English
And, of the two symbols, the mandala of meaning is: the Dharmadhatu is as it is, it is the supreme of all knowable things, therefore it is the center. Being surrounded by eight wisdoms is called the wheel. The mandala of symbols is: the main deity in the center is the center, and being surrounded by a large or medium retinue is called the wheel. In general, the Tathagata has done it. The tantras of the Secret Mantra Vajrayana say: Because one accomplishes siddhis by relying on the mandala, it is called a mandala. Thus it is said. There are also two treatises on mandalas. One treatise is: the image mandala, the samadhi mandala, the nature mandala, and the secret bodhi mandala, there are four. It is said that one accomplishes siddhis by relying on these four meanings. The second treatise is: the mandala of generation Mahayoga, the mandala of completion Anuyoga, and the mandala of great completion Atiyoga, there are three. It is said that one accomplishes siddhis by relying on these three meanings. These three are also the three of view, conduct, and practice. Among them, this practice of Mahayoga, as stated in the tantras, agamas, and instructions, is practiced by relying on the image mandala. When transforming from peaceful to wrathful to practice, there are four meanings of speech: First, chak chak. Second, gomaye of the five amritas. Third, bindu. Fourth, drawing the mandala. First, regarding the placement of chak chak, the agama says: Hūṃ! In this wonderful secret mandala, severing the stream of samsara, in the state of bodhicitta. In the pure space of the sky, in the palace of the mother, spreading the great bindu of secret blood. Maha Rakta Jwala Mandala Hum! Hūṃ! In the secret and supreme charnel ground mandala, in order to accomplish the originally pure and stainless bodhicitta, in order to accomplish the great self-born wisdom, placing the chak chak of the great secret mandala. Maha Bodhi Citta Mandala Hum! Thus, one places chak chak with the white and red bodhicitta of the father and mother. Second, then one releases chak chak gomaye with the five amritas, Hūṃ! The five poisons are purified, spontaneously accomplishing the five bodies. The originally pure amrita gomaye. Like a rainbow appearing in the sky of the wisdom mother.
Chinese
坟墓场秘密的住所显现为明点。 玛哈班杂阿姆日达曼扎拉吽！这样说。 第三，明点仪轨。 然后进行明点的绘制。经中说： 绘制坛城明点具智慧， 成就一切平等性。 谁能如实了知坛城之义？ 自性本尊无二义， 了知坛城即成就。 因此，明点的意义在于，在胜义谛中观照一切平等性。谁能在胜义谛中圆满坛城仪轨呢？如果进入自性本尊的瑜伽，坛城的仪轨就能成就。例如，天子无需建造房屋，自然而然存在一样。 在世俗谛中，用明点线和咒语加持后，父亲对母亲说： 吉祥具名秘密母， 口中散发莲花香， 声音如幼鹅般动听， 柔软婀娜身姿妙。 月密红白藏室重， 他人难以直视。 成就金刚事业之母， 从无二结合的加持中， 在此坛城上绘制明点， 愿一切修行事业皆圆满！ 这样说。在母亲的子宫里绘制明点。 然后，以意进行结合。 吽！ 在这红色月宫秘密坛城中， 降伏坟墓场傲慢的众神。 以血脉相连的明点线绘制， 方法与智慧无二无别。 以秘密菩提心的大明点， 上下一切坟墓场都显现。 吽！ 三千世界皆成血海， 以秘密菩提心明点绘制， 坟墓场秘密坛城自然成就。 三界一切五毒坛城中， 绘制五种甘露明点， 五智宫殿自然成就。 嗡 比瓦 比秀迭 玛哈月官 曼扎拉 吽！(བྷྲཱུྃ་བི་ཤྭ་བྷི་ཤུདྡྷེ་མ་ཧཱ་ཙཎྟྲ་མཎྜ་ལ་ཧཱུྃ，viśva viśuddhe mahācandra maṇḍala hūṃ，一切清净大月坛城 吽!) 这样说，然后绘制明点。首先，要使方位角度的走向一致，明点的分割等都要按照前面所说的方法进行。第四，绘制坛城，其中央的宫殿中心做成圆形。有两种方法：金刚绽放
English
The secret abode of the charnel ground appears as a bindu. Maha Pancha Amrita Mandala Hum! Thus it is said. Third, the bindu ritual. Then, the bindu should be drawn. As it says in the tantra: A wise person draws the bindu of the mandala, Achieving equality in all directions. Who can truly understand the meaning of the mandala? By realizing the self-nature of the deity, The mandala of non-duality is accomplished. Therefore, the meaning of the bindu is to contemplate equality in all directions in the ultimate truth. Who can complete the mandala ritual in the ultimate truth? If one enters into the yoga of one's own deity, the rituals of the mandala will be accomplished. For example, just as a son of the gods has a house that is self-created without being built. In the relative truth, the bindu is drawn with mantras and blessed. The father says to the mother: O auspicious, named, secret mother, Whose mouth exudes the fragrance of lotus, Whose voice is like a young goose, Soft, supple, and youthful. The moon-secret, white and red, heavy womb, Which others cannot look upon directly. Mother who accomplishes the vajra activity, From the blessing of non-dual union, Draw the bindu on this mandala, May all activities of practice be accomplished! Thus it is said. Draw the bindu in the mother's womb. Then, begin the union with the mind. Hung! In this red moon-womb secret mandala, Subduing the arrogant hosts of the charnel ground. Drawing the bindu with lines of blood, Method and wisdom inseparable. With this great bindu of secret bodhicitta, Above and below, all charnel grounds appear. Hung! All three thousand worlds become an ocean of blood, By drawing the bindu of secret bodhicitta, The secret mandala of the charnel ground is naturally accomplished. In the mandala of the five poisons of the three realms, Drawing the bindu of the five nectars, The palace of the five wisdoms is naturally accomplished. Bhrum Vishva Vishuddhe Maha Chandra Mandala Hum! (བྷྲཱུྃ་བི་ཤྭ་བྷི་ཤུདྡྷེ་མ་ཧཱ་ཙཎྟྲ་མཎྜ་ལ་ཧཱུྃ，viśva viśuddhe mahācandra maṇḍala hūṃ，All pure great moon mandala Hum!) Thus it is said, and then draw the bindu. First, the direction of the cardinal and intermediate directions must be equal, and the division of the bindu, etc., must be done as described above. Fourth, drawing the mandala, the center of the central palace is made round. There are two methods: the vajra blooming.
Chinese
是和，吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 迦（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：迦） 惹（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：惹） 的正文。 其中，金刚欢笑的正文说：坛城的绘制是真实的和意义的象征。 真实的是：从南到北分为三份的西侧，将两部分的三分之二做成一个月牙形，一个门朝东。 在此基础上画四条线，画出九宫格的线。 用红色的朱砂涂抹底色，中央的格子做成一个月牙形朝东。 八个格子做成八个小月牙形朝内。 用白灰画出笔直的线条，东侧的月牙形做成白色。 圆形用火焰的颅骨串装饰。 角落做成绿色。 供品的第一块布做成红色。 门帘做成黄色。 中间用线条来运用口诀。 周围用黑色的铁栅栏围起来，在朱砂的莲花上用白灰写上“bhya”。 第二部分是意义的象征的解释，分为两部分。 按照这样的形象绘制，有两个意义：象征的形状的解释和根本的定义的解释。 其中，象征的形状的解释是：外形像十六的月亮一样圆，外面的器世界的一切都是圆形的，没有造作的法界本身就是大尸陀林的宫殿。 从南到北切割的西侧红色月牙形变成一个门，法界没有造作的状态中，变成圆形，所以显示为月牙形，从中产生一切，融入一切，所以显示为一个门。 里面的八个月牙形是：有情世界的心的圆形显现为八种智慧的象征。 中央的月牙形是：圆形法界的智慧自然成就的缘故。 用根本的定义来解释：外形像十六的月亮一样，法圆形法性变成唯一的明点，是远离计数的言语的象征。 西侧做成红色月牙形是：空行母的虚空莲花花蕊的中央，红色月牙形显现为宫殿，那上面做成一个门是：诸佛和有情圆形产生的处所。 里面的八个月牙形是：从菩提心产生各种智慧的手印，是从空行母的虚空中产生的象征。 中央的
English
and, the text of Hūṃ Ka Ra. In that, the text of Vajra Laughter says: Drawing the mandala is real and symbolic. The real is: Divide the west side, which is divided into three parts from south to north, into two parts. Make two-thirds of it into a crescent moon with one door facing east. Then, draw four lines on it to draw the lines of the nine-celled grid. Paint the base red with rakta, and make the central cell a crescent moon facing east. Make eight small crescent moons facing inward in the eight cells. Draw straight lines with white ash, and make the eastern crescent moon white. Surround the round with a garland of fire skulls. Make the corners green. Make the first offering cloth red. Make the door curtain yellow. In between, use the mantra on the lines. Make the edge a black iron fence, and write "bhya" in white ash on the rakta lotus. The second part is the explanation of the meaning symbol, which has two parts. There are two meanings to drawing the image in this way: the explanation of the shape of the symbol and the explanation of the root definition. Among them, the explanation of the shape of the symbol is: The outer shape is round like the sixteenth moon, and the outer container world is all round. The unelaborated sphere itself is the palace of the great charnel ground. The western red crescent moon, which is cut from south to north, becomes one door. In the state of the unelaborated dharmadhatu, it becomes round, so it is shown as a crescent moon. From that, everything arises and merges, so it is shown as one door. The eight inner crescent moons are: The symbol of the mind of the sentient world appearing as eight wisdoms. The central crescent moon is: Because the wisdom of the round dharmadhatu is spontaneously accomplished. Explaining with the root definition: The outer shape is like the sixteenth moon, the dharma round, the dharmata becomes a single bindu, which is the symbol of being free from the term of counting. The western crescent moon is made red: In the space of the lotus pistil of the mother, the red crescent moon appears as a palace. Making one door on it is: The place where the Buddhas and sentient beings are born round. The eight inner crescent moons are: The symbol of various wisdom mudras arising from the womb of the mother from the mind of enlightenment. The central
Chinese
它成为一个整体的轮。而它成为一个门，即从明点菩提心生起并聚集于此。将西方做成白色月牙，即明点菩提心没有被任何过失所染污。金刚的环绕是，明点菩提心没有被聚集，是不变的菩提心。四个角是四种智慧。丝绸是广大的功德增长。四个门是四无量。其中，将母续的五蕴作为分支取出，即轮回的法成为大尸陀林燃烧的宫殿，周围环绕着铁围山和金刚火焰的光鬘，是任何魔和外道都无法侵入并摧毁的象征。如此形成的坛城，是伟大的明点一味的修法。其中，生起红白菩提心混合的九个明点，即从一个明点菩提心中显现出广大的功德八种智慧，作为利益众生的象征，显现为八位高丽女神及其眷属的象征，是圆满成就之义的九尊神所显现的坛城。又，总的来说，对此，坛城也应如是作。之义。西方基，是指寂静修法最终完成，在最后的西方开始伟大的修法，将红色月牙置于西方，建立天宫。如此宣说。如此绘制坛城，此时有两种连接方式。金刚嬉笑论师的论典中说，绘制的坛城即是宫殿，将班杂和灯放在一起，迎请并安住自性成就的诸神。如此宣说。吽嘎ra论师的论典中说，此时也要进行结界，压制尸陀林之主，如前所述，此时也应知晓，在母续度脱的体内，显现为大尸陀林的宫殿中，安住诸神。如果有人问，安住诸神有何必要？安住诸神有九个意义：第一，观察种姓并积累。第二，为中央的班杂命名。第三，安住金刚铃。第四，质达。第五，迎请八位高丽母安住。第六，细微的火。
English
It becomes a complete wheel. And it becomes a door, which is that it arises from Bindu Bodhicitta and gathers there. Making the west a white crescent moon means that the Bindu Bodhicitta is not stained by any faults. The Vajra enclosure is that the Bindu Bodhicitta is not gathered, it is the unchanging Bodhicitta. The four corners are the four wisdoms. Silk is the increase of great qualities. The four doors are the four immeasurables. Among them, taking out the five aggregates of Matram as branches, that is, the Dharma of Samsara becomes the palace of the great charnel ground burning, surrounded by an iron fence and a garland of Vajra flames, which is a symbol that no demons or heretics can invade and destroy. The mandala thus formed is the practice of the great Bindu one taste. Among them, the nine Bindus that arise from the mixture of red and white Bodhicitta, that is, the vast qualities and eight wisdoms that appear from one Bindu Bodhicitta, as a symbol of benefiting beings, appear as the symbol of the eight Gauri goddesses and their retinue, which is the mandala manifested by the nine deities of the meaning of perfect accomplishment. Also, in general, for this, the mandala should also be made in the same way. The meaning of "Western Base" refers to the final completion of the peaceful practice, and the great practice is started in the final west, placing the red crescent moon in the west and establishing the heavenly palace. Thus it is said. Thus drawing the mandala, at this time there are two ways of connecting. In the treatise of Vajrahāsa, it is said that the drawn mandala is the palace, and the Bhanta and the lamp are put together, and the self-existent deities are invited and dwell. Thus it is said. In the treatise of Humkara, it is said that at this time also the boundary should be cut off, and the lord of the charnel ground should be suppressed. As mentioned above, it should also be known at this time that in the body of the Matram being liberated, it appears as the palace of the great charnel ground, and the deities dwell there. If someone asks, what is the need for the deities to dwell? There are nine meanings for the deities to dwell: First, observe the lineage and accumulate. Second, name the central Bhanta. Third, dwell the Vajra bell. Fourth, Citta. Fifth, invite the eight Gauri mothers to dwell. Sixth, subtle fire.