Chinese
众。 以智慧圆满成就之方式， 于大平等金刚宫殿中， 欢喜安住，欢喜安住，祈请遣除颠倒之黑暗。 我等具缘种姓之子， 依于受用尸林之物， 于空行母之宫殿中， 树干金刚大洲布， 五果之油融入于大海， 九种智慧之灯光芒四射， 具缘者供养，祈请享用。 如是九尊神，各自安住于其位。 以上展示了影像之坛城，即影像身语意之坛城。 如经中所说：月亮坛城空行母之虚空， 班杂（梵文：Bhaṇḍa，天城体：भण्ड，梵文罗马拟音：bhaṇḍa，容器）安乐逝者身之身， 字句安乐逝者语之语， 灯安乐逝者意之意。 因此，于影像身之坛城中，所安立之身即九个班杂（梵文：Bhaṇḍa，天城体：भण्ड，梵文罗马拟音：bhaṇḍa，容器）。 于影像意之坛城中，所安立之意相为：九个显现之灯，即九大智慧。 所谓九大智慧，即以智慧摄持法性，即指：于任何处皆不动摇之法界智，不间断而自明自显之如镜智，无二无别之平等性智，自证而生之妙观察智，究竟圆满而成办事业之成所作智，于无戏论之状态中行持之空性智，于大乐中入定之难越意智，一切皆显现为大自在之界智，以及轮回一切皆显现为大智慧而于法界中解脱之法界解脱智。 如是，此乃展示影像身语意之坛城。 何为安立四种供品之展示？即展示经中所说：以供品庄严围绕。 其中有二：誓言物之陈设与供养物之陈设。 首先，于寂静坛城之上，以具备供品、名称之物进行修持后，以寂静本尊和咒语所加持之供品，于曼扎之
English
Assembly. In the manner of spontaneously accomplishing wisdom, In the great equanimity vajra palace, Rejoice and abide, rejoice and abide, please dispel the darkness of perversion. We, fortunate sons of lineage, Rely on the substances of enjoyment in the charnel ground, In the palace of the Dakini mother, The trunk is a vajra great continent cloth, The oil of five fruits is immersed in the ocean, The light rays of nine wisdoms radiate, The fortunate ones offer, please accept. Thus, the nine deities, each abide in their respective places. Above that, the mandala of images is shown, which is the mandala of the image of body, speech, and mind. As it is said in the tantra: The lunar mandala is the space of the mother, The Bhaṇḍa (Sanskrit: Bhaṇḍa, Devanagari: भण्ड, Romanized Sanskrit: bhaṇḍa, meaning: container) is the body of the Sugata's body, The syllables are the speech of the Sugata's speech, The lamp is the mind of the Sugata's mind. Therefore, in the mandala of the image of the body, the body that is arranged is the nine Bhaṇḍas (Sanskrit: Bhaṇḍa, Devanagari: भण्ड, Romanized Sanskrit: bhaṇḍa, meaning: container). In the mandala of the image of mind, the mind signs that are arranged are: the nine lamps of appearance, which are the nine great wisdoms. The nine great wisdoms are: the wisdom that seizes the nature of reality, which means: the wisdom of the Dharmadhatu that does not move anywhere, the mirror-like wisdom that is self-illuminating without interruption, the wisdom of equality that is non-dual, the discriminating wisdom that arises from self-realization, the accomplishing wisdom that accomplishes actions by being perfected, the wisdom of emptiness that acts in a state of non-elaboration, the difficult-to-transcend mind wisdom that is absorbed in great bliss, the wisdom of the expanse that clarifies everything as the great self, and the wisdom of Dharmadhatu liberation that liberates all of samsara into great wisdom. Thus, this is the presentation of the mandala of the image of body, speech, and mind. What is the presentation of arranging the four substances? It is the presentation of what is said in the sutra: Adorned with substances, placed around. There are two types: the arrangement of samaya substances and the arrangement of offering substances. First, after practicing on the peaceful mandala with substances that possess names, the substances purified by the peaceful deity and mantra are placed on the mandala.
Chinese
有黑色的脊椎。应该环绕。用柳条制成的班杂（bhaṇḍa）被切断。被占卜过的班杂（bhaṇḍa）是伟大的吉祥安住的所依。如是说。因此，将伟大的吉祥怙主父母的佛像或心髓写在中间放置，也是成就悉地的容器。如是说。其中应放入的物品有：牛黄、脑髓、大便，心脏或命脉的血，肉、胆汁、小便，牙齿和五根，这些成分相等，与融化的油脂混合，与五种心髓混合的班杂（bhaṇḍa）是成就的物质。如是说。应放置在白色的月牙上。另外，在具有名称的班杂（bhaṇḍa）中，在每个小块上写上修行者有多少的秘密名称，以及成就的祈请文，如“金刚某某，祈请成就”。写好后放置。此外，经续中说：东方门放置成就祈请文，金刚和铃，甘露宝瓶，成就物，同样放置灌顶宝瓶。如是说。灌顶宝瓶是先前准备好的寂静宝瓶，或者将忿怒本尊的宝瓶放置在中央。又，自生之宝瓶，具有加持物和装饰，以此恒常进行灌顶。如是说，加持后放置在坛城的中央。事业宝瓶也放置在坛城的角落。坛城的四方放置四根殊胜橛，四隅放置四根铁橛，上下放置两根紫檀木橛，共十根。迎请十位忿怒尊安住，用瓦苏达（Vasudhā）的索套环绕。经续中说：用瓦苏达（Vasudhā）的索套，画线环绕坛城，以及用毗那夜迦（Vinayaka）捆绑的物品。又，吽！在尸林秘密殊胜的坛城中，为了将具有慈悲方便的索套，引入六道轮回的法界中，将方便的索套作为手印引入。如是说而环绕。又，经续中说：广大田地的地基是，唐卡和瑜伽士的用品。如是说，在田地的地基上，按照本尊的数量制作红色的明点，六十八或
English
It has black vertebrae. It should be circumambulated. The bhaṇḍa made of willow is cut off. That bhaṇḍa that has been divined is also the support where the great glorious one resides. Thus it is said. Therefore, either the deity image or the essence of the great glorious lord and consort is written and placed in the center, or it is also a vessel for accomplishing siddhis. Thus it appears. The things to be put inside it are also gorocana, brain, feces, and blood from the heart or vital veins, flesh, bile, urine, teeth, and the five senses, and those parts are equal, and mixed with melted fat, and mixed with the five essences, whatever bhaṇḍa is the substance of accomplishment. Thus it appears. It should be placed on a white crescent. Furthermore, inside the bhaṇḍa with a name, on each small piece, write the secret name of how many practitioners there are, and the petition for accomplishment, such as "Vajra so-and-so, grant accomplishment." Write it and place it. Also, in the tantra it says: In the east gate, place the petition for accomplishment, and the vajra and bell, and the vase of nectar, the substance of accomplishment, and likewise place the vase of empowerment. Thus it appears. The empowerment vase is either the peaceful vase that has been prepared in advance, or the vase with the wrathful deity is placed in the center. Also, that self-arisen vase, with blessed substances and ornaments, with it always perform empowerment. Thus it appears, bless it and place it in the center of the mandala. The karma vase is also placed in the corner of the mandala. On the four sides of that mandala, place four supreme pegs, on the four corners place four iron pegs, and above and below place two sengdeng pegs, a total of ten. Invite the ten wrathful ones to reside, and surround them with the lasso of Vasudhā. Also, in the tantra it says: With the lasso of Vasudhā, draw lines and surround the mandala, and the objects bound by Vinayaka. Also, Hūṃ! In the charnel ground, the secret supreme mandala, in order to draw the lasso with compassionate means into the realm of the six realms of existence, draw the lasso of means as a mudra of rosary. Thus saying, circumambulate. Also, in the tantra it says: The foundation of the vast field is, thangkas and the equipment of yogis. Thus it appears, on the foundation of the field, make red bindus according to the number of deities, sixty-eight or
Chinese
五十八，二十一等，主尊眷属九尊等，根据情况而定。坛城的唐卡也要绘制。经中说：度脱三有的一切毒害，甚深智慧空性母界中，无边无中坛城自性者，无外无内任运成就之物，如意受用欲妙生起之因，具足四种大智慧之相，不舍嫉妒善处，此乃田之精华，应将此铺设为大坛城之唐卡。如是说。另外，坛城之外，在三个颅器中，放置大灰、血和三脂。橛、芥子和五种姓的五种兵器等也环绕放置。特别地，香水的容器用婆罗门女的班杂来装。另外，经中说：两根胫骨和人中胫骨，做成吹奏的大号角。两个臂膀的腿骨，做成盛血的勺子。如是说。在东北角，为了遣除障碍的修法和压制鬼神，在班杂恶相上绘制须弥山和十二小洲，其中放入要降伏的敌人的形象林伽，以及那些混合的物品。又，经中说：双肾，也是名为卡塔姆的石头。它和生肉，这两个，也有写成“右”的。是压制夜摩和恶鬼的物品。如是说。第二，陈设供品。然后陈设供品是：内外之阿伽，香，花，灯，香水，特别是，小朵玛，吉祥朵玛，月牙形上点九个血点，各取一个。达玛茹等鼓号钹的声音，誓言物，各种食物等的朵玛，大口盖，面罩，心形外壳等各取一个。甘露（藏文：བདུད་རྩི་，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：不死），赐予甘露的容器，以及盛满五果的血器，以及酒糟、蔗糖和长寿等丰盛的陈设，以会供等物品庄严围绕。如是之义。关于放置眼睛的所依，认为：眼睛的所依也要明显地放置。如是说，吉祥黑汝嘎为主尊，眷属
English
Fifty-eight, twenty-one, etc., the main deity and retinue of nine deities, etc., should be determined according to the situation. The Thangka of the mandala should also be painted. It is said in the Tantra: "Liberating all the poisons of the three realms, In the profound wisdom, the mother's space, The mandala's nature without beginning or end, Without outer or inner, spontaneously accomplished substance, The cause of the arising of all desires of wish-fulfilling enjoyment, The sign of possessing four great wisdoms, Not abandoning jealousy, dwelling in goodness, This is the essence of the field, This should be spread as the Thangka of the great mandala." Thus it is said. Furthermore, outside the mandala, in the three skull cups, place great ashes, blood, and three fats. Phurba, mustard seeds, and the five types of weapons of the five families, etc., should also be placed around. In particular, the container for scented water should be made with a Brahmin woman's Bhanda. Furthermore, it is said in the Tantra: "Two shin bones and the central shin bone, Make a flute for blowing the great conch. The two leg bones of the arms, Make a ladle for sprinkling blood." Thus it is said. In the northeast corner, in order to avert practices that cause obstacles and to suppress spirits, on the evil-looking Bhanda, draw Mount Meru and the twelve subcontinents, and inside it, place the image of the enemy to be subdued, the lingam, and those mixed substances. Also, it is said in the Tantra: "The two kidneys, Are also stones called Khatam. It and raw meat, these two, It also appears as 'right'. It is the substance for suppressing Yama and evil spirits." Thus it is said. Second, arranging the offerings. Then, arranging the offerings is: inner and outer Argham, incense, flowers, lamps, scented water, and especially, small Torma, auspicious Torma, crescent-shaped with nine drops of blood, take one of each. The sound of drums, conches, cymbals, etc., such as Damaru, the Torma of Samaya substances, various foods, etc., one each of the large mouth cover, mask, heart-shaped shell, etc. Nectar (Tibetan: བདུད་རྩི་，Sanskrit Devanagari: अमृत，Sanskrit Romanization: amṛta, Chinese literal meaning: immortality), the container for bestowing nectar, and the blood vessel filled with five fruits, and the abundant arrangements of wine, sugarcane, and longevity, etc., adorned with gatherings and other substances. Such is the meaning. Regarding the support for the eyes, thinking that it is shown to be placed, it is said: "The support for the eyes should also be clearly placed." Thus it is said, the glorious Heruka as the main deity, the retinue
Chinese
将围绕着本尊的佛像，或者画像安放在西边，作为诸佛降临的所依和象征。为了通过方便和智慧结合而修持，称为明妃，又称佛母、明母、印母、慧母，俗语也称之为妻子。还应迎请具足名称和功德者，作为无生之母，安放在瑜伽士的左边。如经中所说：为了使定境智慧清晰，眼睛的所依也应明显地绘制。无论是依附于所依的绘画还是雕塑都可以。又说：为了使贪欲智慧清晰，慧母，眼睛的所依也应安放在左边。因此，绘制本尊的坛城，陈设诸佛和灯火供品，通过两种方式来展示，眼睛的可见之处应明显地安放在所依上。这就是所谓的意义。（4）一切如法加持的事业有五种：以平等性的三摩地加持一切法无二无别，以自在方便的三摩地加持处所，以智慧和慈悲的三摩地加持佛母、因和修持物三种，以大手印的三摩地加持修行者，以大圆满的三摩地加持修持物和用具。其中，1）以平等性的三摩地加持一切法无二无别是什么呢？如经中所说：于不可得之法生起坚定之信，以具智慧者的加持力。轮回和涅槃的诸法显现于心中，心于任何处皆不动摇，心性如虚空般清明，澄澈，明亮，不被任何事物所染污，安住于明澈而无分别的境界中，不散乱，这就是诸法的法性。如是，安住于不可得之自性三摩地之中，以止观双运而通达无分别之义，生起坚定之信，则一切皆被加持为无二无别。如是，一切法皆可安住于平等性中，先前所修持的已成为殊胜智慧之法