English
From the five letters of the object of focus, the central one is Akshobhya. Oṃ (藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵) is Vairochana. Svā (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭) is Ratnasambhava. Āṃ (藏文：ཨཱྃ，梵文天城体：आ，梵文罗马拟音：āṃ，汉语字面意思：昂) is Amitabha. Hā (藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈) is Amoghasiddhi, contemplate the Sambhogakaya with the consort and hand implements. With the gaze of blazing eyes, gently flutter the eyelashes, invite and merge from Akanishta. Offer puja and praise, recite each heart mantra seven times. Contemplate the union of the parents dissolving into light, becoming five radiant light masses. Contemplate the letters on the fingers of the left hand, pile up the paint colors like a vase. Bless the paints. If it is a vast mandala, twenty-five colors are needed. One white color, also true white, white-blue, white-yellow, white-red, white-green. The four are also explained accordingly. The medium one has only five. The necessity of the colors is to show to the unseen ignorant ones. And so on. The ground-mind nature is primordially the five wisdoms, and the twenty-five wisdoms. For those ignorant ones who have not seen this meaning and are covered by the two obscurations, in order to show them, it is also called symbolizing by showing through the means of colors. In order to show the perfect body and wisdom of self-arisen Akanishta, and the ignorant disciples who have not seen it, it is symbolized through the means of remaining powder colors. Therefore, in terms of the vast mandala, twenty-five colors as shown above, or in terms of the medium and condensed, draw with the symbol of five colors. It is said. Moreover, in the extensive [tantra] it says: In all sentient beings, the five wisdoms pervade, but since they are obscured by their own conceptual thoughts, in order to see the meaning of the five wisdoms, thus, in order for all ignorant ones to see the nature of wisdom, white, red, yellow, black, etc., are shown. It is said. Draw according to the monastic ritual. This means that the three mandalas, vast, medium, and condensed, [depend on] which the disciple has faith in, and which the teacher likes. Here, it is for the benefit of the disciple, so draw according to which the disciple likes. The vast one is twenty-five colors, the medium and condensed ones are five colors. Drawing the mandala with colors is: the center has spokes, the four spokes have wheels and a circumference, and so on. Mandala
Chinese
就广式而言，据说显现无量智慧的坛城，在一个具有中心、四瓣和环绕的侧面之上。“四瓣轮环绕”，因此，在具有四瓣的坛城中心和五个之上，有五个具有四瓣的轮环绕，中央一个，四瓣各一。这也被称为第六轮，上面五个小，下面一个大，共六个。中等的是，具有中心、四瓣的轮环绕。四个角，正方形，中间走廊的幡，以及四个门的门楣和台阶，是广式和中式的共同之处。简式没有幡，四个门及以后三者相同。布置手印是：“下方身语意具足，形象亦布置。”意思是，在长一肘等的广、中、简三种形象上，在诸神的处所绘制或布置诸神各自的形象，是身的坛城。布置心咒吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）芒（藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：mūṃ，汉语字面意思：芒）等，或达塔（藏文：ཏ་ཐ，梵文天城体：तथा，梵文罗马拟音：tathā，汉语字面意思：如是）等，是语的坛城。布置意之标识是意的坛城。对此，莲花生大师认为，五部绘制身语意三者，菩萨绘制意和语，佛和忿怒尊绘制语或意，或各一。莲花生大师认为：“字或座或心咒”，等等，在长一肘的坛城上，绘制字达塔（藏文：ཏ་ཐ，梵文天城体：तथा，梵文罗马拟音：tathā，汉语字面意思：如是），或座莲花，或心咒吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）芒（藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：mūṃ，汉语字面意思：芒）等。广式和中式两种，五部都绘制身语意三者。手印等，菩萨及以后都绘制。陈设天饰地饰是：“上等绸缎饰品种类多”，等等。绸缎是材料，也包括丝绸。饰品有两种：颜色饰品和形状饰品。颜色饰品是白色和蓝色等各种颜色，杂色和有图案的。形状饰品是：用它制成的帷幔，隔帘，幡，幢，伞，胜幢，丝绸的褶皱等，用这些围绕四面八方。
English
In terms of the extensive, it is said that the mandala of limitless wisdom is manifested, upon a side altar that has a center, four petals, and a surrounding. "Four petals, wheel, surrounding," thus, on the center and five of the mandala with four petals, there are five wheels with four petals and a surrounding, one in the center and four on the petals. This is also called the sixth wheel, the five small ones above, and the one large one below, making six. The medium one is, a wheel with a center, four petals, and a surrounding. Four corners, a square shape, a corridor with deity banners, and the lintels and steps of the four doors are common to both the extensive and medium ones. The concise one lacks deity banners, and from the four doors onwards, all three are the same. Arranging the mudras is: "Below, body, speech, and mind are complete, and the form is also arranged." This means that on the images of the extensive, medium, and concise types, which are one cubit long, etc., drawing or arranging the images of the respective deities in the places of the deities is the mandala of the body. Arranging the essence mantras Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Mūṃ (藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：mūṃ，汉语字面意思：芒), etc., or Tathā (藏文：ཏ་ཐ，梵文天城体：तथा，梵文罗马拟音：tathā，汉语字面意思：如是), etc., is the mandala of speech. Arranging the mind symbols is the mandala of mind. Regarding this, according to the view of Guru Padmasambhava, all three, body, speech, and mind, are arranged for the five families. For the Bodhisattvas, mind and speech are arranged. For the Buddhas and Wrathful Deities, either speech or mind, or one of each, is arranged. According to the view of Guru Padmasambhava: "Letter or seat or essence mantra," etc., on a mandala that is one cubit long, arrange the letter Tathā (藏文：ཏ་ཐ，梵文天城体：तथा，梵文罗马拟音：tathā，汉语字面意思：如是), or a lotus seat, or just the essence mantras Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Mūṃ (藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：mūṃ，汉语字面意思：芒). In the extensive and medium types, all three, body, speech, and mind, are arranged for the five families. "Hand gestures," etc., from the Bodhisattvas onwards, are arranged. Spreading out the celestial and terrestrial ornaments is: "The upper decorated silk cloth is various," etc. Cloth is the material, and silk is also included. Decorations are of two types: color decorations and shape decorations. Color decorations are various colors such as white and blue, variegated and patterned. Shape decorations are: canopies made from it, curtains, banners, streamers, umbrellas, victory banners, silk folds, etc., with which one should surround all directions.
Chinese
所谓“装饰”，是指供奉于诸神身上的装饰，如耳环、项链、手镯、脚镯、腰带、瑟摩朵、念珠等，以此来围绕坛城。所谓“花鬘”，是指由珍宝制成的花鬘，五种颜色各自鲜明，用坛城网和半网来装饰。所谓“饮料”，是指米酒、葡萄酒、红糖酒、清凉的饮用水等，盛放在精美的器皿中，以此来围绕坛城。所谓“美味”，是指食物的集合，如肉、羹、酥油、面团和炖菜等各种菜肴，以及各种蔬菜，以此来围绕坛城。此外，如果想要获得殊胜的成就，就要供奉香、花、熏香，以及一百盏灯，并供奉一百个幢幡和祭品。因此，要用一百零八盏灯等来围绕坛城。进入加持的阶段，如“下身语意与诸法”，等等。身体的象征是擦擦，语言的象征是文字，意念的象征是法器，所谓“诸法”，其本体是宫殿，因此，由它所代表的内外诸法，无一不是心性平等性，不住于能所境心，能所之执不显现，如水中倒影。仅仅是显现不灭，并非完全断灭一切，所谓“眼翳”，就像在错觉的面上，眼睛所见到的任何事物，其本体都未曾真实成立一样。内外一切坛城都以这样的方式来观修，就是证悟显现。所谓“以”，是指具有如此证悟的瑜伽士在观修时，“虚空之中观虚空”。意思是，在观修心之法性是如此这般的本体中，无有任何执着，处于大平等的状态时，观修虚空，意思是，心如虚空般，无有能取所取，甚至连细微的希求和恐惧都没有，不住于任何事物，而是自然明澈地安住。为了稳固这一点，也要念诵空性咒。虽然这是如实性的等持之本体，但在此处，在剩余彩粉的情况下，为了清净彩粉实物的剩余和不足。
English
The term "ornaments" refers to the ornaments offered to the bodies of the deities, such as earrings, necklaces, bracelets, anklets, belts, semo-do, and rosaries, with which to circumambulate the mandala. The term "garland" refers to a garland made of precious jewels, with five distinct colors, adorned with a mandala net and a half-net. The term "drinks" refers to rice wine, grape wine, molasses wine, cool and refreshing water, etc., poured into fine vessels to circumambulate the mandala. The term "tastes" refers to the collection of foods, such as meat, broth, butter, dough, and stews, various kinds of dishes, and various kinds of vegetables, with which to circumambulate the mandala. Furthermore, if one desires supreme accomplishment, one should offer incense, flowers, fragrant smoke, and a hundred lamps, and offer a hundred banners and offerings to the deities. Therefore, one should circumambulate the mandala with one hundred and eight lamps, etc. Entering the stage of consecration, such as "lower body, speech, mind, and all dharmas," etc. The representation of the body is a tsakali, the representation of speech is letters, the representation of mind is a hand implement, and the term "all dharmas" refers to the essence of the palace, and therefore, all internal and external dharmas represented by it are none other than the equality of mind itself. Since there is nothing apart from it, the very fact of not abiding in any container, essence, object, or mind, the non-appearance of the grasping of object and subject, is like a reflection in water. The mere non-cessation of appearance does not mean the complete cessation of everything. The term "cataract" means that just as whatever appears in front of the eyes on the face of illusion is never truly established in its essence, all internal and external mandalas are meditated upon in such a way, which is the manifestation of realization. The term "by" means that when a yogi who possesses such realization meditates, "in the sky, meditate on the sky." This means that when meditating in a state of great equanimity, without any object of focus in the essence of the nature of mind being such and such, meditating on the sky means that the mind is like the sky, without object or subject, without even the slightest hope or fear, not abiding in anything, but naturally clear. To stabilize this, the mantra of emptiness (śūnyatā, 梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性) is also recited. Although this is the essence of the samadhi of suchness, in this case of excess pigment, in order to purify the excess and deficiency of the actual pigment.
Chinese
通过行为和粉末颜色的坛城，以及由此为基础的一切法都修习为空性。密咒的空性是，以一切边际都空的大空性，觉性自明的体性。因为任何地方都没有成立的自性，所以具有显现任何事物的自性。因此，坛城的一切轮都是显现的因。因此，要努力地进行那个三摩地，也要念诵七遍左右的咒语。以类似于音乐的三摩地所生起的是：下面是三摩地音乐无边殊胜。这是说，首先解释音乐的比喻。例如，乐师演奏各种各样的音乐，虽然没有确定一个基础，但是通过引导肢体的变化方法，显现为有情和无情各种法的形象，就像这样，没有什么是不能做的。就像上面所说的大空性三摩地，从自性自显的广大智慧中，音乐是指，从大悲的三摩地智慧刹那间显现的状态中，由觉性所控制。无边殊胜是指，从因的三摩地到坛城圆满之间，一切都圆满。而那控制的体性是，大空性的瑜伽，从显现任何事物的因中，以大悲为缘，显现为因的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）任何一个，由此从自身显现为事业之神的心间，从清净的五大种的体性中，埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）放射，前方是三角形的虚空。扬（藏文：ཡྃ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）放射，所以是风。邦（藏文：བྃ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）放射，所以是水。朗（藏文：ལྃ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：朗）放射，所以是金色的地基。松（藏文：སུྃ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：松）放射，所以是由四种宝物组成的须弥山。仲（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲）放射，所以是具有装饰和座垫的宫殿。无论是广、中、略三种坛城中的哪一种，都要按照经典如法观修具有座垫的坛城。字母或座垫或心髓。所说的字母是四十四个，以前在中间的坛城中也是这样安放的。这里诸神是从字母中生起的。心髓是指，广大坛城的权势。之后也要安放生起诸神的种子字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、穆（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆）等。座垫是指，布置座垫的图案，所以广、中坛城都可以，是身坛城。手印是指，意坛城，也就是一切行为