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materials. May the great treasure of the earth increase, it is the supreme auspicious praise. The essence of five kinds of earth and great incense, when mixed, becomes a square shape, resembling the expanded form of a mandala. This is (what the scripture says). Fifth, Subjugation: It is the actual purification. If bad omens appear after carving in this way, then from that continuation, through having samadhi, mudra, and mantra, all the entities of the omens will be purified. As it is said in the "Illusionary Vajra Karma Sequence": "If all become bad omens, either go elsewhere or be completely purified by the fire of peace." Therefore, through mantra, mudra, samadhi, or fire offering, all bad omens should be subdued. Sixth, Generation: It is seizing and protecting the land. On that ground, the master generates the wheel of the mandala, offering to the Thus-Gone Ones who are awakened throughout space. Then, after receiving the supplications of the disciples from the four directions, the master also urges the Thus-Gone Ones of the sky, gathering them into himself, and with the pride of the Wrathful Vajra, commands the obstacles, and also dispels them with gestures such as burning eyes and the gait of a vajra, blessing the land to become the nature of a vajra, this is the ritual of seizing. After that, just as when a king is imprisoned, the people submit, the obstacles are unable to rise. As it is said in "Fearsome Lightning": "An eight-finger sandalwood stake, blessed as a wrathful deity, should be planted." Therefore, by planting the stakes of the ten wrathful deities, the land should be protected by binding the chief of the obstacles, the guardians of the ten directions. This is the initial land ritual. For the mandala, if it is an old room, it is permissible to construct a colored powder mandala even without performing the land ritual. If it is a new place, it is good to perform the land ritual even when relying on a painted cloth. Because the land ritual is not only for drawing a mandala on the land, but also for destroying outer and inner demons and obstacles. Therefore, it is meaningless to think that the land ritual is absolutely unnecessary for the aspect of painted cloths. Seventh, Blessing: It is the abiding of the limb and the deity possessing the limb. First, in order to perform bathing and scattering, first bless the karma vase, then the vajra bell, skull cup water, thread, and colored powder, these five substances. Second, the deity vase and the disciple's preparation, there are three, among which the deity's preparation is:
Chinese
为了便于理解，这里采用了近修中的线绘方法。如根本续中所说：“金刚线绘制坛城之仪轨，当如是宣说。”按照所说，线的材质、尺寸、数量以及线的运用等都是确定的，所以在台座上要完全去除五甘露的残渣。绘制方法和行为不能出错，天线分为五智，地线分为身语意之自性，用圆规等按照根本或中心两种坛城的绘制方法来绘制，在各个本尊的位置上，布置带有香气的小点。将本尊生起、融入、供养、赞颂，并降临聆听，然后融入地基，从而使一切都加持成为坛城的自性。正如黑汝迦集密续中所说：“如法绘制坛城，绘制香气小点的标志，降临并供养虚空坛城。”这不仅适用于彩粉坛城，也适用于绘画坛城。降临聆听不仅是为了绘制坛城，也是为了修持和供养。瓶的准备：具有特征的瓶子，数量与本尊数量相同，或者集中为一个也可以。放入器具中，装满五种物质和香水，然后对各自的本尊，或者如果只有一个，则在那里进行完整的坛城生起、融入、供养、赞颂和念诵，最后进行光融入。弟子的准备：如黑汝迦集密续中所说：“具器之弟子，以信心沐浴，发菩提心，如法安住。”因此，要将发起菩提心并消除障碍和罪障的弟子们观想为本尊，加持其身语意。为了观察成就的征兆，有丢木棍和观察梦境两种方法。对于后者，为了使梦境清晰，给予净水；为了不被障碍遮蔽，给予臂绳和橛；为了不混乱，给予吉祥草的枕头和垫子。然后进行实际的梦境观察，如果不好，则在早上进行遣除的仪轨。这些是第二天晚上的工作。第八，结界：如根本续中所说：“秘密事业之初，将守护教法的护法，委托以布施供养和守护之大业。”因此，首先是外结界的胜幢，然后是石
English
For easy understanding, the line drawing method from the close retreat is adopted here. As stated in the Root Tantra: "The ritual of drawing the mandala with a vajra thread, should be explained accordingly." According to what is said, the material, size, number of threads, and the use of the threads are all definite, so on the platform, the residue of the five elixirs should be completely removed. The method of drawing and the conduct should not be mistaken, the sky lines are divided into the five wisdoms, and the earth lines are divided into the nature of body, speech, and mind. Using compasses, etc., according to the method of drawing either the root or central mandala, arrange fragrant dots with clusters at each deity's position. Generate, dissolve, offer, and praise the deities, and invite them to listen, then dissolve them into the ground, thereby blessing everything into the nature of the mandala. As it is also said in the Heruka Abhisamaya: "Draw the mandala according to the ritual, draw the marks of fragrant dots, invite and offer the mandala of space." This is not only applicable to colored powder mandalas, but also to painted mandalas. Inviting to listen is not only for drawing the mandala, but also for practice and offering. Preparation of the vase: A vase with characteristics, the number being the same as the number of deities, or concentrated into one is also acceptable. Place it in a vessel, fill it with the five substances and fragrant water, then for each of the deities, or if there is only one, perform the complete mandala generation, dissolution, offering, praise, and recitation there, and finally perform the light dissolution. Preparation of the disciple: As it is said in the Heruka Abhisamaya: "A disciple with the vessel, bathes with faith, generates bodhicitta, and abides properly." Therefore, the disciples who have generated bodhicitta and eliminated obstacles and defilements should be visualized as deities, blessing their body, speech, and mind. In order to observe the signs of accomplishment, there are two methods: throwing a wooden stick and observing dreams. For the latter, in order to make the dream clear, give clean water; in order not to be obscured by obstacles, give arm cords and pegs; in order not to be confused, give cushions and mats of kusha grass. Then perform the actual dream observation, and if it is bad, perform the ritual of aversion in the morning. These are the tasks of the second night. Eighth, the boundary: As it is said in the Root Tantra: "At the beginning of the secret activity, entrust the protectors who uphold the teachings with the great task of giving offerings and protection." Therefore, first is the victory banner of the outer boundary, then the stone
Chinese
正如“在……之中”等所说的那样，以燃烧景象的界限、忿怒尊嬉戏的界限、武器散乱的界限和焚烧之火的界限来划定内部界限。第九，镇压恶誓邪魔：如其中所说：“为了穷尽修持的才能，消除障碍和违缘，运用秘密的口诀，应当镇压进入的恶誓邪魔。”因此，必须镇压中间的界限和恶誓邪魔，因为在此之前，由于恶誓的混杂，其他的界限的结合是无法实现的。第十，门牌：如其中所说：“此后，在此事业的阶段……”等，如是说，在门外布置事业死者的所依，进行勾招、融入和供养，然后进行遮断和守护，这是口头上的门。第十一，积累会供：为了增长福德的力量，尽力做到任何后续的次第。第十二，生起宫殿：如其中所说：“在法性广阔的虚空中……”等，以自在力方便的等持加持处所，并且与其相连，以大手印的等持加持眷属，以大集会众的等持加持资具。第二，近修有两种：总说和解释其意义。第一是：在《修法明灯》中说：“第二，绘制线条和彩粉，朵玛外围的界限，净化物品，生起和安放物品，开示灌顶，降临加持，誓言之门，忏悔和立誓，降临加持，玛టం，镇压恶誓邪魔，放置标志，供养和加持，以五二七而圆满。”这就是（总说）。第二，在十七个意义中：第一，绘制：因为用线条绘制已经过去了，所以在此将准备的本尊提升到空中。在根本续部中说：“为了引导象征，从聚集的彩粉材料中，分别考察并讲述本尊的坛城。”如是，因为彩粉的材料数量等是确定的，所以加持手，用先前修过的彩粉填充中心的桩孔，考察彩粉的痕迹，按照根本坛城是共同还是不共同的规矩，次第地在已经画好线条的基础上进行绘制。第二，朵玛和第三，外围界限：在外围放置三份朵玛，国王名册
English
As it is said, "In the midst of..." and so on, the inner boundaries are demarcated by the boundaries of the burning vision, the boundaries of the wrathful deity's play, the boundaries of scattered weapons, and the boundaries of the burning fire. Ninth, suppressing the oath-breaker demon: As it says therein, "In order to exhaust the skill of accomplishment, to eliminate obstacles and hindrances, and to practice the secret instructions, one should suppress the entering oath-breaker demon." Therefore, it is necessary to suppress the intermediate boundary and the oath-breaker demon, because before that, due to the mixture of oaths, other combinations of boundaries are impossible. Tenth, the door plaque: As it says therein, "Then, at this stage of the activity..." and so on, as it is said, outside the door, arranging the support of the deceased of the activity, performing invocation, absorption, and offering, and then performing obstruction and protection, is the verbal door. Eleventh, accumulating the assembly: In order to increase the power of merit, one should do whatever subsequent order is possible. Twelfth, generating the palace: As it says therein, "In the sky of the expanse of reality..." and so on, blessing the place with the samadhi of the means of empowerment, and in connection with that, blessing the retinue with the samadhi of the great seal, and blessing the implements with the samadhi of the great assembly of beings. Second, the approach has two aspects: a summary and an explanation of its meaning. The first is: In the Sadhana Lamp, it says, "Second, drawing lines and colors, the outer boundary of the torma, purifying substances, generating and placing substances, initiating empowerment, bestowing blessings, the door of vows, confession and vows, bestowing blessings, Ma Tam, suppressing oath-breaker demons, placing signs, offering and blessing, it will be completed with five, two, and seven." That is (the summary). Second, in the seventeen meanings: First, drawing: Because drawing with lines has already passed, here the deity of preparation is raised into the sky. In the root tantra, it says, "In order to guide the symbol, from the gathered materials of colored powders, one should separately examine and explain the mandala of the deity." Thus, because the number of materials of colored powders, etc., is certain, one blesses the hand, fills the central stake hole with the colored powder previously accomplished, examines the traces of the colored powder, and according to whether the root mandala is common or uncommon, one should gradually draw on the basis of the lines that have already been drawn. Second, the torma and third, the outer boundary: One places three portions of torma on the outer boundary, the king's register.
Chinese
第四是滋养。第四是净化，第五是生起：净化并守护坛城和修法灌顶供品等物的障碍，将诸标志生起为彼彼之相，从而加持。第六是安立形相：如《怖畏金刚》中所说：主尊圆满地绘为身像，眷属则作手印，其余则以字表示。按照这样的次第，在各自的方位上，安立各自的标志，或书写，或雕塑，或用颜料绘制。将坛城的庄严和修法灌顶的物品安放在各自的位置上。以不紊乱的次第，第七是降临加持：将寂静与忿怒的诸佛尊众，如天空般遍满，融入自身所处的坛城以及一切资具之中，从而生起光辉。第八是讲述缘起，第九是灌顶：讲述灌顶的缘起，生起欢喜，然后给予允许修行的灌顶。第十是开启象征之门：开启四种智慧之门，使显现安住于器情坛城自性中的面容，在神与自识的境界中，无二地行持象征之手印。之后，以事业之引导和界限之遮断为先导，第十一是忏悔，第十二是立誓，第十三是降临加持，都按照修法仪轨进行。第十四是镇压玛姆：以有形之身，勾招、诛杀、抛掷，并将腹部加持为宫殿。第十五是镇压 Dam sri：以忿怒十尊的姿态，折磨并镇压障碍和 Dam sri 等有伞盖者。第十六是打上标记：为了让自性母和空行母们知道是自己部类的，用三种涂料打上标记。第十七是加持供品，如修法仪轨中所说。第三是修持，分为二：总说和解释其意义。第一是：如修持目录中所说：第三事业正行，念诵会供余供连，火供忏悔自座加持，断行转为驱逐等，以十种方式修整修持正行。如是说。第二分为十，第一是修整事业正行：如根本续中所说：开启金刚秘密之门后，禅定坛城皆圆满，从自性境中降下