Chinese
三者，也就是瑜伽士三摩地能力弱、中等和强这三种观想的差别，从而有小、中、大三种。除了彩绘坛城之外，还有“远声”之说，以弓箭射程五百为远声的尺度，瑜伽士三摩地能力弱的就观想到此为止。八远声是踰缮那的尺度，三摩地能力中等的就观想那么远吗？三摩地能力强的在虚空中则以心意观想无量，在法界无边无际中，观想千佛和二万四千佛，以及无量任运成就的坛城等等，各种不可思议的景象。这样，殊胜影像坛城有大、中、小三种，出现两种尺度，是因为住所狭窄，上师手艺好坏，弟子喜欢不喜欢，资财多少的差别所致，应根据情况而定。殊胜三摩地或胜义坛城真实显现而示现，出现三种尺度，是因为上师的证悟深不深，弟子的业障清净程度大小所致。而且，上师接近究竟的果位，安住在持明者的地位，当给获得暖相的弟子灌顶时，仅仅在外围画线，就能显现远声或踰缮那等等的坛城。例如，过去秘密佛在玛旁雍错湖上画线，给文殊等示现金刚界坛城并进行灌顶。或者，比这更甚者，三摩地力量强大，接近究竟的任运成就持明和大手印持明，当给业障清净的见道位持明者赐予灌顶时，莲花生大师在达仓向卡钦扎示现了与虚空同等的金刚童子坛城并赐予灌顶。那么，在殊胜影像的情况下，说了殊胜三摩地坛城的尺度，会不会有文不对题的过失呢？没有过失，因为以殊胜影像坛城来象征殊胜三摩地坛城，从而观修，自性果位得以圆满。
English
The third is that the differences in the contemplation of yogis with weak, medium, and strong Samadhi abilities result in three types: small, medium, and large. Besides the painted mandala, there is also the saying of "distant sound." The measure of five hundred bow-lengths is the measure of distant sound, so yogis with weak Samadhi abilities should contemplate up to that point. Eight distant sounds are the measure of a Yojana. Should those with medium Samadhi abilities contemplate that far? Those with strong Samadhi abilities, in the expanse of the sky, contemplate immeasurably with their minds. In the boundless expanse of the Dharma realm, they contemplate a thousand Buddhas and twenty-four thousand Buddhas, as well as countless spontaneously accomplished mandalas, and various inconceivable scenes. Thus, the superior image mandala has three types: large, medium, and small, with two measures appearing because of the narrowness of the dwelling, the skill of the teacher, the student's preferences, and the differences in wealth. It should be determined according to the circumstances. The superior Samadhi or the ultimate mandala is actually manifested and shown, with three measures appearing because of the depth of the teacher's realization and the degree of purification of the student's obscurations. Moreover, the teacher is close to the ultimate fruit, abiding in the position of a Vidyadhara. When initiating a student who has attained the warmth sign, merely drawing a line on the outside can reveal mandalas such as distant sounds or yojanas. For example, in the past, Secret Buddha drew a line on Lake Manasarovar and showed the Vajradhatu mandala to Manjushri and others, and then gave the initiation. Or, even more so, those with great Samadhi power, close to the ultimate spontaneously accomplished Vidyadhara and Mahamudra Vidyadhara, when bestowing initiation upon a student with purified obscurations, a Vidyadhara on the path of seeing, Guru Rinpoche showed the Vajrakumara mandala equal to the sky to Kharchenza in Taktsang and bestowed the initiation. So, in the case of the superior image, if the measure of the superior Samadhi mandala is mentioned, will there be the fault of being irrelevant? There is no fault, because the superior Samadhi mandala is symbolized by the superior image mandala, and by contemplating it, the nature-fruit is perfected.
Chinese
因为显现坛城，所以共同说明坛城的所有尺度，这并不矛盾。第三，关于线：以智慧来安置线。以及木钉等，这是一段偈颂。之后，瑜伽士以不散乱的智慧，按顺序安置线。对此，也有七个分支。第一，关于材料：一般来说，线是不变的意义。为此，准备好直木钉和圆木钉两种。线是线绳。誓言线的材料是柔软的棉花和羊毛，智慧线的材料是用莲花的根茎改变颜色。第二，纺织的助手：用五种丝绸服装和八种珍宝装饰，即用十三种装饰品来装饰，十六岁的年轻女子，具有特征，令人愉悦的助手纺织。第三，尺度：线绳的长度与坛城的大小相对应，粗细具有门宽的二十分之一的尺度。第四，线绳的数量：智慧线绳以蓝、白、黄、红、绿五种颜色区分，缠绕五股或二十五股。誓言线绳以白、红、蓝三种颜色区分，缠绕三股或九股。第五，加持：将智慧线绳观想为五种智慧，将誓言线绳观想为身、语、意，通过相应的仪轨，在生起与种姓相符的字种时，将遍布虚空的胜者们融入其中，进行加持、摄集和融入等，使其圆满。第六，安置的方法：将线绳的端点对准实际的线绳助手明妃，或代表明妃的事物，观想为父母双运之神，从而将誓言线绳安置为身、语、意的自性，然后在上面将智慧线绳安置在虚空中，从而使身、语、意各自也扩展为五种智慧的自性。第七，避免过失：精通坛城事业且具有实修经验的金刚上师，不散乱智慧，谨慎地安置线绳，避免线绳断裂、线绳端点丢失等过失，并妥善安置。如果需要跨越，则在空中发出“舍 (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大悲心)”的声音，并抬起扩展线绳
English
Because it manifests the mandala, it is not contradictory to mention all the measurements of the mandala in common. Third, regarding the line: The line should be placed with wisdom. And pegs, etc., this is a single verse. Then, the yogi, with undistracted wisdom, should place the line in order. This also has seven subdivisions. First, regarding the material: In general, the line is the meaning of immutability. For this, prepare two types of pegs: straight pegs and round pegs. The thread is the line cord. The material for the commitment line cord is soft cotton and wool, and the material for the wisdom line cord is lotus rhizome with altered colors. Second, the assistant for spinning: Adorned with five silk garments and eight precious ornaments, that is, adorned with thirteen ornaments, a sixteen-year-old maiden, possessing characteristics, a pleasing assistant spins. Third, the measurement: The length of the line cord corresponds to the size of the mandala, and the thickness has a measurement of one-twentieth of the door width. Fourth, the number of line cords: The wisdom line cords are distinguished by the colors blue, white, yellow, red, and green, twisted into five strands or twenty-five strands. The commitment line cords are distinguished by the colors white, red, and blue, twisted into three strands or nine strands. Fifth, consecration: Visualize the wisdom line cords as the five wisdoms, and the commitment line cords as body, speech, and mind. Through the corresponding ritual, when generating seed syllables that match the lineage, incorporate the victorious ones pervading space, gathering and dissolving blessings, etc., making it complete. Sixth, the method of placement: Align the end of the line cord with the actual line cord assistant, the vidyādhara consort, or something representing her, visualizing them as the union of the father and mother deities, thereby placing the commitment line cord as the nature of body, speech, and mind. Then, above it, place the wisdom line cord in the sky, thereby expanding each of body, speech, and mind into the nature of the five wisdoms. Seventh, avoiding faults: The vajra master, skilled in mandala activities and possessing practical experience, with undistracted wisdom, carefully places the line cord, avoiding faults such as breaking the line cord or losing the end of the line cord, and places it properly. If it is necessary to cross over, then emit the sound of "hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大悲心)" in the sky and raise the expanding line cord.
Chinese
进入乘之下而行事。第四是颜料：观想五部坛城。如是说。未见等一颂。观想诸法自性之五坛城后加持之颜料，也有六义。必要是：虽五智周遍一切众生自性，然为未见其义之愚昧者，为指示自处之五智，而分颜料之各种颜色。材料是：极富者用印度青、月光、红莲花宝、珊瑚、绿宝石等五种珍宝，中等者用果实或药物改变颜色，下等者用五种土色。数量是：广则二十五种，略则用五色颜料即可。这些是从智慧和部的差别中产生的。加持是：将颜料倒入干净的容器中，写上字，不混淆方向地排列。观想五部坛城父母双运，或广则观想各部小尊父母双运等五十尊神，祈请后观想变成珍宝之微尘。颜料撒布之法是：首先，为了检验颜料之吉凶，以金刚国王面朝东方的左拳，从自在之方位开始，在五线处画出手指宽的五线，其上盖上具相之颅器，以检验颜料之吉凶。之后，弟子们按照以广、中、略三种方式调伏之仪轨撒布粉末颜料，要谨慎。遮止过失是：如果不如法绘制，则过患通常与画线的章节相同。特别是，据说颜料太稀则会变贫穷，太浓则会生麻风，颜料散落则会生病。如果不按照消除这些过失的仪轨进行消除，则会发生障碍。第五是绘制坛城：中心、轮辐等一颂。中央圆形之边缘有具足四轮辐、轮辐座、轮圈之轮，其外有四个缺角，四方形之形状有四个门、具门圈、八个马头，外有莲花、金刚、火焰山之环境，这是广、中、略之坛城。
English
Enter under the vehicle and act. Fourth is the pigment: Meditate on the five mandalas of the families. Thus it is said. "Unseen," etc., is one verse. Having meditated on the five mandalas of the nature of all dharmas, that blessed pigment also has six meanings. The purpose is: Although the five wisdoms pervade all beings as their own nature, in order to show the five wisdoms of their own place to those ignorant ones who have not seen their meaning, the colors of the pigments are distinguished separately. The material is: The very wealthy use five kinds of jewels, namely, Indra-nila, moonlight, padma-raga, coral, and emerald; the middling use fruits or medicines to change the color; and the lowest use five earth colors. The number is: In detail, twenty-five, or in brief, it is also fine to use five-colored pigments. These arise from the distinctions of wisdom and family. The consecration is: Pour the pigments into a clean container, write letters on them, and arrange them without confusing the directions. Meditate on the five families of the mandala, father and mother in union, or in detail, meditate on the fifty deities, including the small families, father and mother in union, and think that they have become fine particles of jewels after offering. The method of scattering the pigments is: First, in order to examine the omen of the pigments, with the left fist of Vajra King facing east, starting from the position of the powerful one, draw a five-line mark as wide as a finger at the place of the five lines, and cover it with a kapala with auspicious signs to examine the omen of the pigments. Then, the students should scatter the powder pigments according to the ritual of taming with the three methods of extensive, intermediate, and concise, with mindfulness. Abandoning faults: Furthermore, if it is not drawn properly, the faults are generally the same as in the section on lines. In particular, it is said that if the pigment is too thin, one will become poor; if it is too thick, leprosy will arise; and if the pigment is scattered, a series of diseases will arise. If one does not eliminate them according to the ritual of eliminating these faults, obstacles will occur. Fifth is drawing the mandala: "Center, spokes," etc., is one verse. On the edge of the central circle, there is a wheel with four spokes, spoke supports, and a circumference, and outside of that, there are four cut-off corners, and in the form of a square, there are four doors, each with a door frame, eight horse heads, and outside of that, there is an environment of lotus, vajra, and fire mountain, which is the extensive, intermediate, and concise mandala.
Chinese
是三者的共同之处。特别是，按照广式的说法，中央坛城的四个轮辐，连同中心，在每个大轮辐上，应绘制一个带有四个小轮辐的轮子，中央的圆形中心带有圆环。对于广式和中式两种，为了有角隅，应绘制带有走廊的坛城。对于中式和简式两种，应绘制带有四个轮辐的轮子，中央的圆形中心带有圆环。特别是，对于简式，因为没有走廊，所以角隅具有门的样子。第六，安置形象，即身、语、意等。在坛城的各个神祇位置上，在所依的绘画或雕塑上，或者如果没有，就在用颜料绘制的后面，安置身的形象，语的种子字，意的法器或者与自身颜色相同的明点等，尽力安置具有三种表征中任何一种的形象。第七，开光分为两种：总义和正文义。第一种，关于双运次第正文讲解的关联结合在此讲述，以及适时的次第，坛城开光的总说等，应从《秘密主意庄严》中了解。第二种，正文义有六种：陈设物品，以空性三摩地清净，以如乐器般的三摩地生起，如是清净和生起的功德，迎请并安住智慧尊，供养。第一种是，装饰等两句。用各种颜色的布制成幡、伞、幢、幡条等各种形状，并用珍宝璎珞，以及具有上妙滋味的饮料和食物来遍满围绕。此外，还要陈设坛城的装饰，如四箭、四种彩缎等，以及镜子、浴巾、七水、消除根缺、圣像和法衣的加持品，以及内外密供的物品等，使其具备圆满丰盛的陈设。第二种是，身语等一句。也就是从前行开始，到祈祷所愿为止，要端正寂静的仪轨，以及身像、语种子字、意法器任何一种的手印安置在坛城上，瑜伽士自己的身语意