English
Due to change, excess or deficiency cause disease, and lead to disorientation and deluded actions. It is said. Fifth, regarding drawing, such as "the center has spokes," etc., depending on the occasion, there are three types of mandalas: large, medium, and small. The peaceful mandala is expanded, the palace wheel has four spokes, with five in the center, each spoke marked with four spokes, and with corners and courtyards. The medium-sized mandala has four spokes, corners, and courtyards. The abbreviated mandala is, abandoning the courtyard, the corners serve as doors. The difference in the wrathful mandala lies only in drawing double-layered doors. Sixth, regarding arranging the forms, it is said: "Possessing body, speech, and mind, one should also arrange the form." That is to say, in the Karma sequence, it is said: "The mandala has three forms, which are clearly stated in the scriptures. The branch is the form body, the essence is the sun and moon lotus residing in order, which is the characteristic of the mandala body. Clearly arranging the mudras is the mind mandala. The seed syllables ཋ་ཊ or ཧཱུཾ་མཱུཾ are distinguished by superior and intermediate, and it should be known that there are three types of mandalas." Furthermore, in the Wrathful Vajra it is said: "The main deity should be completely drawn as a form, the retinue should be drawn as mudras, and for ordinary ones, use letters." It is said. Seventh, regarding consecration, there are essence, meaning, and types. First, whatever the support, it becomes special by the complete ritual of gathering and integrating the blessings of the Tathagata's virtues. Second, through the word "Pratiṣṭhā," it indicates that the nature becomes supreme and does not deviate from the eternal abode. Third, in the Karma sequence it is said: "There are three ways of consecration." Namely, the consecration of branches such as vases, the consecration of disciples, and the consecration of mandalas. First, it says: "The vase is made of precious materials, has a belly and neck, avoids flaws, and is wrapped with colored cloth." From the two vases that possess these characteristics, the deity vase and the action vase, first, in order to purify all the things to be placed and dispel obstacles, the action vase is used, and then the others are blessed. That is to say, in the deity vase, whether it is peaceful or wrathful, in the action vase, visualize the swirling nectar, and make the vase water powerful through offerings, praises, recitations, light absorption, etc. Or, related to this, vajra bell, skull cup water, etc.
Chinese
观修。如是。第二是，以如乐器般的定，生起坛城，即从自己的心间，散发种子字，生起五大次第累积的宫殿及座垫。在那里，诸佛像显现为空性智慧，自己与父母双运的菩提心，化为各个本尊的种子字形相，以三种仪轨生起本尊，并灌顶加持。此中说：“定如乐器无边胜。”等等。事业次第中说：“从埃等果的吽字中，使坛城具有处所。在形象的坛城之后，父母所生的三种事物，随后结合生起二者，从字或座垫或手印中，加持身语意。”如是。第三是，从中，“智慧明点融入生光辉。”如是说，以“方时坛城自性大。”等等，将寂怒形象和数量，无论是广、中、略三种坛城中的哪一种，迎请智慧尊降临、安住、融入，使其稳固安住。第四是，供养涂有眼药的探针，金耳挖，眉镊，刮舌器，牙木，以及报身佛像的海螺牙齿，和寂静六尊的金制法器。第五，两种特殊修法中，第一是，事业次第中说：“以自己另一个宝瓶，灌顶具有顶严。”因此，以五种智慧的自性，用宝瓶水灌顶，并加持身语意。第二是，寂静尊供养顶严等二十五种装饰，忿怒尊则供养嬉戏二十种，大二十种，威猛二十种，庄严二十种，共八十种。第六是，忿怒尊事业次第中说：“以净水、香水洗涤和焚香，以谷物、药水、五宝，涂于坛城影像上，烦恼所知成熟为五身，用吉祥清净的布擦拭。”如是。此处，在以前的事业文本当中，说寂静尊用净水等七种，忿怒尊在五甘露上加上灰和碱洗涤，并用粗布擦拭，但在忿怒尊的事业次第中，与寂静尊相同，因此共同进行也不相违背，且容易进入。
English
Contemplation. Thus it is. Second, to generate the mandala through a samadhi like music, that is, from one's own heart, emanate the seed syllable, and generate the palace with its seat, stacked in layers of the five elements. There, the forms of the deities are clear as emptiness-wisdom, and the bodhicitta of the union of oneself as father and mother is transformed into the form of the seed syllables of the individual deities. Generate the deity through three rituals, and empower and bless. In this, it says, "Samadhi like music, infinitely supreme." etc. And in the action sequence, it says, "From the Hum of the fruits such as E, make the mandala possess a place. In the aftermath of the form mandala, the three things born from the father and mother, then combine and generate the two. From the letter or seat or mudra, bless body, speech, and mind." Thus it is. Third, from that, "Wisdom clear, absorbed, generates splendor." As it says, with "Directional time mandala, great self-nature," etc., whatever the peaceful and wrathful forms and number, whether it is the extensive, intermediate, or condensed three mandalas, invite the wisdom being to descend, draw in, absorb, and request them to remain firmly. Fourth, offering the probe smeared with eye medicine, the golden ear pick, eyebrow tweezers, tongue scraper, tooth stick, and the conch teeth for the Sambhogakaya images, and the golden implements for the six Thubpas. Fifth, of the two special practices, the first is, in the action sequence, it says, "With one's own other vase, empower and make it possess the crown." Therefore, with the nature of the five wisdoms, empower with vase water and bless body, speech, and mind. Second, for the peaceful ones, offer twenty-five ornaments such as the crown, and for the wrathful ones, offer twenty of play, twenty of greatness, twenty of ferocity, and twenty of splendor, totaling eighty. Sixth, in the wrathful one's action sequence, it says, "With pure water, washing with cleansing water and incense, with grains, medicinal water, and five precious things, apply to the mandala image, may afflictions and knowables ripen into the five bodies, wipe with auspicious pure cloth." Thus it is. Here, in the previous action texts, it says that for the peaceful ones, use seven things such as pure water, and for the wrathful ones, wash with ash and alkali added to the five nectars, and wipe with a coarse cloth, but in the wrathful one's action sequence, it appears to be the same as the peaceful ones, so doing it in common is not contradictory and is easy to enter.
Chinese
心。第七是：外供五种，还有，幡幢等飘扬的衣物，内供的药供、朵玛、会供的用具，秘密的交合解脱，殊胜的禅定，歌舞智慧庄严，十六天女等作供养。第八是：从说谛力到祈请坚住，如仪轨中说：以谛力的加持力，愿望未圆满之前，要恒常坚住。第九是：施主绕转，上师作祈愿。不如是行持仪轨的过患是，《怖畏电光》中说：坛城等无论做什么，若无灌顶智慧，则无增减的能力。如是行持的利益是，嘉祥说：以清净智慧的加持，瑜伽禅定的力量加持，诸佛安住的威神力，清净障碍，圆满二资粮，一切努力皆得成就。与此相关，绘制坛城的利益是，《智慧广大》中说：谁人以线条和颜色，绘制诸佛的殊胜坛城，十方诸佛刹土的一切，以七宝布施的福德，其功德聚不可估量，诸事成办，诸佛垂念，获得不可思议的坛城。第八，作火供。第九，进入坛城。第十，进入的功德将在下文阐述。第四，禅定的坛城是：通达一切法的实相、法性自性的坛城后，彼即作为禅定的对境，为了对此串习和熟悉，于自明无为之义上，一心安住。如是《广大》中说：如是禅定坛城，一切收摄于法界中后，融入自身心中，一切皆是大法身印。此亦是自明本智大性的无有偏颇，然从功德的角度观察，显现为五智，即心性自性离戏论是空性智，明而无分别如明镜，善
English
Mind. The seventh is: the five outer offerings, and also, fluttering banners and clothing, inner offerings of medicine, torma, and gathering implements, secret union and liberation, supreme samadhi, song and dance of wisdom adornment, sixteen goddesses, etc., are offered. The eighth is: from reciting the power of truth to requesting steadfastness, as it is said in the ritual sequence: "By the force of the power of truth, until desires are completely fulfilled, may you always remain steadfast." The ninth is: the patron makes circumambulation, and the teacher makes prayers. The fault of not having such a ritual is, as stated in "Fearsome Lightning": "Whatever mandala, etc., is done, if it does not have the wisdom of consecration, it has no power to increase or decrease." The benefit of having it is, as Gyaltsang said: "By the blessing of pure wisdom, the power and blessing of yoga samadhi, and the power of the presence of the Buddhas, obscurations are purified and the two accumulations are perfected, whatever is strived for, its accomplishment is attained." Related to this, the benefit of drawing a mandala is also, as stated in "Vast Wisdom": "Whoever draws the supreme mandala of the Victorious Ones with lines and colors, all the Buddhafields of the ten directions, from the merit of giving seven precious things, the accumulation of that merit is immeasurable, all activities are accomplished, and the Victorious Ones remember, and an inconceivable mandala is obtained." Eighth, perform a fire offering. Ninth, enter the mandala. Tenth, the qualities of entering will be explained below. Fourth, the mandala of samadhi is: having realized the state of all dharmas, the dharmata, the self-nature mandala, then making that the object of samadhi, in order to become accustomed to and familiar with it, one-pointedly abiding in the meaning of unfabricated self-awareness. Thus, it is also said in the "Extensive One": "Thus, with the mandala of samadhi, after gathering everything into the sphere, having dissolved it into one's own heart, everything is the great mudra of the Dharmakaya." This is also the impartial nature of self-awareness, great wisdom, but when examined from the aspect of qualities, it appears as the five wisdoms, that is, the nature of mind, the self-nature free from elaboration, is the wisdom of emptiness. Clear and non-conceptual like a mirror, good.
Chinese
没有大小之恶，故平等。明了而不混杂，故各别觉知。不费力气就能成就二利，是任运成就智慧。即于此中说：智慧观察四方与中央，不可思议之坛城自然成就。大圆满证悟之瑜伽士，行持普生大坛城。如是。第五、殊胜三摩地是，如是不能修习，或渐次进入之补特伽罗所修习之三摩地的差别是什么呢？是观想有相之天尊身相的事业殊胜。分有：大悲寂静和降伏魔军忿怒之坛城二者。经函中说：殊胜三摩地有两种，为调伏之义故有寂静和忿怒。如是。以调伏之力量如何变成二种呢？此续后文说：自他本体一切诸法，为了一切寂静之故，称作寂静坛城。对于难以调伏之烦恼，以大悲之力量而作忿怒，故说为忿怒坛城。如是。彼亦有讲述方式之过失八种，若不了解现观之次第组合，则有如甘露失味般的讲述过失之故，与现观之次第组合结合而讲述。其理由也与续部修法相关，修法与仪轨相关，仪轨与行持相关，行持与上师传承之口诀相关，以具足四种相关的方式而必须讲述。彼有二，寂静忿怒共同之前行和各自之事业次第。初者有，先做之次第和真实之前行。初者是，所依之补特伽罗获得灌顶且安住于誓言，积聚不与罪恶混杂之资具，于无有禅定荆棘之处所修习。如是亦如明镜般的修法中说：令上师欢喜和，于幻化网之坛城中，圆满诸灌顶和，断除一切贪欲之散乱。如是说。毗玛拉之天尊身相观修口诀中说：于远离禅定之敌之，吉祥处所安住。聚集二种集合之因缘。如是说。彼亦时
English
There is equality because there is no great or small evil. It is distinctly aware because it is clear and unmixed. Accomplishing the two benefits effortlessly is spontaneously accomplished wisdom. It is said in this very text: Wisdom examines the four directions and the center, and the inconceivable mandala is naturally accomplished. The yogi who realizes the Great Perfection practices the great mandala of universal origin. Thus it is. Fifth, the superior samadhi is: What is the difference in samadhi that cannot be practiced in this way, or that is practiced by a person who enters gradually? It is superior because of the activity of meditating on the form of a deity with characteristics. There are two divisions: the peaceful mandala of great compassion and the wrathful mandala that subdues the armies of demons. It is said in the main text: There are two kinds of superior samadhi, peaceful and wrathful, for the sake of taming. Thus it is. How does it become two kinds by the power of taming? The latter part of this tantra says: All phenomena, self and others, are called the peaceful mandala because they make everything peaceful. Because of the power of great compassion, wrath is made towards the afflictions that are difficult to tame, therefore it is said to be the wrathful mandala. Thus it is. Furthermore, among the eight faults of improper explanation, if one does not understand the order of combining the realizations, there is the fault of explanation like nectar losing its taste. Therefore, it is explained in conjunction with the order of combining the realizations. The reason for this is also related to the tantric sadhana, the sadhana is related to the ritual procedures, the ritual procedures are related to the practice, and the practice is related to the oral instructions of the lineage of lamas. Therefore, it must be explained in a way that has four connections. There are two aspects to this: the common preliminaries of peaceful and wrathful deities, and the individual stages of their activities. The first has: the order of what to do first, and the actual preliminaries. The first is: the person who is the basis has received empowerment and abides by the vows, accumulates resources that are not mixed with sins, and practices in a place free from the thorns of meditation. As it is said in the sadhana like a mirror: Pleasing the master, and in the mandala of the net of illusion, completing all empowerments, and abandoning all distractions of desire. Thus it is said. In the oral instructions for meditating on the deity form of Vimala, it says: Residing in an auspicious place far from the enemy of meditation. Gathering the two causes of collection. Thus it is said. That is also the time