English
are common to all three. In particular, according to the elaborate style, on each of the four spokes of the central mandala, together with the center, a wheel with four small spokes, a round central hub with a circular border, should be drawn. For the elaborate and intermediate styles, a mandala with corridors should be drawn because of the corners. For the intermediate and concise styles, a wheel with four spokes, a round central hub with a circular border, should be drawn. In particular, for the concise style, because there are no corridors, the corners have the appearance of doors. Sixth, arranging the representations, such as body, speech, and mind. In each of the deity positions of the mandala, on the support of a painting or sculpture, or if there is none, behind what is drawn with colors, place the image of the body, the seed syllable of speech, and the hand implements of the mind, or bindus of the same color as itself, etc., and arrange as much as possible the form of the representation that possesses any of the three signs. Seventh, consecration has two aspects: general meaning and textual meaning. The first, the connection and combination of the explanation of the two stages of the completion phase are explained here, and the general explanation of the mandala consecration of the appropriate stages should be understood from the Guhyapati's Ornament of Intention. The second, the textual meaning, has six aspects: arranging the implements, purifying with the samadhi of emptiness, generating with the samadhi like a musical instrument, the qualities of such purification and generation, inviting and abiding the wisdom being, and offering. The first is, "ornaments, etc.," two lines. Various shapes such as banners, umbrellas, streamers, and pennants are made from cloths of various colors, and they are completely surrounded by precious jewel garlands, and beverages and foods with excellent flavors. In addition, the decorations of the mandala, such as the four arrows, the four kinds of colored silks, etc., as well as mirrors, bathing cloths, seven waters, the removal of sensory defects, and the empowerment items for the body and ornaments, as well as the implements for outer, inner, and secret offerings, should be arranged to be complete and abundant. The second is, "body, speech, etc.," one verse. That is, starting from the preliminaries, up to the prayer of wishes, the peaceful ritual should be straightened, and the hand seals of whatever the body image, speech seed syllable, or mind hand implement is, should be placed on the mandala, and the yogi's own body, speech, and mind.
Chinese
因为无法找到神的身体。第五个是，关于方位和时间等的两句偈颂。那么，应该迎请谁呢？是包含十方和四时的所有诸佛坛城的伟大自性，即菩提心自生智慧。从哪里迎请呢？从心性本身的本质，即任何事物都无法识别的空性智慧之中，自然成就五种智慧的坛城中迎请。迎请多少数量呢？即使坛城本身只有一个，也显现为五种智慧等，因为一切诸佛坛城都自显，所以无法用思维来衡量。是法界无边无际的善逝坛城的一切。依靠什么来迎请呢？依靠心性自显，蕴等分别念是觉性自显，与果和智慧无别的神圣坛城。如何融入呢？通过四手印将智慧尊融入誓言尊，祈请安住，使智慧尊和誓言尊二者无别。那有什么必要呢？以引入因缘的特征，通过禅定将智慧尊和誓言尊平等结合，即通过修持和禅修。如何产生功德呢？从十方和四时一切处，圆满成就自他二利的诸佛坛城的一切功德，以及先前亲近和修持的本尊坛城的一切功德，都完全圆满于我的自明觉性智慧之中。何时能圆满成就这样的成就呢？在临近成就之时，即在此生中，一切所欲的身语意成就都将圆满成就，不会超过此时，因此是誓言的至高者，为了获得不欺骗的果实。那么，如果说迎请一切坛城，是否迎请一切相貌呢？是否迎请一切数量呢？如果按照前者，那么在寂静的时候也会迎请忿怒尊，如果按照后者，那么在收摄的时候也会迎请广大尊。无论是寂静还是忿怒，无论是广大、中等还是收摄的一切
English
Because the divine body cannot be found. The fifth is, two verses about directions and times, etc. So, who should be invited? It is the great essence of all the mandalas of the Buddhas, encompassing the ten directions and four times, which is the self-born wisdom of Bodhicitta. From where should it be invited? From the essence of mind itself, which is the wisdom of emptiness where nothing can be identified, from the mandala where the five wisdoms are spontaneously accomplished. How much should be invited? Even if the mandala itself is only one, it appears as five wisdoms, etc., because all the mandalas of the Buddhas are self-manifesting, so it cannot be measured by thought. It is all the mandalas of the Sugatas of the boundless Dharmadhatu. Relying on what should it be invited? Relying on the self-manifestation of mind, the thoughts of aggregates, etc., are the self-manifestation of awareness, the sacred mandala that is inseparable from the fruit and wisdom. How to integrate it? Through the four mudras, the wisdom being is integrated into the samaya being, and it is requested to remain stable, so that the wisdom being and the samaya being become inseparable. What is the need for that? With the characteristic of introducing conditions, the wisdom being and the samaya being are equally combined through meditation, that is, through practice and meditation. How do merits arise? From all directions and four times, all the merits of the Buddhas' mandalas that have perfectly accomplished the two benefits of self and others, and all the merits of the yidam mandala that were previously approached and practiced, are completely perfected in my own self-awareness wisdom. When will such accomplishments be perfected? At the time of approaching accomplishment, that is, in this very life, all the desired body, speech, and mind accomplishments will be completely accomplished, and it will not exceed this time, therefore it is the supreme of vows, in order to obtain the unfailing fruit. So, if it is said that all mandalas are invited, are all aspects invited? Are all numbers invited? If according to the former, then even wrathful deities will be invited during peaceful times, and if according to the latter, then even expansive deities will be invited during condensed times. Whether it is peaceful or wrathful, whether it is expansive, medium, or condensed, all
Chinese
说是迎请，实际上每个坛城也是所有坛城的自性，所以无论怎么做，我认为都不会有冲突。第六，分三部分，第一，外内供养是：歌词等一个偈颂，外部供养五种妙欲，还有幡、伞、衣服飘动，内部的药、朵玛会供的用具，口中的歌词是智慧的供养，脚的舞蹈和手的姿势是舞蹈智慧的供养苏拉陀十六，乐器智慧的供养等无量供养云团的集合来供养，秘密的明妃食者、增盛、增寿、愚昧母四位，或者四部之母，以及令人心悦的铁钩母等四门母，外内的八位心母，即十六位天女按照她们所希望的时节做什么样的行为就那样供养。第二，殊胜的等持供养是：供养手印等比脚少的六个偈颂，总的来说，以任何方法使诸佛欢喜的意义就是供养，显现的声音全部都是供品，不会超出供品的手印。因为比其他供养更加殊胜，所以这个大供养是心的自性，如意宝一样，如所思而显现的用具，以不可思议的云团集合来供养，那也是从自己的心间的种子字里发出字母（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），加持得十方世界的一切都变成清净的佛刹，那些刹土也变得柔软，触摸时非常舒适，下面是各种珍宝组成的地面，按下去会凹陷，抬起来会弹起，用美丽的格子和众多的宝石装饰，所有的山和山脉都发出字母（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：种子字），加持得所有欲望的功德都变成珍宝堆发出光芒，所有的河流和小河都发出字母（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），加持得形状优美，具有层次，珍宝组成的池塘，充满八功德水，变成味道最好的，清凉而清澈
English
It is said to be inviting, but in reality, each mandala is also the self-nature of all mandalas, so no matter how it is done, I think there will be no conflict. Sixth, in three parts, first, the outer and inner offerings are: lyrics and other verses, the outer offering of the five sensual pleasures, and also banners, umbrellas, fluttering clothes, internal medicine, the utensils for the Torma assembly, the lyrics of the mouth are the offering of wisdom, the dance of the feet and the gestures of the hands are the offering of dance wisdom, Suraḍa sixteen, the offering of musical instrument wisdom, etc., offering with the collection of infinite clouds of offerings. The secret consort Eater, Increasing, Longevity, Ignorant Mother four, or the four mothers of the family, and the heart-pleasing Iron Hook Mother and other four gate mothers, the outer and inner eight mind mothers, that is, the sixteen goddesses offer according to what kind of behavior they do in the season they desire. Second, the superior Samadhi offering is: the offering handprints and other six verses less than the feet, in general, the meaning of pleasing the Buddhas by any means is the offering, all the manifested sounds are offerings, and will not exceed the handprints of the offerings. Because it is more excellent than other offerings, this great offering is the self-nature of the mind, like a wish-fulfilling jewel, the utensils that manifest as thought, offering with the collection of unimaginable clouds, that is, from the seed syllable of one's own heart, the letter (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूम्, Sanskrit Romanization: bhrūṃ, Literal meaning: seed syllable) is emitted, blessing all the ten directions of the world to become pure Buddha lands, those Buddha lands also become soft, very comfortable to touch, below is the ground made of various jewels, pressing down will dent, lifting up will bounce, decorated with beautiful grids and many gems, all the mountains and mountain ranges emit the letter (Tibetan: ཏྲཾ, Sanskrit Devanagari: त्रं, Sanskrit Romanization: traṃ, Literal meaning: seed syllable), blessing all the merits of desire to become piles of jewels emitting light, all the rivers and small rivers emit the letter (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: none), blessing the ponds made of jewels with beautiful shapes and layers, filled with eight-fold water, becoming the best in taste, cool and clear
Chinese
并且加持土地，以及房屋、帐篷等各种众生的所有住所，从字母བྷྲཱུཾ་（藏文，梵文：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）发出光芒，加持所有住所都变成由珍宝组成的各种颜色的宫殿。从字母ཏྲཾ་（藏文，梵文：त्रं，梵文罗马拟音：traṃ，汉语字面意思：种子字）发出光芒，加持所有植物和森林，使其成为国土的美丽装饰和供品，变成由各种珍宝组成的如意树繁茂的园林。从字母ཧྲཱིཿ（藏文，梵文：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字）发出光芒，加持所有有心和无心的声音，变成赞颂所有佛和菩萨的歌声，以及对众生宣讲法轮的偈颂之声。从字母མྃ་（藏文，梵文：maṃ，梵文罗马拟音：maṃ，汉语字面意思：种子字）发出光芒，加持所有衣物装饰，变成由天物组成的幡、胜幢、天衣、伞、幢幡和飘带等。从字母ཏྲཾ་（藏文，梵文：त्रं，梵文罗马拟音：traṃ，汉语字面意思：种子字）发出光芒，加持所有众生的装饰品，变成珍宝项链、臂钏、瑟莫朵和手镯等。从字母ཨ་（藏文，梵文：अ，梵文罗马拟音：a，汉语字面意思：种子字）发出光芒，加持各种众生所食用和饮用的受用，变成具有甘露性质的各种美味佳肴。并且加持所有众生都变成以各种使自己美丽的特殊装饰品来庄严，手中拿着各种令人满意的供品的天神和天女。这些天神和天女也变成不可思议的、数量如国土微尘般的眷属，以足舞、手舞和口唱等无量的方式供养。如果想知道这些供品供养的多少，那就是充满十方虚空界。这些供品供养给谁呢？供养给所有诸佛的坛城，使供养处充满。由谁供养呢？由具足善缘的瑜伽士供养。如何供养呢？瑜伽士根据智慧明晰与否的差别，逐渐供养，或者立即在瞬间圆满忆念，将三轮无所执著的法界与无生自明觉融合，以法性来嬉戏法性。
English
And bless the land, and all the dwellings of various beings, such as houses and tents, with the letter BHRUM (藏文，梵文：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed syllable) radiating light, blessing all dwellings to become palaces of various colors made of precious jewels. With the letter TRAM (藏文，梵文：त्रं，梵文罗马拟音：traṃ，汉语字面意思：Seed syllable) radiating light, bless all plants and forests, transforming them into beautiful ornaments and offerings of the land, into gardens flourishing with wish-fulfilling trees made of various jewels. With the letter HRIH (藏文，梵文：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Seed syllable) radiating light, bless all sounds, both conscious and unconscious, transforming them into songs of praise for all Buddhas and Bodhisattvas, and into verses proclaiming the Dharma wheel to sentient beings. With the letter MAM (藏文，梵文：maṃ，梵文罗马拟音：maṃ，汉语字面意思：Seed syllable) radiating light, bless all garments and ornaments, transforming them into banners, victory banners, divine robes, umbrellas, streamers, and fluttering ribbons made of divine substances. With the letter TRAM (藏文，梵文：त्रं，梵文罗马拟音：traṃ，汉语字面意思：Seed syllable) radiating light, bless all ornaments of sentient beings, transforming them into precious necklaces, armlets, se-mo-do ornaments, and bracelets. With the letter A (藏文，梵文：अ，梵文罗马拟音：a，汉语字面意思：Seed syllable) radiating light, bless all food and drink enjoyed by various beings, transforming them into various delicious foods and drinks with the nature of nectar. And bless all beings, adorning themselves with various special ornaments that make them beautiful, transforming them into gods and goddesses holding various desirable offerings in their hands. These gods and goddesses also transform into inconceivable retinues, as numerous as dust particles in the land, offering with countless means such as foot dances, hand dances, and songs. If you wonder how much these offerings are offered, they fill the entire ten directions of space. To whom are these offerings offered? They are offered extensively to all the mandalas of the Victorious Ones, filling the places of offering. By whom are they offered? By the fortunate yogis. How are they offered? Yogis, according to the difference between clear and unclear minds, offer gradually, or instantly perfect their recollection in a moment, uniting the three spheres without clinging to the unborn self-awareness of the Dharmadhatu, and playing with the nature of reality in the nature of reality.