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Introduction:  Importance of the Sutra   *   Ultimate Extinction of the Dharma

Chapter 6

"If there are people who cannot put an end to their habits from the past, you should teach them to single-mindedly recite my ‘light atop the Buddha’s summit’ unsurpassed spiritual mantra, mwo he sa dan dwo bwo da la. 6:67

”It is the invisible appearance atop the summit of the Thus Come One. It is the spiritual mantra proclaimed by the Buddha of the unconditioned mind who comes forth from the summit in a blaze of light and sits upon a jeweled lotus flower. 6:68

”What is more, your past lives with Matangi’s daughter created accumulated kalpas of causes and conditions. Your habits of fondness and emotional love go back not just one life, nor even just one kalpa. Yet, as soon as I proclaimed it, she was freed forever from the love in her heart and accomplished Arhatship. 6:69

”That prostitute, who had no intention of cultivating, was imperceptibly aided by that spiritual power and was swiftly certified to the position beyond learning; then what about you Sound-Hearers in the assembly, who seek the most supreme vehicle and are resolved to accomplish Buddhahood? For you it should be as easy as tossing dust into a favorable wind. What, then, is the problem? 6:70

”Those in the final age who wish to sit in a Bodhimanda must first hold the pure precepts of a bhikshu. To do so, they must find as their teacher a foremost Shramana who is pure in the precepts. If they do not encounter a member of the Sangha who is truly pure, then it is absolutely certain that their deportment in precepts and rules cannot be accomplished. 6:71

”After accomplishing the precepts, they should put on fresh, clean clothes, light incense in a place where they are alone, and recite the spiritual mantra spoken by the Buddha of the Mind one hundred and eight times. After that, they should secure the boundaries and establish the Bodhimanda. 6:71

”In the countries within them, they should seek for the unsurpassed Thus Come Ones throughout the ten directions to emit a light of great compassion and anoint the crowns of their heads. 6:72

”Ananda, when any such pure bhikshus, bhikshunis, or white-robed donors in the Dharma-ending Age who can rid their minds of greed and lust hold the Buddha’s pure precepts, and in a bodhimanda make the vows of a Bodhisattva and can bathe upon entering each time, and day and night for three weeks without sleep continue this practice of the Way, I will appear before these people in a physical form and rub the crowns of their heads to comfort them and enable them to become enlightened.” 6:73

Ananda said to the Buddha, “World Honored One, enveloped in the Thus Come One’s unsurpassed, compassionate instruction, my mind has already become enlightened, and I know how to cultivate and be certified to the Path Beyond Learning. But for those who cultivate in the final age and want to establish a bodhimanda: how do they secure the boundaries in accord with the rules of purity of the Buddha, the World Honored One?” 6:75

The Buddha said to Ananda, “If there are people in the Dharma-ending Age who wish to establish a bodhimanda, they should first find a powerful white ox in snowy mountains, one which eats the lush and fertile sweet-smelling grasses of the mountain. Since such an ox also drinks only the pure water of the snowy mountains, its excrement will be very fine. They can take that excrement, mix it with chandana, and plaster the ground with it. 6:76

”If it is not in the snowy mountains, the ox’s excrement will stink and cannot be used to smear on the ground. In that case, select a level place, dig down five feet or so, and use that yellow earth. 6:76

Mix it with chandana incense, sinking-in water incense, jasmine incense, continuously permeating incense, burnished gold incense, white paste incense, green wood incense, fragrant mound incense, sweet pine incense, and chicken-tongue incense. Grind these ten ingredients to a fine powder, make a paste, and smear it on the ground of the platform. The area should be sixteen feet wide and octagonal in shape. 6:77

”In the center of the platform, place a lotus flower made of gold, silver, copper, or wood. In the middle of the flower set a bowl in which dew that has collected in the eighth lunar month has been poured. Let an abundance of flower petals float on the water. Arrange eight circular mirrors in each direction around the flower and the bowl. Outside the mirrors place sixteen lotus flowers and sixteen censers, so that the incense-burners are adorned and arranged between the flowers. Burn only sinking-in-water incense, and do not let the fire be ‘seen.’ 6:77

”Place the milk of a white ox in sixteen vessels, along with cakes made with the milk, rock-candy, oil-cakes, porridge, turushka, honeyed ginger, clarified butter, and filtered honey. These sixteen are set around the outside of the sixteen flowers as an offering to the Buddhas and great Bodhisattvas. 6:78

”At every mealtime and at midnight, prepare a half-pint of honey and three tenths of a pint of clarified butter. Set up a small incense burner in front of the platform. Decoct the fragrant liquid from the turushka incense and use it to cleanse the coals. Light them so that a blaze bursts forth, and toss the clarified butter and honey into the flaming censer. Let it burn until the smoke disappears, and present it to the Buddhas and Bodhisattvas. 6:79

”About the four outside walls one should suspend flags and flowers, and within the room where the platform is located, one should arrange on the four walls images of the Thus Come Ones and Bodhisattvas of the ten directions. 6:80

”In the most prominent place, display images of Vairocana Buddha, Shakyamuni Buddha, Maitreya Bodhisattva, Akshobhya Buddha, Amitabha Buddha, and all the magnificent transformations of Guan Yin Bodhisattva. To the left and right, place the Vajra-Treasury Bodhisattvas. Beside them display the lords Shakra and Brahma, Ucchushma, and the Blue Dirgha, as well as Kundalin and Bhrukuti and all Four Heavenly Kings, with Vinayaka to the left and right of the door. 6:80

”Then suspend eight mirrors in the space around the platform so that they are exactly opposite the mirrors on the platform. This will allow the reflections in them to interpenetrate ad infinitum. 6:82

”During the first seven days, bow sincerely to the Thus Come Ones of the ten directions, to the great Bodhisattvas, and to the names of the Arhats. Throughout the six periods of the day and night, continually recite the mantra as you circumambulate the platform. Practice the way with a sincere mind, reciting the mantra one hundred and eight times at a stretch. 6:82

”During the second week, direct your intent by making the vows of a Bodhisattva. The mind should never be cut off from them. In my vinaya, I have already taught about vows. 6:83

”During the third week, one holds the Buddha’s mantra, Bwo Da La, for twelve hours at a time, with a single intent; and on the seventh day, the Thus Come Ones of the ten directions will appear simultaneously. Their light will be mutually reflected in the mirrors and will illumine the entire place; and they will rub one on the crown of one’s head. 6:83

”If one cultivates this samadhi in the Bodhimanda, then even in the Dharma-ending Age one can study and practice until one’s body and mind are as pure and clear as Vaidurya. 6:84

”Ananda, if any one of the bhikshu’s precept transmitting masters or any one of the other bhikshus practicing with him is not pure, the Bodhimanda as described will not be successful. 6:84

”After three weeks, one sits upright and still for a hundred days. Those with sharp faculties will not arise from their seats and will become Shrotaapannas. Although their bodies and minds have not attained the ultimate fruition of sagehood, they know for certain, beyond exaggeration, that they will eventually accomplish Buddhahood. 6:85

”You have asked how the Bodhimanda is established. This is the way it is done.” 6:86

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