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Virtues and activities are fulfilled. The mandala that is accomplished from the cause of wisdom, one should examine it accordingly. Thus it is. Also, the letters written on the ground colors should be piled up and made invisible, and should be done as if piling up and pressing down. The mantra and mudra for purifying the powdered colors. Thus it is. Thus, the meaning of separating the colors of the powdered colors is, as it says in the Extensive Tantra: All sentient beings are completely pervaded by the five wisdoms, but because their own conceptual thoughts have obscured them, they do not see the meaning of the five wisdoms. Thus, for all the deluded ones, in order to show the nature of wisdom, white, red, yellow, and green, etc., black are shown. Thus it is. The material for those colors should be the best of jewels, as it says in the Action Sequence: Colors made from the five precious jewels, Indra-nila moonlight and, Busharaga ruby are good, Marataka is made joyful. Likewise, gather others according to wealth. For the sake of subduing anger, wrath, etc., twenty-five colors are spoken of. Thus it is. The medium and lower ones use whatever colors and paints are available. Third, drawing and arranging decorations, divided into two, first, drawing with lines, which is to enter under the raised wisdom sky-line and draw. Then the ritual of drawing is: The one with vestments, the powerful one, raises the line, first circling from the direction of power. Then those who have received face empowerment, with seed, vajra, ash, fist, draw with mudra and samadhi. Thus, like Brahma's corner, etc., according to the lineage of what is seen, set up double doors. Also, if one distinguishes slightly with secret instructions, the large part is sixteen, the inner part is three, dividing in half becomes six. The first half is drawn, the latter is drawn. The second is divided into four parts. The third and fourth are not drawn and left. The fifth abandons the center and draws the two edges. The sixth half is drawn, the latter is drawn. This is the inner door. The large part, the fourth, is the outer corridor. The fifth abandons the center and draws the two edges. The sixth half is drawn, the latter is drawn. The seventh is divided into four parts. The eighth abandons the center and draws the two edges. Thus it is. Then, inside the erected pegs, filling with the colors of the five wisdoms and gradually pouring, as it says in the Vairochana Illusion Net: Colors should be poured from the inside. Colors should not be poured from the outside. First starting from the northeast, first poured by the Vajra Acharya himself. Then by the disciples
Chinese
之中宣说。如是，于《现观庄严论》中：颜色从内里调起，从外则不调色。白色最初放，其下是红色，其后黄色放，其下放绿色，一切之中是黑色，颜色的仪轨如是说。如是。于国王，双重门中央的中心，有四辐轮的中央和五处四辐轮，连同外围，是与天神颜色相符的次第。其后，四个内、外截角是方位色。其后，五堵墙从内按次第是：蓝色、绿色、红色、黄色、白色。一般而言，墙有两层，是智慧和身的次第。此处内里是智慧的次第，外里是身的次第，从内里是蓝色、白色、黄色、红色、绿色。走廊是绿色，马道是美观的颜色，其他按方位和美观颜色各自适宜地做。一些人认为马道的基础代表轮的四辐，多数则与其他相符地结合，也认为是金刚的四角。无论如何，都没有矛盾。中等者则如从下文出现的篇幅一样。简略者则认为没有中间走廊的四个截角具有门环。于那些地方安立标志，如果成就，则安立身像、文字或手印等任何一种，如果未成就，则仅做象征性颜色堆积的身色象征。又，《怖畏金刚续》中：主尊圆满地画成身像，眷属做手印，其余则用文字。如是说。第四，陈设供品并显示利益，其中有三，第一，陈设供品，即内外供品，以及装饰和衣服等，乐器和钹等，用众多食物装饰。第二，开光，即于坛城中刹那间生起，并从十方智慧尊者以缘起心要或三字来稳固，观想如影像。如是《怖畏金刚续》中：坛城等无论做什么，若无开光智慧，则无积聚和书写的能力。如是。第三，利益，即如是沙
English
is explained within. Thus, in the 'Manifest Enlightenment': Colors should be raised from within; Colors should not be raised from without. White should be applied first; Below that is red; Then yellow should be applied; Below that, green should be applied. In the center of all is black; The ritual of colors is explained thus. As it is. For the king, in the center of the double-layered gate, at the core, there are four-spoked wheels in the center and five four-spoked wheels with circumferences, which are the order corresponding to the colors of the deities. Then, the four inner and outer truncated corners are directional colors. Then, the five walls, from the inside in order, are: blue, green, red, yellow, white. Generally, there are two layers of walls: the order of wisdom and body. Here, the inner is the order of wisdom, and the outer is the order of body, from the inside: blue, white, yellow, red, green. The corridor is green, and the horse path is beautifully colored, while the others should be done according to the direction and beautiful colors as appropriate. Some consider the base of the horse path to represent the four spokes of the wheel, while most combine it harmoniously with others, also considering it to be the four corners of the vajra. In any case, there is no contradiction. For the intermediate, it is as in the extent that appears below. For the condensed, it is considered that the four truncated corners without an intermediate corridor have door rings. In those places, setting up symbols means that if it is accomplished, any of the body, letters, or hand symbols are set up, and if it is not accomplished, only a symbolic color heap representing the body color is made. Also, in the 'Fearsome Lightning': The main deity should be fully drawn as a form; The retinue should be made as hand seals; For the ordinary ones, it should be with letters. As it is said. Fourth, arranging offerings and showing benefits, there are three: First, arranging offerings, which are outer and inner offerings, as well as decorations and clothes, musical instruments and cymbals, and adorned with many foods. Second, consecration, which is to generate instantaneously in the mandala and stabilize it from the ten wisdom beings with the essence of dependent arising or the three syllables, meditating as an image. As it is said in the 'Fearsome Lightning': Whatever is done, such as a mandala, if it does not have the wisdom of consecration, there is no ability to accumulate and write. As it is. Third, the benefit is that in this way, the sand
Chinese
绘制坛城的功德是不可估量的。如《智慧广大》中所说：谁以线条和色彩绘制殊胜的坛城，十方一切佛土，胜过布施七宝之功德，其功德之聚不可估量，诸事成办，诸佛垂念，将获得不可思议之坛城。又如《妙法莲华经》中所说：谁以石头建造佛塔，或以沉香和旃檀，或以药木建造佛塔，或有人以木头或其他材料，或以泥土和砖等，建造庄严的佛塔，或者仅仅以土堆，在寂静的荒野中建造，或者孩子们嬉戏时，为了佛陀而建造佛塔，用沙子堆成土堆，或者绘制其他形象，这些人将获得菩提。有些人用珍宝塑造佛像，塑造具有三十二相的佛像，谁为此而做，他们都将获得菩提。有些人用七宝，有些人用铜和锡，塑造善逝的形象，他们都将获得菩提。或者用青铜、铁或泥土，塑造善逝的形象，制作美丽的泥像，他们都将获得菩提。谁在墙壁上绘制形象的图画，绘制功德广大、功德圆满的佛身，无论是自己绘制还是让他人绘制，他们都将获得菩提。无论是老人还是年轻人，当他们在学习时，在嬉戏和秘密活动中，在墙壁上用指甲或树枝绘制形象，他们都将获得菩提。如是说。第二，生起本尊并如何供养，分为二：生起坛城并明观，以及如何供养。第一，坚定界限和誓言，在彼处安坐于舒适的座垫上，首先是发心：唉玛火！稀有奇妙之法，圆满正等觉一切。
English
The merit of drawing a mandala is immeasurable. As it is said in "Extensive Wisdom": Whoever draws the supreme mandala of the Victorious Ones, with lines and colors, all the Buddha fields of the ten directions, more than the merit of giving seven jewels, the accumulation of that is immeasurable, all deeds are accomplished, and the Victorious Ones contemplate. One will obtain an inconceivable mandala. And as it is said in the "Lotus Sutra of the Sacred Dharma": Whoever makes a stupa of stone, or of agarwood and sandalwood, or whoever makes a stupa of medicinal wood, or some make it of wood or other materials, or with earth and bricks, etc., making and filling the stupa of the Victorious Ones, and likewise from piles of earth, made in desolate wildernesses, or in children's games, for the sake of the Victorious One, making mounds from sand, or drawing other images, those will attain enlightenment. Some likewise make images of precious jewels, images endowed with the thirty-two marks, whoever does that for that purpose, all of those will attain enlightenment. Some make it of the seven precious jewels, and some likewise of copper and tin, making images of the Sugatas, all of those will attain enlightenment. Whether it be bronze, iron, or even earth, making images of the Sugatas, causing beautiful clay images to be made, all of those will attain enlightenment. Whoever draws pictures of images on walls, the body of the Buddhas of vast merit and perfect qualities, whether one draws it oneself or has it drawn, all of those will attain enlightenment. Whether it be an old man or a young man, when some are learning there, in games and secret activities, drawing images on the wall with fingernails or twigs, all of those will attain enlightenment. Thus it is said. Second, generating the deity and how to make offerings, there are two parts: generating the mandala and visualizing it clearly, and how to make offerings. First, having made the boundaries and vows firm, sit comfortably on a cushion in that place. First, the generation of the mind of enlightenment: Emaho! Wonderful and amazing Dharma, all the perfect Buddhas.
Chinese
的秘密。从无生中生出一切，从生起的那一刻起就是无生。等等，通过讲述这些，应在一切法远离戏论的状态中修习三种三摩地。身语意和一切法，于何处不住，不可得，以眼翳之法来修持，如虚空修虚空。如是说，从一切不可得的真如三摩地的状态中，修习缘于一切众生的大悲普现三摩地。从那状态中，生的三摩地是：无根的心性，是诸法的一切根源。心性是文字的自性，文字是如意宝云。念诵“阿”字，从心中显现白色“阿”字的状态中，阿。极其坚固的白色阿字中，散发出极其微细的阿字，显现充满十方，即使收摄也稳定而不增不减。如是说，从阿字中，在月轮的中央，从阿字散发出的名相种子阿利，和表相的种子嘎利，以两种次第环绕的自性。阿和 ક્ષ的体性融入光中，化为以吽字标示的金刚。那也完全转变，从自性地的普贤王如来，以蓝色金刚跏趺坐姿安住的身体，从光芒的聚焰中，观想遍满虚空界。那真如和普现是空性的智慧自性，是如来部。日月轮是如镜般的智慧和金刚部。光团是平等性和宝生部。以吽字标示的金刚是各别觉察和莲花部。身是成所作和事业部，观想圆满了佛地的所有功德。然后，以“bhruM biSva biSuddhe”来说，安住在无量智慧轮上的广大宫殿，具有四门四方和四阶。五层墙壁之上，珍宝屋檐上悬挂着珍宝网和半网。以箭杆和椽子装饰，圆满的宝瓶环绕，遍满虚空界，内外清净。
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The secret of. From the unborn, all is born. From the very moment of birth, there is no birth. By uttering these and others, one should meditate on the three samadhis in a state where all dharmas are free from elaboration. Body, speech, mind, and all dharmas, where they do not abide, are not perceived. By applying the method of eye ointment, one meditates on space as space. By saying this, from the state of the Suchness Samadhi where everything is imperceptible, one should meditate on the Great Compassion All-Appearing Samadhi, which focuses on all sentient beings. From that state, the causal samadhi is: The rootless mind itself is the root of all phenomena. Mind itself is the nature of letters, letters are like wish-fulfilling jewel clouds. By uttering "Ah," from the state where the nature of the mind is clear as a white Ah, Ah. From the extremely stable white Ah, emanate extremely subtle Ah's. Having become clear, filling the ten directions, even when gathered, it is stable without increasing or decreasing. By saying this, from the Ah, in the center of the moon mandala, from the Ah that emanated, the seed of the name Āli, and the seed of the characteristics Kāli, are the nature of being encircled in two stages. The essence of A and ཀྵ dissolves into light, transforming into a vajra marked with Hūṃ. That itself also completely transforms, from the self-nature ground of Samantabhadra, the body abiding in a dark blue vajra full lotus posture, from the blazing mass of light rays, one meditates pervading the expanse of space. That Suchness and All-Appearing are the nature of the wisdom of emptiness, the Tathagata family. The sun and moon mandala are the mirror-like wisdom and the Vajra family. The mass of light is equality and the Ratna family. The vajra marked with Hūṃ is individual discernment and the Padma family. The body is accomplishment and the Karma family, one meditates on the complete perfection of all the qualities of the Buddha ground. Then, by "bhrūṃ viśva viśuddhe," the great palace abiding in the immeasurable wisdom wheel of the ground, possessing four doors, four corners, and four stairways. Above the five walls, on the jeweled parapets, hang jeweled nets and half-nets. Adorned with arrow shafts and rafters, the rounded vases encircling everywhere pervade the expanse of space, pure inside and out.