English
Completion. In the mandala of self-awareness without beginning or end, the form of the wheel radiating four wisdoms, please explain the heart essence of the mandala. Thus it is. Third, the exhortation to be blessed by the Sugata: All ten directions, without exception, and the three times, May the Buddhas and Bodhisattvas consider me. For the sake of such and such, I am entering the great mandala, For the sake of protecting us, May the Sugata bless this place with auspiciousness. Exhorting with the smiling radiance of the vajra bell. Thus it is. Fourth, generating the wrathful vajra and blessing the ground as the nature of vajra: Body, speech, and blessing are gathered by the four Hūṃs. Holding the form of the wrathful vajra, Thus explaining the blazing eyes and so on. The vajra holder, like the sun, Dharma and the supreme horse, the illuminator, Is also my great essence. Everything does not stray far from the command, Like the secret mantra samadhi of old. Thus it is. Seventh, guarding the ground has two aspects: guarding with the protective wheel, and guarding by scattering weapons. First, guarding with the protective wheel: Stabilizing in one's own place, The eight-spoked wheel pervading the sky, Sumba above the sun presses down the deities. The ten wrathful ones are definitely taken out from the heart and placed. Oṃ (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Vajra Kīlaya (藏文：བཛྲ་ཀཱི་ལ་ཡ，梵文天城体：वज्र कील，梵文罗马拟音：vajra kīla，汉语字面意思：金刚橛), With one's own mantra and activities, Combine the victorious ones and so on in order. Thus it is. Second, guarding by scattering weapons: In the nature of the five weapons, It is necessary to act according to the scriptures. Without any interruption, This is said to be the supreme protection. Thus it is. Eighth, stabilizing the ground has three aspects: abiding in the deity mandala, the words of supplication, mantra, samadhi, and the definitive meaning of the equality of the ground. First, abiding in the deity mandala: In practice, at this time, perform the completion of the limbs. Draw only dry lines on the mandala, Make the bindus of the Bodhisattvas equal to the number of deities and place flowers. That is, Then carefully examine the directions, Abandon the two bindus of samaya and wisdom, Because it is complete and without error, The supreme Bodhi, the sun and moon rise. That is said to be the dwelling place. With a vajra or other, in the bindu, Make the mandala complete and indestructible. One's own mantra, sun, moon, and Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllables, Should be done with meditation. Man
Chinese
而且，坛城的每一边都有四肘。也就是说：八和四是确定的，是站立和蹲踞二者的坛城，以九二手印作为标志安立，应如所愿地了解。第二，中等尺寸的两种量度是：或者身体是三的量度，或者肘是十六。那里有说到。或者身体是三的量度，通过“或者”一词，从概括的量度中区分开来，即每一边十二肘，要做成身体是三的量度，或者肘是十六。通过“或者肘是十六”一句，从十二肘之外，或者每一边具有十六肘，要做成身体是四的量度。而且：具有六和八二者，以四十二种装饰来庄严，应知是最后的上面。第三，广大坛城的两种量度是：二十或二十五。意思是说，如果住所宽敞，弟子财富丰厚，那么坛城的每一边做成二十肘，或者每一边做成二十五肘。而且：肘的量度做成二十或二十五，五部种姓坛城等，以及具有走廊的忿怒尊，以意乐和结合来区分。第二，说明殊胜三摩地的坛城的三种量度是：或者远闻…修习多种。那里有说到。通过“或者”一词，是为了从上面说明的殊胜影像坛城的量度中区分开来，所以说“或者”。“远闻”的意思是，五百弓是远闻的量度，因为瑜伽士三摩地能力弱，所以修习那么多。“由旬”的意思是，八远闻是由旬的量度，如果三摩地能力中等，就修习那个程度。“虚空界是不可思议的”，意思是说，以三摩地的极强能力，虚空界是心识不可思议的，法界的边际是无尽的。“修习多种佛坛城”，意思是说，修习千佛，二万四千佛，以及不可思议自然成就的坛城等等，多种不可思议的坛城。这样殊胜影像坛城广大中等简略三种，出现两种两种量度，是因为住所
English
Moreover, each side of the mandala is four cubits. That is to say: Eight and four are certain, it is the mandala of both standing and squatting, established with the ninety-two mudras as signs, one should understand as desired. Second, the two measurements of medium size are: Either the body is the measure of three, or the cubit is sixteen. It is said there. Or the body is the measure of three, through the word "or", it is distinguished from the generalized measure, that is, twelve cubits on each side, to be made into the measure of the body being three, or the cubit is sixteen. Through the phrase "or the cubit is sixteen", from beyond twelve cubits, or each side has sixteen cubits, to be made into the measure of the body being four. Moreover: Having both six and eight, adorned with forty-two kinds of decorations, it should be known as the last above. Third, the two measurements of the vast mandala are: Twenty or twenty-five. It means that if the dwelling is spacious and the disciples are wealthy, then each side of the mandala should be made twenty cubits, or each side should be made twenty-five cubits. Moreover: The measure of the cubit is made twenty or twenty-five, the five family mandalas, etc., and the wrathful deities with corridors, are distinguished by intention and union. Second, explaining the three measurements of the superior samadhi mandala is: Or distant sound... practice various. It is said there. Through the word "or", it is to distinguish from the measurements of the superior image mandala explained above, so it is said "or". "Distant sound" means that five hundred bows are the measure of distant sound, because the yogi's samadhi ability is weak, so he practices that much. "Yojana" means that eight distant sounds are the measure of yojana, if the samadhi ability is medium, then practice that extent. "The realm of space is inconceivable", it means that with the extremely strong ability of samadhi, the realm of space is inconceivable to the mind, the boundary of the dharmadhatu is endless. "Practice various Buddha mandalas", it means to practice a thousand Buddhas, twenty-four thousand Buddhas, and inconceivable naturally accomplished mandalas, etc., various inconceivable mandalas. Thus, the superior image mandala, vast, medium, and concise, each with two measurements, arises because of the dwelling
Chinese
此外，根据上师是否擅长手工、弟子是否虔诚、以及财富多寡的差别，来决定如何适宜地进行。殊胜三摩地或胜乐轮坛城有三种量度，取决于上师的证悟深浅，以及弟子业障清净程度的大小。这是因为，上师安住于接近究竟果位的持明者之地，当为获得暖相的弟子灌顶时，仅在外围画线，就能在远方或由旬等坛城中显现。例如，过去胜乐金刚曾在玛旁雍错湖上画线，为莲花生、文殊等灌顶。或者，更甚者，当三摩地力更强、更接近究竟的任运持明者，接近大手印持明者时，为业障清净、掌握寿命的见道位持明者灌顶的坛城是：上师安住于接近究竟的道位，四十二或四十三等，以及千佛坛城等，仅以金刚杵的线量，就能在远方等地，使具有表相的坛城手印清晰显现，这是殊胜三摩地的影像。清净业障也同样，也能如愿赐予。如是说。幻化金刚续中说：上师安住于接近究竟的道位，在远方由旬等地，仅以金刚杵的线量，就能使手印坛城清晰显现，宣说各种殊胜的坛城。如是。那么，在殊胜影像的章节中，如果说了殊胜三摩地的坛城量度，是否会犯下离题的过失呢？不会有过失，因为以殊胜影像的坛城为例，修持殊胜三摩地的坛城，就能显现自性果位究竟的坛城，因此共同宣说一切坛城的量度，并不矛盾。第三，关于画线的仪轨，有二：一是放生牦牛，二是实际的画线仪轨。首先，放生牦牛是：五谷五香等，应画线。那里有这样的话。五谷，是通过排除其他，清净五蕴，从而获得所求的五身。
English
Furthermore, the measure of how to proceed appropriately depends on the master's skill in craftsmanship, the disciple's devotion, and the difference in wealth. The superior samadhi or the supreme mandala has three measures, depending on the depth of the master's realization and the extent of the disciple's purification of karma. This is because the master abides in the land of vidyadharas, close to the ultimate fruit. When initiating a disciple who has attained warmth, merely drawing a line on the outside will reveal the mandala at a distance or in yojanas. For example, in the past, Buddha Secret drew a line on Lake Mapam and initiated Padmasambhava, Manjushri, and others. Or even more so, when the power of samadhi is greater and closer to the ultimate, the spontaneously accomplished vidyadhara, close to the mahamudra vidyadhara, the mandala for initiating a disciple who has purified karma, a vidyadhara on the path of seeing who has power over life, is: the master abides in the path close to the ultimate, forty-two or forty-three, etc., and the mandala of a thousand Buddhas, etc., with just the measure of a vajra line, can make the symbolic mandala mudras clearly appear at a distance, etc. This is the image of superior samadhi. Purification of karma is also the same, and desires are also granted accordingly. It is said. The Guhyagarbha Tantra says: The master abides in the path close to the ultimate, at a distance of yojanas, etc., with just the measure of a vajra line, the mandala of mudras clearly appears, and various supreme mandalas are proclaimed. So it is. Then, in the chapter on superior images, if the measure of the mandala of superior samadhi is mentioned, will it be a fault of digression? There is no fault, because by taking the mandala of superior images as an example, practicing the mandala of superior samadhi will manifest the ultimate mandala of the nature-fruit. Therefore, there is no contradiction in commonly mentioning the measure of all mandalas. Third, there are two parts to the ritual of drawing lines: first, releasing the yak, and second, the actual ritual of drawing lines. First, releasing the yak is: five grains, five incenses, etc., the line should be drawn. It says there. Five grains, by excluding others, purify the five aggregates, thereby obtaining the desired five bodies.
Chinese
为了进行涂绘，五谷是青稞、豆类、小麦、稻米、白芝麻。青稞、豆类、小麦、稻米、白芝麻。 为了获得自性五身，要知道清净的五蕴。 这是这么说的。所谓五香，是为了清净五根或清净五境而获得五种事业。五香是藏红花、麝香、白色和红色的檀香、肉豆蔻。 藏红花、麝香、两种檀香。 这种 Gran-ti-ka 的香味。 是事业境的自性。 为了获得，必须完整地混合。 这是这么说的。所谓五宝，是为了清净五境或清净五大而获得五种功德。五宝是珊瑚、珍珠、金、银和真正的五种珍宝。 珊瑚、珍珠、金、银， 珍宝是五大的实物。 为了获得田地等功德而混合。 这是这么说的。所谓五精，是为了清净五识而获得五智。五精是水的精华盐、花的精华蜂蜜、水果的精华红糖、草木的精华酥油、谷物的精华阿如拉果。 盐、蜂蜜、红糖、酥油， 阿如拉果等五种果实。 是五识五智的自性。 必须确定地掌握。 这是这么说的。所谓五药，是为了清净五欲或清净五根而获得五语。五药是 Byakri，即虎刺；Seng-kri，即狮刺；Ha-sa-de-ba，即石花；Pri-ha-ti，即手掌；Kan-dha-ka-ri，即茄树，或者Ha-sa-de-ba，即虎刺；Pri-ha-ti，即狮刺；Swa-ta，即石花；Kan-dha-ka-ri，即石花角；A-par-tsi-ta，即心牛黄，这就是五药。 Ha-sa-de-ba、Pri-ha-ti， Swa-ta、Kan-dha-ka-ri， A-bar-tsi-ta 是药中之王。 清净五根是五语之聚。 这是这么说的。所谓五精华，是为了清净五界而获得五部。五精华是白色和红色的菩提心、尿、粪便、大肉这五种。 日月与水土俱全， 五种形象的 मांस (māṃsa, māṃsa, 肉)。 是五界的自性五部。 这是这么说的。所谓“极平等”，是指将这三十种东西用极度均匀的胶水涂抹成薄厚如牛皮般的程度，以此来守护坛城的地面。也就是： 用三十种东西观修极平等。 这是这么说的。用智慧画线
English
For the purpose of painting, the five grains are barley, beans, wheat, rice, and white sesame. Barley, beans, wheat, rice, white sesame. Also, to attain the five bodies of self-nature, know the five aggregates as pure. So it is said. The five incenses are for purifying the five senses or the five objects, to attain the five activities. The five incenses are saffron, musk, white and red sandalwood, and nutmeg. Saffron, musk, two kinds of sandalwood. This fragrance of Gran-ti-ka. Is the self-nature of the field of activity. To attain it, it must be mixed completely. So it is said. The five precious things are for purifying the five objects or the five elements, to attain the five qualities. The five precious things are coral, pearl, gold, silver, and the actual five jewels. Coral, pearl, gold, silver, The jewel is the substance of the elements. Mix to attain qualities such as fields. So it is said. The five essences are for purifying the five consciousnesses, to attain the five wisdoms. The five essences are the essence of water, salt; the essence of flowers, honey; the essence of fruits, molasses; the essence of plants, butter; the essence of grains, arura fruit. Salt, honey, molasses, butter, Arura fruit and other five fruits. Is the self-nature of the five consciousnesses and five wisdoms. It must be grasped with certainty. So it is said. The five medicines are for purifying the five desires or the five senses, to attain the five speeches. The five medicines are Byakri, which is tiger thorn; Seng-kri, which is lion thorn; Ha-sa-de-ba, which is lichen; Pri-ha-ti, which is the palm of the hand; Kan-dha-ka-ri, which is eggplant, or Ha-sa-de-ba, which is tiger thorn; Pri-ha-ti, which is lion thorn; Swa-ta, which is lichen; Kan-dha-ka-ri, which is lichen corner; A-par-tsi-ta, which is heart bezoar, these are the five medicines. Ha-sa-de-ba, Pri-ha-ti, Swa-ta, Kan-dha-ka-ri, A-bar-tsi-ta is the best of medicines. Pure five senses are the collection of five speeches. So it is said. The five essences are for purifying the five elements, to attain the five families. The five essences are white and red bodhicitta, urine, feces, and large meat, these five. Sun and moon, with water and earth, The five forms of मांस (māṃsa, māṃsa, meat). Is the self-nature of the five elements, the five families. So it is said. "Extremely equal" means to apply those thirty things with extremely even glue, as thin or thick as cowhide, and thereby protect the ground of the mandala. That is: Meditate on extreme equality with thirty things. So it is said. Draw lines with wisdom.