crossroads by a great dam or great marsh, beside a great thoroughfare, a mountain cliff nāga cavern, on a great flat boulder, at the site of a Buddha stūpa, or a place where the local deity has spiritual efficacy with many sacred sites—such places have the power to accomplish the rites of the Vajra family: expelling ghosts and demons, destroying enemies, and subduing devas and nāgas; such maṇḍalas and so forth will swiftly be accomplished.”

1.10

The Guhyatantra states: “In cliff caverns and on mountain peaks where the ground was previously purified, or on a cave, on a pillar, on a rock, beside a caitya, inside a Buddha stūpa, by a pool in a river, or an islet near a river—for making a maṇḍala in such places, one need not dig the ground or tamp it down. Do not doubt [such sites due to] faults of unevenness, high and low. Simply follow the contours of the terrain, sweep, clean, and sprinkle with water; pressing the ground with one's hand and reciting the mantra will effect purity. Or, if in the place where the maṇḍala is made there are faults of the earth that cannot be removed, merely consecrating it with mantras to make it pure will also be suitable for recitation practice. If constructing a maṇḍala for an urgent matter, to expel demonic possession, or to administer abhiṣeka to oneself, when making the maṇḍala one need not carefully select the ground, but should make it according to what is appropriate. One should generally recite the Kīlikīla Wrathful Peerless Mantra over fragrant water, first sprinkle the ground, and also sprinkle the five pure products of a cow to purify the ground.”

1.11

It also states: “If the place of the ground is low, damp, and has water, one should lay pure planks closely over it, consecrate them according to the Dharma, wipe them clean, and construct the maṇḍala; it will likewise be accomplished.”

1.12

It also states: “The method for purifying the ground: Seven days prior, go to that place; protect oneself and the disciples according to the Dharma, make offerings to the earth deity, and protect the site; only then begin digging to remove the faults of the earth. If one performs the ritual without removing the faults of the earth, it will surely be difficult to achieve. Therefore, one must remove bones, stones, ashes, charcoal, tree roots, insect nests, skulls, hair, roof-tiles, pebbles, and the like from the ground, taking all away to make it clean. One should finely pound the excavated earth, fill the site back in, and tamp it down to make it solid. Again scatter and sprinkle it with cow fluid and various fragrant waters. Having moistened it, tamp it again, making it extremely flat and level, like the palm of a hand. Then mix gomaya with fragrant water and smear it, circumambulating clockwise starting from the northeast corner. Further, in the centre of the maṇḍala, dig a small pit; recite mantras over the five kinds of grains, five kinds of jewels, five kinds of incense, and five kinds of medicines, place them in the pit, and pound it flat and level. Having thus placed the jewels and purified the ground, next one should perform the rite of taking possession of the ground. Three days prior, using the respective service-performing mantras of one's own family, recite over fragrant water and sprinkle the ground at sunset. Pressing the ground with the right hand, recite the mantra of the maṇḍala lord to take possession. This is called the rite of taking possession of the ground.”

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The above is taught in the Susiddhi [Sūtra].

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Furthermore, the Vairocana Sūtra states: “Lord of Secrets! In that selection of the site, remove gravel, stones, broken tiles, broken vessels, skulls, hair, chaff, bran, ashes, charcoal, thorns, bones, rotten wood, and so forth, as well as insects, ants, dung beetles, stinging poisonous creatures, and the like, freeing it from such faults. Encountering an auspicious morning, when the appointed day, the hour, the lunar mansion, and the planets are all in harmony, at the time before eating, when meeting auspicious signs, first make obeisance to all Tathāgatas, and awaken the earth deity with this gāthā. The gāthā says:

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“‘You, deity, who are the personal protector of the Buddha Guides,
Practiced the supreme conduct, the pāramitā of purifying the ground.
Just as Śākyasiṃha, who saves the world, broke the hosts of Māra,
I too shall subdue Māra; I draw the maṇḍala.’”

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“The ācārya should recite the Sanskrit text. Kneeling on both knees, he should extend his right hand to press the ground and recite this gāthā repeatedly, making offerings to all Buddhas, bodhisattvas, and the earth deity with ointment perfume, flowers, and the like. Having made such offerings, the practitioner must take refuge in all Tathāgatas and only then prepare the ground, which should successively possess all virtues.”

1.17

It also states: “Lord of Secrets! Among such places as mentioned, prepare any one site to make it firm. Take gomaya and gomūtra that have not touched the ground, mix them, and smear [the site]; next, sprinkle it clean with the fragrant water mantra.” Thereupon he spoke the mantra, saying:

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This mantra is used to consecrate fragrant water from beginning to end. According to the explanations in the various sūtras, the sequence is as above; as transmitted from masters to practitioners today, it is not without minute detail.

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Whenever one wishes to construct a maṇḍala, one must first select the ground, assess one's own original aspiration, select a matching site, and first receive the method of consecration from a master so that the mind has no doubt or hesitation. Then, carefully select the time, choosing an auspicious day and fortunate hour; only then may one construct it. Seven days prior, sweep, sprinkle, and wipe [the site], using the previous mantra to consecrate fragrant water and sprinkle it everywhere to make it pure. When evening arrives, burn incense, scatter flowers, spread new, clean cloths, or lay out lotus leaves according to one's capacity. With whatever fragrant flowers, food and drink, lamps, argha, and so forth, make offerings to the worthy and holy ones and to the earth deity, performing the rite of requesting the ground. The practitioner dons new, clean robes, dismisses other people, and enters the site where the maṇḍala is to be placed alone. If it is in the open air, it should be surrounded with curtains or enclosed according to the occasion. Secretly consecrating oneself successively according to the practice mantras of one's own family, face east, hold an incense burner in hand, and recite the gāthā of invitation, which says:

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[This passage is] from the text of the Vairocana Sūtra:

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“Buddhas of loving-kindness and compassion, for the sake of being mindful of us,
Tomorrow we shall take possession of the ground; may you and the Sons of the Buddha descend.”

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Although the sūtra text is thus, its words are concise and its meaning implicit, lacking a line requesting the earth deity. Now, the subsequent gāthā transmitted does not differ in purport from the previous one, its text is complete and its meaning explicit. Both gāthās are universally applicable, to be adopted or set aside at will. The gāthā says:

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“Buddhas who are compassionate toward sentient beings, we pray only that you be mindful of us;
I now inform the worthy and holy ones, the firm earth deity Pṛthivī and her retinue:
May all Tathāgatas and Sons of the Buddha, not abandoning their compassionate vows, all descend;
I take possession of this ground seeking siddhi; be my witnesses and grant me protection.”

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Recite it three times or seven times; if one is able to recite the Sanskrit text, it is best. The Sanskrit is as follows: [...]

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Having thus invited them with earnest devotion, visualize that the holy assemblies all gather like clouds. Then contemplate the naturally pure body of Mahāvairocana Tathāgata as pervading the dharmadhātu; all Tathāgatas of the ten directions and the three times are likewise. Visualize one's own body as Vajrasattva Bodhisattva! Before all Tathāgatas, with purified threefold karma, sincerely make obeisance. Having performed this obeisance, immediately kneel on both knees; with the concentration hand, hold the vajra pestle erect before the heart; with the wisdom hand, extend the five wheels (fingers) and press the ground with a flat palm, reciting seven times the gāthā from the previous sūtra that awakens the earth deity. Each time it is recited, press the ground once. Further, recite the Earth Deity Mantra one hundred and eight times. The mantra says:

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Visualize the earth deity as like a goddess adorned with myriad jewels, who, together with an immeasurable retinue, each holding a treasure vase and carrying fragrant flowers, wells up from the earth, mindful of her original vow, not daring to transgress the Buddha's command, coming here to serve as witness. Again recite the Tathāgata Compassionate Protection Mantra one hundred and eight times to benefit the earth deity. The Compassionate Protection Mantra says:

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The practitioner, with utmost sincerity, burns incense and announces to the worthy sages and the Earth Spirit, saying: 'I respectfully address all Tathāgatas, great bodhisattvas, pratyekabuddhas, śrāvakas, the five classes of devas, the firm Earth Spirit, and the spirits of this place: I, so-and-so, relying on the teachings received from the Vidyādhara Piṭaka, uphold the mantra of [such-and-such a] deity in order to seek supreme bodhi (if seeking another matter, state each in detail). Desiring to erect a maṇḍala in this ground to practice recitation assiduously, may the matter I seek be swiftly accomplished. I only pray that the Earth Spirit remember her fundamental vow, permit me to erect the maṇḍala, and protect and assist me, not allowing the heavenly Māra and evil spirits to cause hindrances. Just as our fundamental teacher, the Tathāgata Śākyamuni, sat under the bodhi tree and subdued the host of māras, so too do I now. If there are to be hindrances, may the buddhas and bodhisattvas reveal portents in advance, enabling me to discern the beginnings of good or evil. I only pray that the fundamental deity and the Vidyārājas protect and remain mindful of me, not allowing ghosts and spirits to suddenly manifest their forms to deceive and bewilder me; if there are no hindrances, may I see auspicious and sublime realms.'

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Having announced this, one then sits quietly on the western side of the place where the altar is to be established, protecting one's body according to the ritual, and recites the mantra one upholds one thousand and eight times. If the text of the mantra is extensive, one should recite it according to one's capacity, either one hundred and eight times, or down to three times seven or five times seven times. Free from all thoughts, with single-minded right mindfulness, one lies down right there on one's right side, facing southeast with head toward the south, stretching out the whole body like a lion king, peacefully sleeping to receive the signs of the realm. If one's former sleeping place is pure, it is also permissible to use it according to one's wish; one does not necessarily have to use this place. One simply focuses single-mindedly on contemplating the moon-disc of the bodhicitta, clear and distinct; furthermore, within the bodhicitta, one contemplates a wish-fulfilling jewel, distinct inside and out, penetrating the mind without divergent thoughts, and then immediately falls asleep. If one is a person who has previously trained in meditative quiescence, one must simply collect and quiet the mind, entering the visualization as before to contemplate the wish-fulfilling jewel; all signs of success or failure will appear in the mirror of the mind. If the initial omen is unwholesome, one should not establish [the altar]; if one forces the undertaking, one fears it will bring harm upon oneself. Only if the initial omen is wholesome may one establish it.

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The next day, one digs in the middle of the place where the altar is to be erected; it must be one cubit square and one cubit deep. Discarding tiles and stones, one fills the earth back in and tamps it, making it level, to test its fullness or emptiness. If, when filled back in, it is just full with no leftover soil, the ground is middling; what one seeks will meet with small success and will not have vast power. If, when filled back in, it is not full and the soil is lacking, the ground is inferior, hollow and deficient, and what one seeks will be difficult to accomplish. If, when filled, there is surplus soil, the ground is auspicious; what one seeks will be swiftly accomplished and will possess great power and function.

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Furthermore, one must taste the flavor of the soil to discern whether it is good or bad. If the soil tastes bitter and astringent, or is foul-smelling, the ground is unusable. If its taste is sour, salty, or pungent, one should know that the ground is only suitable for establishing a destructive maṇḍala of the Vajra Family, and is not suitable for accomplishing auspicious rites and the like. If its taste is bland and free of foul flavors, this place is mild and good, but its nature is sluggish and it will take a long time to achieve accomplishment. If the soil tastes sweet and has a fragrant scent, it is the most sublime, able to accomplish the great maṇḍala for all supreme siddhis.

1.34

Furthermore, one must observe the color of the soil to see if it corresponds to the matter sought; only then may one establish it. If the soil is white, it corresponds to the accomplishment of pacification; if the soil is yellow, it is fit for enrichment; if the soil is bluish-black, it is fit only for subjugation; if the soil is red, it corresponds to summoning and magnetizing. The rest is as expounded at length in the Susiddhi.

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When the practitioner has observed the realms, the fullness or emptiness of the soil, and its color, taste, and quality as described above, if all correspond as stated above and it is suitable for establishment, one then protects the ground with the mudrā-mantra of Acala one hundred and eight times, and only then digs completely. The mantra of Acala is:

1.37

The purpose of digging the ground is the fear that there may be defilements in the earth, such as the aforementioned ashes, charcoal, skulls, insect nests, tree roots, stinging vermin, and the like, or ancient graves and hidden corpses. If there are too many bad objects, it is unsuitable for establishment; one should abandon it and seek another, better place. If there are no such faults, one merely digs down one cubit, two cubits, or three cubits deep, carries out the soil, crushes it fine, and sifts it. If one digs down to the bedrock where it has never been excavated before, knowing that the ground is surely pure and having no doubt in mind, regardless of the depth, one does not need to dig further. If the color of the earth is mixed and inconsistent, it must also be removed and replaced with pure soil taken from a riverbank, filled and treated according to the ritual. Each time a layer of soil is filled in, it is sprinkled once with consecrated scented water, and one proceeds in this manner until it is completely filled. When the filling of the earth is complete, tamp it so that it is firm and level as a mirror.

1.38

If the building has passed through many years and has been stained by smoke and is impure, one should wipe it with mud to make it extremely clean, or completely smear the building and the walls with scented water and pure earth to make them extremely clean. If the building is new and clean, merely consecrating it by universally sprinkling scented water with mantra will render it pure.

1.39

If one wishes to raise the altar, one should not make it by tamping earth, for when it dries it will surely crack and be inauspicious. One should, one or two months in advance, take fine, pure earth from a pure place, mix it with consecrated scented water to make mud bricks, like standard bricks, drying them in the shade rather than scorching them in the sun, not letting chickens, dogs, people, or animals tread upon and defile them. When dried thoroughly, use these bricks to lay out the altar evenly, taking the measurement of the cubit and fingers of the person seeking the rite, constructing the square altar in size according to the teachings: for six cubits and below, the altar is four finger-widths high; for twelve cubits and below, it is eight finger-widths high; for twelve cubits and above, increase accordingly. It consists of only a single tier, level and even without further tiers, with the northeast corner slightly lowered. When smeared evenly according to the ritual and the ground on the four sides has dried, one places the five jewels, the five medicines, and so forth in the altar. The five jewels are: gold, silver, pearl, turquoise, and crystal. These are the five kinds of jewels.

1.40

Further, take five kinds of medicine: sahasrā, sahadevā, kaṇṭakārī, girikarṇī, and bṛhatī. These should be sought from foreign merchants. If these medicines are not available, substitute them with efficacious medicines produced in the Tang realm: namely, chijian, ginseng, fuling, shichangpu, and tianmendong.

1.41

Further, take five kinds of grains: namely, rice, barley, wheat, mung beans, and sesame.

1.42

Further, take five kinds of incense: namely, sandalwood, agallochum, clove, saffron, and camphor.

1.43

Take a small portion of each of the above jewels, grains, incenses, medicines, and so forth, place them together in a porcelain box, or store them in a porcelain vase or gold or silver vessel, consecrate them with the mantra of the Earth Spirit one hundred and eight times, and bury them in the center of the altar, not letting anyone know.

1.44

When the main seat of the maṇḍala has been smeared flat with mud and dried, smear it again with sand and earth, smearing it all over as before to make it extremely fine and smooth. Waiting until it dries, one then mixes gomaya with scented water, strains it, and sprinkles it to purify it, and consecrates various incense powders with the mantra of Vidyārāja Aparājita or with the Mahācakravajra Mantra one hundred and eight times. The Aparājita Mantra is:

1.46

First smear the top of the altar, next smear the four sides, all wiping and smearing circumambulating clockwise from the northeast corner; then consecrate with the ground-smearing mantra, reciting it as one smears. The ground-smearing mantra is:

1.48

Having smeared it repeatedly three to five times in this manner, wipe and rub it with eclipta, or take hollyhock leaves mixed with a little ink and pounded lemongrass mixed together. Having wiped and rubbed it once or twice according to the ritual, while it is still damp sweep it clean and glossy according to the ritual. At the time of sweeping, recite the ground-sweeping mantra, which is:

1.50

Having smeared and wiped it, burn incense and scatter flowers, recite the mantra of Vidyārāja Acala one thousand times to expel obstructors and protect the place, hold the incense burner with hands, announce with utmost sincerity, and then abide in the visualization of Mahāvairocana, contemplating the bodhicitta manifesting clearly.

1.51

Within the moon-disc of the heart, contemplate the syllable 'A', white in color and emitting great light that illuminates boundless realms, and continuously recite the 'A'-syllable mantra. Recite continuously in this manner with all one's strength in one breath, or for one breath, three breaths, up to the point where the mind attains correspondence, free from all conceptual discrimination, and enters the pure dharmadhātu, after which one may cease. Then bind the vajracakra-mudrā and recite the mantra to consecrate one's own body and the altar. From the essence of the pure dharmadhātu, this mudrā establishes such a great maṇḍala. Afterwards, arrange the seats of the holy ones according to the teachings, extensive or brief according to wish: either establish one seat, or arrange five seats; or arrange nine seats; or seventeen seats, up to twenty-nine, thirty-seven, and so forth, in immeasurable, boundless, and varied manners, each established in reliance on the fundamental teaching. In all arrangements of holy seats, one proceeds from the center outward, mutually following one another, reducing by one third. This is the general explanation of the method for establishing a maṇḍala; its outline being such, may you understand by analogy.

1.52

There are also those who secretly receive the esoteric teachings from an ācārya, establishing [the maṇḍala] from the mind, using the fire of wisdom to burn away all false discrimination to accomplish the pure dharmadhātu, and within the dharmadhātu arranging each successively according to the ritual, culminating in immeasurable, diverse, sublime, and vast buddha-activities. This is an esoteric transmission of the heart's seal; if one is not the right person, the Way is not conferred in vain. How could it all be set down in brush and ink?

Linked texts (1)

建立曼荼羅及揀擇地法 — Classical Chinese