T18n0911_建立曼荼羅及揀擇地法
大正藏第 18 冊 No. 0911 建立曼荼羅及揀擇地法
No. 911
建立曼荼羅及揀擇地法
上都大興善寺沙門
慧琳依諸大乘經集
謹案。蘇悉地。蘇婆呼。玉呬耶。大毗盧遮那成佛等經。略集揀擇地建立曼荼羅法。修真言者依秘密教。持誦諸尊真言。求世間出世間二種成就者。先發不退大菩提心。求入諸佛海會大曼荼羅。從阿阇梨受菩提心戒。得灌頂已。稟學三密相應修行儀軌。晝夜依時如法念誦。身語意業常與法俱。遠離攀緣妄情散亂。常觀諸法實相清凈圓明。深入瑜伽妙三摩地。善通理事離相修行。從灌頂阿阇梨親受法要。明閑教中開遮方便。如是之人。方可建立諸曼荼羅利益自他。求一切悉地決定成就。若不具如上諸緣。不從明師親受其法。不閑教意不可造次趣然建立非但粗動靈祇不安。抑亦自招其咎。此教乃是一切如來瑜伽秘要。三摩地門密供養儀。內心自修甚深方便普賢願行。意趣簡妙近而難知。雖約事相而明運以瑜伽妙觀。凡所施為無非佛事。明智君子善擇所師。勿教我慢之流。不從師學尋文臆斷。取相滯名殊不知瑜伽深旨。迷惑之甚也。此法大教雖即具明。修行者卒難尋檢。又不明先後次第。今故纂集以傳諸未悟。惟博學通人更為詳定。
【現代漢語翻譯】 現代漢語譯本 《建立曼荼羅及揀擇地法》
上都大興善寺沙門慧琳，依據諸大乘經典彙集。
謹按：《蘇悉地經》、《蘇婆呼經》、《玉呬耶經》、《大毗盧遮那成佛經》等，略為彙集揀擇地和建立曼荼羅之法。修習真言者，依照秘密教法，持誦諸尊真言，以求世間和出世間兩種成就。首先要發起不退轉的大菩提心，求入諸佛海會大曼荼羅，從阿阇梨（Acharya，導師）處受菩提心戒，得到灌頂之後，稟受學習身語意三密相應的修行儀軌，晝夜依時如法念誦，身語意業常與佛法相應，遠離攀緣妄情和散亂。常觀諸法實相清凈圓明，深入瑜伽妙三摩地（Samadhi，禪定），善於通達理和事，離一切相而修行。從灌頂阿阇梨處親受法要，明白通曉教中的開遮方便。這樣的人，才可以建立各種曼荼羅，利益自己和他人，求一切悉地（Siddhi，成就）必定成就。若不具備如上各種條件，不從明師處親受其法，不通曉教義，不可輕率隨意地建立曼荼羅，非但會驚動靈祇不安，也會給自己招來禍患。此教乃是一切如來瑜伽的秘要，三摩地之門和秘密供養之儀，內心自修甚深方便的普賢願行，意趣簡明精妙，看似很近卻難以理解。雖然約於事相而闡明，卻運用瑜伽妙觀，凡所施為無非是佛事。明智之君子應善於選擇老師，不要傚法那些心懷我慢之流，不從師學習卻尋章摘句，妄加臆斷，執著于表相和名相，殊不知瑜伽的深刻旨意，迷惑實在太深了。此法大教雖然已經具備明示，修行者卻難以尋檢，又不明白先後次第，現在特此纂集，以傳給那些尚未覺悟的人。希望博學通達之人，能進一步詳細審定。
【English Translation】 English version Establishing the Mandala and Selecting the Ground Dharma
Compiled by the Shramana Huilin of the Great Xingshan Temple in the Upper Capital, based on various Mahayana Sutras.
Carefully examined: The Susiddhi Sutra, Subāhu Sutra, Yukihie Sutra, Mahāvairocana's Enlightenment Sutra, etc., briefly compiled the methods for selecting the ground and establishing the Mandala. Those who practice mantras, according to the secret teachings, recite the mantras of various deities to seek both worldly and supramundane achievements. First, they must generate the irreversible Great Bodhicitta (the aspiration for enlightenment), seek entry into the Great Mandala of the Buddhas' assembly, receive the Bodhicitta precepts from the Acharya (teacher), and after receiving the Abhisheka (initiation), receive and learn the practice rituals corresponding to the three mysteries of body, speech, and mind. Day and night, they recite according to the Dharma, and their actions of body, speech, and mind are always in accordance with the Dharma, staying away from clinging to delusive emotions and distractions. They constantly contemplate the true nature of all Dharmas as pure, clear, and perfect, deeply enter the wonderful Samadhi (meditative absorption) of Yoga, and are skilled in understanding both principle and phenomena, practicing without attachment to forms. They personally receive the essential Dharma from the initiating Acharya, and clearly understand the expedient means of opening and closing in the teachings. Only such people can establish various Mandalas, benefit themselves and others, and surely achieve all Siddhis (accomplishments). If one does not possess the above conditions, does not personally receive the Dharma from a wise teacher, and does not understand the teachings, one should not rashly establish a Mandala, as it will not only disturb the spirits but also bring misfortune upon oneself. This teaching is the secret essence of all Tathagatas' Yoga, the gate of Samadhi, the ritual of secret offerings, and the profound expedient means of Samantabhadra's vows and practices cultivated within the heart. Its meaning is concise and subtle, seemingly near but difficult to understand. Although it is explained in terms of phenomena, it employs the wonderful contemplation of Yoga, and all actions are none other than Buddha's work. Wise individuals should carefully choose their teachers and not imitate those who are arrogant, learning without a teacher, interpreting texts arbitrarily, clinging to appearances and names, and not knowing the profound meaning of Yoga, which is extremely confusing. Although this great teaching is already clearly stated, it is difficult for practitioners to find and examine, and they do not understand the order of precedence. Therefore, it is now compiled to transmit to those who have not yet awakened. It is hoped that those who are learned and knowledgeable will further review and refine it.
蘇婆呼經云。行者。若欲持誦真言速成就者。應于諸佛曾所住處。或於菩薩緣覺聲聞所住之處。作曼荼羅。速得成就。
蘇悉地經云。若求上品悉地。應于如來八大塔處。菩薩生處。修苦行處。高山頂上海島名山。大海岸上深山谷中。舍利塔前有形勢處。自愛樂處。多花果處。大林藪中大龍池邊。大河潭上清凈泉池。無憒鬧處大湫岸邊。深山蘭若多香木處。迥獨大樹影不移處。多聖蹟處。如是等處名為最勝。力能成就上等悉地。若於大蓮華池大河洲渚深巖窟中花園林中。足乳木處。往昔菩薩所游履處。清凈蘭若多泉池處。無苦寒處。無苦熱處迥獨高臺無諸猛獸多麋鹿處。山腹有水無人到處。吉祥軟草遍佈地處。大河岸上清凈伽藍大佛殿中或林木茂盛多花果處。周匝有水土餘剩處。國土人盛多慈悲處。城邑聚落多人信敬奉佛教處。往昔曾經轉法輪處。或自所居宅舍清凈之處。如是等處。名為殊勝。力能成就吉祥增福息災敬愛等中品悉地若於曠野。神靈所居大冢墓間。尸陀林中最高山頂。諸大靈山執金剛前。大龍池邊諸天祠中。大神廟中祠大祓處。阿修羅窟諸仙洞中。大陂大澤十字大路。大衢道邊山巖龍窟。大盤石上佛塔處。土地有靈多聖蹟處。如是等處。力能成就金剛部法辟除鬼魅。損壞怨敵摧伏天龍。諸曼
【現代漢語翻譯】 現代漢語譯本： 《蘇婆呼經》說：『修行者，如果想要持誦真言迅速成就，應當在諸佛曾經居住的地方，或者在菩薩、緣覺、聲聞居住的地方，建造曼荼羅（maṇḍala，壇城），就能迅速獲得成就。』
《蘇悉地經》說：『如果求取上品悉地（siddhi，成就），應當在如來的八大塔處，菩薩出生的地方，修苦行的地方，高山頂上，海島名山，大海岸上，深山谷中，舍利塔前有形勢的地方，自己喜愛的地方，多花果的地方，大森林中，大龍池邊，大河深潭上，清凈泉池，沒有喧鬧的地方，大水邊，深山蘭若（āraṇya，寂靜處），多香木的地方，偏僻獨立大樹影子不移動的地方，多聖蹟的地方，像這些地方被稱為最殊勝的地方，能夠成就上等悉地。如果在大的蓮花池，大河洲渚，深巖洞穴中，花園林中，足乳木的地方，往昔菩薩所遊歷的地方，清凈蘭若多泉池的地方，沒有嚴寒的地方，沒有酷熱的地方，偏僻獨立的高臺沒有各種猛獸多麋鹿的地方，山腹有水無人到達的地方，吉祥柔軟的草遍佈地面的地方，大河岸上清凈的伽藍（saṃghārāma，寺院），大佛殿中，或者林木茂盛多花果的地方，周圍有水土剩餘的地方，國土人民興盛多慈悲的地方，城邑聚落多人信敬奉佛教的地方，往昔曾經轉法輪的地方，或者自己所居住的宅舍清凈的地方，像這些地方，被稱為殊勝的地方，能夠成就吉祥、增福、息災、敬愛等中品悉地。如果在曠野，神靈所居住的地方，大的墳墓之間，尸陀林（śivavana，墓地）中，最高的山頂，諸大靈山，執金剛（Vajrapāṇi，金剛手菩薩）前，大龍池邊，諸天祠中，大神廟中，祭祀大祓的地方，阿修羅（Asura，非天）窟，諸仙洞中，大水池，大沼澤，十字大路，大街道邊，山巖龍窟，大盤石上，佛塔處，土地有靈多聖蹟的地方，像這些地方，能夠成就金剛部法，辟除鬼魅，損壞怨敵，摧伏天龍，各種曼荼羅。』
【English Translation】 English version: The Suvahu Sutra says: 'Practitioners, if you wish to quickly achieve success in reciting mantras, you should construct a mandala (maṇḍala, sacred diagram) in places where all Buddhas have resided, or in places where Bodhisattvas, Pratyekabuddhas, or Śrāvakas have resided, and you will quickly attain accomplishment.'
The Susiddhi Sutra says: 'If you seek the supreme siddhi (siddhi, accomplishment), you should do so at the eight great stupas of the Tathāgata, the birthplace of a Bodhisattva, places of ascetic practice, the tops of high mountains, famous mountains on islands, the shores of great oceans, deep mountain valleys, in front of stūpas containing śarīra (relics) where there is a commanding view, places you love, places with many flowers and fruits, in great forests, by great dragon ponds, on great river pools, at pure springs and ponds, in quiet places, by the banks of great marshes, in secluded āraṇyas (āraṇya, hermitages) in deep mountains, places with many fragrant trees, secluded and solitary places where the shadow of a large tree does not move, places with many sacred sites. Such places are called the most excellent, and they have the power to accomplish the highest siddhi. If you are in large lotus ponds, great river islands, deep rock caves, gardens and forests, places with 足乳木, places where Bodhisattvas of the past have traveled, pure āraṇyas with many springs and ponds, places without bitter cold, places without bitter heat, secluded and solitary high platforms without fierce beasts and with many deer, mountain bellies with water where no one goes, places where auspicious soft grass is spread, the banks of great rivers, pure saṃghārāmas (saṃghārāma, monasteries), great Buddha halls, or places where forests are lush with many flowers and fruits, places where there is water and surplus soil all around, countries where the people are prosperous and compassionate, cities and villages where many people believe in and revere the Buddha's teachings, places where the Dharma wheel was turned in the past, or clean places in your own residences. Such places are called excellent, and they have the power to accomplish intermediate siddhis such as auspiciousness, increasing merit, pacifying disasters, and love. If you are in wildernesses, places where spirits reside, among large tombs, in śivavanas (śivavana, cemeteries), on the highest mountain peaks, on great spiritual mountains, in front of Vajrapāṇi (Vajrapāṇi, the Bodhisattva Vajrapani), by great dragon ponds, in the shrines of the gods, in great temples, places of great purification rites, Asura (Asura, demigod) caves, caves of the immortals, large ponds, great swamps, crossroads, the sides of great avenues, mountain rock dragon caves, on large flat rocks, at Buddha stūpas, places where the land has spirits and many sacred sites. Such places have the power to accomplish the Vajra (diamond) section of the Dharma, ward off ghosts and demons, destroy enemies, subdue nāgas (dragons) and devas (gods), and various mandalas.'
荼羅等速得成就。
玉呬耶經云。于巖崛中及山頂上先所凈地。及於窟上或於楹上並與石上。或制底邊佛塔中。及於河潭上近河洲渚如是之處作曼荼羅者。不須掘地及以治打。勿疑高下不平等過。隨其地勢拂治。灑水手按其地。及誦真言即成清凈。或於作曼荼羅處。有其地過不得除者。但以真言加持而作清凈亦通持誦。若為急速之事作曼荼羅。及作辟除鬼魅。所著並與自身灌頂作曼荼羅者。勿須細揀其地。隨宜而作。都以枳里枳羅忿怒無對真言持誦香水。先灑其地及灑牛五凈以為凈地。又云其地處所下濕有水。即于其上密佈凈板。如法加持涂拭。清凈作曼荼羅。亦得成就。又云凈地之法。七日已前往于其處。如法護身及護弟子。供養地神及護其地。方起穿掘除去地過。若不去其地過而作法者。必難成就。是故當須除其地中骨石灰炭樹根蟲窠髑髏毛髮及瓦礫等。盡去令凈。應當細搗所掘之土還填其處打令堅實。復以牛液及諸香水散灑。令潤澤已。還打極令平正。猶如手掌。即以香水調瞿摩夷。從東北角右旋而涂。復于曼荼羅中心。穿一小坑持誦五種谷及五種寶五種香五種藥。安於坑中筑令平正。如是置寶及凈治已。次應當作受持地法。三日已前。各用本部辨事真言。持誦香水。于日沒時用灑其地。以右手按地。持
【現代漢語翻譯】 現代漢語譯本 荼羅等速得成就（曼荼羅等很快就能成就）。
《玉呬耶經》說，在巖洞中以及山頂上，先前已經清凈的土地上，以及在洞穴上或在柱子上，以及在石頭上，或者在佛塔的基座邊，以及在河潭上，靠近河邊的沙洲等地方製作曼荼羅的人，不需要挖掘土地以及進行整治，不要懷疑高低不平等的問題。隨著地勢拂拭整治，灑水用手按壓土地，以及誦持真言，就成為清凈之地。或者在製作曼荼羅的地方，有土地的過失無法去除的，只要用真言加持而使其清凈也可以誦持。如果爲了緊急的事情製作曼荼羅，以及爲了驅除鬼魅所著，以及爲了自身灌頂製作曼荼羅，不需要仔細選擇土地，隨意製作。都用枳里枳羅忿怒無對真言持誦香水，先灑在土地上以及灑牛的五凈物（牛乳、牛尿、牛糞、牛黃、牛酥）作為凈地。又說，如果土地處所低窪潮濕有水，就在其上密佈乾淨的木板，如法加持塗抹，清凈後製作曼荼羅，也能得到成就。又說，清凈土地的方法，七天前前往該處，如法護身以及保護弟子，供養地神以及保護該土地，然後開始挖掘，除去土地的過失。如果不去除土地的過失而作法，必定難以成就。所以應當除去土地中的骨頭、石頭、灰燼、樹根、蟲巢、頭骨、毛髮以及瓦礫等，全部清除乾淨。應當細細搗碎所挖掘的土，還填到那個地方，打壓使其堅實。再用牛液以及各種香水散灑，使其潤澤，再打壓使其極其平整，猶如手掌。就用香水調和瞿摩夷（牛糞），從東北角右旋而塗抹。再在曼荼羅的中心，挖一個小坑，持誦五種穀物以及五種寶物、五種香、五種藥，安放在坑中，筑平使其平整。這樣放置寶物以及清凈整治后，接下來應當作受持地法。三天前，各用本部辨事真言，持誦香水，在日落時用來灑在土地上，用右手按壓土地，持誦。
【English Translation】 English version Tura etc. will quickly attain accomplishment (Mandala etc. will be quickly accomplished).
The 'Yuqiye Sutra' says, for those who create Mandalas in caves, on mountaintops, on previously purified land, above caves, on pillars, on stones, or at the base of stupas, and on riverbanks or near river islands, there is no need to excavate or prepare the land. Do not doubt any unevenness. Simply sweep and purify the land according to its natural terrain, sprinkle water, press the ground with your hand, and recite the mantra to make it pure. Or, if there are faults in the land where the Mandala is to be created that cannot be removed, it is permissible to purify it by empowering it with mantras and reciting them. If a Mandala is created for urgent matters, to ward off possessed demons, or for self-initiation, there is no need to carefully select the land; create it as appropriate. Use the 'Kilikila Wrathful Unopposed' mantra to consecrate fragrant water, first sprinkling it on the land and then sprinkling the five pure products of the cow (milk, urine, dung, yellow bile, and ghee) to purify the land. It is also said that if the land is low-lying, damp, and watery, then densely cover it with clean boards, empower and smear them according to the Dharma, and create the Mandala after purification, which will also lead to accomplishment. It is also said that for the method of purifying the land, go to the site seven days in advance, protect yourself and your disciples according to the Dharma, make offerings to the earth deity, and protect the land. Then begin to excavate and remove the faults of the land. If the Dharma is practiced without removing the faults of the land, it will surely be difficult to achieve. Therefore, one should remove bones, stones, ashes, tree roots, insect nests, skulls, hair, tiles, and so on from the land, removing them all completely. The excavated soil should be finely crushed and refilled into the place, tamping it firmly. Then sprinkle cow liquid and various fragrant waters to moisten it, and then tamp it extremely flat, like the palm of a hand. Then mix fragrant water with Gomaya (cow dung) and smear it clockwise from the northeast corner. Then, in the center of the Mandala, dig a small pit, recite the mantras for the five grains, five treasures, five fragrances, and five medicines, place them in the pit, and build it flat to make it level. After placing the treasures and purifying the area in this way, one should then perform the rite of receiving and holding the land. Three days in advance, use the mantra of the respective department to handle affairs, consecrate fragrant water, and use it to sprinkle the land at sunset, pressing the land with the right hand, and reciting.
誦曼荼羅主真言。以受持此名受持地法也。
已上蘇悉地中說。
又毗盧遮那經中雲。秘密主。彼揀擇地。除去礫石碎瓦破器髑髏毛髮糠糟灰炭刺骨朽木等。及蟲蟻蜣螂毒螫之類。離如是諸過。遇良日晨定日時分。宿直諸執皆悉相應。于食前時值吉祥相。先為一切如來作禮。以如是偈驚發地神偈曰。
汝天親護者 于諸佛導師 修行殊勝行 凈地波羅蜜 如破魔軍眾 釋師子救世 我亦降伏魔 我畫曼荼羅
阿阇梨應誦梵本。彼應長跪舒右手按地頻誦此偈。以涂香花等。供養諸佛菩薩及以地神。如是供養已。修行者須應歸命一切如來然後治地。如其次第當具眾德。
又云秘密主。如是所說處所中。隨在一地治令堅固。取未至地瞿摩夷及瞿模怛羅(二合)和合涂之。次以香水真言灑凈。即說真言曰。
na maḥ sa ma nta bu ddhā naṃ <
【現代漢語翻譯】 現代漢語譯本：誦唸曼荼羅主真言（Mandala Lord Mantra）。通過受持此名號，即是受持地法。
以上是《蘇悉地經》中的說法。
此外，《毗盧遮那經》（Vairocana Sutra）中說：『秘密主（Guhyapati），他選擇土地，除去礫石、碎瓦、破器、髑髏、毛髮、糠糟、灰炭、刺骨、朽木等，以及蟲蟻、蜣螂、毒螫之類。遠離這些過患，遇到良辰吉日，確定日時分，星宿值日等都相應。在食前時，值吉祥之相。首先為一切如來（Tathagata）作禮，以這樣的偈頌驚醒地神。偈頌說：』
『您是天親護者，于諸佛導師，修行殊勝行，凈地波羅蜜（Paramita）。如破魔軍眾，釋師子救世，我亦降伏魔，我畫曼荼羅（Mandala）。』
阿阇梨（Acharya，導師）應該誦讀梵文原本。他應該長跪，伸出右手按地，頻繁誦讀此偈。用涂香、花等供養諸佛菩薩以及地神。這樣供養后，修行者必須歸命一切如來，然後治理土地。按照次第應當具備各種功德。
經中又說：『秘密主，在這樣所說的處所中，隨便在一塊土地上治理使之堅固。取未曾踐踏過的土地，用牛糞（Gomaya）和牛尿（Gomutra）混合塗抹。然後用香水和真言灑凈。』即說真言曰：
『na maḥ sa ma nta bu ddhā naṃ a pra ti sa rme ga ga na sa me sa ma ntā nu ga te pra kya ti vi ś』
【English Translation】 English version: Recite the Mandala Lord Mantra. By upholding this name, one is upholding the Dharma of the Earth.
The above is stated in the Susiddhi Sutra.
Furthermore, the Vairocana Sutra states: 'Secret Lord (Guhyapati), he selects the land, removing gravel, broken tiles, broken vessels, skulls, hair, chaff, ashes, charcoal, thorny bones, rotten wood, and insects, ants, dung beetles, poisonous stingers, and the like. Avoiding such faults, encountering an auspicious day, determining the day, hour, and minute, with the constellations and day guardians all corresponding. At the time before meals, encountering auspicious signs. First, pay homage to all Tathagatas (Tathagata), and awaken the earth deity with such a verse. The verse says:'
'You are the heavenly protector, the guide of all Buddhas, practicing supreme conduct, the perfection of pure land (Paramita). Like the one who broke the armies of Mara, the Shakya Lion saves the world, I also subdue Mara, I paint the Mandala (Mandala).'
The Acharya (Acharya, teacher) should recite the original Sanskrit. He should kneel, extend his right hand and press it on the ground, frequently reciting this verse. Offer incense, flowers, etc., to all Buddhas, Bodhisattvas, and the earth deity. After making such offerings, the practitioner must take refuge in all Tathagatas and then prepare the land. In due order, one should possess all virtues.
The Sutra also states: 'Secret Lord, in such a place as described, prepare any piece of land to make it firm. Take untouched earth, mix it with cow dung (Gomaya) and cow urine (Gomutra), and smear it. Then purify it with fragrant water and mantra.' Then recite the mantra:
'na maḥ sa ma nta bu ddhā naṃ a pra ti sa rme ga ga na sa me sa ma ntā nu ga te pra kya ti vi ś'
ū ddhe <
此真言加持香水。始終用。按諸經說。次第如上。今修行者師受相傳不無委細。凡欲建立曼荼羅。先擇其地。自量本所求愿。擇取相應之處。先須從師稟受加持之法心無疑滯。然後善擇其時。取良日吉辰。方可建立七日已前掃灑涂拭。用前真言加持香水遍灑令凈。至日暮時燒香散花敷新凈物。或布荷葉隨其力分。所有香花飲食燈明閼伽等。供賢聖及以地神作請地法。修行者著新凈衣。屏去餘人獨入置曼荼羅處。若是露地。應以縵幕圍繞。或隨時遮閉。各依本部修行真言次第。密加持自身。面向東方。手執香爐誦啟請偈曰。
出毗盧舍那經文 諸佛慈悲者 存念我等故 明日受持地 並佛子當降
經文雖爾。言約義隱。闕請地神句。今以後偈相傳與前意不異。文備義顯。二偈總通。取捨隨意。偈曰。
諸佛慈悲有情者 唯愿存念於我等 我今請白諸賢聖 堅牢地天並眷屬 一切如來及佛子 不捨悲願悉降臨 我受此地求成就
【現代漢語翻譯】 現代漢語譯本： ū ddhe（不清） dha rma dhā tu（法界） vi śū dha ni（清凈） svā hā（成就）
此真言加持香水，始終使用。按照各經所說，次第如上。現在修行者從師父那裡接受相傳，沒有不詳細的。凡是想要建立曼荼羅（壇場），先選擇其地，自己衡量所求的願望，選擇相應的處所。首先必須從師父那裡稟受加持之法，心中沒有疑惑滯礙。然後好好選擇時日，選取良辰吉日，才可以建立。七日之前掃灑塗抹，用前面的真言加持香水遍灑，使其清凈。到日暮時燒香散花，鋪設新的乾淨物品，或者鋪設荷葉，隨自己的能力而定。所有香花飲食燈明閼伽（水供）等，供養賢聖以及地神，作為請地之法。修行者穿著新的乾淨衣服，屏退其他人，獨自進入設定曼荼羅（壇場）的地方。如果是露天的地方，應該用縵幕圍繞，或者隨時遮蔽。各自依照本部的修行真言次第，秘密加持自身，面向東方，手執香爐，誦讀啟請偈說：
出自《毗盧舍那經》經文 諸佛慈悲者，存念我等故，明日受持地，並佛子當降。
經文雖然如此，但言語簡略，意義隱晦，缺少請地神的句子。現在以後的偈頌相傳，與前面的意思沒有不同，文字完備，意義明顯。兩個偈頌總相通融，取捨隨意。偈頌說：
諸佛慈悲有情者，唯愿存念於我等，我今請白諸賢聖，堅牢地天並眷屬，一切如來及佛子，不捨悲願悉降臨，我受此地求成就。
【English Translation】 English version: ū ddhe (unclear) dha rma dhā tu (Dharma Realm) vi śū dha ni (purification) svā hā (accomplishment)
This mantra blesses the scented water, which is used at all times. According to the sutras, the order is as above. Nowadays, practitioners receive the transmission from their teachers in detail. Whenever one wishes to establish a Mandala (sacred space), first choose the site, assess your desired wishes, and select a corresponding location. First, you must receive the method of blessing from the teacher, without any doubts or hesitations in your mind. Then, carefully choose the date, selecting an auspicious day and time, before establishing it. Seven days prior, sweep and clean the area, using the aforementioned mantra to bless the scented water and sprinkle it all around to purify it. At dusk, burn incense, scatter flowers, and lay out new, clean items, or lotus leaves, according to your ability. Offer all incense, flowers, food, lamps, arghya (water offering), etc., to the sages and the earth deities, as a method of inviting the earth. The practitioner wears new, clean clothes, dismisses others, and enters the place where the Mandala (sacred space) is set up. If it is an open space, it should be surrounded by curtains, or covered as needed. Each person follows the order of the practice mantra of their respective lineage, secretly blessing themselves, facing east, holding an incense burner, and reciting the invocation verse, saying:
From the Vairochana Sutra Compassionate Buddhas, mindful of us, tomorrow we receive and hold the ground, may the Buddha's disciples descend.
Although the sutra text is like this, the words are concise and the meaning is obscure, lacking the sentence of inviting the earth deity. Now, the subsequent verses are transmitted, and the meaning is not different from the previous one, the text is complete, and the meaning is clear. The two verses are generally compatible, and the choice is up to you. The verse says:
Compassionate Buddhas and sentient beings, may you be mindful of us, I now invite all the sages, the steadfast earth deity and their retinue, all the Tathagatas and Buddha's disciples, not abandoning their compassionate vows, may they all descend, I receive this land to seek accomplishment.
為作證明加護我
誦三遍或七遍。若能誦得梵本最善。梵云云如是慇勤奉請已。心想聖眾悉皆雲集。即觀大日如來自性清凈身。周遍法界。十方三世一切如來亦復如是。想自身如金剛薩埵菩薩。於一切如來前。以清凈三業至誠禮敬。作此禮已。便即雙膝長跪。以定手執金剛杵當心直豎。以慧手舒五輪。平掌按地誦前經中驚發地神偈七遍。每誦一遍一按于地。又誦地天真言百八遍。真言曰。
na maḥ sa ma nta bu ddhā nāṃ <
心想地神猶如天女。眾寶莊嚴。與無量眷屬各捧寶瓶。及持香花從地涌出憶本誓願。不敢違佛教命來此證明。又誦如來慈護真言一百八遍。饒益地神。慈護真言曰。
oṃ bu ddha mai tri va jra ra 唵 沒 馱 每(引) 怛哩(二合) 縛 日羅(二合) 羅 kṣa hūṃ svā hā 乞灑(二合) 憾 娑婆 訶
修行者至誠焚香。啟告賢聖及以地神言。仰啟一切如來諸大菩薩緣覺聲聞五類諸天堅牢地神及此處
【現代漢語翻譯】 現代漢語譯本： 為作證明加護我
誦三遍或七遍。若能誦得梵本最善。梵云云如是慇勤奉請已。心想聖眾悉皆雲集。即觀大日如來(Mahavairocana，宇宙之根本佛)自性清凈身。周遍法界。十方三世一切如來亦復如是。想自身如金剛薩埵菩薩(Vajrasattva，象徵諸佛菩薩之智)於一切如來前。以清凈三業至誠禮敬。作此禮已。便即雙膝長跪。以定手執金剛杵(vajra，象徵堅固不壞的智慧)當心直豎。以慧手舒五輪。平掌按地誦前經中驚發地神偈七遍。每誦一遍一按于地。又誦地天真言百八遍。真言曰。
na maḥ sa ma nta bu ddhā nāṃ pṛ thi vyai svā hā
心想地神猶如天女。眾寶莊嚴。與無量眷屬各捧寶瓶。及持香花從地涌出憶本誓願。不敢違佛教命來此證明。又誦如來慈護真言一百八遍。饒益地神。慈護真言曰。
oṃ bu ddha mai tri va jra ra kṣa hūṃ svā hā
修行者至誠焚香。啟告賢聖及以地神言。仰啟一切如來諸大菩薩緣覺聲聞五類諸天堅牢地神及此處
【English Translation】 English version: To act as proof and protect me.
Recite three or seven times. It is best if you can recite the Sanskrit version. After earnestly inviting in this way, visualize all the holy assembly gathering. Then visualize the pure nature body of Mahavairocana Buddha (大日如來, the fundamental Buddha of the universe) pervading the entire Dharma realm. All Tathagatas (如來) of the ten directions and three times are also like this. Imagine yourself as Vajrasattva Bodhisattva (金剛薩埵菩薩, symbolizing the wisdom of all Buddhas and Bodhisattvas), sincerely paying homage to all Tathagatas with pure three karmas. After making this obeisance, immediately kneel down on both knees. Hold the vajra (金剛杵, symbolizing firm and indestructible wisdom) with the samadhi hand, erect it straight in front of your heart. Extend the five wheels with the prajna hand, press the ground with your palm, and recite the verse from the previous sutra that startles and awakens the earth deity seven times. Press the ground once with each recitation. Then recite the earth deity mantra one hundred and eight times. The mantra is:
na maḥ sa ma nta bu ddhā nāṃ pṛ thi vyai svā hā
Visualize the earth deity as a heavenly maiden, adorned with various treasures. With countless attendants, each holding a treasure vase, and holding incense and flowers, emerging from the earth, remembering their original vows. Not daring to disobey the Buddha's command, they come here to bear witness. Also, recite the Tathagata's loving protection mantra one hundred and eight times to benefit the earth deity. The loving protection mantra is:
oṃ bu ddha mai tri va jra ra kṣa hūṃ svā hā
The practitioner sincerely burns incense and announces to the sages and the earth deity, saying: 'I respectfully invoke all Tathagatas, all great Bodhisattvas, Pratyekabuddhas (緣覺), Sravakas (聲聞), the five types of devas (諸天), the steadfast earth deity, and this place.'
靈祇等。我某甲依持明藏教受持某尊真言。為求無上菩提(若求別事一一具陳)欲於此地建立曼荼羅精修唸誦。我所求事愿速成就。唯愿地神憶本所愿。許我建立曼荼羅護助於我。勿令天魔及惡鬼神作諸障難。如本師釋迦如來坐菩提樹。降伏眾魔。我今亦爾。若有障難。愿諸佛菩薩示其先相。令我自辨善惡之肇。唯愿本尊及諸明王護念於我。勿使鬼神乍現其相誑惑於我。若無障難愿見吉祥殊勝境界。如是啟告已。便於置壇處西邊。如法護身靜然安坐。誦本所持真言一千八遍。若真言文。廣者應隨自力或誦一百八遍下至誦三七五七遍。離諸思想一心正念。即于其處右脅面東南首舉身如師子王。寂靜安眠取其境界。若先來寢息處清凈者。隨自意樂亦通。不必要須此處。但一心專注觀菩提心月輪了了分明。又于菩提心中觀一如意寶珠。內外分明徹心無異想。便即睡眠。若先學禪寂之人。必須但臆但寂其心如前入觀觀如意寶。所有成不成相。悉於心鏡中現。若先相不善不應建立。若強作者恐招自損。若先相善者方可建立。
明日。即于所置壇處。當中掘之。須方一肘深亦一肘。簡去瓦石。卻填土筑。令平正驗其虛實。若卻填才滿。土無餘䞉其地為中。求事小成無廣大力。若卻填不滿。土少不足其地為下。虛怯不堪求事難
【現代漢語翻譯】 現代漢語譯本：靈祇等（指有靈性的神祇）。我某甲（指誦咒者，此處用「某甲」代替其真實姓名）依持明藏教（密教）受持某尊真言（所修持的本尊咒語）。爲了求得無上菩提（覺悟）（如果求其他事情，一一詳細說明），想在此地建立曼荼羅（壇城），精進修行唸誦。我所求的事情希望迅速成就。只願地神（土地神）記得之前的誓願，允許我建立曼荼羅，護助我，不要讓天魔和惡鬼神製造各種障礙。就像本師釋迦如來（釋迦牟尼佛）坐在菩提樹下，降伏各種魔障一樣。我現在也是如此。如果有什麼障礙，希望諸佛菩薩顯示預兆，讓我自己辨別善惡的開端。只願本尊和各位明王（護法神）護念我，不要讓鬼神突然顯現各種形象來迷惑我。如果沒有障礙，希望看到吉祥殊勝的境界。這樣啟告之後，就在設定壇城處的西邊，如法護身，安靜地坐著，誦唸所持的本尊真言一千零八遍。如果真言內容多，應該根據自己的能力，或者誦唸一百零八遍，最少也要誦唸三十七遍或五十七遍。遠離各種雜念，一心正念。然後就在那個地方，右脅朝下，面向東南，像獅子王一樣，安靜地睡覺，觀察夢中的境界。如果之前睡覺的地方很清凈，也可以隨意選擇，不一定非要在這裡。只要一心專注地觀想菩提心月輪（象徵覺悟的清凈心），清晰分明，又在菩提心中觀想一顆如意寶珠（象徵願望實現的寶珠），內外光明透徹，心中沒有其他雜念，然後就睡覺。如果之前學過禪定的人，必須只是意念專注，讓心寂靜，像前面那樣入觀，觀想如意寶珠。所有成與不成的預兆，都會在心鏡中顯現。如果出現的預兆不吉祥，就不應該建立壇城。如果勉強建立，恐怕會招致自身的損害。如果出現的預兆吉祥，才可以建立壇城。
第二天，就在要設定壇城的地方，在中間挖掘，需要一方一肘（古代長度單位）深，也一方一肘。撿去瓦片石頭，然後填土夯實，使之平整，檢驗其中的虛實。如果填土剛好填滿，沒有剩餘，說明這塊地為中等，求事只能小成，沒有強大的力量。如果填土填不滿，土不夠，說明這塊地為下等，虛弱，不適合求事，難以成就。
【English Translation】 English version: O spirits and deities. I, [name of practitioner], relying on the Vidyadhara Pitaka (the teachings of the esoteric tradition), have received and uphold the mantra of [name of deity]. In order to seek Anuttara-samyak-sambodhi (supreme enlightenment) (or, if seeking other specific goals, state them in detail), I wish to establish a mandala (sacred space) in this place and diligently practice recitation. May the things I seek be swiftly accomplished. I beseech the earth deity to remember your original vow, permit me to establish this mandala, and protect and assist me. Do not allow celestial demons and evil spirits to create obstacles. Just as the original teacher, Shakyamuni Buddha (the historical Buddha), sat beneath the Bodhi tree and subdued all demons, so too do I now. If there are any obstacles, may all Buddhas and Bodhisattvas reveal their prior signs, so that I may discern the beginnings of good and evil. I beseech the principal deity and all Vidyarajas (wisdom kings) to protect and remember me. Do not allow ghosts and spirits to suddenly appear in various forms to deceive me. If there are no obstacles, may I see auspicious and sublime signs. Having made this proclamation, then to the west of the place where the altar is to be set up, purify yourself according to the Dharma, sit quietly, and recite the mantra of the principal deity one thousand and eight times. If the mantra text is extensive, you should recite it according to your ability, or recite it one hundred and eight times, or at least thirty-seven or fifty-seven times. Abandon all thoughts and concentrate single-mindedly on correct mindfulness. Then, in that place, lying down on your right side, facing southeast, like a lion king, sleep quietly, and observe the state of your dreams. If the place where you usually sleep is clean, you can choose it as you please; it is not necessary to use this place. But focus single-mindedly on visualizing the Bodhicitta moon disc (symbolizing the pure mind of enlightenment), clearly and distinctly, and within the Bodhicitta, visualize a Cintamani jewel (wish-fulfilling jewel), clear and bright inside and out, with no other thoughts in your mind. Then go to sleep. If you have previously studied meditation, you must simply focus your mind and quiet it, entering into contemplation as before, visualizing the Cintamani jewel. All signs of success or failure will appear in the mirror of your mind. If the initial signs are inauspicious, you should not establish the mandala. If you force it, you may bring harm upon yourself. If the initial signs are auspicious, then you may establish the mandala.
The next day, in the middle of the place where the altar is to be set up, dig a square pit, one cubit (an ancient unit of length) in length and one cubit in depth. Remove the tiles and stones, then fill it with earth and tamp it down, making it level, and examine its emptiness and fullness. If the earth fills it exactly, with no remainder, then the ground is middling. Seeking things will only be partially successful, without great power. If the earth does not fill it, and there is not enough earth, then the ground is inferior, weak, and unsuitable for seeking things, and it will be difficult to achieve.
成。若填滿土䞉其地吉祥。求事速成。有大力用。又須嘗其土味辨其善惡。土味苦澀及以臭穢其地不堪。其味酸咸或有辛辣。當知其地。只堪建立金剛部中推壞曼荼羅。不堪成就吉祥等法其味淡薄。無諸惡味此處和善性兼緩慢。久乃成就。若土味甘美及香氣最為殊勝。能成一切最上悉地大曼荼羅。又須觀其土色與所求事。相應方可建立其土白色。與息災成就相應。土若黃色堪為增益。土若青黑唯堪降伏。土若赤色即與鉤召敬愛相應。余如蘇悉地中廣說。修行者如前觀其境界及土虛實色味善惡已。若如前說。皆悉相應堪建立者。即以不動尊母捺羅(二合)真言一百八遍加護其地。然後總掘。不動尊真言曰。
na maḥ sa ma nta va jra ṇaṃ <
掘地意者。恐地中有穢物。如前所說灰炭髑髏蟲窠樹根毒螫之類。或有古墓伏屍。若惡物苦多不堪建立。應當捨棄更求勝處。若無此過但掘深一肘二肘或深三肘。其土運
【現代漢語翻譯】 現代漢語譯本：如果填滿泥土，那地方就吉祥，所求之事迅速成就，有很大的力量。又必須嚐嚐泥土的味道，辨別它的好壞。如果泥土的味道苦澀或者臭穢，那地方就不堪使用。如果味道酸咸或者有辛辣味，應當知道這地方只適合建立金剛部中摧毀用的曼荼羅，不適合成就吉祥等法。如果味道淡薄，沒有各種惡味，這地方溫和善良但見效緩慢，需要很久才能成就。如果泥土味道甘美而且有香氣，最為殊勝，能成就一切最上悉地大曼荼羅。又必須觀察泥土的顏色與所求之事是否相應，才可以建立。泥土如果是白色，與息災成就相應；泥土如果是黃色，適合增益；泥土如果是青黑色，只適合降伏；泥土如果是紅色，就與鉤召敬愛相應。其餘的就像《蘇悉地經》中詳細說明的那樣。修行者像前面所說的那樣觀察境界以及泥土的虛實、顏色、味道、好壞之後，如果像前面所說的那樣，都相應，堪能建立，就用不動尊母捺羅（二合）真言一百零八遍加持那塊地，然後全部挖掘。不動尊真言如下： namaḥ samanta vajrāṇāṃ caṇḍa mahāroṣaṇa sphoṭaya hūṃ traṭ hāṃ traṭ 挖掘土地的意思是，恐怕土地中有穢物，如前面所說的灰炭、髑髏、蟲窠、樹根、毒螫之類，或者有古墓、伏屍。如果惡物太多，不堪建立，應當捨棄，另求勝處。如果沒有這些過失，就挖掘一肘、二肘或者三肘深，把土運走。
【English Translation】 English version: If it is filled with soil, the place will be auspicious, and the desired matters will be quickly accomplished, possessing great power. Furthermore, one must taste the soil to discern its quality. If the soil tastes bitter or has a foul odor, the place is unsuitable. If it tastes sour, salty, or spicy, know that the place is only suitable for establishing a destructive Mandala within the Vajra family, and not suitable for accomplishing auspicious practices. If the taste is bland, without any foul taste, this place is gentle and slow, taking a long time to achieve results. If the soil tastes sweet and has a fragrant aroma, it is most excellent and can accomplish all supreme Siddhi Mahamandala. One must also observe the color of the soil and whether it corresponds to the desired purpose before establishing anything. If the soil is white, it corresponds to pacifying and accomplishing; if the soil is yellow, it is suitable for increasing; if the soil is blue-black, it is only suitable for subduing; if the soil is red, it corresponds to attracting and enchanting. The rest is explained in detail in the Sūtrasiddhī. The practitioner, after observing the environment and the soil's substance, color, taste, and quality as described above, if everything corresponds and is suitable for establishing, should bless the ground with the Acalanātha-mātṛ Nādara (two combined) mantra one hundred and eight times, and then excavate it entirely. The Acalanātha mantra is as follows: namaḥ samanta vajrāṇāṃ caṇḍa mahāroṣaṇa sphoṭaya hūṃ traṭ hāṃ traṭ The reason for excavating the land is to ensure there are no impure objects in the ground, such as ashes, charcoal, skulls, insect nests, tree roots, poisonous stings, or ancient tombs and buried corpses. If there are too many evil objects, it is unsuitable for establishing anything, and one should abandon it and seek a better place. If there are no such faults, excavate one, two, or three cubits deep and remove the soil.
出細打揀擇。若穿至地床。未曾掘處知地必凈。心復不疑不論深淺。即不須掘。若土色有雜不相似者。亦須除去別取河岸凈土替之。如法填治。每填土一重。即以加持香水一灑乃至填滿。皆如是作。填土滿已筑令堅實。平如鏡面其屋舍或經多年。曾被煙燻不清凈者。應當泥拭極令清凈。或以香水凈土。遍涂屋舍及以墻壁。極令清凈屋若新凈。但以香水真言加持遍灑。即成清凈。若欲起壇不用筑土為之。干已。必當破裂即不吉祥。應先一月兩月已前。于清凈處取好凈土。以加持香水和泥作墼。一如磚不曬曝。令干勿使雞犬人畜。履踐污穢曝極干已。即用此墼平布作壇。取求事人肘指之量。製作方壇大小準教。六肘已下壇高四指十二肘。已下量高八指十二肘。已上準此增加。但一重平正更無層級。皆于東北隅稍令墊下。如法平涂及四邊地干已。即五寶五藥等安置壇中。五寶者所謂金銀真珠瑟瑟頗梨。是為五種寶也。又取五種藥。所謂娑賀揖啰娑賀禰縛建吒迦哩擬(霓以反)哩羯啰拏(二合)勿哩(二合)賀底當於外國估客處求覓。若無此藥即以唐國所出靈藥替之。所謂赤箭人蔘伏苓石昌蒲天門冬。又取五種穀子。所謂稻穀大麥小麥菉豆胡麻。又取五種香。所謂檀香沉香丁香郁金香龍腦香。已上寶谷香藥等。各取小許共置一
【現代漢語翻譯】 現代漢語譯本：仔細地進行挑選。如果（要穿鑿的地方）直到地基，都是未曾挖掘過的地方，就知道這塊地一定是乾淨的。心中不再懷疑，不論深淺，就不需要挖掘。如果土的顏色混雜，不相同，也需要除去，另外取河岸的乾淨泥土代替它，如法地填補整治。每填一層土，就用加持過的香水灑一次，直到填滿，都這樣做。填土滿了之後，夯筑使它堅實，平得像鏡面一樣。如果屋舍經過多年，曾經被煙燻過而不清凈，應當用泥土擦拭，使它非常乾淨。或者用香水和乾淨的泥土，遍涂屋舍以及墻壁，使它非常乾淨。屋子如果是新且乾淨的，只用香水真言加持，遍灑，就成為清凈的。如果想要建造壇，不用夯筑泥土來做。幹了之後，必定會破裂，就不吉祥。應該先在一個月或兩個月之前，在清凈的地方取好的乾淨泥土，用加持過的香水和泥，做成土坯，像磚一樣，不要曬太陽，讓它陰乾，不要讓雞犬人畜踐踏污穢。陰乾到極干之後，就用這些土坯平鋪做壇。取做法事的人的肘到手指的長度來量，製作方形壇的大小，按照經典，六肘以下的壇高四指，十二肘以下的量高八指，十二肘以上的按照這個增加。但是隻有一層平整，更沒有層級，都在東北角稍微讓它低下去。如法地平涂以及四邊地面，幹了之後，就把五寶、五藥等安置在壇中。五寶是指金、銀、珍珠、瑟瑟（一種青色的寶石）、頗梨（水晶），這就是五種寶物。又取五種藥，即娑賀揖啰（Sāha ibra，白檀香）娑賀禰縛（Sāha niva，赤檀香）建吒迦哩擬（霓以反）（Kantakārī，刺茄）哩羯啰拏（二合）（Karana，海金沙）勿哩（二合）賀底（Vrihati，茄子）。應當在外國商人處求覓。如果沒有這些藥，就用唐國所出的靈藥代替它，即赤箭（天麻）、人蔘、茯苓、石菖蒲、天門冬。又取五種穀子，即稻穀、大麥、小麥、菉豆（綠豆）、胡麻（芝麻）。又取五種香，即檀香、沉香、丁香、鬱金香、龍腦香。以上寶物、穀物、香藥等，各取少許，共同放置在一個 English version: Choose carefully and meticulously. If the digging reaches the foundation and the area has never been excavated, it is certain that the ground is pure. If there is no doubt in the mind, regardless of depth, there is no need to dig. If the soil color is mixed and dissimilar, it must also be removed, and clean soil from the riverbank should be taken to replace it, filling and repairing it according to the Dharma. Each time a layer of soil is filled, it should be sprinkled with blessed fragrant water until it is full, doing this each time. After the soil is filled, it should be compacted to make it firm and as smooth as a mirror. If the house has been smoked for many years and is not clean, it should be wiped with mud to make it extremely clean. Or use fragrant water and clean soil to coat the house and walls, making it extremely clean. If the house is new and clean, simply bless it with fragrant water and mantras, sprinkling it everywhere to make it clean. If you want to build an altar, do not make it by compacting soil. After it dries, it will surely crack, which is inauspicious. One or two months beforehand, take good, clean soil from a clean place, mix it with blessed fragrant water and mud to make bricks, like regular bricks, but do not expose them to the sun; let them dry in the shade, and do not allow chickens, dogs, people, or livestock to trample on and defile them. After they are thoroughly dried, use these bricks to lay out the altar flat. Take the measurement from the elbow to the finger of the person performing the ritual to determine the size of the square altar, according to the teachings. For altars six cubits or less, the height is four fingers; for altars twelve cubits or less, the height is eight fingers; for altars larger than twelve cubits, increase the height accordingly. However, there is only one level, flat and even, with no tiers. The northeast corner should be slightly lower. After the ground and the four sides are plastered smoothly according to the Dharma and dried, place the Five Treasures, Five Medicines, etc., in the altar. The Five Treasures are gold, silver, pearls, serse (a type of bluish gem), and pholi (crystal); these are the five kinds of treasures. Also take the Five Medicines, namely Sāha ibra (white sandalwood), Sāha niva (red sandalwood), Kantakārī (thorny eggplant), Karana (Lygodium japonicum), and Vrihati (eggplant). These should be sought from foreign merchants. If these medicines are not available, use the efficacious medicines produced in Tang China to replace them, namely chijian (Gastrodia elata), ginseng, fuling (Poria cocos), shichangpu (Acorus tatarinowii), and tianmendong (Asparagus cochinchinensis). Also take the Five Grains, namely rice, barley, wheat, lvdou (mung beans), and sesame. Also take the Five Incenses, namely sandalwood, agarwood, cloves, turmeric, and borneol. Take a small amount of each of the above treasures, grains, incenses, and medicines, and place them together in a
【English Translation】 Choose carefully and meticulously. If the digging reaches the foundation and the area has never been excavated, it is certain that the ground is pure. If there is no doubt in the mind, regardless of depth, there is no need to dig. If the soil color is mixed and dissimilar, it must also be removed, and clean soil from the riverbank should be taken to replace it, filling and repairing it according to the Dharma. Each time a layer of soil is filled, it should be sprinkled with blessed fragrant water until it is full, doing this each time. After the soil is filled, it should be compacted to make it firm and as smooth as a mirror. If the house has been smoked for many years and is not clean, it should be wiped with mud to make it extremely clean. Or use fragrant water and clean soil to coat the house and walls, making it extremely clean. If the house is new and clean, simply bless it with fragrant water and mantras, sprinkling it everywhere to make it clean. If you want to build an altar, do not make it by compacting soil. After it dries, it will surely crack, which is inauspicious. One or two months beforehand, take good, clean soil from a clean place, mix it with blessed fragrant water and mud to make bricks, like regular bricks, but do not expose them to the sun; let them dry in the shade, and do not allow chickens, dogs, people, or livestock to trample on and defile them. After they are thoroughly dried, use these bricks to lay out the altar flat. Take the measurement from the elbow to the finger of the person performing the ritual to determine the size of the square altar, according to the teachings. For altars six cubits or less, the height is four fingers; for altars twelve cubits or less, the height is eight fingers; for altars larger than twelve cubits, increase the height accordingly. However, there is only one level, flat and even, with no tiers. The northeast corner should be slightly lower. After the ground and the four sides are plastered smoothly according to the Dharma and dried, place the Five Treasures, Five Medicines, etc., in the altar. The Five Treasures are gold, silver, pearls, 'serse' (a type of bluish gem), and 'pholi' (crystal); these are the five kinds of treasures. Also take the Five Medicines, namely 'Sāha ibra' (white sandalwood), 'Sāha niva' (red sandalwood), 'Kantakārī' (thorny eggplant), 'Karana' (Lygodium japonicum), and 'Vrihati' (eggplant). These should be sought from foreign merchants. If these medicines are not available, use the efficacious medicines produced in Tang China to replace them, namely 'chijian' (Gastrodia elata), ginseng, 'fuling' (Poria cocos), 'shichangpu' (Acorus tatarinowii), and 'tianmendong' (Asparagus cochinchinensis). Also take the Five Grains, namely rice, barley, wheat, 'lvdou' (mung beans), and sesame. Also take the Five Incenses, namely sandalwood, agarwood, cloves, turmeric, and borneol. Take a small amount of each of the above treasures, grains, incenses, and medicines, and place them together in a
瓷閤中。或於瓷瓶中。或金銀器中盛之。以地天真言加持一百八遍埋于壇中心。勿令人知。當曼荼羅主位下泥平干已。又土砂涂如前。遍涂極令細滑。待干即以香水調瞿摩夷。瀘灑令凈。加持諸香末。以無能勝明王真言。或以大輪金剛真言加持一百八遍。無能勝真言曰。
那莫三(去)滿多母馱(引)南唵戶嚕戶嚕戰拏哩么(鼻音引)蹬擬(霓以反)娑嚩(二合)賀
先涂壇上。次涂四邊。皆從東北角右旋涂拭。又即以塗地真言加持隨涂。誦塗地真言曰。
唵迦啰(引)黎(一)摩賀(引)迦羅(引)黎娑嚩(二合)賀(二)
如是數數頻涂三五遍。即用蓮子草揩摩。或取蜀葵葉和小許墨汁。並搗香茅草相和。如法揩摩一兩遍已。承濕掃令光凈。如法正掃之時。誦掃地真言曰。
唵賀羅賀羅羅祖(鏃固反)仡羅(二合)賀羅拏(鼻音引)野娑嚩(二合引)賀(引)
既涂拭已燒香散花。誦無動明王真言千遍。辟除障者加護其處。手捧香爐至誠啟告。即住大日如來觀。觀菩提心分明顯現。於心月輪中觀阿字。白色放大光明照無邊界。便連誦阿字真言。一氣盡力如是連誦。或一息三息乃至心得相應離一切分別入于清凈法界。然後可止。即結金剛輪印。及誦真言加持自身及以壇上。此
【現代漢語翻譯】 現代漢語譯本： 將舍利盛放在瓷罐中，或者瓷瓶中，或者金銀器皿中。用《地天真言》加持一百零八遍，然後埋在壇的中心，不要讓人知道。當曼荼羅（Mandala，壇城）主位下的泥土晾乾后，再用土砂像之前一樣塗抹，要塗抹得非常細膩光滑。等幹了之後，用香水調和瞿摩夷（Gomaya，牛糞），灑掃乾淨。加入加持過的各種香末，用《無能勝明王真言》或者《大輪金剛真言》加持一百零八遍。《無能勝真言》如下： 那莫三滿多母馱南 唵 戶嚕戶嚕 戰拏哩 么蹬擬 娑嚩賀 先塗抹壇的表面，然後塗抹四邊，都從東北角開始順時針方向塗抹擦拭。然後用《塗地真言》加持，隨著塗抹誦唸。《塗地真言》如下： 唵 迦啰黎 摩賀迦啰黎 娑嚩賀 像這樣多次頻繁地塗抹三到五遍，然後用蓮子草擦拭，或者取蜀葵葉和少量墨汁，與搗碎的香茅草混合，如法擦拭一兩遍后，趁濕掃乾淨。如法認真清掃的時候，誦唸《掃地真言》： 唵 賀羅賀羅 羅祖 仡羅 賀羅拏野 娑嚩賀 塗抹擦拭完畢后，焚香散花，誦唸《不動明王真言》一千遍，以辟除障礙者，加持守護這個地方。手捧香爐，至誠祈告。然後安住于大日如來（Mahavairocana， महानववरोचन）的觀想中，觀想菩提心（Bodhicitta，बोधिचित्त）清晰顯現，在心月輪中觀想阿字，白色光芒放大，照耀無邊無際。然後連續誦唸阿字真言，一口氣盡力誦唸，這樣連續誦唸一息、三息，乃至心與法相應，遠離一切分別，進入清凈法界，然後才可以停止。然後結金剛輪印（Vajra Wheel Mudra），並誦唸真言加持自身以及壇上。這
【English Translation】 English version: Store the relics in a porcelain pot, or a porcelain bottle, or a gold or silver vessel. Consecrate it with the 'Earth Deity True Word' one hundred and eight times, and then bury it in the center of the altar, without letting anyone know. After the mud under the main position of the Mandala (Mandala, 壇城) is dry, apply earth and sand as before, applying it very finely and smoothly. After it is dry, mix fragrant water with Gomaya (Gomaya, 牛糞), and sprinkle it to cleanse it. Add consecrated fragrant powder, and consecrate it one hundred and eight times with the 'Invincible Bright King True Word' or the 'Great Wheel Vajra True Word'. The 'Invincible True Word' is as follows: Namo Samanta Buddhanam Om Huru Huru Chandalime Dangni Svaha First, apply it to the surface of the altar, and then apply it to the four sides, all starting from the northeast corner and applying and wiping clockwise. Then, consecrate it with the 'Earth Applying True Word', reciting as you apply it. The 'Earth Applying True Word' is as follows: Om Karali Maha Karali Svaha Repeat this process of applying three to five times frequently, and then wipe it with lotus seed grass, or take hollyhock leaves and a small amount of ink, and mix them with crushed lemongrass. After wiping it one or two times according to the Dharma, sweep it clean while it is still damp. When sweeping diligently according to the Dharma, recite the 'Sweeping the Ground True Word': Om Hara Hara Razu Grahara Naya Svaha After applying and wiping, burn incense and scatter flowers, and recite the 'Immovable Bright King True Word' one thousand times to ward off obstacles and protect this place. Hold the incense burner and sincerely pray. Then abide in the contemplation of Mahavairocana (Mahavairocana, महानववरोचन), visualizing the Bodhicitta (Bodhicitta, बोधिचित्त) clearly manifesting, and visualizing the 'Ah' syllable in the heart moon wheel, with white light expanding and illuminating without boundaries. Then continuously recite the 'Ah' syllable True Word, reciting with all your strength in one breath, continuously reciting in this way for one breath, three breaths, until the mind corresponds with the Dharma, and you are free from all distinctions and enter the pure Dharma realm, and then you can stop. Then form the Vajra Wheel Mudra and recite the True Word to consecrate yourself and the altar. This
印從凈法界體建立如是大曼荼羅。然後依教分佈聖位。廣略隨意。或置一位或安五位或安九位或十七位。乃至二十九三十七等。無量無邊種種差別。一一皆依本教建立。凡分佈聖位。皆從心向外展轉相從。三分減一。此即都說建立曼荼羅法。大綱如此愿例可知也。或有密從阿阇梨傳受秘法。從心建立以智火燒除一切妄分別成凈法界。於法界中。次第如法一一安布。乃至無量種種殊勝廣大佛事。此乃心契秘傳。茍非其人道不虛授。豈可形於翰墨悉者也。琳雖不才略陳小分大意。萬不書一。惟達學通人照見其事也。
建立壇法
靈云校本云 貞享四年中春廿夕一校了。
凈嚴(四十九載)
【現代漢語翻譯】 現代漢語譯本 從清凈的法界本體出發，建立如此廣大的曼荼羅（Mandala，壇城）。然後依照教法分佈聖位，詳細或簡略都可以。或者安置一個聖位，或者安置五個聖位，或者安置九個聖位，或者十七個聖位，乃至二十九個、三十七個等等，有無量無邊的種種差別。每一個都依照根本的教法建立。凡是分佈聖位，都從中心向外逐漸擴充套件，每次遞減三分之一。這便是總括地說明建立曼荼羅的方法，大綱就是這樣，希望可以依此類推得知。 或者有秘密地從阿阇梨（Acharya，導師）處傳授的秘密方法，從內心建立，用智慧之火燒除一切虛妄分別，成就清凈的法界。於法界中，次第如法地一一安置，乃至無量種種殊勝廣大的佛事。這乃是心心相印的秘密傳授，如果不是那個人，便不會輕易傳授，哪裡可以將這些都寫在書本上呢？我琳雖然不才，略微陳述小部分的大意，連萬分之一都寫不到。只有通達的學者才能照見其中的事情。
建立壇法
靈云校本云 貞享四年中春廿夕一校了。
凈嚴(四十九載)
【English Translation】 English version From the pure Dharmadhatu (Dharmadhatu, the realm of truth) essence, establish such a great Mandala (Mandala, sacred diagram). Then, according to the teachings, distribute the sacred positions, either in detail or briefly, as desired. One may place one sacred position, or five, or nine, or seventeen, up to twenty-nine, thirty-seven, and so on, with limitless and boundless variations. Each is established according to the fundamental teachings. Whenever distributing sacred positions, always expand outward from the center, decreasing by one-third each time. This is a general explanation of the method for establishing a Mandala; the outline is as such, and it is hoped that it can be understood by analogy. Or there are secret methods transmitted secretly from the Acharya (Acharya, teacher), established from the heart, using the fire of wisdom to burn away all false discriminations, accomplishing the pure Dharmadhatu. Within the Dharmadhatu, arrange each in order and according to the Dharma, up to limitless and various supremely wonderful and vast Buddha activities. This is a secret transmission of mind-to-mind; if it is not the right person, it will not be easily transmitted, how could these all be written in books? Although I, Lin, am untalented, I have briefly stated a small portion of the general meaning, not even one ten-thousandth of it. Only those who are knowledgeable and insightful can perceive the matter within.
Establishing the Altar Method
Lingyun's revised version says: 'Completed one revision on the 20th evening of mid-spring, the 4th year of the Genkyō era.'
Jōgon (49th year)