English
It is said that if the paint falls off, there is a danger of diseases gradually occurring. In particular, if there are flaws in the fine painting, if it is not eliminated according to the ritual of eliminating flaws, obstacles will occur. Fifth, the method of drawing the mandala is: to have a center and spokes, etc. It says there: Having a center and spokes. It means that for the mandala of the eighty-two deities of the expanded manifestation, a circular center should be drawn, as well as a wheel with four spokes, and on each large spoke, a wheel with four small spokes should be drawn, along with the circular center of the center. These are symbols of having five wisdoms each with five wisdoms, that is, having twenty-five wisdoms. The wheel of spokes means: For the forty-two deities of the medium mandala and the eighteen deities of the abbreviated mandala, in order to symbolize having five wisdoms, a wheel with four spokes and a central dot should be drawn. Having an outer ring means: In order to symbolize that the nature of reality is free from elaboration, a circular outer ring should be drawn. Four corners mean: In order to symbolize the four noble truths, there should be four corners. Square means: In order to symbolize the increase of great qualities, there should be a square palace shape. Courtyard means: If according to the abbreviated mandala, there is no courtyard, but if according to the large and medium mandala, mainly in order to indicate that the two truths are inseparable, there should be a courtyard. Having a door ring means: In order to symbolize the four liberations samadhi, four doors with door rings should be drawn. That is: Draw with a center and spokes. Wheel with four spokes, with outer ring. Arrange the colors separately. Have four corners and a square. Have a courtyard and a door ring. One wheel is complete. These are the names of the two mandalas. Two stages of the Vajra Garland. For everything, be sure to combine. The way the wisdom jewel is stacked. Everything is for the sake of sentient beings without interruption. Adorned with Vajra jewels. The handprints of the pillars are combined on the basis of the beams. Five offerings such as form. Fill the space realm. Foot and lotus jewel vessel. Zala net hanging from the nose. Water droplets hanging down, Sharbhu and Qiong bird head. Make the colors beautiful in order.
Chinese
以眼斜视之方式结合，于虚空中观虚空。从ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等果至ཧཱུྃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）本身，使坛城具备座。于形相之坛城之后，父续母续所生三物，随后结合生起二者，从字座、明咒、手印中，加持身语意具足，生起智慧明晰、融入光彩。弯刀、耳挖、疮针与，药粉、金制牙签实物，消除根缺、剃毛发，施于释迦之权。二种神通与鼻净，如是心之异名也，舌尝法味，是无杂显现之殊胜。获得极度平等持，三毒刺痛皆清净之身。瓶水稍许聚于中央，以自己之瓶亦以另一瓶，灌顶使具足头饰。愿智慧五果，是子与一切有情。以顶髻方便与智慧，不住于二边，使具足禅定愿。以珍宝所作臂钏等，献上五种美饰。珍宝鬘、头饰与，手镯、项链、腰带等，若以富饶之信奉献我，祈请受纳为无二之饰。随顺愿乐受用身，于极度美妙之身，献上狮等座等，以殷勤恭敬作礼。萨帕等所有，从手作愿如前。以海螺等珍宝器皿所具，净水等沐浴圣身。之后以浴巾擦拭圣身，以及花朵、熏香、明灯、香水、五种誓言物、食子、塔纳、嘎纳、五种欲妙、幡幢等飘扬之物与衣物等，皆以偈颂献供，另献曼扎。四洲坛城如珍宝，以如意树与池塘庄严，加持为四业之房屋，具足天与天女之悦意，以殊胜之禅定作供养，于圣者七财之清净田，随后种下愿，子与妻室国土与，奴仆与坐骑亦如是，心与物之三轮，完全清净之事乃，
English
By combining in a squinting manner, contemplate space upon space. From the fruits such as E (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) etc., to HŪM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) itself, make the mandala possess a seat. After the mandala of forms, the three objects arising from the father and mother lineages, subsequently combine to generate the two. From the letter seat, mantra, and mudra, bless the body, speech, and mind to be complete. Generate wisdom, clarity, absorption, and splendor. Razor, ear pick, wound needle, and powder, golden toothpick are the actual objects. Eliminating defects of the senses, shaving hair, apply to the power of Shakya. Two kinds of clairvoyance and pure nostrils, likewise are names of the mind. The tongue tastes the flavor of Dharma, it is the supreme manifestation of non-mixture. Having attained perfect equanimity, the body is purified of the thorns of the three poisons. Gather a little vase water in the center, with one's own vase also with another, empower and make it possess a head ornament. The result of the five wisdoms of aspiration, are the son and all sentient beings. With the crown of method and wisdom, not abiding on the extremes of the two, make it possess samadhi and aspiration. Offer five beautiful ornaments such as armlets made of jewels. Jewel rosary, head ornament, bracelets, necklaces, belts, etc., if I offer myself with the faith of abundance, I pray you to accept them as non-dual ornaments. The enjoyment body in accordance with aspiration, to the extremely beautiful body, offer lion thrones etc., and prostrate with diligence and respect. All such as Sapa, from the hand make aspirations as before. Bathe the holy body with pure water etc., contained in conch shells and other precious vessels. Then wipe the holy body with a bathing cloth, and also offer flowers, incense, lamps, perfumed water, five samaya substances, torma, tana, gana, five desirable qualities, fluttering banners and clothes etc., with verses, and also offer a mandala. The four continents mandala is like a jewel, adorned with wish-fulfilling trees and ponds, bless it as houses of the four actions, possessing the delight of gods and goddesses, make offerings with superior samadhi, in the pure field of the seven noble riches, subsequently plant aspirations, son and wife, country and, servants and mounts likewise, the three wheels of mind and objects, the act of completely purifying is,
Chinese
不仅如此，诸佛的身语意，以及轮回和涅槃所包含的一切法，究竟而言都是心性，无处可住，无可执着。因此，除了心性之外别无他物，因此无处可住，也不执着于心性本身。如此证悟，即名为法身的灌顶。如眼翳般地结合，意思是，譬如眼花缭乱时，看到毛发之类，误以为是人一样，以并非自性成立之方式结合，即是证悟。于虚空中观修虚空，意思是，心性没有任何可以执着的体性，处于无边无际的空性之中，不以分别念去执着，而是自明自显，心性远离边际和中心，如虚空一般观修。对此，也要以空性咒语的傲慢，清净对一切事物和相状的执着。第三，生起如乐器般的等持坛城时，“等持乐音……一切之根本”，其中说道：“等持乐音无边胜妙”。意思是，首先从下面以乐器为例，譬如乐器从不确定的基础上，以方便引出，显现为多种多样，同样，从上面所说的无分别的如来藏等持空性之中，以智慧自明，刹那间如乐器般的等持来控制，显现出包含五大自在的坛城和宫殿以及座垫，这是无边无际的殊胜，是从无分别的智慧中产生的坛城。文字或座垫或心髓，意思是，在宫殿的座垫上，安置先前所说的吽（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）等心髓，或者Ṭa（藏文：ཋ，梵文天城体：ठ，梵文罗马拟音：ṭha，汉语字面意思：ṭa）Tha（藏文：ཐ，梵文天城体：थ，梵文罗马拟音：tha，汉语字面意思：tha）等语文字的坛城，以及在日月等座垫上，安置匝（藏文：ཙ，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：匝）哲（藏文：ཀླི，梵文天城体：क्लि，梵文罗马拟音：kli，汉语字面意思：哲）的所依，或者以绘画或浮雕等方式安置本尊身像的身坛城。手印或具足身语意，意思是，手印是意坛城，无论是手印还是以上三种所依，都以三种仪轨生起誓言尊，并在其三处生起具足身语意的三尊，加持不可思议甚为稀有。这些
English
Moreover, the body, speech, and mind of the Buddhas, and all the dharmas included in samsara and nirvana, are ultimately the nature of mind, which does not abide anywhere and is not fixated on anything. Therefore, since there is nothing other than the nature of mind, it does not abide anywhere, and it is not fixated on the nature of mind itself. Realizing this is called the empowerment of the Dharmakaya. Combining like a cataract, meaning that, for example, just as when one's eyes are blurred, one sees hairs and mistakes them for people, combining in a way that one's own nature is not established, that is, through realization. Meditating on space in space, meaning that the nature of mind has no characteristics to fixate on, and it abides in the boundless emptiness like space, without fixating on it with conceptual thoughts, but rather self-illuminating, the nature of mind is free from edges and center, and one meditates on it like space. In this regard, one should also purify all fixations on things and characteristics with the pride of the mantra of emptiness. Third, when generating the mandala of samadhi like music, it says, "Samadhi music... the root of all." It says, "Samadhi music is boundless and supreme." Meaning that, first, taking music as an example from below, just as music is drawn from an uncertain basis by means of skillful methods and appears in various ways, similarly, from the state of non-conceptual Suchness samadhi emptiness described above, with wisdom self-illuminating, in an instant, like music, the samadhi controls, and the appearance of the palace with the mandala of the great elements and the seat is the supreme of boundlessness, the mandala arising from non-conceptual wisdom. Letters or seats or essence, meaning that on those seats of the palace, placing the essences such as Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), Mūṃ (Tibetan: མཱུྃ, Devanagari: मुं, Romanized Sanskrit: mūṃ, Literal Chinese meaning: 芒) mentioned earlier, or the mandala of speech letters such as Ṭa (Tibetan: ཋ, Devanagari: ठ, Romanized Sanskrit: ṭha, Literal Chinese meaning: ṭa), Tha (Tibetan: ཐ, Devanagari: थ, Romanized Sanskrit: tha, Literal Chinese meaning: tha), and on the seats of the sun and moon, placing the support of Ca (Tibetan: ཙ, Devanagari: च, Romanized Sanskrit: ca, Literal Chinese meaning: 匝), Kli (Tibetan: ཀླི, Devanagari: क्लि, Romanized Sanskrit: kli, Literal Chinese meaning: 哲), or the body mandala of the deity's form placed in the form of painting or relief. Mudras or possessing body, speech, and mind, meaning that the mudras are the mind mandala, whether it is a mudra or the above three supports, generating the samaya deity with the three rituals, and generating the three deities possessing body, speech, and mind in its three places, blessing is inconceivable and extremely rare. These
Chinese
通过加持，使一切胜者都具备身语意，并迎请自然成就的智慧本尊坛城，融入并稳固安住，如果反复这样做，就会产生不可思议的共同和不共成就，因此非常稀有。 “将成就一切佛之誓。” 如是说。 如此这般的不可思议稀有成就，将完全成就，因为自性坛城和自性果位究竟的坛城，以及殊胜三摩地坛城三者聚集，果位身和智慧的成就不会超出此范围，所以称为一切佛的誓言。 第四，宣说以二种三摩地清净和生起的功德。 “从地上等……” “需要，即是彼。” 如是说。 那么，会想，果位是在别处寻找吗？ “从地上等作为手印。” 如是说。 土地，即在泥土中这样做，以及等等，等等包括从内部将金银铜锡等熔化后浇铸，或者在角、木头、骨头、石头等等上雕刻，或者在绸缎、布匹、纸张、树皮等等上绘画，即，仅仅是做成胜者的身语意手印的形状，并进行供养和赞颂。 “解脱次第将获得。” 如是说。 因为财富多少和心清净程度大小的缘故，从轮回的痛苦中解脱的次第，暂时的果位是善趣，究竟的果位是获得解脱，如果这样， “以清净智慧清净故。” 如是说。 以能取所取清净的智慧，空性的三摩地清净，以及以如歌舞般的三摩地生起为本尊。 “何须说，即是彼。” 如是说。 对于获得果位何须多说，心的显现明观为本尊身，那本身就是果位。 第五，迎请并安住智慧本尊。 “方时坛城……” “殊胜誓言。” 如是说。 那么，迎请谁呢？ “方时坛城自性大。” 如是说。 十方和四时所包含的一切佛的坛城的大自性，就是菩提心自生智慧本身
English
Through blessing, may all victors be endowed with body, speech, and mind, and may the spontaneously accomplished wisdom mandala be invited, merged, and firmly abide. If this is done repeatedly, extraordinary common and uncommon accomplishments will arise, therefore it is very rare. "Will accomplish the vow of all Buddhas." Thus it is said. Such an inconceivable and rare accomplishment will be completely accomplished, because the self-nature mandala and the ultimate self-nature fruition mandala, and the superior samadhi mandala, the three gather, the accomplishment of the fruition body and wisdom will not go beyond this, therefore it is called the vow of all Buddhas. Fourth, explaining the qualities of purification and generation by the two samadhis. "From the earth, etc...." "Needed, that is it." Thus it is said. Then, one might think, is the fruition to be sought elsewhere? "From the earth, etc., made as a hand seal." Thus it is said. The earth, that is, doing it in the mud, and so on, including melting gold, silver, copper, tin, etc., from the inside and casting them, or carving on horns, wood, bones, stones, etc., or drawing on silk, cloth, paper, bark, etc., that is, merely making the shape of the body, speech, and mind hand seals of the victors, and making offerings and praises. "Liberation sequence will be obtained." Thus it is said. Because of the amount of wealth and the degree of purity of mind, the sequence of liberation from the suffering of samsara, the temporary fruition is good rebirth, and the ultimate fruition is obtaining liberation, if so, "Because purified by pure wisdom." Thus it is said. With the wisdom that purifies the apprehended and the apprehender, purified by the samadhi of emptiness, and generated as a deity by the samadhi like a song and dance. "What need to say, that is it." Thus it is said. What need to say about obtaining the fruition, the mind's appearance clearly seen as the deity's body, that itself is the fruition. Fifth, inviting and abiding the wisdom deity. "Direction time mandala..." "Supreme vow." Thus it is said. Then, who is invited? "Direction time mandala self-nature great." Thus it is said. The great self-nature of all the Buddha's mandalas contained in the ten directions and four times, is the bodhicitta self-born wisdom itself.