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

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."