English
It should be done in this way. In the first case, there are the explicit meaning of the outer mandala, the remainder being the measure of the image; and the implicit meaning of the inner mandala, the remainder being the measure of samadhi or the supreme mandala. In the first, smaller case, it is said in the root tantra: 'For this, take one cubit as the measure, or take the body as the measure.' That is, each side is one cubit, so four sides are four cubits; or each side is one body length, so four sides are four body lengths. These two are the condensed drawing methods of the Magical Net Mandala, the basis for drawing the eighteen deities. Or the body is twelve, or the cubit is sixteen, that is, each side is three, three, totaling twelve, or each side is three cubits, three cubits added together. Each side is four cubits, four cubits, that is, sixteen. These four expanded and condensed forms are the basis for drawing the forty-two deities. 'Twenty or twenty-five,' that is, twenty cubits is five bows per side, twenty-five cubits is six bows and one cubit per side. These two are the extensive drawing methods of the Magical Net Mandala. These measures are not fixed, because it is said in the sutra that it depends on the narrowness of the dwelling, the student's capacity, the quality of conditions, and whether the Vajra Master is skilled at painting. The second case is that if the yogi's samadhi ability is weak, then visualize five hundred bows, that is, the distance of an arrow shot, filled with deities; medium is to visualize one yojana filled with deities, which is below the Supreme Dharma; then there are the Thousand Buddhas, and those above the Path of Seeing visualize twenty-four thousand; finally, the master of the Path of Exhaustion visualizes the spontaneously accomplished mandala of Samye Monastery, the Dharma Realm pervading the sky, boundless, which is visualized from the root. The depth of the master's realization and the size of the student's capacity differ, and therefore they are divided. Moreover, the master is a noble being, and the mandala transmitted to the student who has attained warmth is very vast in size. For example, Guru Rinpoche gave the Vajrakila empowerment to Princess Kharchen, and the master Sangye Sangwa threw a line at Lake Mapham Tso on Mount Kailash, and transformed the mandala into the distance of an arrow shot, and gave the empowerment in a magical way, there is such a history. Furthermore, in the order of rituals, it says: 'The master abides in the fruit of the near path, the forty-two deities gradually decrease, the Thousand Buddha Mandala, etc., merely throwing the Vajra line, the arrow distance and other signs, in the mandala mudra.'
Chinese
显明者，是三摩地殊胜之影像。如是说。第二，如何做呢？关于物品和用具，天幡、隔帘等条件，从此处积聚。若以酥油间隔，则于自身瑜伽之摄持等已完，在未颠倒错乱安立之前，如是说应作金刚铃加持。将金刚铃置于前方，以香水洒之，以 स्वाभाव (svābhāva) 净化。于空性中，五股金刚杵之中央为普贤王如来，向上五股为五部佛，向下五股为五部佛母，上下之莲瓣为十六勇士父母。铃之中央与八瓣莲花之四方为五部佛母，四隅为四密母，面为般若波罗蜜多母，顶端之金刚为五部佛父之身。以金刚部为主尊而作शून्यता (śūnyatā) 灌顶，加持五处，增益，清净，融入，稳固。以事业金刚将供品陈设于供养处，举起而作内外之供养。念诵吽阿，诸天融入光中。金刚为方便之自性，五智之体性。铃为智慧之自性，空性，宣说正法之音声。二者皆为胜义菩提心之自性。如是生起定解。摇铃三次后，于心间执持金刚，于身之誓句安住忆念。嗡，无始无终之勇士，金刚萨埵大欢喜，普贤王如来一切之自性，金刚慢之自在主。嗡 班杂 刚德（oṃ vajra gaṇḍhe）。摇铃为语之誓句。有情为本体之主，自性中则无实而作，自性清净之有情众，愿得胜妙之有情位。于心间作拥抱印为意之誓句。金刚铃持明，方便与智慧无二，以轮回与涅槃，于法如是自在。嗡 萨瓦 达塔嘎达 玛哈 阿努ra嘎纳 班杂 梭巴瓦 玛嘎 吽（oṃ sarva tathāgata mahā anurāgaṇa vajra svābhāvātma ko'haṃ）。于坛城之颅器中，安放三十种物品之谷物等，为令五蕴清净，获得五身之故。稻、豌豆、豆蔻、小麦、青稞，此为五谷。为令五根清净，获得五种事业之故。白檀香
English
The clear one is the image of superior samadhi. Thus it is said. Secondly, how to do it? Regarding items and utensils, sky banners, curtains, etc., all the necessary conditions should be gathered from here. If there is an interruption with ghee, then after the yoga of self, including gathering and dispersing, is completed, before establishing the non-erroneous and stable [mandala], it is said that the vajra and bell should be blessed. Place the vajra and bell in front, sprinkle with scented water, and purify with स्वाभाव (svābhāva, svābhāva, nature). From within emptiness, in the center of the five-pronged vajra is Samantabhadra, the five upper prongs are the five victorious ones, the five lower prongs are the five mothers of the families, the upper and lower lotus petals are the sixteen heroes and heroines. In the center of the bell and in the four directions of the eight lotus petals are the five mothers of the families, in the four corners are the four secret mothers, the face is Prajnaparamita, and the vajra at the top becomes the body of the five fathers of the families. Having made the vajra family the lord, empower with शून्यता (śūnyatā, śūnyatā, emptiness). Bless the five places, increase, purify, dissolve, and stabilize. With the karma vajra, arrange the offerings in the offering enclosure, raise them, and make outer and inner offerings. By reciting Hūṃ Āḥ, the deities dissolve into light. The vajra is the nature of skillful means, the essence of the five wisdoms. The bell is the nature of wisdom, emptiness, proclaiming the sound of the Dharma. Both are the nature of ultimate bodhicitta. Thus, generate certainty. After shaking the bell three times, holding the vajra at the heart, keep mindfulness on the samaya of the body. Oṃ, the hero without beginning or end, Vajrasattva, great joy, Samantabhadra, the essence of all, the lord of vajra pride. Oṃ vajra gaṇḍhe. Ringing the bell is the samaya of speech. Sentient beings are the lord of reality, in nature made unreal, sentient beings pure in nature, may they attain the supreme state of sentient beings. Making the embracing mudra at the heart is the samaya of mind. Vajra bell, holding awareness, skillful means and wisdom are non-dual, by samsara and nirvana, may one thus have power over the Dharma. Oṃ sarva tathāgata mahā anurāgaṇa vajra svābhāvātma ko'haṃ. In the skull cup on the platform, place thirty kinds of grains, etc., in order to purify the five aggregates and attain the five bodies. Rice, peas, cardamom, wheat, barley, these are the five grains. In order to purify the five senses and attain the five activities. White sandalwood.
Chinese
酥油二份，藏红花，麝香，肉豆蔻，此为五香。为了清净五处，获得五种功德。珊瑚，珍珠，黄金，白银，宝物，所说的这些物质，或者是舍利，又或者是蓝宝石之类的真实宝物五种。此外，为了清净五种分别念，获得五种求证智慧，盐是盐水的精华，蜂蜜是花朵的精华，红糖是水果的精华，酥油是植物的精华，阿梨果是谷物的精华，此为五种精华。为了清净五种欲妙，获得五种妙语。鸟吉栗底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即小刺蒺藜，僧吉栗底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即毛刺蒺藜，达巴德瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即净水，格哩达日德旺拉嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），甘达嘎日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即茄属植物，或者小刺蒺藜，毛刺蒺藜，巴拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即苦蘵，甘达嘎日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即苦蘵的刺，阿巴拉吉达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即心形的酸模等。为了清净五蕴，获得五部如来。红白菩提子，尿液，粪便，人肉和甘露五种，这些也都要充分混合均匀并晒干。如上所述混合后，涂抹在厚薄如牛皮一般的皮革上。据说印度人是这样做的，以此来代替单独的灰烬，我只是在藏地的实践中撒播和种植而已。首先，加持的方法是：进行净化，从空性中，在誓言物的上方，从吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中，所有佛陀的身语意功德事业，都显现为五部如来的自性。以空性作为主宰进行供养，念诵，加持，迎请，融入，稳固。念诵五百遍供养谷物，念诵吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），化为光，凝聚成智慧甘露。以此在坛城的基础上点点滴滴地涂抹，念诵嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），萨瓦桑修达尼吽啪特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），然后左旋。第三，关于彩线，也有有支分彩线的做法，以及支分真实本尊和瓶、弟子特别安住。第一，有材料、助伴、尺度、数量、加持和，安置方法、行为规范七种说法。第一，经中说，橛、线、颜料粉等。因为是为了说明彩线的意义不改变而分开，所以它的材料是弯曲的橛子、圆形的橛子、两个橛子，线是指用莲花根茎制成的绳索作为原始彩线的材料，誓言彩线是棉线和羊毛
English
Two parts butter, saffron, musk, nutmeg, these are the five spices. In order to purify the five places and obtain the five qualities. Coral, pearl, gold, silver, jewels, these substances that are mentioned, either relics, or real jewels like sapphires, these five. Furthermore, in order to purify the five kinds of discriminating consciousness and obtain the five kinds of wisdom of seeking meaning, salt is the essence of salt water, honey is the essence of flowers, brown sugar is the essence of fruits, butter is the essence of plants, and Arali fruit is the essence of grains, these are the five essences. In order to purify the five objects of desire and obtain the five kinds of eloquent speech. Bird Kṛti (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), that is, small Tribulus terrestris, Saṁkṛti (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), that is, hairy Tribulus terrestris, Tāpa Deva (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), that is, pure water, Ghṛta Ridavang Laga (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Kanda Kari (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), that is, eggplant, or small Tribulus terrestris, hairy Tribulus terrestris, Para (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), that is, Physalis alkekengi, Kanta Kari (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), that is, the thorns of Physalis alkekengi, Aparajita (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), that is, heart-shaped sorrel, etc. In order to purify the five aggregates and obtain the five Buddha families. Red and white bodhicitta, urine, feces, human flesh, and the five kinds of nectar, these should also be thoroughly mixed evenly and dried. As mentioned above, after mixing, apply it on leather as thick or thin as cowhide. It is said that the Indians do this to replace the separate ashes, I am just scattering and planting in the Tibetan practice. First, the method of consecration is: perform purification, from emptiness, above the objects of the vow, from Hūṁ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Oṁ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Svāhā (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Āḥ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Hā (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), all the body, speech, mind, qualities, and activities of all Buddhas manifest as the nature of the five Buddha families. Make emptiness the master and offer, recite, bless, invite, merge, and stabilize. Recite the five hundred grains of offering, recite Hūṁ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), transform into light, and condense into the nectar of wisdom. With this, apply it drop by drop on the basis of the mandala, recite Oṁ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Āḥ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Hūṁ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), Sarva Saṁśodhana Hūṁ Phaṭ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), and then rotate counterclockwise. Third, regarding the colored thread, there is also the practice of colored thread with branches, and the actual deities of the branches, as well as the vase and disciples, especially abide. First, there are seven statements: material, companion, measure, quantity, consecration, method of placement, and code of conduct. First, the sutra says, pegs, threads, pigment powder, etc. Because it is to explain that the meaning of the colored thread does not change when separated, its material is curved pegs, round pegs, two pegs, and the thread refers to the rope made from the roots of lotus flowers as the material of the original colored thread, the vow colored thread is cotton and wool.