Chinese
为了清净五蕴并获得五种功德，需要珊瑚、珍珠、黄金、白银、以及五种宝石（绿宝石）。为了清净五种意识并获得五种智慧，需要水的精华——盐，花朵的精华——蜂蜜，水果的精华——红糖，植物的精华——酥油，以及果实的精华——诃子。这五种精华是为了清净五根或五妙欲，并获得五种语功德。鸟棘即虎刺，狮棘即狮刺，哈帕德瓦即石灰，吉哈日即手，坎塔卡日即茄子。这五种药材是为了清净地、水、火、风、空五大界，并获得五部。两种菩提心，即白菩提心和红菩提心，尿、粪、大肉和五甘露。将这三十种材料以均匀的比例混合，涂抹在泥制容器上，厚薄如牛蹄印。在那里划定界限并守护土地。然后，不要散乱心神，开始绘制坛城。因此，为了固定木钉，需要线、颜料粉和容器。美丽的衣饰和令人愉悦的伴侣，坛城绘制的仪式圆满具足，应由博学之人谨慎进行。据说，线的材料可以使用莲花的花茎，或者棉花。此外，还需要一位具有相好、年方十六、能让瑜伽士心生欢喜的明妃作为伴侣。将线分成白、红、蓝三种颜色，每种颜色再分成三股，共九股，作为誓言的坛城线。长短的尺寸要能包含在坛城圆圈内。手持以身、语、意三种方式加持的圆满坛城线。由十六位盛装打扮的明妃共同牵引坛城线，并以八种装饰品来庄严坛城。然后，将智慧线分成蓝、白、黄、红、绿五种颜色，每种颜色再分成五种颜色。以二十五种智慧加持的圆满仪式，在此基础上，由佛父佛母在明观本尊身相的交合处，从菩提心的智慧中牵引出智慧线，由精通之人适时谨慎地进行。所有誓言线都显现为身、语、意合一，以及五种智慧。总而言之，一切都是身
English
For purifying the five aggregates and obtaining five qualities, one needs coral, pearls, gold, silver, and five gems (emerald). For purifying the five consciousnesses and obtaining five wisdoms, one needs the essence of water—salt, the essence of flowers—honey, the essence of fruits—molasses, the essence of plants—butter, and the essence of seeds—诃子(Terminalia chebula)。These five essences are for purifying the five senses or five sensual pleasures and obtaining five speech qualities. Bird thorn, i.e., tiger thorn; lion thorn, i.e., lion thorn; hapa dheva, i.e., lime; ghi hari, i.e., hand; kantakari, i.e., eggplant. These five medicines are for purifying the five elements of earth, water, fire, wind, and space, and obtaining the five families. Two kinds of bodhicitta, white and red, urine, feces, large meat, and five amritas. Mix these thirty ingredients in equal proportions, apply them to a clay pot, making it as thick or thin as a cow's hoof print. There, demarcate the boundaries and protect the land. Then, without distraction, begin to draw the mandala. Therefore, to fix the pegs, one needs thread, colored powder, and containers. Beautiful clothes and a pleasing companion. The ritual of drawing the mandala is complete and perfect, and should be performed carefully by a learned person. It is said that the material for the thread can be the stem of a lotus flower or cotton. In addition, a vidyādhara maiden, sixteen years old, with auspicious signs, who can delight the yogi, is needed as a companion. Divide the thread into three colors: white, red, and blue, each color further divided into three strands, making a total of nine strands, as the samaya mandala thread. The length should be such that it fits within the mandala circle. Hold the complete mandala thread, blessed in three ways: body, speech, and mind. Sixteen beautifully adorned vidyādharas jointly draw the mandala thread, and the mandala is adorned with eight ornaments. Then, divide the wisdom thread into five colors: blue, white, yellow, red, and green, each color further divided into five colors. The complete ritual, blessed with twenty-five wisdoms, is based on the union of the father and mother deities in the posture of clear visualization, drawing the wisdom thread from the wisdom of bodhicitta, performed by a skilled person at the appropriate time with diligence. All samaya threads appear as one in body, speech, and mind, and as five wisdoms. In short, everything is body.
Chinese
并且仅仅是在智慧的坛城中显现的宫殿。然后，关于如何加持用于占地的仪式，即安住于神祇的准备，线绳和五种颜色的粉末，（经中）说道：“观想五部种姓的坛城。”这里，就广式而言，每一种五色的颜料都用五个字母的字来装饰和观想。每一种颜色在内部图案中又有五种颜色，总共二十五种颜色，从这二十五种颜色的光芒散发和汇聚中，生起并观想五部种姓的父母尊，或者二十五尊父母尊的誓言尊，然后迎请二十五尊智慧尊，融入誓言尊，使其成为二十五种意义智慧和二十五种珍宝的象征。那么，为什么需要绘制二十五种颜色，以及其确切含义是什么呢？（经中说：）“为了向未见者展示，故用颜色。或者用二十五种颜色，或者用五种颜色来绘制。应如调伏的仪式般喜悦。”意思是说，虽然自己的心性本来就清净地安住为五种或二十五种智慧，但为了向未见且心智愚昧的人们展示自己所拥有的，所以要这样做。如《广续》中说：“对于所有六道众生，虽然五种智慧普遍存在，但由于自己的分别念的遮蔽，而未见五种智慧的意义安住于自身。因此，为了向所有心智愚昧的众生展示五种智慧的特征，展示白色、红色和黄色的颜色，以及绿色等二十五种黑色。”因此，以这样的颜色来绘制，广式是二十五种颜色，中式和简式则用五种颜色来绘制。应按照学生所信仰的调伏仪式来绘制。那么，这些田地的形状是什么样的呢？（经中说：）“中心有轮辐，有四个轮辐的轮，带有环绕。有四个截角和正方形，中间有走廊和门环。”这很容易理解。对于广式，在无量轮的基础上，还有四个轮辐，在上面还有一个带有圆形环绕的四个轮辐的轮，共有五个部分，总共有六个轮。中式则如常，有四个截角和正方形之间的走廊和门
English
And it is only the palace that appears in the mandala of wisdom. Then, regarding how to bless the ritual for taking possession of the land, which is to abide in the preparation of the deity, the thread and the five colored powders, (the scripture) says, "Meditate on the five families of mandalas." Here, in terms of the elaborate style, each of the five colors is adorned and meditated upon with five seed syllables. Each color has five colors in the inner pattern, totaling twenty-five colors. From the emanation and convergence of these twenty-five colors, generate and meditate on the commitment beings of the five families of consorts, or the twenty-five consorts. Then, invite the twenty-five wisdom beings, merge them into the commitment beings, and transform them into twenty-five meanings of wisdom and twenty-five symbols of preciousness. So, why is it necessary to draw twenty-five colors, and what is its exact meaning? (The scripture says:) "For the sake of showing to those who have not seen, colors are used. Or draw with twenty-five colors, or with five colors. One should rejoice as in the ritual of taming." This means that although one's own mind is inherently pure and abides as the five or twenty-five wisdoms, it is done to represent and show what one possesses to those who have not seen and whose minds are deluded. As it says in the Extensive Continuation, "For all sentient beings of the six realms, although the five wisdoms are pervasive, due to the obscuration of their own conceptual thoughts, they do not see the meaning of the five wisdoms abiding within themselves. Therefore, in order to show the characteristics of the five wisdoms to all sentient beings whose minds are deluded, show the colors of white, red, and yellow, as well as green and the other twenty-five black." Therefore, drawing with such colors, the elaborate style is twenty-five colors, while the medium and concise styles are drawn with five colors. One should draw according to the taming ritual that the student believes in. So, what are the shapes of these fields? (The scripture says:) "The center has spokes, a wheel with four spokes, with a surrounding. There are four truncated corners and a square, with a corridor and a door ring in between." This is easy to understand. For the elaborate style, on the basis of a limitless wheel, there are also four spokes, and on top of that, there is another wheel with four spokes and a circular surrounding, with five parts in total, making a total of six wheels. The medium style is as usual, with a corridor and a door between four truncated corners and a square.
Chinese
应具有。等等是，在广式和中式两种中是相同的。在简式坛城中，舍弃了中间的走廊。八匹马的放置，在广式、中式、简式三种中都应绘制。在那些宫殿坛城中，诸神的象征三种应如何安放呢？经中说：应安放具有身语意之形象。意思是，安放简式一肘等等的坛城轮，是身坛城。安放吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和穆（藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）等等的心咒字，以及达（藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：达）塔（藏文：ཐ，梵文天城体：थ，梵文罗马拟音：tha，汉语字面意思：塔）等等，是语坛城。安放诸神各自的法器，手印，是意坛城，也应安放具有任何一种的形象。一个安放，两个生起，每一个都具有三种。那些坛城的装饰应如何绘制呢？经中说：绸缎的幡幢是多种多样的，以花环、饮料和美味来围绕。意思是，上方的装饰，绘制成多种颜色的绸缎幡幢，即幡、伞、帷幔、丝绸悬挂物、旗帜等等，各种形状的类别多种多样。中间的装饰，是珍宝的装饰品、花环多种多样，以及悬挂的串珠。各种乐器。下方，以食物和饮料，各种烹饪的美味来围绕坛城。经中说，为了显示那些坛城的圆满，清净地修习大空性的禅定境界，即瑜伽士自身和有情众生的身语意和一切法，不住于任何事物，不执着于任何事物。以如眼翳之方式结合的意，如虚空般观修虚空。经中说，以上三种形象的印记，以外面的宫殿为代表的一切法，没有证悟到只是心性的显现，对于其他事物，不执着于任何事物，也不执着于自身的相续，因为没有执着。显现任何事物，就像眼翳一样显现，以观修的方式证悟到自性本空，实际上是心性的法。像这样的事物，在本质上也是没有执着的，没有局限，没有偏颇，就像虚空一样。对于那个意义，观修的智慧也像虚空一样。
English
Should be endowed with. Et cetera are the same in both elaborate and medium versions. In the abbreviated mandala, the intermediate corridors are omitted. The eight horse placements should be drawn in all three versions: elaborate, medium, and abbreviated. In those palace mandalas, how should the three symbols of the deities be placed? It is said in the scriptures: Forms possessing body, speech, and mind should also be placed. This means that placing the abbreviated one cubit mandala wheel, etc., is the body mandala. Placing the essence syllables such as Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) and Muṃ (Tibetan: མུཾ, Devanagari: मुं, Romanized Sanskrit: muṃ, Literal meaning: Muṃ), and Ta (Tibetan: ཏ, Devanagari: त, Romanized Sanskrit: ta, Literal meaning: Ta), Tha (Tibetan: ཐ, Devanagari: थ, Romanized Sanskrit: tha, Literal meaning: Tha), etc., is the speech mandala. Placing the respective attributes and mudras of the deities is the mind mandala, and any form possessing any of these should also be placed. One placement, two arising, each possessing three. How should the ornaments of those mandalas be drawn? It is said in the scriptures: Various silk banners, garlands, drinks, and flavors surround it. This means that the upper ornaments, painted in various colors, are silk banners, i.e., banners, umbrellas, canopies, silk hangings, flags, etc., various types of different shapes. The middle ornaments are precious jewel ornaments, various garlands, and hanging beads. Various musical instruments. Below, the mandala is surrounded by foods and drinks, various flavors of cooking. It is said in the scriptures that in order to show the perfection of those mandalas, one should purify the realm of the samādhi of great emptiness, i.e., the body, speech, mind, and all phenomena of the yogi himself and sentient beings, not abiding in anything, not fixating on anything. The mind that combines in the manner of an eye affliction, one should meditate on space as space. It is said in the scriptures that all the phenomena represented by the outer palace, which are the imprints of the above three images, are not realized as mere appearances of mind, and one does not abide in anything in one direction of other objects, nor does one fixate on one's own continuum, because there is no fixation. Whatever appears appears in the manner of an eye affliction, and by combining appearance and contemplation, one realizes that one's own essence is empty, and in reality, it is the dharma of mind itself. Such objects are also without fixation in essence, without limitation, without partiality, like space. For that meaning, the wisdom of meditation is also like space.
Chinese
不观想为异物，而是观想为自明而住。然后，以名为“法性完全清净 ཤུ྅་ཏ་ (藏文，梵文天城体，śuddha，清净)”的二十一个真言生起我慢。在那空性之中，譬如为了显示生起如乐器般的禅定坛城之种种，故有禅定乐器无边最胜。文字之座或心髓，手印具足身语意，加持稀有极奇妙，成就诸佛之誓言。如是说。譬如乐器从无定之基，以方便牵引而显现种种声音一般。所说之空性，从不分别之智慧自性中，以智慧自明刹那之禅定力，自在地转变至最胜之义，显现出包含生起坛城之宫殿，以及包含座垫。在那些宫殿中，先前所安置的ཧཱུྃ་ (藏文，梵文天城体，hūṃ，吽) མུཾ་ (藏文，梵文天城体，muṃ，母)等心髓，或安置ཏ་ཐ་ (藏文，梵文天城体，tatha，如是)等文字，是语之坛城。安置日月等座垫或轮，是身之坛城。安置手印，是意之坛城。无论是何者，将那安置之物加持为具足身语意三者之本尊，并且也牵引出自然任运成就之坛城，无二地融入而修持，则能成就稀有之共同与不共之奇妙愿望。自性即是基础，迎请即是果，特别是禅定修持，为了不离三者聚集之义。是诸佛之誓言。那么，是否需要在其他地方寻求果呢？对于认为有此必要者：以地等作为手印，若能次第得解脱，以清净智慧所净化，何须多言即是彼。如是说。以地等，即以树木石头布匹等珍宝之来源及其所造之物，或浮雕，或书写，或泥塑等，仅仅是造出身像轮，语文字，意手印之形象，也能因材质与好坏，心之清净与不清净之次第，从轮回与恶趣之痛苦中次第解脱而获得果。更何况是清净之空性以及如乐器般的禅定