T18n0910_梵天擇地法

大正藏第 18 冊 No. 0910 梵天擇地法

No. 910

梵天擇地法

謹案大梵天王內秘密經云。如來因地時五百萬生中。作持咒仙人。每遊歷諸山隱居凈室。常感諸梵天而來侍衛。亦有天龍八部而來現身。雖有善相仍被魔惱法事不成。或為誦咒依不梵回。或為姥陀法行。或為曼荼羅不得其地。以此法多不成。今案經有四十二種擇地法。堪作曼荼羅。使持咒者如意法成。不得此法者徒消日月。

第一入山石窟中深。四面有石中心有土。如人掃地處。此是聖人成道之處。地中心有異花出。其地第一。此作壇持咒。定得感諸如來。應持戒比丘得此地法。非持戒不得於此地慎之。

第二深山有大蟲及師子猛獸坐處。其地無草生處。必是聖人坐處。諸獸並是護塔之神。此地作壇法事立成。貧道開黃五年入廣州深山有此地。準前法受持。乃有一人。身作金色著白衣。大神身長三丈已來。貧道驚怕其人報云。吾是大佛頂之神。今見汝坐福地。感吾身現來受汝法。

第三入山高頂上。見有大石其清如磨處。見人影現。此石聖人吉祥之石。取白茅為席。坐西北角誦咒作法。克成就。非持戒比丘不得坐。

第四山中四面有草木樹林。中心無物。凈如人掃地。作壇必成就

【現代漢語翻譯】現代漢語譯本

大正藏第 18 冊 No. 0910 梵天擇地法

No. 910

梵天擇地法

謹按《大梵天王內秘密經》云：如來因地時，五百萬生中，作為持咒仙人，每每遊歷各山，隱居於清凈室中，常感得諸梵天前來侍衛，也有天龍八部前來現身。雖有善相，仍被魔擾，法事不能成就。或是因為誦咒時依憑不合梵天之意，或是因為姥陀法行，或是因為曼荼羅不得其地，因此法事多不能成就。今按經有四十二種擇地法，堪可作為曼荼羅，使持咒者如意成就法事。不得此法者，徒然消磨日月。

第一，進入山中石窟深處，四面有石頭，中心有泥土，如同人掃地之處，此是聖人成道之處。地中心有奇異花朵生出，此地最為殊勝。在此作壇持咒，定能感得諸如來。應由持戒比丘得此地法，非持戒者不得於此地，慎之。

第二，深山中有大蟲及獅子等猛獸坐臥之處，其地無草生長，必是聖人坐臥之處。諸獸都是護塔之神。此地作壇，法事立即成就。貧道開黃五年，進入廣州深山，有此地。依照前述方法受持，乃有一人，身作金色，著白衣，大神身長三丈有餘。貧道驚怕，其人告知說：『吾是大佛頂之神，今見汝坐于福地，感吾身現，來受汝法。』

第三，進入山的高頂上，見有大石，其清澈如磨鏡之處，見人影顯現。此石是聖人吉祥之石。取白茅為席，坐于西北角誦咒作法，必定成就。非持戒比丘不得坐。

第四，山中四面有草木樹林，中心空無一物，潔凈如人掃地一般，在此作壇必定成就。 English version

T18 No. 0910 Brahma's Method for Selecting a Site

No. 910

Brahma's Method for Selecting a Site

Respectfully examining the Great Brahma King's Inner Secret Sutra, it states: When the Tathagata (如來) was on the causal ground, for five million lifetimes, he acted as a mantra-holding immortal. He often traveled to various mountains, dwelling in secluded, pure chambers, and constantly felt the presence of various Brahmas (梵天) coming to serve and protect him. There were also Devas (天), Nagas (龍), and the Eightfold Division appearing before him. Although there were auspicious signs, he was still disturbed by demons, and his Dharma practices could not be accomplished. This was either because his mantra recitation did not accord with Brahma's intentions, or because of 姥陀 (姥陀 likely refers to a specific ritual or practice), or because the Mandala (曼荼羅) site was not suitable, thus the Dharma practices often failed. Now, according to the sutra, there are forty-two methods for selecting a site, suitable for creating a Mandala*, enabling the mantra-holder to accomplish their Dharma practices as desired. Those who do not obtain this method waste their time.

First, enter deep into a stone cave in the mountains, with stones on all four sides and soil in the center, like a place swept clean by someone. This is where a sage attained enlightenment. In the center of the ground, unusual flowers grow. This site is the most excellent. Performing an altar and reciting mantras here will surely invoke the Tathagatas. This site's Dharma should be obtained by a Bhikkhu (比丘) who upholds the precepts. Those who do not uphold the precepts must not be at this site; be cautious.

Second, in the deep mountains, where large insects, lions, and other fierce beasts sit, the ground is bare of grass. This must be where a sage sat. The beasts are all gods protecting the stupa. Setting up an altar at this site will immediately accomplish the Dharma practice. In the fifth year of Kaihuang (開黃), this humble monk entered the deep mountains of Guangzhou and found such a site. Following the aforementioned method of practice, a person appeared, with a golden body, wearing white robes, a great god over thirty feet tall. This humble monk was frightened, but the person said, 'I am the god of the Great Buddha Crown (大佛頂). Now, seeing you sitting on this blessed ground, I am moved to appear and receive your Dharma.'

Third, enter the high peak of a mountain and see a large stone, as clear as a mirror, where human shadows appear. This stone is the auspicious stone of a sage. Take white reeds as a mat, sit in the northwest corner, and recite mantras to perform the Dharma, and you will surely succeed. A Bhikkhu who does not uphold the precepts must not sit there.

Fourth, in the mountains, where there are grasses, trees, and forests on all four sides, and the center is empty and clean as if swept by someone, setting up an altar here will surely succeed.

【English Translation】 English version

T18 No. 0910 Brahma's Method for Selecting a Site

No. 0910

Brahma's Method for Selecting a Site

Respectfully examining the Great Brahma King's Inner Secret Sutra, it states: When the Tathagata (如來) was on the causal ground, for five million lifetimes, he acted as a mantra-holding immortal. He often traveled to various mountains, dwelling in secluded, pure chambers, and constantly felt the presence of various Brahmas (梵天) coming to serve and protect him. There were also Devas (天), Nagas (龍), and the Eightfold Division appearing before him. Although there were auspicious signs, he was still disturbed by demons, and his Dharma practices could not be accomplished. This was either because his mantra recitation did not accord with Brahma's intentions, or because of 姥陀 (姥陀 likely refers to a specific ritual or practice), or because the Mandala (曼荼羅) site was not suitable, thus the Dharma practices often failed. Now, according to the sutra, there are forty-two methods for selecting a site, suitable for creating a Mandala*, enabling the mantra-holder to accomplish their Dharma practices as desired. Those who do not obtain this method waste their time.

First, enter deep into a stone cave in the mountains, with stones on all four sides and soil in the center, like a place swept clean by someone. This is where a sage attained enlightenment. In the center of the ground, unusual flowers grow. This site is the most excellent. Performing an altar and reciting mantras here will surely invoke the Tathagatas. This site's Dharma should be obtained by a Bhikkhu (比丘) who upholds the precepts. Those who do not uphold the precepts must not be at this site; be cautious.

Second, in the deep mountains, where large insects, lions, and other fierce beasts sit, the ground is bare of grass. This must be where a sage sat. The beasts are all gods protecting the stupa. Setting up an altar at this site will immediately accomplish the Dharma practice. In the fifth year of Kaihuang (開黃), this humble monk entered the deep mountains of Guangzhou and found such a site. Following the aforementioned method of practice, a person appeared, with a golden body, wearing white robes, a great god over thirty feet tall. This humble monk was frightened, but the person said, 'I am the god of the Great Buddha Crown (大佛頂). Now, seeing you sitting on this blessed ground, I am moved to appear and receive your Dharma.'

Third, enter the high peak of a mountain and see a large stone, as clear as a mirror, where human shadows appear. This stone is the auspicious stone of a sage. Take white reeds as a mat, sit in the northwest corner, and recite mantras to perform the Dharma, and you will surely succeed. A Bhikkhu who does not uphold the precepts must not sit there.

Fourth, in the mountains, where there are grasses, trees, and forests on all four sides, and the center is empty and clean as if swept by someone, setting up an altar here will surely succeed.

。

第五山中見有五色石。青黃赤白黑各在本方。此是聖人學道處。此地必是勝。作壇四天王自至。

第六入山中見蛇頭上有角盤石。蛇臥處無草。見人來即起去。此作壇最妙。

第七山中見有白鹿臥在地。四面一丈已來無草木。此地亦堪作壇。

第八山中見有白鹿。臥處四面無草木。見此相貌並是作壇之地。

第九山中有人身長一丈餘。著黑色衣面有四目。坐于石上。其石上清明見人面像。比丘上必成。

第十山中有白頭老翁。眉鬢皆白。目送其行處。地皆不生草木。此地堪作壇。有草木不堪。

第十一山中見有石。或土裡有五色云出。非陰雨時見。此處必是聖人坐處。作壇妙。

第十二山中有石室內。師子及猛獸居。無草木生者。此地堪作壇。

第十三山中有平處無草。其地有人腳跡一尺已來。堪作壇。

第十四入山谷。見有草在地生。每似人坐上。其草頭低屈者。其堪。

第十五入山頂上及平下。見異花出於四面。中心可有八尺已來空地。其處妙。

第十六山中見有花出處。但是聖人坐處。無間春夏秋冬。皆有異花出現。但有出華異於眾花。其地妙。

第十七山中持咒。見地上有白光出。四面無草。此地妙。

第十八

【現代漢語翻譯】現代漢語譯本：第五，在山中看見有五色石，青、黃、赤、白、黑各在自己的方位。這裡是聖人修道的地方，此地必定殊勝。在此處設壇，四大天王（佛教護法神）會親自降臨。第六，進入山中看見蛇頭上有角，盤踞在石頭上。蛇臥之處沒有草。看見人來就起身離去。在此處設壇最為殊勝。第七，山中看見有白鹿臥在地上，周圍一丈以內沒有草木。此地也適合設壇。第八，山中看見有白鹿，臥處四面沒有草木。見到這種景象都是可以設壇的地方。第九，山中有人身高一丈多，穿著黑色衣服，面有四隻眼睛，坐在石頭上。那石頭上清澈明亮，能照見人面像。比丘（佛教出家男眾）在此修行必定成就。第十，山中有白頭老翁，眉毛和鬢髮都白了，目光注視著他所去的地方，那地方都不生長草木。此地可以設壇，有草木的地方則不適合。第十一，山中看見有石頭，或者從土裡有五色雲彩出現，不是陰天下雨的時候也能看見。此處必定是聖人坐過的地方，在此設壇殊勝。第十二，山中有石室，獅子及猛獸居住，沒有草木生長的地方，此地可以設壇。第十三，山中有平坦的地方沒有草，那地方有人腳印一尺左右，可以設壇。第十四，進入山谷，看見有草在地上生長，很像人坐在上面，草頭低垂彎曲的地方，那裡可以設壇。第十五，進入山頂上及平坦的地方，看見奇異的花從四面開放，中心大約有八尺左右的空地，那地方殊勝。第十六，山中看見有花開放的地方，都是聖人坐過的地方，無論是春夏秋冬，都有奇異的花出現。只要有花出現，不同於一般的花，那地方就殊勝。第十七，在山中持咒，看見地上有白光出現，四面沒有草，此地殊勝。第十八

【English Translation】 English version: Fifth, in the mountains, one sees five-colored stones, with blue, yellow, red, white, and black each in its own direction. This is where sages learn the Way; this place must be auspicious. If an altar is built here, the Four Heavenly Kings (Lokapalas) will personally arrive. Sixth, entering the mountains, one sees a snake with horns on its head coiled on a rock. There is no grass where the snake lies. When it sees people coming, it rises and leaves. Building an altar here is most excellent. Seventh, in the mountains, one sees a white deer lying on the ground, with no vegetation within a radius of one zhang (approximately 3.3 meters). This place is also suitable for building an altar. Eighth, in the mountains, one sees a white deer, with no vegetation around where it lies. Seeing this appearance indicates a place suitable for building an altar. Ninth, in the mountains, there is a person more than one zhang tall, wearing black clothes, with four eyes on their face, sitting on a rock. The rock is clear and bright, reflecting the image of people's faces. A Bhikshu (Buddhist monk) who practices here will surely succeed. Tenth, in the mountains, there is an old man with white hair, white eyebrows and sideburns, whose gaze follows the place he goes, where no vegetation grows. This place is suitable for building an altar; a place with vegetation is not suitable. Eleventh, in the mountains, one sees a stone, or five-colored clouds emerging from the earth, visible even when it is not cloudy or raining. This place must be where a sage has sat; building an altar here is excellent. Twelfth, in the mountains, there is a stone chamber inhabited by lions and fierce beasts, where no vegetation grows. This place is suitable for building an altar. Thirteenth, in the mountains, there is a flat place without grass, where there are footprints about one chi (approximately 0.33 meters) long. This place is suitable for building an altar. Fourteenth, entering a mountain valley, one sees grass growing on the ground, resembling a person sitting on it, with the tips of the grass bent low. That place is suitable. Fifteenth, entering the mountaintop or a flat area, one sees unusual flowers blooming from all sides, with an open space of about eight chi (approximately 2.67 meters) in the center. That place is excellent. Sixteenth, in the mountains, the place where flowers bloom is where a sage has sat. Regardless of spring, summer, autumn, or winter, unusual flowers appear. If there are flowers that are different from ordinary flowers, that place is excellent. Seventeenth, chanting mantras in the mountains, one sees white light emerging from the ground, with no grass around. This place is excellent. Eighteenth

山中非時見有香氣。地亦似有煙出。此地妙。

第十九山中有五色光。從地出或從石出。視其處。出處妙。

第二十山中見有孔雀鳥或諸鳥。䘖草及雜花來投著。其地堪。是聖人所出處妙。

第二十一山中有五色土處。至明日平旦。看五色光出。此地堪。

第二十二山中見有白鶴四個。對坐處無草。此是結壇地。

第二十三山中見雙樹相對。中間有狀如人形。其地堪。

第二十四山中見黃牛或白牛在地臥。其地無草生似人掃處。其地堪。

第二十五山中有石打作鐘聲。其處堪。

第二十六山見有窟。中相若喚無響者妙。即有響者非。

第二十七山中有寺觀。其地平旦。日未出時看五色光者堪。

第二十八山中見有神人著天衣。當所出處堪。

第二十九山中有土。如蟻子聚高五尺以來。其堪。

第三十山中見石或土如龍形狀。或地上似如畫處。堪。

第三十一山中見有仙人或帶角之人獸。視其所出之地堪。

第三十二非時非處。見有光忽然出。或有犯其火。或有香菸。此是羅漢得道之地堪。

第三十三若入寺舍。及在俗人家作壇。百倍千倍不及山中。欲救眾生終須擇地。寺上伽藍穿地深二尺。其內得骨者必不堪。得瓦石

【現代漢語翻譯】現代漢語譯本山中若在不應有時節出現香氣，地面也好像有煙冒出，這地方很奇妙。山中若有五色光芒，從地裡或石頭裡發出，觀察那光芒發出的地方，那地方很奇妙。山中若見到孔雀或其他鳥類，銜著草和各種花朵飛來停落，這地方可以，是聖人出現的地方，很奇妙。山中若有五色土的地方，到第二天早晨，看是否有五色光芒發出，這地方可以。山中若見到四隻白鶴相對而坐，坐的地方沒有草，這是適合結壇的地方。山中若見到兩棵樹相對而立，中間有形狀像人形，這地方可以。山中若見到黃牛或白牛臥在地上，那地方沒有草生長，像被人打掃過一樣，這地方可以。山中若有石頭敲打發出鐘聲，那地方可以。山中若見到洞穴，在洞中呼喊如果沒有回聲，那就奇妙；如果有回聲，那就不好。山中若有寺廟，在天亮時，太陽未出來的時候，觀察是否有五色光芒，有則可以。山中若見到有神人穿著天衣，那神人出現的地方可以。山中若有土堆，像螞蟻聚集一樣，高五尺以上，那地方可以。山中若見到石頭或土堆形狀像龍，或者地上有像畫一樣的地方，那地方可以。山中若見到有仙人或頭上有角的（此處原文不完整，無法確定含義），觀察他們出現的地方，那地方可以。不在適當的時間和地點，卻突然見到有光芒出現，或者有火光，或者有香菸，這是阿羅漢得道的地方，可以。如果在寺廟或俗人家裡設壇，效果百倍千倍不如在山中。想要拯救眾生，最終必須選擇好的地方。寺廟的伽藍如果挖地深二尺，裡面得到骨頭，那一定不好；得到瓦石，

【English Translation】 English version If an unusual fragrance is perceived in the mountains, or if smoke seems to rise from the ground, this place is wondrous. If five-colored light emanates from the mountains, either from the ground or from stones, observe the place from which it originates; that place is wondrous. If peacocks or other birds are seen in the mountains, carrying grass and various flowers to alight there, this place is suitable; it is where sages appear, and it is wondrous. If there is a place with five-colored earth in the mountains, observe at dawn the next day whether five-colored light emanates from it; this place is suitable. If four white cranes are seen sitting opposite each other in the mountains, in a place where there is no grass, this is a suitable place for establishing an altar. If two trees are seen standing opposite each other in the mountains, with a shape resembling a human figure between them, this place is suitable. If yellow or white cows are seen lying on the ground in the mountains, in a place where no grass grows, as if it has been swept clean, this place is suitable. If a stone in the mountains makes a sound like a bell when struck, that place is suitable. If a cave is seen in the mountains, and calling into it produces no echo, that is wondrous; if there is an echo, it is not. If there is a temple in the mountains, observe at dawn, before sunrise, whether five-colored light is present; if so, it is suitable. If a divine being wearing celestial garments is seen in the mountains, the place where that being appears is suitable. If there is a mound of earth in the mountains, like ants gathered together, five feet or more in height, that place is suitable. If a stone or mound of earth in the mountains is seen in the shape of a dragon, or if there is a place on the ground that resembles a painting, that place is suitable. If immortals or beings with horns (the original text is incomplete here, making it impossible to determine the meaning) are seen in the mountains, observe the place where they appear; that place is suitable. If light suddenly appears at an inappropriate time and place, or if there is fire, or if there is fragrant smoke, this is a place where an Arhat has attained enlightenment, and it is suitable. If an altar is established in a temple or a layman's home, the effect is a hundred or a thousand times less than in the mountains. If one wishes to save sentient beings, one must ultimately choose a good place. If the Gharama (monastery) of a temple is dug two feet deep and bones are found within, it is certainly unsuitable; if tiles and stones are found,

者仍。埋七寶于地內。然始得用。

第三十四穿地深三尺。得少許異物或寶。即名上地堪。

第三十五穿地深二尺。地內無物者作壇。其地內所取之土。凈擇去。和香末實筑。

第三十六地內不曾有人居止眠臥處。此地堪。

第三十七地內未曾安窟窖灶。及雞犬臥處堪。

第三十八五更看地內氣候。有黑光不堪。自外光出者堪。

第三十九若在俗家作壇。多不如法致有損傷。咒師彼此皆無利益。直須結界不須作壇。貧道驗之曾有損失。

第四十若是須結壇。令病人清凈。每日澡浴著新凈衣。別在一室內坐。咒師依前擇地作壇。專心稱名為誦法。病人不令壇內得見。若將病人于壇內。並損咒師。

第四十一若是轉持戒比丘誦咒作壇。百千勝於俗人。若擇地得一作壇之後。其地劫災起時其地不壞。

第四十二若作水壇。不須作蕳擇得上勝地。若不得其地終無成益。

梵天擇地法終

靈云云校本云貞享四年二月廿日一校了。

凈嚴(四十九載)

【現代漢語翻譯】現代漢語譯本：第三十三、仍然需要將七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）埋藏於地下，然後才能開始使用這塊土地。

第三十四、如果挖掘土地三尺深，能得到少量奇異之物或寶物，就稱為上等堪用的土地。

第三十五、如果挖掘土地二尺深，地下沒有東西，就可以在此處建造壇。將從地下取出的泥土仔細挑選乾淨，與香末混合后夯實。

第三十六、這塊土地內不曾有人居住、停留或睡眠過，這樣的土地堪用。

第三十七、土地內未曾安置地窖、灶臺，以及雞犬棲息的地方，這樣的土地堪用。

第三十八、在五更時分觀察土地內的氣候，如果有黑色的光芒，就不可用；如果從土地向外發出光芒，則堪用。

第三十九、如果在俗人家中建造壇，大多不如法，會導致損傷。對咒師和俗家都沒有利益。直接結界即可，不必建造壇。貧道驗證過，建造壇反而會有損失。

第四十、如果必須建造壇，要讓病人保持清凈，每天洗澡，穿新的乾淨衣服，另外在一個房間里坐著。咒師按照之前的方法選擇土地建造壇，專心稱名誦法。不要讓病人在壇內看見。如果將病人帶到壇內，會損害咒師。

第四十一、如果是轉持戒的比丘誦咒建造壇，勝過俗人百千倍。如果選擇到一塊好的土地建造壇之後，即使遇到劫災，這塊土地也不會損壞。

第四十二、如果建造水壇，不需要建造蕳（一種草屋），選擇到上勝的土地即可。如果得不到這樣的土地，最終也不會有任何成就和利益。

《梵天擇地法》終

靈云云校本云貞享四年二月廿日一校了。

凈嚴(四十九載)

【English Translation】 English version: 33. Still, one must bury the Seven Treasures (gold, silver, lapis lazuli, mother-of-pearl, agate, pearl, amber) within the earth before it can be used.

If digging three feet deep yields a small amount of unusual objects or treasures, it is considered superior, usable land.
If digging two feet deep reveals nothing within the earth, a mandala (altar) can be constructed. The soil taken from the earth should be carefully selected and cleaned, then mixed with powdered incense and firmly compacted.
Land where no one has ever resided, stayed, or slept is suitable.
Land where no cellars, stoves, or places for chickens and dogs to rest have been placed is suitable.
At the fifth watch (early morning), observe the atmosphere within the land. If there is a black light, it is unsuitable; if light emanates from the land outwards, it is suitable.
If a mandala is constructed in a layperson's home, it is often not in accordance with the Dharma, leading to harm. It is of no benefit to either the mantra practitioner or the layperson. Direct establishment of boundaries (結界, jie jie) is sufficient; there is no need to construct a mandala. This humble monk has verified that constructing a mandala can lead to losses.
If a mandala must be constructed, the patient should be kept pure, bathing daily and wearing new, clean clothes, sitting in a separate room. The mantra practitioner should select the land and construct the mandala as before, focusing on reciting the name and the Dharma. The patient must not be allowed to see inside the mandala. Bringing the patient into the mandala will harm the mantra practitioner.
If a precept-holding Bhikshu (比丘, bǐ qiū, monk) recites mantras and constructs the mandala, it is a hundred thousand times superior to a layperson doing so. If a good piece of land is selected and a mandala is constructed, that land will not be destroyed even when a kalpa (劫, jié, aeon) of disaster arises.
If constructing a water mandala, there is no need to build a 'jian' (蕳, jiān, a type of thatched hut); selecting superior land is sufficient. If such land cannot be obtained, there will ultimately be no accomplishment or benefit.

The End of the梵天擇地法 (Fàn Tiān Zé Dì Fǎ, Brahma's Method for Selecting Land)

Ling Yunyun's revised edition states: First revision completed on the 20th day of the second month of the fourth year of the Zhenxiang era.

Jingyan (49th year)