English
In the 'Later Tantra,' regarding the distinctions of body, speech, and mind, it is asserted that there are three types of mandalas. Thus, they are divided into three. In the 'Small Commentary,' there are twelve types of mandalas: Suchness, Nature, the mandala of subduing through compassion, Samadhi, Image, Additional Samadhi Image, Bodhicitta, Additional Bodhicitta, Assembly, and Spontaneous Accomplishment Mandala. Thus, there are divisions into twelve, etc. Here, in the 'Extensive [Commentary],' it says, 'Here are the Nature Mandala, the Image and Additional Image, the Samadhi and Additional Samadhi, the Bodhicitta, and the Supreme Assembly.' As it is said, it is explained by dividing them into seven. First, regarding the Nature Mandala, there are two: the Mandala of Nature Itself and the Mandala of the Ultimate Fruition of Nature. The first is that all phenomena are primordially pure in nature, the mandala of the reality of abiding. In the 'Abdominal Scripture,' it says, 'The nature of phenomena, self-nature, is free from elaboration; all things are thus; it is the Mandala of Nature Itself.' Thus. The Mandala of Ultimate Fruition is when self-awareness wisdom manifests, and in the realm of Akanishta, body and wisdom abide in a mandala that is inseparable and unmingled. From it, 'Ultimate Fruition in Akanishta, abiding in the form of a mandala and its surroundings.' Thus. Second, the Image Mandala is when the ultimate image spontaneously arises as the conventional deity mandala. In the 'Extensive [Commentary],' it says, 'The true Image Mandala is to understand the great and coarse as skillful means, to understand the individual characteristics as wisdom, and the non-dual connection as great skillful means.' Thus. Third, the Additional Image Mandala is, in the 'Vajra Action Sequence,' it says, 'Leveling the ground, measuring lines, colors, painting, and forms, consecration, fire offering, in the mandala, the qualities of entering and engaging.' Thus, among the ten meanings, the first, leveling the ground, is, from the same text, 'The ground and its own characteristics, raising, empowerment, purification, blessing, protection, and holding, are said to be the branch of the first.' Thus, among the eight meanings, the first, examining the ground, is, in the 'Fearsome Lightning,' it says, 'Heaven, earth, and intermediate space, examine them well and perform the actions.' As it is said, it is the examination of the three: heaven, earth, and space.
Chinese
考察。首先是考察天空。如《道次第》所说：八角等尖端众多，如河流般不浑浊，平坦如乳汁般清澈，太阳非常适宜居住，这是天空的特征。中间的考察是考察方向的山和角落的敌人。首先是，《道次第》所说：东西南倾斜平缓，高和低在西北。其次是考察角落的敌人。其方式也如《怖畏金刚》所说：阎罗凶猛的矛尖，罗刹女哭泣的泪痕，夜叉愤怒的掌印，精灵盗贼的藏身之处。像这样从东南开始按顺时针方向，四个角落都没有。第三是考察下面的地基。如《道次第》所说：具备秀丽的山峦和森林，非常平坦且有光泽，是水流旺盛的方向，稍微有些微风，可以观察花草树木和鸟鸣声，据说历史吉祥最为殊胜。关于水流旺盛的方向有两种观点。在王臣前弘期，据说东方是旺波的方向，比如拉萨。在赤松德赞时期，据说西方是龙王的方向，比如桑耶寺。据说这两种说法都没有矛盾。第二，考察自身的特征，分为好坏两种。好的是，《道次第》所说：吉祥的草、花和树木，具有黑色和各种颜色。这样说的。坏的是，外形不好，如唐卡等倾斜，低矮和污秽的特征等。内部不好的是，沙砾、灰烬、木炭，瓦片、骨头、碎石等。像这样没有坏的过失，具备可以使用的特征，就需要赎买。如《怖畏金刚》所说：为了平息争端，对于显现和不显现的主人，以不吝啬的心，按照顺序以真实的价格赎买。因此，显现的是从人那里赎买，不显现的是从神那里赎买。首先是，从成为该土地主人的国王等人那里估价赎买。其次是，从善逝和土地神及其眷属那里赎买。第四
English
examination. First, examine the sky. As stated in the Lamrim: "Eight corners and many peaks, not turbid like a river, smooth and clear like milk, the sun is very suitable to reside, these are the characteristics of the sky." The intermediate examination is to examine the mountains of the directions and the enemies of the corners. First, as stated in the Lamrim: "East and south are inclined and smooth, high and low are northwest." Second, examine the enemies of the corners. Its manner is also as stated in the Ngagchog: "The fierce spear tip of Yama, the tear marks of the crying Rakshasa, the palm print of the angry Yaksha, the hiding place of the spirit thief." Like this, starting from the southeast in a clockwise direction, none of the four corners have them. Third, examine the ground below. As stated in the Lamrim: "Possessing beautiful mountains and forests, very flat and glossy, it is the direction of abundant water flow, with a slight breeze, one can observe flowers, trees, and bird songs, it is said that historical auspiciousness is most excellent." There are two views regarding the direction of abundant water flow. During the early propagation period of the king and ministers, it was said that the east is the direction of Wangpo, like Lhasa. During the time of Trisong Detsen, it was said that the west is the direction of the Naga King, like Samye Monastery. It is said that these two views do not contradict each other. Second, examine one's own characteristics, divided into good and bad. The good is, as stated in the Lamrim: "Auspicious grass, flowers, and trees, possessing black and various colors." That's what it says. The bad is, bad external shape, such as a tilted Thangka, low and filthy characteristics, etc. The bad inside is, gravel, ashes, charcoal, tiles, bones, pebbles, etc. Like this, if there are no bad faults and it possesses usable characteristics, then it needs to be redeemed. As stated in the Ngagchog: "In order to pacify disputes, to the visible and invisible owners, with a generous mind, redeem in order with a true price." Therefore, what is visible is redeemed from people, and what is invisible is redeemed from gods. First, it is to estimate the price and redeem from the king and others who have become the owners of that land. Second, it is to redeem from the Sugata and the earth goddess and her retinue. Fourth
Chinese
获得灌顶是：如《道次第》所说：“为了获得成就，在铜等橛和月牙上，安立从吽字生出的胜乐橛。”因此，要安立从莲花金刚橛生起的胜乐橛。第五是净化：如《道次第》所说：“通过净化，以火、咒语、手印和禅定来净化。”其中有四种。第一种是通过事业和行为来净化：观察地基，从腹部开始挖掘土地，挖掘深度到腰部或膝盖淹没的程度，清除土壤中的杂物。如《道次第》所说：“注满水，观看百步。”像那样，走五十步然后回来观看，如果水没有渗漏，就是好兆头，就在那里放置宝藏，建造台阶。用青稞、稻米、小麦、豆类、白芝麻、芥子，来净化五蕴为五身。用藏红花、麝香、肉豆蔻，以及白檀香、红檀香五种香，来净化五根为五种事业。用珊瑚、珍珠、猫眼石，以及黄金、白银等珍宝，来净化五境为五种功德。用盐、蜂蜜、红糖，以及诃子、酥油五种精华，来净化五识为五智。用诃萨、提婆、比里诃帝，娑瓦拉、甘达卡日，阿帕日则达五种药，来净化五欲为五语。用红白菩提、大小便，以及大肉、甘露五种，来净化五界为五部。用这六组五种物品，共三十种物品来消除污垢。第二种是用火净化，即火供，将在后面讲述。第三种是用咒语和手印净化：在右手掌上放置日轮，上面摆放五种谷物，念诵咒语：嗡 班扎 诃纳 诃纳 卓达 吽 啪（oṃ vajra hana hana krodha hūṃ phaṭ），同时在地上敲击三次，用光来净化。第四种是用禅定净化，有两种：无相空性净化，用空性咒语。有相净化，从寂静和忿怒本尊的坛城，按照次第观想生起并安住。 第六是加持：上师穿戴全套法衣，以金刚步绕坛城，从东门进入，坐在中央。观想四位明妃的傲慢，面向四方的弟子。
English
Obtaining empowerment is: As stated in the Lamrim, "For the sake of attaining accomplishments, on copper and other daggers and crescents, establish the supreme wrathful empowerment arising from Hūṃ." Therefore, one should establish the supreme empowerment dagger arising from the Padmakīlaya. Fifth is purification: As stated in the Lamrim, "Through purification, purify with fire, mantra, mudra, and samadhi." Among these four, the first is purification through action and activity: Examine the ground, dig from the belly, dig a hole to the height of the waist or knee, remove the impurities from the soil. As stated in the Lamrim, "Fill with water, look at a hundred paces." Like that, walk fifty paces and then come back and look; if the water does not leak, it is a good sign, and there place the treasure and build a platform. With barley, rice, wheat, beans, white sesame, and mustard seeds, purify the five aggregates into the five bodies. With saffron, musk, nutmeg, white sandalwood, and red sandalwood, purify the five senses into the five activities. With coral, pearl, cat's eye, gold, and silver, purify the five objects into the five qualities. With salt, honey, brown sugar, myrobalan, and butter, purify the five consciousnesses into the five wisdoms. With Hasa, Deva, Bṛhati, Svara, Kaṇḍakārī, and Aparcita, the five medicines, purify the five desires into the five speeches. With white and red bodhicitta, large and small excrement, large meat, and the five nectars, purify the five elements into the five families. With these six sets of five items, thirty items in total, cleanse and purify. The second is purification by fire, which is the fire offering, to be explained later. The third is purification by mantra and mudra: Place a sun disc on the right palm, arrange five grains on it, and recite the mantra: oṃ vajra hana hana krodha hūṃ phaṭ, while striking the ground three times, purifying with light. The fourth is purification by samadhi, which has two aspects: Purification by the formless emptiness, with the mantra of emptiness. Purification with form, visualizing and stabilizing the mandala of peaceful and wrathful deities arising in sequence. Sixth is blessing: The master enters in full attire, circumambulates the mandala with vajra steps, enters from the east gate, and sits in the center. Holding the pride of the four consorts, facing the disciples of the four directions.
Chinese
四位弟子从各自的方向，以“寂静的智慧自显现”等语祈请。上师催请并汇集安住于虚空中的如来们的加持，以嗔恨金刚的傲慢燃烧的怒目而视，说道：“金刚持日，以及法与骏马光明照耀者，我即是伟大的自性，一切都不能违越我的命令。”并念诵苏姆巴（藏文：སུམྦྷ）的咒语，以金刚舞步绕行，加持大地成为金刚自性。第七是守护，以五种兵器划定界限，如经中所说：“五种兵器的次第，是守护中的殊胜。”第八是摄持，如是观想诸佛父母嬉戏的光芒融入大地，显现为坛城的自性，即是摄持大地。道次第中说：“以决定语嬉戏的光辉，将一切显现为坛城的自性，完全摄持。”第二，坛城的尺寸，如经中所说：“坛城应以一肘为尺寸。”等语所示。第三，线，如经中所说：“橛、线、颜料粉末等。”一般而言，线是不变之义。其材料有立橛和绕橛两种橛子。线也有两种，即智慧线的材料：寂静尊用莲花茎，忿怒尊用大茎。两种誓言线的材料都是用英雄的价值购买的干净的棉毛。智慧线应捻成二十五股或五股，誓言线应捻成九股或三股。安放的方式是，将誓言线作为身语意的自性安放在地上，为了使身语意各自都具有五种智慧，应将智慧线安放在坛城基地的上空。安放的方法是，如经中所说：“有智慧的大师应谨慎地做。”因此，应毫不混淆地安放绕行方向。如果不谨慎的过患是，道次第中说：“线断则上师死，线头脱落则弟子死，方向错乱则师徒皆亡，传承断绝，损害道途。因此，智者应谨慎地做。”第四，颜料
English
The four disciples, from their respective directions, requested with words such as, "The self-manifestation of peaceful wisdom." The master urged and gathered the blessings of the Tathagatas dwelling in the sky, and with wrathful eyes blazing with the arrogance of Vajra Wrath, he said, "The Vajra Holder Sun, and the Dharma and the Excellent Horse, the illuminator, I am the great self. Nothing can transgress my command." And reciting the mantra of Sumba (Sanskrit: Sumba), he circumambulated with the Vajra dance, blessing the earth to become the nature of Vajra. Seventh is protection, delineating the boundary with five weapons, as stated in the scripture, "The order of the five weapons is the supreme of protection." Eighth is holding, thus contemplating the light of the deities, male and female, dissolving into the earth, manifesting as the nature of the mandala, which is holding the earth. The Stages of the Path state, "With the splendor of the playful definitive words, manifesting everything as the nature of the mandala, completely holding it." Second, the size of the mandala, as indicated by the scripture, "The mandala should be made with a size of one cubit." Third, the line, as stated in the scripture, "Peg, line, pigment powder, etc." Generally, the line means immutable. Its materials are two kinds of pegs: standing pegs and winding pegs. There are also two kinds of lines, namely, the material for the wisdom line: for peaceful deities, lotus stems, and for wrathful deities, large stems. The materials for both kinds of commitment lines are clean cotton wool purchased with the value of a hero. The wisdom line should be twisted into twenty-five strands or five strands, and the commitment line should be twisted into nine strands or three strands. The method of placing them is to place the commitment line on the ground as the nature of body, speech, and mind. In order for each of body, speech, and mind to possess the five wisdoms, the wisdom line should be placed in the sky above the base of the mandala. The method of placing it is, as stated in the scripture, "The wise master should do it carefully." Therefore, the direction of circumambulation should be placed without confusion. If the fault of not being careful is, the Stages of the Path state, "If the line breaks, the master dies; if the end of the line is lost, the disciple dies; if the direction is confused, both master and disciple perish; the lineage is cut off, harming the path. Therefore, the wise should do it carefully." Fourth, the pigments.