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Namo. Also, the subtle body transforms into a virtuous body from the dissolving of Vajra light, and the bell dissolves into Samantabhadri. Thus, recite "Hum Vajra Citta (藏文：ཧཱུཾ་བཛྲ་ཙིཏྟ་，梵文天城体：हूँ वज्रचित्त，梵文罗马拟音：hūṃ vajracitta，汉语字面意思：Hum Vajra Mind)" and "Ah Vajra Bhadra (藏文：ཨ་བཛྲཱ་བྷ་དྲ་，梵文天城体：आ वज्राभद्र，梵文罗马拟音：ā vajrābhadra，汉语字面意思：Ah Vajra Good)" etc., seven times, complete the number, and correct the activity ritual as before. Then perform offerings and praises. Confess with the Hundred Syllable Mantra, and temporarily depart into the sky. Also, understand the different lineages through this. Secondly, the measure of completion of the approach is: the best is to obtain signs, the intermediate is to complete the number, and the lowest is to complete the time. The concluding sequence is: abandon the remainder, gather the mandala, confess with the Hundred Syllable Mantra, dedicate the merit, and perform the conduct. Thus, cultivate the extremely subtle samadhi, because the approach is the completion of recitation, and will not transcend, therefore it is called the supreme samaya. The sequence of activities of the mandala comes from the Vajra Sequence: "The ground is level and measured, the colors and the manner of painting, the consecration, the fire offering, and the entering, the ten qualities increase." Thus, for the peaceful, wrathful, and supreme mandalas, all three, understand these ten in this way. Among them, first, regarding the peaceful mandala, the leveling of the ground is the "or" which is the distinction. The basis of the distinction is according to the sequence of the tantras, "the finger joint is the measure of four fingers" or "the mandala is measured by finger joints" etc., which are distinguished from the secret empowerment mandala. According to the commentary, from the Garland of Stars Sutra, "abandon the sequence of the tantras and enter the sequence of the oral instructions," the basis of distinction is from the mandala of self-nature, fruit, and ultimate completion, or cultivate the samadhi mandala, from the samadhi mandala, or construct the superior image mandala. As it is said: "How is the self-nature mandala? Cultivate the samadhi mandala. How is the samadhi mandala? Paint the image mandala." "The ground is extremely level" refers to, from the Vajra Sequence: "The ground and self-nature, arising empowerment and, purification, blessing, protection and, holding are, explained in the essence of the first." Among these eight, "the first ground" refers to where the superior image mandala is to be made, which is the characteristic of the place. There are three aspects to this: examining the sky, examining the enemy of the boundary, and the direction of the
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的观察。首先，在它本身中说：具有八个角等许多顶点，不像河流一样崩塌，平坦且像牛奶一样清澈，太阳非常安住的地方，应该知道那是天空的特征。因此，它具有四个特征。第二是：应该观察坛城的方位和敌对的边界。因此，在东南方，像阎魔的残酷矛尖一样；在西南方，像罗刹女吞噬的痕迹一样；在西北方，像母神恐怖的掌掴一样；在东北方，没有像妖魔盗贼的藏身之处。最后也有两个：观察方向的山和观察地方本身的山。首先，在它本身中说：东南方倾斜且平坦，西北方高耸和弯曲。就像那样。第二是：茂盛的山脉，拥有森林，非常平坦且有光泽，河流是权力的方向，稍微有一点风，可以观察花朵、树木和鸟鸣，历史吉祥也是最好的。如是说。第二，关于它自身的特征，有两个：观察坏的并舍弃，观察好的并建造坛城。首先是：特征的净化有三个方面。从三个方面来说，外在的坏是：像干涸的河床一样，低洼和崩塌的特征，热源、尖锐的石头和乌龟等。内在的坏是：沙砾、灰烬、木炭灰烬等，瓦片、骨头、碎石等。两者都是坏的是：榕树和紫檀，乌昙跋罗树、阿湿波他树，阿朱那树等的形状，不是想要的，应该净化和移动。第二，好的土地是：吉祥的草和花树，具有黑色和颜色，砖块和纹理非常少，特别优越的是最好的。第三，土地的征用是：在《恐怖闪电》中说：为了平息显现和不显现的主人之间的争端，以舍弃吝啬的心，通过评估价格，以真实来宣告和征用。因此，有两种：对显现的主人征用，即对残酷的国王等成为土地的主人的人评估价格来征用。第二，对不显现的主人征用，即对土地的主人和田地守护者，以及对土地女神征用。首先是：安住在虚空中，舍弃所有土地，满足并宣告。
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of examination. First, in itself it says: Having eight corners and many vertices, not collapsing like a river, being flat and clear like milk, the place where the sun dwells very much, one should know that is the characteristic of the sky. Therefore, it possesses four characteristics. Second is: One should examine the mandala's direction and hostile boundaries. Thus, in the southeast, like the cruel spear tip of Yama; in the southwest, like the trace of a Rakshasa woman devouring; in the northwest, like the terrifying slap of a Matrika; in the northeast, there should be no place like the hiding place of a demon thief. Lastly, there are also two: examining the mountains of the directions and examining the mountains of the place itself. First, in itself it says: The southeast slopes and is smooth, the northwest is high and bent. Just like that. Second is: Lush mountains, possessing forests, being very flat and glossy, the river is the direction of power, with a little wind, one can observe flowers, trees, and bird songs, and auspicious history is also said to be the best. As it is said. Second, regarding its own characteristics, there are two: examining the bad and abandoning it, examining the good and constructing the mandala. First is: The purification of characteristics has three aspects. From the three aspects, the external bad is: like a dry riverbed, the characteristics of being low and collapsing, hot springs, sharp stones, and turtles, etc. The internal bad is: gravel, ashes, charcoal ashes, etc., tiles, bones, shards, etc. Both are bad are: the banyan tree and the palasha tree, the udumbara tree, the ashvattha tree, the arjuna tree, etc., are not desired, and should be purified and moved. Second, the good land is: auspicious grass and flowering trees, possessing blackness and color, bricks and textures being very few, and being particularly superior is the best. Third, the appropriation of land is: In "Terrifying Lightning" it says: In order to pacify the dispute between the manifest and unmanifest owners, with a mind of abandoning stinginess, by assessing the price, one should declare and appropriate with truth. Therefore, there are two: appropriating from the manifest owner, which is assessing the price and appropriating from those who have become the owners of the land, such as cruel kings, etc. Second, appropriating from the unmanifest owner, which is appropriating from the land owner and field guardian, and from the earth goddess. First is: Residing in the sky, abandoning all lands, satisfying and declaring.
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守护是：在遍布虚空的八辐轮上，必须从忿怒尊的心中取出。如是说，以十忿怒尊或武器散乱等守护之轮来划定界限，若没有任何阻碍，则被说是守护之最胜。如是说。第八是执持，分为二：首先以言辞劝请彼等，其次以三摩地使诸天于坛城中显现嬉戏之光辉，即：以决定语嬉戏之加持，一切皆为坛城自性，显现而完全执持。如是说。画线后，在天处，菩提心的明点应与天众数量相等，排列成组。从连接处，生起宫殿和天众，迎请智慧尊融入，进行供养和赞颂等，以仪轨之语祈请，观想土地即是天和宫殿。对于这些，为何说土地是平等的呢？如是说：一切皆是自心平等结合，有地者亦如是成就。在此显现的任何事物，都称为土地完全平等。如是，为了消除对差异的执着，象征一切平等。第二义，关于尺度，广、中、略三种，各有两种尺度，即：如是说：尺度并非由因缘决定。因此，由上师的手艺好坏，住所宽窄，弟子是否虔诚，资财多少来决定。道次第中说：由虔诚和资财来区分。以及，从《量度经》中说：二者也是为了工艺。对于最胜的坛城，出现两种情况：上师的见解深不深，以及弟子的业力大小。第三义，明点有七种：坚固桩、材料、数量、同伴、开光，如何安立的实际，以及避免过失。第一是桩，名为坚固桩，即聚集了所有条件。第二是材料，名为线，即智慧的线，材料应为莲花的根茎；誓言的材料应为棉线或丝线。第三是数量，智慧的数量为二十五或五度母，誓言的数量为九或三。即在其中说：莲花的根
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Protection is: On the eight-spoked wheel pervading the sky, it is necessary to extract it from the hearts of the wrathful ones. Thus it is said, by cutting off the boundaries with the wheel of protection such as the ten wrathful ones or scattered weapons, if there is no obstacle at all, it is said to be the supreme of protection. Thus it is said. The eighth is grasping, which is twofold: First, by urging them with words to grasp, and second, by making the deities manifest in the mandala with the splendor of their play through samadhi, which is: By the blessings of definitive speech and play, everything is the nature of the mandala, manifested and completely grasped. Thus it is said. After drawing the lines, in the abode of the deities, the bindus of bodhicitta should be equal to the number of deities, arranged in clusters. From the junctions, generate the celestial palace and the deities, invite and absorb the wisdom beings, make offerings and praises, and pray with the words of the ritual, visualizing the earth itself as the deities and the celestial palace. For these, why is it said that the ground is level? As it is said: Since all is the equal union of one's own mind, those with ground also accomplish it in the same way. Whatever appears here, is called the ground being completely level. Thus, in order to purify the thoughts of difference, it symbolizes that everything is equal. The second meaning, regarding the occasion of measurement, the three, extensive, medium, and concise, each have two measurements, which is: As it is said: Measurement is not determined by conditions. Therefore, it is determined by the skill of the teacher, the spaciousness of the dwelling, the devotion of the student, and the amount of wealth. In the Stages of the Path it says: Distinguished by devotion and wealth. And, from the Spar Khab it says: The two are also for the sake of craftsmanship. For the supreme mandala, two things arise: the depth of the teacher's understanding, and the magnitude of the student's karma. The third meaning, the bindus have seven aspects: the firm peg, the material, the number, the companion, the consecration, the actual way of placing them, and avoiding faults. The first is the peg, called the firm peg, which is the collection of all conditions. The second is the material, called the thread, which is the thread of wisdom, the material should be the lotus rhizome; the material for the samaya should be cotton or silk. The third is the number, the number of wisdom is twenty-five or five liberating mothers, the number of samaya is nine or three. That is, in it it says: The lotus root
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从土地改变颜色。 以十六手印妥善安立。 即使是一根线，也具备五个五。 应当了知智慧的自性。 如是说。 誓言也是同样， 具备三种颜色的九根线。 誓言线的材料和数量， 棉花等代表身语意。 如是说。 第四是友伴： 衣饰华美，悦意的友伴。 因此，具备特征的十六岁明妃以装饰庄严， 因为说“以十六手印妥善安立”。 第五是开光，是转变文字，也说是圆满具足的法。 也是同样， 妥善安放在清净的器皿中， 在日月之座上， 从心中生出字数的数量， 面向十方四时， 进行供养和祈祷。 与结合的智慧数量相等， 并且必定融入三金刚。 因此，线条和颜色的开光方式相同，无论是班扎（藏文，梵文：bhaṇḍa，梵文罗马拟音：bhanda，汉语字面意思：容器）等任何清净的器皿，都要不弄错方向地安放，并校正工作文本。然后用香熏线条和颜色，从三种仪轨中，生起五部如来的父母，加持身语意三者，以五种智慧灌顶，降临，迎请，无二无别地融入，以外内进行供养和赞颂。观想从稳固和结合的菩提心中，生起五种智慧的自性。 第六，实际绘制线条，从前面说的绘制线条分为两种。第一是誓言的绘制： 也要好好区分方位， 按照各自的尺寸详细划分。 如是说。智慧的绘制： 虽然说是按照誓言清晰地划分，但首先是在虚空中绘制。 最后是避免过失： 由具慧的大师谨慎地做。 从这两种意义来说，不谨慎的过失是： 如所说： 线条断裂，上师会死。 中断传承，会损害道路。 方位错误，两者都会衰败。 就像这样。 对于线条或已安立的，进行跨越也是过失，因此： 如所说： 以赫利（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大自在）字的手印进入。 就像这样。 第四个意义是颜色有六种，即必要、材料、开光、如何涂抹和避免过失。 第一，没有见到五种智慧的意义，对它的意义感到愚昧