Chinese
以心间“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒无边无际，使坛城稳固清净，邪魔无法侵入。以“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）歌唱，以“啪”（藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪）发出强烈的声音，挥舞金刚杵，威吓，结莲花印，右手伸展，右手结期克印，金刚杵置于心间，铃置于腰间，以金刚杵右旋的姿势，三次击打地面，这是金刚萨埵的欢喜之舞。以佛母的贪欲之舞，心间“穆”（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆）字的光芒无边无际，使邪魔以及阻碍者等三轮清净为空性。以“穆”（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆）歌唱，并以“嘿”（藏文：ཧཱི，梵文天城体：hī，梵文罗马拟音：hī，汉语字面意思：嘿）剧烈摇动铃铛，进行舞蹈，左手伸展，左手结期克印，左手旋转，最后在心间结拥抱印。金刚杵左旋，三次击打地面，这是法界自在佛母的安乐之舞。如果高兴，就进行寂静的大集会之舞。然后，“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），为了稳固我的坛城。从“等”到“帕达拉班杂吽啪”（藏文：པ་ཏ་ལ་པཉྩ་ཧཱུྃ་ཕཊ，梵文天城体：paṭala pañca hūṃ phaṭ，梵文罗马拟音：paṭala pañca hūṃ phaṭ，汉语字面意思：莲花五吽啪），按照修法仪轨念诵。最后，一切法都是心的显现，并且安住于空性之中，因此了知三轮不分别的真如。分别念是邪魔。从“等”到“也没有名字”，这样念诵。如果由第八灌顶者执持，则因仪轨的缘故，将在下面出现。那些地基仪轨，也是因为坛城的新房子和未调伏的土地需要新做地基仪轨等缘故。粉末坛城的简略修供，在旧坛城房子里进行观察，从显现中生起，挖掘，埋藏宝藏等都舍弃。画布坛城的固定期限的地基仪轨，则从不显现中生起，进行控制，以咒语、手印、禅定进行净化，加持即可。如果是与前行相结合的灌顶，那么，生起地基，控制净化，仅仅是观想和加持。那些也要不混淆地进行广略、取出和放入。以上是最初晚上所做的地基仪轨的次第。此下是前行之中的五种地基仪轨的第二种，即平整。它的基础是显示坛城的尺寸，以及如何做。第一种也有，直接意义是外坛城剩余部分的形象尺寸，以及真实意义是内
English
With the immeasurable light rays of the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) syllable at the heart, the maṇḍala becomes stable and pure, and obstacles cannot penetrate it. Singing with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) and making loud sounds with Phaṭ (藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ), brandishing the vajra, threatening, forming the lotus mudrā, extending the right hand, making the threatening gesture with the right hand, placing the vajra at the heart, holding the bell at the waist, and striking the ground three times with the movement of the vajra rotating to the right, this is the joyful dance of Vajrasattva. With the dance of desire of the Mother, the immeasurable light rays of the Mūṃ (藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ) syllable at the heart, the three spheres, such as obstacles and those who obstruct, are purified into emptiness. Singing with Mūṃ (藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ) and ringing the bell violently with Hī (藏文：ཧཱི，梵文天城体：hī，梵文罗马拟音：hī，汉语字面意思：Hī), dancing, extending the left hand, making the threatening gesture with the left hand, rotating the left hand, and finally making the embracing mudrā at the heart. Rotating the vajra to the left and striking the ground three times, this is the blissful dance of the Mother of the Realm of Space. If joyful, perform the great peaceful assembly dance. Then, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), for the sake of stabilizing my maṇḍala. From "etc." to "Paṭala pañca hūṃ phaṭ (藏文：པ་ཏ་ལ་པཉྩ་ཧཱུྃ་ཕཊ，梵文天城体：paṭala pañca hūṃ phaṭ，梵文罗马拟音：paṭala pañca hūṃ phaṭ，汉语字面意思：Paṭala pañca hūṃ phaṭ)", recite according to the sādhana. Finally, all dharmas are appearances of the mind, and since they abide in emptiness, understand the thusness of the three spheres as non-conceptual. Conceptualization is an obstacle. From "etc." to "there is no name either," say this. If held by the eighth empowerment, it will appear below due to the power of the practice. Those ground rituals are also because new ground rituals must be performed for new maṇḍala houses and untamed lands. The simple offering of the dust maṇḍala, examining it from the old maṇḍala house, arising from appearance, digging, burying treasures, etc., are abandoned. For the fixed-term ground ritual of the painted cloth, arising from non-appearance, controlling, purifying with mantra, mudrā, and samādhi, and blessing are sufficient. If it is in the power of combining with the preliminary practices, then, arising the ground, controlling purification, only visualization and only blessing. Those should also be done without confusing the extensive and concise, taking out and putting in. Up to here is the order of the ground ritual to be done on the first night. ༈ Below this, the second of the five sections spoken of within the scope of the preliminary practices is also to be made equal. Its basis is showing the measurement of the maṇḍala, and how to do it. In the first also, the direct meaning is the measurement of the image of the outer maṇḍala remainder, and the definitive meaning is the inner
Chinese
这是关于超越世俗的禅定，或者说是至高坛城的度量标准的阐述。首先，关于小型的坛城，在根本传承中说："那里的度量标准是一肘。"或者说，"以整个身体作为度量标准。"也就是说，每一面一肘，四面就是四肘；或者每一面一个身体长度，四面就是四个身体长度。这两种是幻化坛城的简略画法，是十八尊神的绘画基础。或者说，"身体是十二个"，或者说，"肘是十六个"。也就是说，每一面三弓，总共十二弓；或者每一面三肘，这是简略的画法。每一面四肘，或者每一面四弓，总共十六个，这是四十二尊神绘画的广略画法。"二十或者二十五。"也就是说，二十肘是每一面五弓，二十五肘是每一面六弓加一肘。这两种是幻化坛城的广大画法。这些度量标准并非一成不变，而是取决于住所的宽敞程度，学生的条件和财富的多寡，以及金刚上师是否擅长绘画。其次，如果瑜伽士的禅定能力较弱，那么观想五百弓的距离，也就是一箭地的范围充满诸神，这是下等；中等是观想直到一由旬的距离充满诸神，这是从胜乐金刚以下，直到千佛和见道者为止，是两万四千；最终，证道上师观想无量光明的坛城，法界虚空般无边无际，这是上等。这取决于上师的证悟深浅和学生的根器大小。上师圣者为了让获得暖相的弟子能够进入更广大的坛城，比如莲花生上师给卡钦公主传授金刚橛灌顶，以及桑吉耶谢上师在冈底斯山给玛旁雍错湖投掷线条，将坛城幻化成一箭地的范围，并以幻化的方式进行灌顶，就有这样的历史。此外，在仪轨次第中说："上师安住在趋近于尽头的道上，四十二尊神逐渐减少，千佛坛城等等，仅仅投掷金刚的线条度量，箭程等等的象征，坛城以手印清晰显现，是禅定殊胜的影像。"以上就是所说的内容。第二，如何做呢？
English
This is an explanation of the measure of the transcendent samadhi, or the supreme mandala. First, regarding the smaller one, it says in the root lineage: "There, the measure is one cubit." Or, "The measure is one body length." That is, one cubit on each side, making four cubits; or one body length on each side, making four body lengths. These two are the condensed drawing of the magical illusion mandala, the basis for drawing the eighteen deities. Or, "The body is twelve," or "The cubit is sixteen." That is, three bows on each side, totaling twelve; or three cubits on each side, which is a condensed drawing. Four cubits on each side, or four bows on each side, totaling sixteen, which is the expanded and condensed drawing of the forty-two deities. "Twenty or twenty-five." That is, twenty cubits is five bows on each side, and twenty-five is six bows and one cubit on each side. These two are the extensive drawing of the magical illusion. These measures are not fixed, but depend on the spaciousness of the dwelling, the student's conditions and wealth, and whether the vajra master is skilled in drawing. Secondly, if the yogi's samadhi power is weak, then contemplate the distance of five hundred bows, that is, the range of an arrow shot, filled with deities, which is the lower level; the intermediate level is to contemplate the distance up to one yojana filled with deities, which is from the Supreme Dharma onwards, up to the thousand Buddhas and those on the path of seeing, which is twenty-four thousand; finally, the master of the ultimate path contemplates the spontaneously accomplished mandala of Samye, the dharmadhatu pervading the sky, boundless and limitless, which is the highest level. This is divided according to the depth of the master's realization and the student's capacity. The noble master, in order to empower a student who has attained warmth into a larger mandala, such as when Master Padmasambhava gave the Vajrakila empowerment to Princess Kharchenza, and when Master Sangye Yeshe threw a line into Lake Mapham at Mount Kailash, transforming the mandala into the range of an arrow shot and empowering it through illusion, there are such histories. Furthermore, in the ritual sequence, it says: "The master abides on the path nearing the end, the forty-two deities gradually diminish, the mandala of the thousand Buddhas, etc., merely by throwing the vajra line measure, the symbols such as the arrow range, the mandala clearly manifest as a mudra, is the image of transcendent samadhi." That is what was said. Second, how to do it?
Chinese
从这里收集物质和用具，如天饰、隔帘等所有条件。用酥油隔开后，我的瑜伽包括收放，在固定容器之前，据说要加持金刚铃。将金刚铃放在前面，用香水洒，用自性空净化。从空性中，五股金刚杵的中心是普贤王如来，向上五股是五部佛，向下五股是五部佛母，上下莲瓣是十六位勇父勇母。铃的中心和八瓣莲花的四个方向是五部佛母，四个角落是四密母，面是般若波罗蜜多母，顶端的金刚是五部佛父的化身。以金刚部为主尊，赐予空性灌顶。加持五处，充满，净化，融入，稳固。用事业金刚将供品陈设在供养处，举起内外供养。念诵吽阿，诸佛化为光融入。金刚是方便的自性，五智的本体。铃是智慧的自性，空性，宣扬佛法的声音。两者都是胜义菩提心的自性。如此生起定解。摇三次铃。心中持金刚，将忆念放在身之誓言上。嗡。无始无终的菩萨是，金刚萨埵大乐。普贤王如来是诸法之主。金刚慢是主尊。嗡 班扎 刚德。摇铃是语之誓言。存在是自性之主。自性中无实而造作。自性清净的菩萨们，愿获得神圣的存在。心中作拥抱印是意之誓言。金刚铃持有明。方便与智慧无二。轮回与涅槃，愿以佛法如是自在。嗡 萨瓦 达他嘎达 玛哈 阿努拉嘎纳 班扎 斯瓦巴瓦阿玛郭杭。在坛城上，将三十种物质放入颅器中，为了清净五蕴，获得五身。稻、豆、豌豆、小麦、青稞、白芝麻，此为五谷。为了清净五根，获得五种事业。白檀香、红檀香，红花、麝香、豆蔻，此为五香。为了清净五境，获得五功德。布
English
From here, gather the materials and implements, such as sky ornaments, partition curtains, and all conditions. After separating with ghee, my yoga, including gathering and dispersing, is complete. Before fixing the container, it is said that the vajra and bell should be blessed. Place the vajra and bell in front, sprinkle with cleansing water, and purify with Svabhava. From emptiness, in the center of the five-pronged vajra is Samantabhadra. The five upper prongs are the five Buddha families, the five lower prongs are the five Mother Goddesses of the families, and the upper and lower lotus petals are the sixteen male and female Bodhisattvas. In the center of the bell and the four directions of the eight lotus petals are the five Mother Goddesses of the families, the four corners are the four Secret Mothers, the face is the Prajnaparamita Mother, and the vajra at the top is transformed into the bodies of the five Father Buddhas of the families. With the Vajra family as the main deity, bestow the Shunyata empowerment. Bless the five places, fill, purify, merge, and stabilize. With the Karma Vajra, arrange the offerings in the offering enclosure, raise and offer both internally and externally. By reciting Hum Ah, 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. Generate certainty in this way. Ring the bell three times. Holding the vajra in the heart, place mindfulness on the body's samaya. Om. The Bodhisattva without beginning or end is Vajrasattva, the great bliss. Samantabhadra is the lord of all. The Vajra pride is the chief of lords. Om Vajra Gandhe. Ringing the bell is the speech samaya. Existence is the lord of self-nature. In self-nature, it is made unreal. May the Bodhisattvas of pure self-nature attain the sacred existence. Making the embracing mudra in the heart is the mind samaya. The vajra bell holds knowledge. Skillful means and wisdom are non-dual. By samsara and nirvana, may we thus have dominion over the Dharma. Om Sarva Tathagata Maha Anuraagana Vajra Svabhavatmako 'Ham. On the platform, place the thirty substances in the skull cup, in order to purify the five aggregates and attain the five bodies. Rice, beans, peas, wheat, barley, white sesame, these are the five grains. In order to purify the five senses and attain the five activities. White sandalwood, red sandalwood, saffron, musk, nutmeg, these are the five incenses. In order to purify the five objects and attain the five qualities. Cloth