English
The idea of drawing, and the drawing of the mandala, the size of the drawing, and how to do "goma ye", drawing lines, the shape of the mandala, placing the cushions, placing the signs of body, speech, and mind, and placing the decorations, there are ten aspects. Relying on two small-sized mandalas, the Vajra Master relies on the empowerment mandala of the body. First, showing the basis and size of the drawing: In the palm of the Great Mudra. Palm, refers to the upper part of the palm in meditative state. There, the essence of drawing the mandala. That sacred mandala of the mind. Generally, there are three kinds of illusion: illusion of body, illusion of speech, and illusion of mind. Here, it refers to the illusion net of Vajrasattva of mind, which is the argument mainly based on Vajrasattva. The mandala has three types: extensive, medium, and concise. Here, the medium one is the main one. Sacred means that all Buddhas are gathered in the main part of the mind, so here it is the main one, or because it is the mandala of secret empowerment, Bodhicitta is called sacred. The basis and size of the drawing: The size of the finger should be four fingers wide. That is to say, on materials such as sandalwood or fir, the wooden board is perfectly made to be four fingers wide, and incidentally, eight fingers wide is also included. The method of making with gold and silver is what the Buddha Master said. How to do "goma ye" is to apply thirty materials evenly. The detailed explanation will be explained later. It is said that the thickness of the application should be like cowhide. Drawing lines: Here, lines cannot be drawn as usual, but lines should be drawn with wisdom. That is to say, the Vajra Master divides the inside and outside with wisdom, and designs the foundation in places such as palaces, gates, and stables. Then is the drawing: It should have the center of the center, the spokes in four directions, the surrounding edges, corners, the corridor in the middle, and the door. There are two ways of drawing, one is drawing, and the other is coloring. The color should be watercolor, and the blessing should also be done according to the scriptures. Placing the mudras: The sun and moon as small as a fingernail, the lotus seat as small as the seed of "zana", the letters as small as mustard seeds, and the mudras should be drawn as small as sesame seeds. It is specifically stated here that in the mandala of images, the body, speech, and mind should be placed completely.
Chinese
是的，这里实际上只是写小字。然后，在吉祥的时刻，在已经平整的地面上，金刚上师坐在柔软的垫子上。双手结禅定印，上面放置一个四指宽或一指宽的坛城。前面在一个坛城上，在一个花束上，放置一个装满物品的宝瓶，并带有系绳。然后，对它进行供养，即用大量的外部五供来环绕。用丝绸、许多染色的布匹、各种装饰品如项链和颈饰，以及各种美味的食物和饮料，以及各种歌曲和声音来环绕。这样准备完毕后，金刚上师要加持前面的坛城，如经中所说的那样禅修。迎请智慧尊并融入。供养丰盛的外部五供。之后，供养清净刹土的供养和普贤供养。供养内部三供。然后也要赞颂。完成之后，观想前面的宝瓶从无自性中化为宫殿。在其中，通过咒语生起四十二尊神。迎请智慧尊并融入。供养五供和甘露药供。然后，进行念诵，主尊念诵一百零八遍，四部念诵五十四遍，眷属念诵七遍或二十一遍。然后进行赞颂。观想融入光中，化为智慧之水。然后，上师通过禅定进行自入。然后，弟子进入，仅作请求。誓言降临。然后，将花朵供养在四指坛城上，或者供养在上师的心间。睁开眼睛。仅讲述坛城的意义。然后，在那期间进行会供，结合弟子的法器，授予灌顶，如经中所说。这是莲花生上师的教言。如果详细地学习经典，并通过口诀来修持，那么已经通过一句经文偈颂来展示了不违背上师的特征和念诵。现在，剩余的是通过十一个方面来展示图像坛城，首先是展示土地仪轨：下面或者要很好地平整土地。
English
Yes, here one should actually just write small letters. Then, at an auspicious time, in a place where the ground has been leveled, the vajra master sits on a soft cushion. He places a four-finger-wide or one-finger-wide mandala on top of his hands in meditative equipoise. In front, on a mandala, on top of a bouquet of flowers, is placed a vase filled with items, complete with a string. Then, the offering to it is arranged, which is to surround it with a large amount of the five outer offerings. Surround it with silk, many dyed cloths, various ornaments such as necklaces and neck ornaments, and various delicious foods and drinks, and various songs and sounds. Having finished arranging it in this way, the vajra master should consecrate the mandala in front, meditating as it is in the text. Invoke the wisdom beings and dissolve them. Offer the five outer offerings extensively. After that, offer the pure realm offering and the Samantabhadra offering. Offer the three inner offerings. Then, also make praises. Having finished that, meditate on the vase in front transforming from non-inherent existence into a palace. Within it, generate the forty-two deities through mantra. Invoke the wisdom beings and dissolve them. Offer the five offerings and the nectar medicine offering. Then, for the recitation, recite one hundred and eight times for the main deity, fifty-four times each for the four families, and seven or twenty-one times each for the retinue. Then make praises. Meditate on dissolving into light, transforming into wisdom water. Then, the master performs self-entry through samadhi. Then, the disciple enters, making only a request. The samaya is conferred. Then, the flower is offered on the four-finger mandala, or offered at the heart of the master. Open the eyes. Just explain the meaning of the mandala. Then, in between, perform a tsok offering, combine it with the disciple's vessel, and bestow the empowerments as it is in the text. This is the instruction of Guru Padmasambhava. If one engages in the text extensively and practices through the oral instructions, then it has already been shown through one verse of scripture that one does not deviate from the characteristics of the master and the recitation. Now, what remains is to show the image mandala through eleven aspects, the first of which is showing the ritual of the ground: below, or one should level the ground well.
Chinese
或者，又或者：这是区分的词语。如同观想安住于自性果圆满的坛城色究竟天，在此描绘代表剩余影像的坛城并展示给弟子，故称“又或者”。又或者，因为之前的四指坛城不依赖于土地，所以不需要土地的仪轨，故称“又或者”。剩余影像的坛城必须依赖于土地。因此，土地平整是：如果清净一切土地的过失，就能产生圆满的功德，因此宣说土地的仪轨是：首先寻找土地，如果坛城所做的处所属于自己，则不需要额外寻找。如果属于他人，是国王、大臣或大僧团的领地，则首先用言语请求。如果不行，则给予赏赐。如果不行，则说要支付报酬。在那之前，还要进行外部观察，即吉祥的特征：天空如同八辐轮，土地如同八瓣莲花，空间如同乳汁般清澈的水，详细进行四方四隅的观察。如果这些都吉祥，则如前一样从人那里索取。然后是从非人那里索取：详细进行土地女神的准备仪轨。顺便供养土地神、龙神等朵玛。为了灌顶的缘故而祈祷。祈愿不要出现障碍。内部观察是：在将要做坛城的土地中央，挖掘宽一肘的四方形，深度到膝盖。将挖出的土堆积起来不要浪费。然后是用水观察：然后用干净的水填满，使其水平。念诵百字明，向东方笔直走五十又四步。回来时，如果水已经干涸到边缘一半等，则完全不能用，要放弃。稍微干涸或者干涸一指左右，也要念诵咒语。通过禅定的修习来净化，然后制作坛城。然后是用土观察：倒入之前的土，好好夯实，如果有多余的土，则是成就的征兆。相等也好。稍微不足，也要用咒语、手印和禅定来净化。净化有通过事业和行为来净化，通过咒语来净化，通过禅定来净化。通过事业和行为来净化是：在之前挖掘的坑中放入土地的五味
English
Or, alternatively: This is a word of distinction. Just as one meditates on residing in the Akaniṣṭha realm, the perfected result of inherent nature, here, by drawing and showing the remaining image mandala to the disciple, it is called "or alternatively." Or, alternatively, because the previous four-finger mandala does not rely on the earth, there is no need for the earth ritual, hence it is called "or alternatively." The remaining image mandala must rely on the earth. Therefore, leveling the earth is: if all faults of the earth are purified, then perfect qualities will arise, therefore the ritual of the earth is taught as follows: First, search for the land; if the place where the mandala is to be made belongs to oneself, then there is no need to search further. If it belongs to another, whether it is the domain of a king, a minister, or a large monastic community, then first make a request with words. If that does not work, then give a gift. If that does not work, then it is said to pay a price. Before that, there is also the external examination, that is, the characteristics of goodness: the sky is like an eight-spoked wheel, the earth is like an eight-petaled lotus, the space is as clear as milk water, and the examination of the four directions and four intermediate directions should be done in detail. If these are good, then, as before, request the appearance from a person. Then, requesting from non-humans is: perform the preparatory ritual for the earth goddess in detail. In addition, offer torma to the earth lords, gods, and nāgas. Pray for the sake of empowerment. Pray that obstacles do not arise. The internal examination is: in the center of the land where the mandala is to be made, dig a square one cubit wide and knee-deep. Pile up the excavated earth without wasting it. Then, the examination with water is: then fill it with clean water and make it level. Recite the Hundred Syllable Mantra and walk fifty-four straight steps to the east. When returning, if the water has dried up to half the edge, etc., then it is completely unusable and must be abandoned. Even if it dries up slightly or about a finger's width, recite the mantra. Purify through the practice of samadhi, and then make the mandala. Then, the examination with earth is: pour in the previous earth, compact it well, and if there is excess earth, it is a sign of accomplishment. It is good if it is equal. If it is slightly insufficient, purify it with mantra, mudra, and samadhi. Purification includes purification through action and activity, purification through mantra, and purification through samadhi. Purification through action and activity is: put the five tastes of earth into the previously dug hole.
Chinese
清除：清除动物的尸骨、石头的残渣、木头的残渣灰烬、物品的残渣瓦片、谷物的残渣糠秕等。安置宝藏和制作坛城的一切，是通过事业来净化的。通过咒语来净化：念诵一切事业的百字明等。通过禅定来净化：念诵无相的空性咒语，通过空性来净化。掌握土地：掌握事业，就是将坛城做成完整的正方形，不弄错方位非常重要。通过禅定来掌握：也有想要在坛城上建立宫殿的想法。用三股印的手印击打地面，念诵 嗡 班杂 卓达 哈纳 哈纳 的咒语。其他经典中也详细地阐述了掌握的方法。守护就是结界，金刚上师坐在坛城上，用供品和朵玛等围绕，按照仪轨进行观修，献上普加。然后按照仪轨进行守护的次第，通过左右的观察来守护，用兵器的帐篷来守护，以及姿势和，安插橛等都要详细地进行。坛城的尺寸的说明：坛城要做成一肘的尺寸。也就是说每一边都是一肘。或者做成一个身体的尺寸。也就是说一寻，也就是每一个身体的尺寸。这两种是收摄幻化的坛城。主尊父母二人被十六位本尊围绕，是十八本尊坛城的绘制基础。中等坛城四十二本尊的绘制基础是：或者身体是十二。也就是说每一面有三寻。或者肘是十六。也就是说每一面有四寻，这两种是中等坛城的绘制基础。做成二十或者二十五。也就是说二十肘是每一面有五寻。二十五肘是每一面有六寻和一肘。这两种是广大幻化的绘制基础。说两种尺寸是因为金刚上师是否擅长制作，弟子是否富裕等情况而定。除了影像之外。下或者远处一由旬吗？也就是说
English
Remove: Remove animal corpses and bones, stone debris, wood ash, material debris tiles, grain debris chaff, etc. Placing treasures and making all the mandalas is purified through actions. Purification through mantra: Recite the hundred-syllable mantra for all actions, etc. Purification through samadhi: Recite the mantra of signlessness, shunyata, and purify through emptiness. Grasping the ground: Grasping the action is to make the mandala a complete square. It is important not to make mistakes in the directions. Grasping through samadhi: There is also the desire to erect a palace on top of the mandala. Strike the ground with the three-pointed hand mudra and recite the mantra Om Vajra Krodha Hana Hana. Many other categories of grasping are also explained in detail in other texts. Protection is only demarcation, so the Vajra Master sits on the mandala, surrounded by offerings and tormas. Perform the Abhisamaya according to the text. Offer pujas. Then perform the sequence of protection according to the text, protecting with glances to the left and right, protecting with a tent of weapons, and postures, and driving in the phurba in detail. The measurement of the mandala is shown: The mandala should be made one cubit in size. That is, each side is one cubit. Or make it the size of one body. That is, one fathom, which is the size of each body. These two are the collection of the illusion mandala. The main deity, the father and mother, are surrounded by sixteen deities, which is the basis for drawing the eighteen-deity mandala. The basis for drawing the medium mandala of forty-two deities is: Or the body is twelve. That is, each side has three fathoms. Or the cubit is sixteen. That is, each side has four fathoms, these two are the basis for drawing the medium mandala. Make it twenty or twenty-five. That is, twenty cubits is five fathoms on each side. Twenty-five cubits is six fathoms and one cubit on each side. These two are the basis for drawing the vast illusion. The reason for mentioning two sizes is due to the Vajra Master's skill in making it, and the disciple's wealth. Other than the image. Below or far away, one yojana? That is to say