大佛頂如來放光悉怛多般怛羅大神力都攝一切呪王陀羅尼經大威德最勝金輪三昧呪品 1.6

1.6

佛告阿難：「若未來世人願建立道場，先□雪山大力白牛，食其山中肥膩香草，此牛唯飲雪山香清水，其糞微細，可取其糞和合栴檀以泥其地。若其非雪山，其牛糞臭穢，不堪塗地。別於平原，穿去地皮五尺已下，取其黃土，和上栴檀、沈水、蘇合、薰陸、欝金、白膠、青木、零陵、甘松及鷄舌香。以此十種妙香檮篩為末，合土成泥，以塗道場。場地方圓一丈六尺，為八角壇。壇中心置一金銀銅木所造蓮華，蓮華中心安鉢。鉢中先盛八月露水，水中隨在所有草木花葉，取八明淨圓明鏡各安其方圍。遶花鉢鏡外建立十六蓮華，十六香鑪間華鋪設莊嚴香爐。純燒沈水香，無令見火。取白牛乳置十六器，乳為煎餅及沙□油餅、乳糜、蘇合、蜜薑、蜜藕、蜜蘇、純蘇、純蜜，及諸果子、飲食、蒲桃、石蜜種種上妙等食，於蓮華外各各十六圍遶花外，以奉諸佛及大菩薩。每至食時，若在中夜，取蜜半升，用蘇三合，於壇前別安一小火鑪，以兜樓婆香煎，取香水沐浴。其炭然令猛熾，投是蘇蜜於炭爐中燒令煙，盡饗佛菩薩。令其四外遍懸幡蓋，於壇室中四壁張設十方如來及諸菩薩所有形像。應於當陽張盧舍那、釋迦、彌勒、阿閦、彌陀，諸大變化觀音形像兼金剛藏安其左右。帝釋、梵王、烏蒭瑟摩，并尼藍婆、軍荼利、俱知四天王及二十八部鬼神大將，并諸天龍、阿修羅王、火頭金剛、頻那夜迦張於四門側左右安置。又取八明鏡覆懸虛空，與壇場中所安之鏡安四方面相對，使其形影重重相涉。於初七日中，至誠頂禮十方如來、諸大菩薩、阿羅漢名號，發菩提心，恒於六時誦呪繞壇至心行道，一時常行一百八遍。第二七日中，一向專心發菩提願心無間所，我毘奈耶先有願教。第三七日中，於十二時一向持佛般怛羅呪。至第四七日中，十方如來一時出現鏡交光處，承佛摩頂，即於道場修三摩地。能令如是末世修學，身心明淨猶如瑠璃。阿難！若此比丘、本受戒師及同會中十方比丘等，其中有一不清淨者，如是道場多不成就。從三七日以後，端坐安居清淨經一百日。有利根者，不起于座得須陀洹果。縱其身心聖果未定，決定自知成佛不謬。汝問道場，建立如是。」

The Buddha told Ānanda: "If people in future ages wish to establish a bodhimaṇḍa, they should first […] a mighty white cow of the Snowy Mountains that feeds upon the rich and fragrant grass of the mountains. This cow drinks only the fragrant, pure water of the Snowy Mountains, and its dung is fine and subtle. One may take its dung and mix it with sandalwood to plaster the ground. If it is not from the Snowy Mountains, the cow dung will be foul and impure, unfit for smearing on the ground. Separately, upon a level plain, dig down five feet below the surface of the ground, take the yellow soil, and mix it with sandalwood, aloeswood, storax, frankincense, saffron, liquidambar resin, costus root, melilot, spikenard, and clove incense. Pound and sift these ten kinds of wonderful incenses into a powder, mix them with the soil to make mud, and plaster the bodhimaṇḍa with it. The ground of the site should be sixteen feet square, made into an octagonal maṇḍala. In the center of the maṇḍala place a lotus flower made of gold, silver, copper, or wood, and inside the center of the lotus flower set a bowl. Inside the bowl first place eighth-month dew water, and in the water place leaves and blossoms of whatever grass and wood are available. Take eight bright, pure, circular mirrors and place them in their respective directions around the perimeter. Surrounding the flower and bowl, outside the mirrors, erect sixteen lotus flowers and sixteen incense burners arranged alternately among the flowers to adorn the incense burners. Burn only pure aloeswood incense, without letting the flame be visible. Take white cow's milk and place it into sixteen vessels; make fried cakes with the milk, as well as […] oil cakes, rice gruel made with milk, storax, ginger with honey, lotus root with honey, ghee with honey, pure ghee, pure honey, as well as various fruits, food and drink, grapes, rock honey, and various supreme, wonderful foods. Outside the lotus flowers, arrange sixteen portions around each flower to offer to the buddhas and great bodhisattvas. Each time a meal is taken, or at midnight, take half a sheng of honey and three ge of ghee; in front of the altar separately arrange a small brazier, boil it with turuṣka incense, and take the fragrant water to bathe. Ignite the charcoal until it blazes fiercely, and cast this ghee and honey into the charcoal brazier to burn them until they produce smoke, thoroughly presenting offerings to the buddhas and bodhisattvas. Cause banners and canopies to be hung all around the outside, and upon the four walls inside the maṇḍala chamber hang images of all the Tathāgatas and bodhisattvas of the ten directions. In the primary place should be hung images of Rocana, Śākyamuni, Maitreya, Akṣobhya, and Amitābha, together with various great transformations of Avalokiteśvara, and Vajragarbha placed at their left and right. Śakra, Brahmā, Ucchuṣma, as well as Nīlāmbarā, Kuṇḍalī, the Four Heavenly Kings of the kotis, the twenty-eight divisions of ghost and spirit generals, as well as devas, nāgas, asura kings, Ucchuṣma Vajra, and Vināyaka should be displayed and placed at the left and right sides of the four gates. Furthermore, take eight bright mirrors and suspend them facing downwards in the empty sky, facing opposite the mirrors placed within the bodhimaṇḍa altar on the four sides, causing their reflections to interpenetrate layer upon layer. During the first seven days, bow your heads in utmost sincerity to the names of the Tathāgatas, great bodhisattvas, and arhats of the ten directions; give rise to the bodhicitta, and constantly during the six periods of the day recite the mantra, circumambulate the altar, and practice the path with utmost sincerity, constantly doing so one hundred and eight times in one period. During the second seven days, focus the mind exclusively on generating the vow for awakening without interruption, as I have previously taught regarding vows in the Vinaya. During the third seven days, throughout the twelve periods of the day, single-mindedly uphold the Buddha's [Sitāt]apatrā Mantra. By the fourth seven days, the Tathāgatas of the ten directions will appear all at once where the rays of light from the mirrors intersect. Receiving the buddhas' stroking of their crowns, practitioners will cultivate samādhi right within the bodhimaṇḍa. This can cause such practitioners in the Final Age to become pure and clear in body and mind, just like vaidūrya. Ānanda! If this monk, the preceptor who originally conferred the precepts, or the monks of the ten directions in the same gathering include even one who is impure, such a bodhimaṇḍa will mostly fail to achieve success. After the three seven-day periods, sit upright in pure retreat for one hundred days. Those of sharp faculties will attain the fruit of srotāpanna without rising from their seats. Even if the noble fruit for their body and mind has not yet been determined, they will definitely know for themselves without error that they will achieve buddhahood. This is how the bodhimaṇḍa you asked about should be established."