Chinese
然而，除了十二小洲等众多小洲之外，中间被咸水海的水流所覆盖。然而，这十二个小洲的每一个，内边的宽度有十二万五千由旬，外边的宽度有二万五千由旬。此后，咸水海的水域，宽度有五十万由旬。中间的山海六洲，总共加起来每个方向有十六千由旬的宽度。这些都位于须弥山的基座之下，恰好位于基座的边缘和寒冷山的外部上下。对此，一般来说，曼荼罗的广大仪轨中会出现许多种子字和咒语等。但是，每天只做一次，在曼荼罗的引导时，以修持成百上千曼荼罗的方式来做，这样是无法完成的。因此，现在大家都习惯于仅仅用言语来供养曼荼罗。其中有三十七堆、二十五堆、二十三堆和七堆等多种类别。但是，除了堆的多少以及与之相应的言语表达方式的多少之外，似乎是因为瞬间生起而简化了仪轨。除了额外的堆是为了使观想清晰之外，观想的目标大小也相似。即便如此，吉祥密集金刚续中说：“此地遍满七宝，智者以之充满，为求成就而布施，每日智者应供养。”按照所说的实践，以七政宝，以及自在宝等七宝的宝藏，这八个从种子字生起并以咒语供养，在曼荼罗的大仪轨中也有说明。无论如何，如果喜欢广说，可以在早晚课的开始和结束时，供养像三十七堆那样词句稍微详细一些的曼荼罗也是好的，但并非必须。通常，在其他所有人都熟知的七堆的基础上，加上罗睺、时间和火的第九堆来进行。如果无法进行广大的曼荼罗仪轨，如果曼荼罗是由珍贵的材料制成，那么小一点也可以。
English
However, apart from the twelve minor continents and many other minor continents, the middle is covered by the currents of the saltwater sea. However, each of these twelve landmasses has an inner width of one hundred and twenty-five thousand yojanas and an outer width of twenty-five thousand yojanas. Thereafter, the water area of the saltwater sea has a width of five hundred thousand yojanas. The six intermediate mountain-sea continents, when added together, have a width of sixteen thousand yojanas in each direction. These are all located beneath the base of Mount Meru, exactly at the edge of the base and directly above and below the outer side of the Cool Mountain. In general, many seed syllables and mantras appear in the extensive rituals of the mandala. However, doing it only once a day, and practicing in the manner of accomplishing hundreds and thousands of mandalas during the guidance of the mandala, cannot be achieved in that way. Therefore, nowadays everyone is accustomed to offering mandalas with mere words. Among them are many categories such as thirty-seven heaps, twenty-five heaps, twenty-three heaps, and seven heaps. However, apart from the number of heaps and the corresponding amount of verbal expression, it seems that the ritual is simplified because of the instantaneous arising. Apart from the fact that the extra heaps are to clarify the visualization, the size of the object of visualization is also similar. Even so, the glorious Guhyasamaja Tantra says: "This land is filled with the seven precious things, filled by the wise, and given for the sake of accomplishment, the wise should offer it daily." According to the practice described, the seven royal treasures, as well as the treasures of the seven precious things such as the empowerment treasure, these eight arising from the seed syllables and offered with mantras, are also explained in the great ritual of the mandala. In any case, if one likes to elaborate, it is good to offer a mandala with slightly more detailed words, such as the thirty-seven heaps, at the beginning and end of the sessions, but it is not necessary. Usually, on the basis of the seven heaps known to everyone else, the ninth heap with Rahu, time, and fire added is performed. If one cannot perform the extensive mandala ritual, if the mandala is made of precious materials, then a smaller one is also acceptable.
Chinese
又，如果陶器和木头等材质不好，据说需要大的。这也是根据经济状况而定。如果实在没有，据说用平石头等也可以。如果供曼扎的谷物很富裕，就不要重复，每次都把谷物堆放在一边，只供养新的曼扎谷物。这样逐渐积累的曼扎供养谷物要供养给上师三宝，自己不要享用。如果没有钱，只能重复供养同一个。也可以用香水涂抹，根据经济状况，有什么就用什么。以前在藏地，有噶当派的干曼扎和宁玛派的湿曼扎之说，认为这是显宗和密宗的区别。但显宗和密宗在干湿上没有区别，似乎是各个传承的修法上的区别。这里，把曼扎擦干净，象征心的自性没有污垢，用香水涂抹，象征心被菩提心的滋润所遍布。曼扎的底座观想为金色的地基和香水海。在念诵“嗡 班匝 瑞克 (藏文：ཨོཾ་བཛྲ་རེ་ཁེ་，梵文天城体：ओṃ वज्ररेख，梵文罗马拟音：oṃ vajra rekhe，汉语字面意思：嗡，金刚线)”的时候，观想金色的地基周围有金刚山或铁围山环绕。之后，中间的“吽 (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)”是清除曼扎的障碍，而不是从种子字“吽 (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)”中生起须弥山。这里是简略的，说是刹那间生起，所以不需要种子字。如果自己要做种子字，应该是从“航 (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航)”中生起须弥山，而不是“吽 (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)”。那时，用“亚 (藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚)”作为身体妙高等所有堆积物的种子字。这里不是这样。在中央布置须弥山的堆积物时，如果通过观想清晰地显现，并且喜欢详细的描述，那么按照《俱舍论》等的方法，观想金山和嬉戏海，或者按照时轮金刚的自宗，观想六洲、六海、六山。如果不知道这些，不清楚，或者不喜欢观想，那么只观想须弥山就可以了。如果是九堆曼扎，在念诵“东方胜身洲”的时候，即使只在东方放置一个堆积物，也要观想东方的三个洲。其他三个方向也以此类推。在这些之中，放置小的堆积物。
English
Also, if the materials such as pottery and wood are not good, it is said that a large one is needed. This is also determined according to one's financial situation. If one really doesn't have the means, it is said that flat stones or the like are also acceptable. If one has abundant grains for the mandala offering, do not repeat them, but pile the grains aside each time and offer only new mandala grains. The mandala offering grains accumulated in this way should be offered to the Lama and the Three Jewels, and one should not enjoy them oneself. If one has no money, one has no choice but to offer the same one repeatedly. One can also apply fragrant water, according to one's financial situation, using whatever one has. In the past, in Tibet, there was talk of the Kadampa's dry mandala and the Nyingma's wet mandala, and it was thought that this was the difference between Sutra and Tantra. But there is no difference between Sutra and Tantra in terms of dry and wet. It seems to be a difference in the practice of each lineage. Here, wiping the mandala clean symbolizes that the nature of the mind is without defilement, and applying fragrant water symbolizes that the mind is pervaded by the moisture of bodhicitta. The base of the mandala is visualized as a golden ground and an ocean of fragrant water. When reciting "Om Vajra Rekhe (藏文：ཨོཾ་བཛྲ་རེ་ཁེ་，梵文天城体：ओṃ वज्ररेख，梵文罗马拟音：oṃ vajra rekhe，汉语字面意思：Om, Vajra Line)," visualize a vajra mountain or iron fence surrounding the golden ground. After that, the "Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum)" in the center is to clear away the obstacles of the mandala, not to generate Mount Meru from the seed syllable "Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum)." Here it is abbreviated, saying that it arises in an instant, so there is no need for a seed syllable. If one is to make a seed syllable oneself, it should be from "Ham (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Ham)" that Mount Meru arises, not "Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum)." At that time, use "Ya (藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：Ya)" as the seed syllable for all the heaps such as the Body of Excellence. It is not like that here. When arranging the heap of Mount Meru in the center, if it appears clearly through visualization and one likes detailed descriptions, then according to the methods of the Abhidharma and so on, visualize the golden mountain and the playful ocean, or according to the Kalachakra's own system, visualize the six continents, six oceans, and six mountains. If one does not know these, is not clear, or does not like to visualize, then it is enough to visualize only Mount Meru. If it is a nine-heap mandala, when reciting "Eastern Videha," even if only one heap is placed in the east, one must visualize all three continents of the east. The other three directions are similar. Within these, place small heaps.
Chinese
用石子等物不在洲岛的里面做。思维在各个洲岛的上面的天空中安放日月星辰和四季是：南方是太阳，北方是月亮，这与通常的说法一致。东方是罗睺星，颜色是深蓝色。西方是时火，颜色是黄色。这两个（日月）都是清澈明亮，光芒四射，形状是圆形的。这四个完成的同时，也要观想所有的星宿。环绕的方向的顺序，即使做成右旋也可以。主要按照风、火、水、土的区分，就是东西南北的顺序。在中间，当说天神和人类的财富圆满丰足的时候，一定要相信将世间的供品、受用、享用、侍奉者等所有需求愿望都满满地充满，然后供养。如果观想广大而清晰，就观想将许多世界都充满所欲之物后供养。仅仅生起如同天空所遍之处都充满供品而被供养了这样的信心。如果观想狭小，就观想实际上面对一个刹土，心想遍布虚空地供养。曼扎的偈颂：我的身语意三等，虽然这在翻译成藏文的续部中没有，但总的来说是续部的词句。在阿阇黎匝日扎和无垢吉祥的曼扎仪轨等中有。我的，改为自他。能仁的殊胜者，改为上师本尊来念诵。为了使语句匀称，善良的是由上师们加入的。因为这是不共的实修，所以很重要。土地涂香等共同的行法，如果不喜欢，不做也可以。这样供养曼扎，不是对之前进行补充，而是一个个地，清除之前的堆积，然后安放后面的。香水也要用干布擦拭，不要湿淋淋地涂抹等，不做上师的教法，而是如法修持，这是身体的业，念诵清晰的语句是语言的业，一个个地带着观想来供养的意念是意之业。三门善业特别圆满，而且物品虽小，但观想和意念广大，因此具有无量善法，所以显得是以微小的勤奋就能积累广大资粮的殊胜方便。
English
Do not use pebbles or other objects inside the islands. Thinking of placing the sun, moon, stars, and four seasons in the sky above the various islands is as follows: the sun in the south and the moon in the north, which is consistent with common saying. In the east is Rahu, the color is dark blue. In the west is the fire of time, the color is yellow. Both of these (sun and moon) are clear and bright, radiant, and their shapes are round. As soon as these four are completed, contemplate all the constellations as well. The order of the direction of rotation, even if made clockwise, is acceptable. Mainly according to the distinction of wind, fire, water, and earth, it is the order of east, south, north, and west. In the center, when it is said that the wealth of gods and humans is complete and abundant, one must believe that all the offerings, enjoyments, usages, attendants, etc. of the world are fully filled with all needs and desires, and then offered. If the visualization is vast and clear, then visualize that many worlds are filled with desired objects and then offered. Just generate the faith that the offerings fill all the space pervaded by the sky and are offered. If the visualization is small, then visualize actually facing one pure land, thinking of offering it throughout the sky. The verses of the Mandala: My body, speech, and mind, etc., although this is not in the translated Tibetan tantras, it is generally a phrase from the tantras. It is found in the ritual of Acharya Tsaritra and the Immaculate Glorious Mandala, etc. "My" is changed to "self and others." "The Supreme One of the Able One" is changed to "Guru and Yidam" to be recited. In order to make the sentences balanced, "good" was added by the Gurus. Because this is a unique practice, it is very important. The common practice of anointing the ground with incense, etc., is optional if one does not like it. Offering the mandala in this way is not just supplementing the previous one, but one by one, clearing the previous accumulation and then placing the next one. The scented water should also be wiped with a dry cloth, and not applied dripping wet, etc. Without doing the Guru's teachings, but practicing according to the Dharma, this is the action of the body, reciting clear words is the action of speech, and the thought of offering with visualization one by one is the action of mind. The three doors of virtue are particularly complete, and although the objects are small, the visualization and intention are vast, therefore it has limitless virtues, so it appears to be a special skillful means of accumulating vast merit with little effort.
Chinese
《曼扎仪轨》中说： 以油和水施舍，是布施； 清扫干净是持戒； 断除杀生是忍辱； 精进于应做之事； 禅定是心专注一刹那； 图案精妙闪耀是智慧。 对于六度， 善作能仁的曼扎， 在此以身体行事， 颜色会变得如黄金一般， 从一切疾病中解脱。 远胜于天人和人类， 如月亮般光彩夺目， 财富和黄金丰饶具足， 生于国王的种姓和佛陀的， 殊胜之家。 如是说。在诸佛菩萨面前，做一次完整的曼扎，就具备了六度的所有部分。如是所说： 受用和身体圆满， 眷属和事业圆满是增上生， 恒时不受烦恼的控制， 对于诸事不颠倒。 如是所说的利益也会获得。暂时来说，会出生于种姓圆满之家，相貌端庄，无有疾病，受用广大。生于天界，则胜于其他天人；生于人间，则胜于其他人。如月亮般光彩夺目，意思是光芒盛大，力量、权势和威力强大。太阳虽然光芒万丈，却以热力灼伤，是强大的力量伤害他人的例子。而月亮令人喜悦，能消除热恼，因此，强大的力量不引起他人的恐惧和伤害，并且能极大地利益他人。因此，《事师五十颂》中说： 以极大的恭敬于三时中， 以曼扎鲜花合掌， 承侍供养上师导师， 以头顶礼拜其足。 如是宣说。以及《胜义亲近》中说： 于三次座间，以极其清净， 清洗口、手和脚， 取来鲜花，于上师面前， 作诸佛的坛城，极其圆满。 如是所说，应当精勤于上师的曼扎。于四座或三座等，献上曼扎九聚，散文和偈颂相结合的曼扎。尽己所能地供养，最少也要每座一百零八遍。总的来说，修