Chinese
出现。 因此更加稀有， 谁能为了无与伦比的众生之利益， 做到不入涅槃？ 在无数的劫中， 先前所造的罪业， 一旦见到这样的坛城， 那些罪业就会耗尽。 更何况安住于名声无边的密咒行持之方式？ 如果念诵救护的秘密咒语， 就能获得无上的果位。 对于这殊胜的行持， 如果智慧坚定而不动摇， 就能断除一切痛苦之来源的， 恶趣。 大士们， 你们今天获得了无与伦比的收获。 因为诸佛菩萨， 所有的大士们， 都摄受你们于此教法中， 正在受生。 因此，你们将于明日， 在（大）乘中获得殊胜的诞生。 这伟大（大）乘生起的， 殊胜道是吉祥的。 你们在那里挖掘， 因此在自生的大福分中， 将成为遍知一切世间的， 如来。 如此宣说并解释其义。第十三是： “梦的好坏， 明天请详细告诉我。” 并说：“今晚在吉祥草的枕垫上，以狮子的睡姿，以善良的心入睡，这样就能见到梦的好坏征兆。” 导师仅仅作意于在弟子们的身上穿戴两件盔甲，然后回向善根，让弟子们回到自己的位置。 按照这个仪轨，瓶子的准备仅仅是聚集瓶子的用具，所以不需要仪轨等等。 第五，绘制图像，也称为坛城的日间工作。这包括绘制三线，分配颜色，以及安放装饰和用具。第一是：在准备的当日，如果做这个，则不需要重新生起本尊，但按照所有坛城仪轨的意旨，是每天分别进行的。
English
Occurred. Therefore, it is even rarer, Who can, for the sake of incomparable sentient beings, Manage not to enter Nirvana? In countless eons, Whatever sins were committed before, As soon as one sees such a mandala, Those sins will be exhausted. What need is there to mention abiding in the way of practicing mantras with boundless fame? If one recites the secret mantra of protection, one will attain the unsurpassed state. For those who, in this supreme practice, have steadfast and unwavering wisdom, that one will cut off the evil destinies, from which all suffering arises. Great beings, you have obtained incomparable gain today. Because the Buddhas and Bodhisattvas, all the great beings, are embracing you all in this teaching, and are being born. Therefore, you will be reborn excellently tomorrow, in the Great Vehicle. This supreme path, from which the Great Vehicle greatly arises, is glorious. Because you are digging there, you will become the Thus-Gone One, who knows all the worlds, in the great fortune of self-arising. Thus he spoke and explained the meaning. The thirteenth is: "Tell me in detail tomorrow whether the dream is good or bad." And said, "Tonight, on a cushion of kusha grass, lie down in the posture of a lion, and sleep with a virtuous mind, so that you will see good or bad omens in your dreams." The teacher merely visualized the students wearing two armors on their bodies, then dedicated the merit and sent the students back to their places. According to this tradition, the preparation of the vase is merely the gathering of the vase's implements, so rituals etc. are not considered necessary. Fifth, drawing the image, is also called the daily work of the mandala. This includes drawing the three lines, allocating the colors, and placing the ornaments and implements. The first is: on the very day of the preparation, if one does this, one does not need to generate the self-generation anew, but according to the intention of all the mandala rituals, it is done separately each day.
English
Therefore, here, practice the self-generation with the mandala, either elaborately or concisely. On the site of the mandala, sprinkle fragrant water that has been chanted with the Sumba mantra, visualizing oneself and the main vajra-siblings as the union of father and mother. Create a thread with twenty-five characteristics, and surround it with offering tormas. Bless the offerings, purify the heart channel. From emptiness, in the center, from Hūṃ (ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Chinese literal meaning: Hūṃ) arises Akṣobhya, blue in color, holding a vajra and bell, embracing the consort Māmakī. In the east, from Bhrūṃ (བྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，Chinese literal meaning: Bhrūṃ) arises Vairocana, white, holding a wheel and bell, embracing the consort Buddhalocanā. In the north, from Aṃ (ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，Chinese literal meaning: Aṃ) arises Ratnasambhava, yellow, holding a jewel and bell, embracing the consort Ratnadharā. In the west, from Jriṃ arises Amitābha, red, holding a lotus and bell, embracing the consort Pāṇḍaravāsinī. In the south, from Khaṃ (ཁཾཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，Chinese literal meaning: Khaṃ) arises Amoghasiddhi, green, holding a sword and bell, embracing the consort Samayatārā. Vairocana sits on a moon cushion, and the others sit on sun cushions. The five families are adorned with tiger skin loincloths and matted hair. The consorts have the same color as their consorts, holding curved knives and skull cups, with their hair loose. All are adorned with bone ornaments. On the forehead is Oṃ (ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，Chinese literal meaning: Oṃ), on the throat is Āḥ (ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，Chinese literal meaning: Āḥ), and on the heart is Hūṃ (ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Chinese literal meaning: Hūṃ). From the rays of light of the Hūṃ (ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Chinese literal meaning: Hūṃ) syllable at one's heart, the five wisdom deities descend in the form of father and mother. Pheiṃ. Jaḥ Hūṃ Baṃ Hoḥ. They dissolve into oneness, inseparable. Purify the torma, bless it with the three syllables, and then offer the torma of Hūṃ (ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Chinese literal meaning: Hūṃ), Bhrūṃ (བྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，Chinese literal meaning: Bhrūṃ), Aṃ (ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，Chinese literal meaning: Aṃ), Jriṃ, Khaṃ (ཁཾཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，Chinese literal meaning: Khaṃ), etc. Offer Arghaṃ, etc., up to Shabda. Then praise with either the Five Sugatas praise or any of the five family praises. Among them, the Five Sugatas praise is as follows: Immovable Vajra, great wisdom, Vajra realm is great space, Vajra three supreme three mandalas, Vajra dakinis, I prostrate and praise. Vairocana, greatly pure, Vajra peaceful, great joy, By nature, the supreme clear light, Buddha dakinis, I prostrate and praise. Ratna King, exceedingly profound, Vajra sky, immaculate space, By nature pure, without defilement, Ratna dakinis, I prostrate and praise. Vajra Immeasurable, great king, Non-conceptual space, Vajra holder, Beyond desire
English
Accomplishment attained. Lotus Dakini, I prostrate and praise you. Meaningful King, perfect Buddha. Accomplishing all wishes. Arising from the very nature of purity. Various Dakinis, I prostrate and praise you. Thus it is said. The thread arising from the union of the five families of father and mother, transformed into five forms. Place it in a precious vessel. Invite all the Buddhas in the form of the Wheel-Samvara Mandala, repeatedly immersing it in the thread. Recite the essence of the main father and mother, and bless it. Anoint it with great blood, the sweat of a young maiden, the five elixirs, and sandalwood, etc. While reciting the root mantra of the father and mother, make offerings. While reciting the mantras of the heroes and heroines of body, speech, and mind, twist them from five groups of five, ultimately into one strand. oṃ anyonya anugatāḥ sarvadharmāḥ para sphara anupraviṣṭaḥ sarvadharmā atyanta anupraviṣṭaḥ sarvadharmā hūṃ. It seems that this should be recited in practice, so recite it a little. oṃ vajra samaya supramati krama hūṃ. While reciting, hand it over to a companion. jjaḥ jjaḥ jjaḥ. Say, now is the time for all the Buddhas residing in the entire world to benefit beings. Thus it is said, first in the sky, and then fix it on the ground. That is, the north, south, west, east, and central lines, namely the fire, wind, rakshasa, and Ishvara corner lines. The one with the top facing up is the east, the one with the topknot is the south, the one that moves and protects is the west, and the one with the red horse and fame is the north. First, the teacher, then the companion, follow the order of circling from the left. For a mandala made with colored powders, unless it is very inconvenient, the south of the world should be regarded as the east of the mandala. As for a painted cloth mandala, there is no fixed rule. Then, having recognized that all directions are equal in nature. After that, fix the action line. As it is said in the scripture: The door is one-eighth of the wheel, the courtyard is half of it. The door ring is the size of the door, just like the size of a divine garment. The corner lines are the circumambulation, and the horse stable is said to be the place to put it. Thus it appears. The way to surround the outer environment is: In the mandala of light, two layers of lines should be fixed. As the translation says: The great vajra fence and the wheel lotus.
Chinese
虽然说是用金刚杵来标示三个小围墙的界线，但在玛尔巴·多瓦的译文中说：“周围的最终处，先用金刚杵的链条环绕，光明的坛城是最终的，导师用双倍的线来标示，颜色的地基是它的一半，在根本线的方位处。”这样说显得很清净，很明显是指金刚杵的围墙、尸陀林和光明的坛城。内部的线是：在那里面有莲花，莲花的背后是轮，金刚杵的线在那两者处，用金刚杵的链条来环绕，三个轮是大的部分，用金刚杵的线来环绕，连同花蕊的莲花，安住在十六个花瓣中。这样说，根本线里面每个方向都有四个大的部分，如果第四个保持原样，那么三个花瓣分成三份就变成九份。第一个环绕的是莲花的中心，第二个是主尊位置的莲花花瓣，第三个是空行母四个的莲花花瓣，第五个第七个第九个环绕的是三个轮的外缘。第一个、第三个、第五个、第七个、第九个的里面，各自环绕六分之一，就是花蕊和四个圆环。三个轮的辐条，在宽的地方也和长度一样。线的总的用法应该在其他地方了解。又这样说：“首先用石线等，所有的线都要确定，在那上面是智慧线，从各方面完全地伸展。”就像这样，首先画作业线，为了加持它而画智慧线。在详细解释的时候，先说了智慧线，在总结要点的时候，先说了作业线，这是指在泥土上考虑。如果用智慧线本身来画作业线，那么就不需要加持等，否则，这里也需要，生起作业的金刚橛，两只手或者拿着甘露，或者持着吽字，三界尊胜，融入智慧尊，进行供养和赞颂，变成线绳，念诵三字和吽字和自己的咒语来加持。线的作业完成后，对线绳的本尊献上供养和赞颂。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。
English
Although it is said that the vajra is used to indicate the boundary of the three small enclosures, in the translation of Marpa Dowa, it says: "At the ultimate end of the surroundings, first surround with a chain of vajras, the mandala of light is the ultimate, the teacher uses a double line to mark, the colored base is half of it, at the directional position of the root line." This seems very pure, and it is clear that it refers to the vajra enclosure, the charnel ground, and the mandala of light. The inner line is: "Inside it is a lotus, behind the lotus is a wheel, the vajra line is at those two places, surround with a chain of vajras, the three wheels are large parts, surround with a vajra line, the lotus with stamens, abides in sixteen petals." It is said that inside the root line, each direction has four large parts. If the fourth is left as it is, then the three petals divided into three parts become nine parts. The first surrounds the center of the lotus, the second is the lotus petal of the main deity's position, the third is the lotus petal of the four dakinis, the fifth, seventh, and ninth surround the outer edge of the three wheels. Inside the first, third, fifth, seventh, and ninth, each surrounds one-sixth, which are the stamens and four circles. The spokes of the three wheels, in the wide places, are also the same as the length. The general usage of the line should be understood elsewhere. Again, it is said: "First use stone lines, etc., all the lines must be determined, above that is the wisdom line, completely extend from all aspects." Like this, first draw the work line, and draw the wisdom line to bless it. In the detailed explanation, the wisdom line is mentioned first, and in the summary of the main points, the work line is mentioned first, which refers to considering on the soil. If the work line is drawn with the wisdom line itself, then there is no need for blessings, etc., otherwise, it is also needed here, generate the working Heruka, with two hands or holding nectar, or holding the Hum syllable, the victorious over the three realms, merge into the wisdom deity, offer and praise, transform into a thread, and bless by reciting the three syllables and the Hum syllable and one's own mantra. After the work of the line is completed, offer and praise to the deity of the thread. Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) Hum (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum).