Chinese
并且，向不显现坛城的本尊祈求所愿，向土地神及其眷属陈述实情而祈请。在那地基上，插上殊胜金刚橛以掌控。了解腹部朝下、秋分、夏至三者头朝东等顺时针的规律，从腹部的位置开始挖掘。通过水土之门进行占卜并埋藏宝藏。建造中央略高，东西和北方稍微倾斜的台子，用牛粪和三十种物品进行净化，这些都是通过事业和行为来净化的。此外，通过寂静的火、手印和无相空性的状态中观想有相的宫殿的禅定，来净化土地的罪过。然后，上师以金刚步从东门进入，安住于中央，自身化为本尊父母，从意念云中生起眷属，供养遍布虚空的诸佛。四方持有我慢的四位女弟子向上师供养并祈祷后，上师劝请诸佛并收摄加持。自己以嗔怒金刚的傲慢，以燃烧的眼睛和金刚步加持土地成为金刚自性，并插上忿怒十尊的金刚橛，用五种兵器的栅栏守护土地。这些将在下面讲述。这些是第一天的活动。第二是：五谷等三部分，五蕴净化为五身用五谷，五根净化为五种事业用五香，五境净化为五种功德用五宝，五识净化为五智用五精华，五妙欲净化为五语用五药，五界净化为五部用五甘露。将这三十种物品充分混合，用混合物在坛城的地基上画线。虽然在注释中按照经文的顺序用线条来概括，但按照金刚事业的次第，这里将其归入事业和行为的净化中。对于像旧坛城房屋，与线条结合也是好的。第二，关于尺寸，分为两种。殊胜的影像坛城的尺寸是：坛城一肘等三部分。或者
English
And, supplicate the deities of the invisible mandala for wishes, and state the truth to the land deities and their retinue and request them. On that ground, control by planting the supreme vajra kīla. Understanding the clockwise principles such as the abdomen facing down, the autumnal equinox, and the summer solstice with the head facing east, dig from the position of the abdomen. Divinate through the water and earth gates and bury treasures. Build a platform that is slightly higher in the center and slightly inclined to the east and north, and purify it with cow dung and thirty substances. These are all purified through actions and deeds. Furthermore, purify the faults of the land through the meditation of visualizing the palace with form from the state of peaceful fire, mudras, and formless emptiness. Then, the master enters from the east gate with vajra steps and abides in the center, transforming himself into the principal deity, father and mother, generating the retinue from the clouds of mind, and offering to all the Buddhas pervading space. After the four female disciples in the four directions holding pride offer to the master and pray, the master urges the Buddhas and gathers the blessings. He himself, with the arrogance of wrathful vajra, blesses the land with burning eyes and vajra steps to become the nature of vajra, and plants the vajra kīlas of the ten wrathful deities, and protects the land with a fence of five weapons. These will be described below. These are the activities of the first day. The second is: three parts such as the five grains, etc. The five aggregates are purified into the five bodies with five grains, the five faculties are purified into the five activities with five incenses, the five objects are purified into the five qualities with five jewels, the five consciousnesses are purified into the five wisdoms with five essences, the five sensual pleasures are purified into the five speeches with five medicines, and the five elements are purified into the five families with five amṛtas. The thirty substances themselves should be thoroughly mixed, and the mixture should be used to draw lines on the base of the mandala. Although in the commentaries, it is summarized with lines according to the order of the scriptures, according to the order of vajra activities, here it is classified into the purification of actions and deeds. For old mandala houses, combining with lines is also good. Second, regarding the size, it is divided into two types. The size of the excellent image mandala is: three parts such as one cubit of the mandala. Or
Chinese
度量等有两种方式，根据住所和财富的差别，分为小、中、大三种，因此，每个坛城墙壁的尺寸应为一肘，或者四倍于此，即一个身体的尺寸，这是两种小的尺寸。或者，身体是三个单位的尺寸，即十二肘，或者十六肘的尺寸，这两种是中等的尺寸。二十肘或者二十五肘的尺寸，这两种是大的尺寸。然后，殊胜坛城，卓越三摩地的尺寸是，或者一由旬等三种方式，根据瑜伽士三摩地的能力，分为弱、中、强三种。除了绘制的坛城之外，观想一由旬的尺寸是小的尺寸。其含义在《俱舍论》中说：二十四指为一肘，四肘为一弓，五百弓为一由旬，那里被称为寺院，八由旬称为一逾缮那。中等的尺寸是一逾缮那的尺寸。或者，最殊胜的尺寸是，虚空的界限是不可思议的，观想遍布十万诸佛、两万四千佛和不可思议自然成就的坛城等，各种各样无法言说的坛城。或者，被称为卓越三摩地的影像，是真实显现的坛城。如《道次第》中所说：十万诸佛的坛城等，用金刚的线来度量，从一多罗指节开始，直到一由旬等有相的，坛城手印清晰显现，是卓越三摩地的影像。据说，过去秘密佛在玛旁雍错湖上画线，向文殊等真实展示了金刚界坛城。莲花生大师在达仓向卡钦萨展示了与虚空同等大小的金刚童子坛城，并进行了灌顶。这就是被称为化身坛城。有人认为，在此处提到卓越定的尺寸是不合时宜的，但没有过失。因为通过卓越影像来象征，是为了观想卓越三摩地的坛城，因为有关联，所以作为附带意义而提及。第三是线：用智慧来画线。以及橛等，这是一个偈颂。其中也有七个意义，第一是材料：一般来说，不
English
Measurements, etc., have two ways. According to the difference of residence and wealth, they are divided into small, medium, and large three kinds. Therefore, the size of each mandala wall should be one cubit, or four times that, which is the size of one body, these are two small sizes. Or, the body is the size of three units, that is, twelve cubits, or the size of sixteen cubits, these two are medium sizes. The size of twenty cubits or twenty-five cubits, these two are large sizes. Then, the supreme mandala, the size of the extraordinary Samadhi is, or one yojana etc. three ways, according to the yogi's ability of Samadhi, it is divided into weak, medium, and strong three kinds. In addition to the drawn mandala, contemplating the size of one yojana is a small size. Its meaning is said in the Abhidharmakosa: Twenty-four fingers are one cubit, four cubits are one bow, five hundred bows are one yojana, there it is called a monastery, eight yojanas are called one yojana. The medium size is the size of one yojana. Or, the most supreme size is that the boundary of space is inconceivable, contemplating the various unspeakable mandalas such as the mandalas of ten thousand Buddhas, twenty-four thousand Buddhas, and the inconceivable spontaneously accomplished mandalas that pervade. Or, what is called the image of extraordinary Samadhi is the mandala that actually manifests. As it is said in the Lamrim: The mandala of ten thousand Buddhas, etc., is measured with a vajra line, starting from one Tarjani finger joint, up to one yojana etc. with signs, the mandala handprints clearly manifest, is the image of extraordinary Samadhi. It is said that in the past, the Secret Buddha drew lines on Lake Mapam Yutso, and actually showed the Vajradhatu mandala to Manjushri and others. Guru Rinpoche showed the Vajrakumara mandala as vast as the sky to Kharchenza in Taktsang, and gave the empowerment. This is what is called the Nirmanakaya mandala. Some people think that mentioning the size of extraordinary Samadhi here is inappropriate, but there is no fault. Because it is symbolized by the extraordinary image, it is for contemplating the mandala of extraordinary Samadhi, because it is related, it is mentioned as an incidental meaning. Third is the line: draw the line with wisdom. And pegs, etc., this is a verse. There are also seven meanings in it, the first is the material: generally, not
Chinese
由于转变之义而有线，为此需备好两个旋转的橛子。线有二种：智慧线的材料是盛开的莲花，誓言线的材料是柔软的棉毛。同伴：由穿着华丽衣饰、容貌端庄、令人愉悦、年满十六岁的明妃作为同伴。尺寸：长短是坛城的两倍，粗细是门宽的二十分之一。数量：用颜料区分颜色，智慧线的颜色有二十五种或五组，誓言线的颜色有九种或三组。加持：将用于绘制智慧线的线加持为五种智慧，将誓言线的线加持为身语意的自性，通过与同类字相结合的仪式，将遍布虚空的诸佛之加持力汇集并融入其中，使其圆满。绘制方法：将线交给实际的明妃或对此有信者，观想为父母本尊，以此绘制誓言线，使其成为身语意的自性。然后在誓言线之上，将智慧线绘制于空中，使身语意各自扩展为五种智慧的自性。避免过失：精通坛城绘制且具备实修经验的金刚上师，应专注不散乱，确保线不断裂、线头不脱落、旋转方向不混淆、线脉不断绝、不踩踏线。若必须踩踏，则念诵“ཧྲཱིཿ”（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字，从抬起的扩展线下方进入进行操作。第四，颜料：观想五部坛城。如“未见”等一颂。其中也有六个意义。必要：虽然五种智慧遍布一切众生，但为了向未见其意义的愚昧者揭示自性的意义，所以要区分颜料的颜色。材料：上等用五种珍宝，中等用谷物或改变颜色的药物，下等用五种颜色的土。数量：如果颜色扩展开来，每部又分为五种，则有二十五种。或者也可以归纳为五种颜色。加持：种子字手印
English
The line is due to the meaning of transformation. For this, two rotating pegs should be prepared. There are two kinds of lines: the material for the wisdom line is blooming lotus flowers, and the material for the commitment line is soft cotton wool. Companion: A consort who is beautifully adorned with fine clothes, has a dignified appearance, is pleasing, and is sixteen years old, serves as a companion. Dimensions: The length is twice the mandala, and the thickness is one-twentieth of the door width. Number: The colors are distinguished by pigments. The wisdom line has twenty-five colors or five groups, and the commitment line has nine colors or three groups. Consecration: Consecrate the thread used for drawing the wisdom line as the five wisdoms, and consecrate the commitment line as the nature of body, speech, and mind. Through a ritual that combines with similar syllables, gather and integrate the blessings of the Buddhas pervading space, making it complete. Method of drawing: Hand the line to an actual consort or someone who has faith in it, visualize them as the parent deities, and draw the commitment line with this, making it the nature of body, speech, and mind. Then, above the commitment line, draw the wisdom line in the air, expanding each of body, speech, and mind into the nature of the five wisdoms. Avoiding faults: A Vajra Master who is proficient in mandala drawing and has practical experience should concentrate without distraction, ensuring that the line does not break, the end of the line does not come loose, the direction of rotation is not confused, the line continuity is not broken, and the line is not stepped on. If it is necessary to step on it, then recite the syllable “ཧྲཱིཿ” (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: sha), and enter from under the raised extended line to perform the work. Fourth, Colors: Meditate on the five families of mandalas. As in "Unseen," etc., one verse. There are also six meanings to that. Necessity: Although the five wisdoms pervade all beings, in order to reveal the meaning of self-nature to the ignorant who have not seen its meaning, the colors of the pigments must be distinguished. Materials: The best uses five kinds of precious jewels, the middle uses grains or medicines that change color, and the lowest uses five colors of earth. Number: If the colors are expanded, each family is divided into five, then there are twenty-five. Or it can be summarized into five colors. Consecration: Seed syllable hand seal.
Chinese
事业部的坛城，五种方便智慧双运，或者广而言之，观想各自的小种姓等五十尊神，思维化为珍宝的微尘。颜色的涂法是：在手指上布置五勇士豆，首先由金刚阿阇黎在打下橛的地方，用五种颜色画出朝东的脚印，左手握拳，从具力开始，画出班杂雷卡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）一个门限的尺寸。为了占卜，用嘎巴拉盖住它，然后让弟子们按照坛城广大、中等、简略三种调伏的仪轨，谨慎地打开。如是，在《现观庄严幻网》中说：颜色要从内部涂起，从外部则颜色不悦。首先从东北开始，最初由阿阇黎亲自涂，然后说是弟子们应该做的。如是。断除过失是：颜色太厚或太薄，颜色散落等是共同的，特别是颜色痕迹上，雷卡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）低劣，歪斜，缺损，损坏，不清晰等，如果有，则要做消除不祥的仪轨。第五，书写是：中心、轮辐等，这是一段偈颂。中央圆形中心的周围是具有四轮辐、轮辐座和轮圈的轮，外面有四个角，四方形的形状，四个门，有门圈，八个台阶，外面要有莲花金刚火焰的环绕，这是广大、中等、简略三种坛城的共同之处。特别是广大的坛城，在中央具有四轮辐的轮和中心的五个位置上，各自装饰着具有轮圈的小四轮辐轮。广大和中等的坛城，因为有角，所以要画有中间的走廊。简略的坛城，因为没有走廊，所以在角上要有门垛的形状。第六，布置形象是：身、语、意等。在坛城的各个神位上，放置擦擦里卡（tsakali）之类的所依，或者没有的话，就在用颜色画的后面，放置身——手印的形象，语——达达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）或者吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、穆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等种子字，意——手印或者与自身颜色相同的明点等，尽力布置具有三种表征中任何一种的形象。