English
Is it as previously stated? Or, in the Uttaratantra, regarding the divisions of body, speech, and mind, it says, "The mandala is desired in three forms." Thus, it is divided into three. In the Smaller Commentary, the mandala has twelve forms: Suchness, Nature, Compassionate Taming Mandala, Samadhi, Image, Superior Samadhi Image, Bodhicitta, Superior Bodhicitta, Accumulation, and Spontaneous Accomplishment Mandala. Thus, it is divided into twelve, and so on. Here, in the Extensive Commentary, it says, "By this, the Nature Mandala is shown, the Image, the three Superior Images, the Samadhi, the Superior Samadhi, the Bodhicitta, and the Supreme Accumulation." As stated, it is explained by dividing it into seven. First, in the Nature Mandala, there are two: the Mandala of Suchness of Nature and the Mandala of the Ultimate Fruition of Nature. The first is: the mandala of the reality that all phenomena are primordially and naturally pure. In the root text, it says, "The nature of phenomena, self-nature, is free from elaboration; all things are thus; it is the Mandala of Suchness of Nature." The second is: one's own wisdom manifests, and one abides in the Akanishta Dharmadhatu in a mandala where body and wisdom are inseparable. From that, it says, "In Akanishta, the ultimate fruition, abiding is the form of mandala and circle." Second, the Image Mandala is: the image of ultimate truth naturally arises as the mandala of conventional deities. In the Extensive Commentary, it says, "The true Image Mandala is understood as vast and coarse as a means; individual characteristics are understood as wisdom; the non-dual connection is the great means." Third, the Superior Image Mandala is: In the Vajra Karma Sequence, it says, "Level ground and measurement lines, colors, writing, and forms, consecration, fire offering, in the mandala, the qualities of entering and engaging." Among these ten meanings, first, level ground is: In that very text, it says, "Ground and self-characteristics, taking power and taming, purification, blessing, protection, and holding, are explained as the essence of the first." Second, measurement is: In the root tantra, it says, "The mandala should be measured as one cubit, or the body as the measure, or the body is the measure of three." And, "Or a cubit is sixteen.
English
Ma. Twenty or twenty-five. Thus, after explaining the actual measurement of the remaining image mandala, incidentally, the measurement of the remaining part is: either a distance of one yojana, or the expanse of the sky is inconceivable, contemplate various Buddha mandalas. Thus it is said. Third is the line: From this itself, it says, "Draw the line with wisdom." And, pegs, thread, colored powder, beautiful clothes and ornaments are helpful friends. The ritual of drawing the line is perfectly complete, the wise great master diligently does it. Thus it is said. Fourth is the color: From this itself, it says, "Contemplate the five family mandalas." And, in order to show to the ignorant who have not seen, either draw with twenty-five colors, or with five colors, rejoice as in the Vinaya ritual. Thus it is said. Fifth is painting: Like the center with lotus petals, with four lotus petals, wheel and surrounding, four corners and square, with a middle corridor and door ring. Like this, paint according to the Vinaya ritual of taming with any of the three mandalas, vast, medium, and concise. Sixth is establishing the form: Also establish the form with body, speech, and mind. Or, one can combine the posture of the main deity and retinue, like the Fierce Lightning Path. The main deity is completely drawn as a form, the retinue makes mudras, and the rest with letters. Thus it is said. Seventh is the consecration: Generally explaining the order of the two activities of pacifying and increasing, and the order of the mandala consecration activity according to the occasion. The first is: the consecration of the limbs, the activity vase, vajra bell, skull cup water, line and color consecration, etc., and for those with limbs, it is shown by the vase, disciple, and deity image. The second is: doing through the nine kinds of activity order, etc., from this itself, like "with various man-made cloths" etc., and "body, speech, mind, and all dharmas" etc., it is shown in a confused combination. Eighth is the fire offering: According to the need of the occasion, there are four activities of pacifying, increasing, subjugating, and destroying, from this itself, like "with shape, color, and name, the fire deity who has become the mouth, with food and delicious offerings, perfectly offer the offerings of the four activities." Thus it is said. Ninth is entering the mandala: Through the preliminary practices such as offering, first the Vajra Acharya himself enters, then the disciple is made to enter the mandala. From this itself, all
Chinese
以财富知识进入。然后让学生进入。正如《金刚事业次第》中所说：权力进入和宽恕祈求，沐浴涂香和身体布施，驱逐邪魔，视作天神，给予誓言，降临本尊和水供，诵念和珍宝抛掷，天神降临和精进，开眼，善示坛城，荟供殊胜供品和十八种仪轨，这些是此的圆满支分。如是说。第十，进入的功德是：大乐的坛城是，二指或五指的量度，做了之后，有信者进入，所欲如意平等实现。如是说。《双运法》中说：金刚萨埵等，轮 पहले见到，凡是福德的观察，后来做也是如此。如是说。第四，三摩地的坛城是：自性的坛城本身作为三摩地的对境，在自证无为的意义上进行分别，从而无分别的自力无碍地显现为五种智慧。正如其中所说：智慧四方中央观察。等一颂。广释中说：如是三摩地坛城，一切都融入虚空之后，融入自己的心中，一切都是法身大印。如是说。第五，增上三摩地的坛城是：《根本续》中说：增上三摩地有两种，为了调伏的缘故，寂静和忿怒。如是说。慈悲寂静的坛城和，降伏魔障忿怒的坛城两种。寂静和忿怒两者相同的是，前行七支先进行。正行中，寂静和，忿怒两种。第一种是，以我和无边等差别的结合生起菩提心。一切法观为空性，如是观修，那是寂静。对于不理解这些的人，修无缘的慈悲，那是总寂静。空性慈悲双运的自力，观想为根本的种子字白色ཨ （藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），这是因寂静。从那开始，通过对细微的文字的放出和收摄进行修心，为了净化五大的执着分别，生起大权的坛城。为了净化不清净的器世界的执着，从种子字भ्रूम（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）生起宫殿，在其中
English
Entering with wealth and knowledge. Then the student should be admitted. As it says in the Vajra Karma Sequence: "Power entry and forgiveness petition, bathing, anointing, and body offering, expelling obstacles, regarding as deities, giving vows, invoking the deity and water offering, chanting and jewel throwing, deity invocation and diligence, eye-opening, well-showing the mandala, assembly feast offering and the eighteen aspects, these become the complete limbs of this." So it is said. Tenth, the benefit of entering is: "The mandala of great bliss is, two or five finger-widths, having done that, if a faithful person enters, desires will be equally fulfilled." So it is said. In the Samyoga it says: "Vajrasattva and so on, the wheel having been seen beforehand, whatever examination of merit there is, doing it later is also the same." So it is said. Fourth, the mandala of samadhi is: the mandala of self-nature itself, having made it the object of samadhi, by placing it on the meaning of uncorrected self-awareness, the unobstructed self-power of non-conceptualization arises as the five wisdoms. As it says in this very text: "Wisdom in the four directions, examine the center." etc., one shloka. In the extensive explanation it says: "Likewise, the mandala of samadhi, having gathered everything into space, having dissolved it into one's own heart, everything is the great mudra of the Dharmakaya." So it is said. Fifth, the mandala of higher samadhi is: In the Root Tantra it says: "Higher samadhi has two aspects, for the sake of taming, peaceful and wrathful." As it is said, the compassionate peaceful mandala and the wrathful mandala for subduing demons, both peaceful and wrathful are the same, the preliminary seven branches go first. In the main part, there are peaceful and wrathful aspects. The first is, generating bodhicitta with the combination of self and infinite distinctions. Meditating on all phenomena as emptiness, suchness, that is stillness. For those who do not understand this, meditating on impartial compassion, that is total stillness. The self-power of the union of emptiness and compassion, meditating on the white seed syllable A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A), that is the cause of stillness. From that, by training the mind on the emanation and absorption of subtle letters, in order to purify the attachment and conceptualization of the five elements, generating the mandala of great power. In order to purify the attachment to the impure container world, from the seed syllable BHRUM (Tibetan: བྷྲཱུྃ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, literal meaning: BHRUM) generating the palace, and inside it
Chinese
为了消除对精要的执着，无论是自生子还是他生子，或者通过生起三种仪轨等方式，显现胜者的坛城，由自己的传承进行灌顶，并加持身语意金刚。之后，进行禀告和迎请，抛掷鲜花并融入无别，进行顶礼和供养，祈请成就并立下誓言，打开念诵室，通过显现三种光芒来完成念诵时的结尾。第二，以“执着的威力”等词句，说明了特殊结合的禅定的必要性，以其为先导，即是彼禅定和总禅定二者之后，从自心吽字通过三种仪轨生起为因续黑汝嘎，是因禅定，即三种禅定。从其心间放出种子字，出现次第累积的宫殿，以及所依的本尊坛城，像通过两种仪轨等方式生起寂静尊一样进行观修，进行灌顶、加持、禀告等事业次第的禅定，要像寂静尊一样。结尾的仪轨，如通过五种意义说明的穿衣、穿甲、护身等。第六，菩提心坛城。《眼疏》中说：“菩提心有外、内、密，四处三界大智慧。”因此，外菩提心是脉和气，内菩提心是明点，秘密菩提心是安乐的智慧，共有三种。第一，在《幻化心要庄严续》中说：“三有情众生，三命根和四轮。”这是关于脉的。关于气，有清净所依智慧之气和所清净业之气两种。后者包括根本和支分所摄的十种气，以及在鼻中运行的气。第二，在心间有不坏命点等智慧明点，以及识明点、清浊等。第三，依靠上下之门生起大乐的智慧。喜金刚中说：“坛城即是心要，菩提心是大安乐，因为是领受者，所以是坛城，聚集即称为坛城。”第七，聚会轮的坛城。
English
In order to eliminate attachment to the essence, whether self-born or other-born sons, or through generating three rituals, etc., manifesting the mandala of the Victors, empower it with one's own lineage, and bless the body, speech, and mind as Vajras. After that, make supplications and invitations, cast flowers and merge them without distinction, perform prostrations and offerings, request accomplishments and make vows, open the recitation chamber, and complete the ending of the recitation by manifesting the three lights. Secondly, with the words "by the power of clinging," etc., the necessity of the special union of samadhi is explained. Preceding it, there are the samadhi and the total samadhi. After these two, from the self-awareness Hum, through three rituals, generate the cause Heruka, which is the cause samadhi, i.e., the three samadhis. From its heart, emit seed syllables, and there appears a palace of successive layers, and the deity mandala of reliance, like generating the peaceful deity through two rituals, etc., meditate, empower, bless, and make supplications, etc. The samadhis of the order of actions should be like those of the peaceful deity. The concluding ritual is as explained through the five meanings of dressing, armoring, and protecting the body. Sixth, the Bodhicitta Mandala. In the Commentary on the Eye, it says: "Bodhicitta has outer, inner, and secret aspects, four places, three realms, and great wisdom." Therefore, the outer Bodhicitta is the channels and winds, the inner Bodhicitta is the bindu, and the secret Bodhicitta is the wisdom of bliss, totaling three. First, in the Tantra of the Arrangement of the Essence of Illusion, it says: "For all sentient beings in the three realms, there are three life-forces and four wheels." This is about the channels. Regarding the winds, there are two types: the wind of wisdom, which is the basis for purification, and the wind of karma, which is to be purified. The latter includes the ten winds gathered by the root and branches, and the wind that moves in the nose. Second, in the heart, there are indestructible life-bindus, etc., wisdom-bindus, and consciousness-bindus, pure and impure, etc. Third, relying on the upper and lower gates, generate the wisdom of great bliss. In the Hevajra it says: "The center is said to be the essence, the Bodhicitta is great bliss, because it is the receiver, it is the mandala, the gathering is called the mandala." Seventh, the mandala of the assembly gathering.