English
Its fruit is that all the Buddhas who have passed away in the ten directions and four times are pleased, and the supreme wisdom that compassionately gazes upon the beings of the three realms is manifested. Or, the mandala of all Buddhas, the aggregates, elements, and sense bases are clearly visualized as deities, this is the ultimate, and the three doors manifest as the nature of body, speech, and mind. Second, the offering of wisdom that does not abide in the two extremes is: Thus, the father and mother enter into samadhi without separation, in order to purify the clinging to afflictions and the mundane thoughts in their own place, the nature of all internal and external dharmas represented by the body, speech, mind, and bliss of oneself and the consort, not abiding in any object of grasping, nor focusing on any mind of grasping, appearing as non-existent, combining in a non-dual way like a mirage. In the space of the unborn realm of reality, contemplate the wisdom space of the unceasing nature of mind, abide and play in the nature of the meaning of the non-dual dharmata. Third, the way of entering and empowerment is divided into two: entering and empowerment. The first is divided into two: the master himself enters, that is, starting from the practice of such samadhi, after completing all the preliminary preparations for the ritual, the ganachakra and the yoga自在Vajra Master himself first enters the mandala with the wisdom of samadhi. The disciple enters, that is, after the master enters, the disciples enter the mandala with the seventeen dharmas of entering. Second, empowerment is divided into two: offering and actual empowerment combined with the wisdom sequence. The first is divided into two: First, the actual offering is: after the dharmas of entering have been performed in advance, the son of the lineage who possesses excellent fortune offers the kingdom including the country, as well as his own body, children, wives, concubines, and wealth, various jewels such as gold and silver. If there are two of these, then offer the most precious one, in short, offer the things that one likes in one's heart. Second, the benefit is: if one offers the five kinds of enjoyment that the yoga自在Vajra Master likes, then the ten directions and four times
Chinese
如果供养所有佛的坛城，那么更不用说供养近处的坛城本尊神了。那只会使所有违犯誓言和戒律的罪过得以清净。第二，结合智慧的次第进行灌顶的真实内容是：如果知道某人有充分领悟信心和精进苦行的福分，那么就给予他十种利益灌顶和五种能力灌顶。应当按照次第给予。上师以极大的慈悲抓住弟子的相续，不要让它被浪费。如果弟子没有福分，就不要给予灌顶，或者只给予利益灌顶，不要给予能力灌顶，因为这会变成极大的过错。第二，在父坛城中进行灌顶是：在母坛城中，秘密和智慧明觉的灌顶之外，从父亲的金刚杵尖端接受灌顶的方式是：或者父亲以等持的姿势交叉双手，将本尊的身相观想为大手印的自性，在与明觉手印结合的高度上，古雅金刚（藏文：གུ་ཡ་བཛྲ་）的坛城也有一指之量。精通安乐方便的上师，应如慈母般按照灌顶仪轨为弟子灌顶。第二，在低等的彩粉坛城中进行灌顶的方式有三种：绘制坛城，修持，修持的果实。第一种有三种：绘制小坛城、中坛城、大坛城的仪轨。第一种有两种：第一，土地的仪轨不同于在最胜坛城中进行灌顶的方式。或者在土地仪轨极度平整的地面上绘制。这并不是说先前不洁净的土地后来变得洁净，而是因为土地原本已经净化，所以后来以启发的方式进行净化。第二，实际绘制是：小坛城的图像坛城应为一肘的尺寸。小坛城的中等尺寸也是一身体的尺寸，即一拃。小坛城的大尺寸也是大约三个身体的尺寸。人骨等橛子位于坛城的中央，作为区分四指等部分和意义的界桩，用棉线或莲茎或尸陀林的头发等捻成线，其长度应为坛城的两倍，并且具有种姓
English
If all the mandalas of the Buddhas are offered, then what need is there to mention offering the tutelary deity of the nearby mandala? That alone will purify all the faults of violating vows and precepts. Second, the actual content of empowerment in conjunction with the stages of wisdom is: If it is known that someone has the fortune to fully realize the asceticism of faith and diligence, then give him the ten beneficial empowerments and the five powerful empowerments. They should be given in order. The teacher should seize the student's continuum with great compassion, without letting it be wasted. If the disciple does not have the fortune, do not give the empowerment, or only give the beneficial empowerment, do not give the powerful empowerment, because it will become a great fault. Second, the empowerment in the father mandala is: In the mother mandala, other than the secret and wisdom-gnosis empowerments, the way to receive empowerment from the tip of the father's vajra is shown: Or the father crosses his hands in the posture of equipoise, visualizing the deity's body as the nature of the great mudra, at the height of combining with the gnosis mudra, the mandala of Guhyavajra (Tibetan: གུ་ཡ་བཛྲ་) is also the measure of one finger. The teacher who is skilled in the means of bliss should empower the disciple as a loving mother according to the empowerment ritual. Second, there are three ways to empower in the lower colored powder mandala: drawing the mandala, practicing, and the fruit of practicing. The first has three: the ritual of drawing the small, medium, and large mandalas. The first has two: First, the ritual of the ground is different from the way of empowering in the supreme mandala. Or draw on the ground that is extremely leveled by the ground ritual. This is not to say that the previously impure ground later becomes pure, but because the ground was originally purified, it is later purified in an enlightening way. Second, the actual drawing is: The image mandala of the small mandala should be one cubit in size. The medium size of the small mandala is also the size of one body, that is, one span. The large size of the small mandala is also about the size of three bodies. Pegs such as human bones are located in the center of the mandala, as boundary markers for distinguishing parts and meanings such as four fingers, and a thread twisted from cotton or lotus stems or hair from the charnel ground, etc., should be twice the length of the mandala and have lineage.
Chinese
为了表达信仰，使用不混色的五种颜色的颜料等等。为了成办事业，需要穿着华丽的衣服和饰品，令人愉悦的作为事业手印的十六岁女伴。从线头开始由女伴抓住，进行智慧和事业二种线法的圆满仪式。精通坛城事业，具备大能力的金刚上师，应当身心不散乱，极其谨慎地进行。第二种中等坛城，中等的小坛城是十六肘，中等的中等坛城是二十肘，或者中等的大坛城是二十五肘。在这些坛城上，像之前一样画线，对于线和颜料，观想五部种姓的坛城，并认为是融化后产生的五种智慧的线和颜料，然后画线并涂色，在各个本尊的位置上，放置身像擦擦等，语为文字种子字，意为手印，金刚杵等标志，以及具有这些标志的形象，也放置在本尊各自的位置上。第三种大型坛城，大型的小坛城是一由旬，或者大型的中等坛城是一俱卢舍，或者大型的大坛城是无边无际的虚空界，通过三摩地真实幻化坛城，或者观想各种佛坛城进行灌顶。众生相续中，五身和五智的自性智慧本来就存在，但是因为无明遮蔽而无法看见，为了向这些愚昧者展示，颜色的颜色，比如白色，每一种白色又可以分为白黄、白红、白绿、白蓝、纯白，像之前划分的那样，将其他四种颜色也进行划分，就变成了二十五种颜色。或者用白、黄、红、绿、紫五种颜色来绘制。如何绘制呢？通过见传承的实修方法来确定，详细、中等、简略等的分类，在这里是调伏的仪轨，应当按照那个方式来做。图像坛城，详细、中等、简略三种，是根据人的智慧和财富来划分的，对于转轮王等，坛城的大小是一俱卢舍等等。对于普通人的殊胜财富是中等坛城，对于其他人是小型坛城。大型的大坛城，是对殊胜弟子，由圣上师以智慧的次第进行灌顶，因此是最大的。
English
To express faith, use five unmixed colors of pigment, etc. To accomplish activities, a beautiful and pleasing companion of sixteen years old, adorned with fine clothes and ornaments, is needed as a Karma Mudra. Starting from the end of the thread, the companion holds it, and the complete ritual of applying the two lines of wisdom and action is performed. The great Vajra Master, skilled in mandala activities, should perform it with utmost diligence, without mental wandering. The second, medium mandala, the small of the medium is sixteen cubits, the medium of the medium is twenty cubits, or the large of the medium is twenty-five cubits. On these mandalas, lines should be drawn as before, and for the lines and colors, contemplate the five Buddha family mandalas, and think of them as the lines and colors of the five wisdoms arising from melting, then draw lines and apply colors, and in each deity's position, place body images such as tsakli, speech in the form of seed syllables, mind in the form of hand gestures, emblems such as vajras, and images with these emblems, also place them in the respective positions of the deities. The third, large mandala, the small of the large is one yojana, or the medium of the large is one krosha, or the large of the large is the boundless space of the sky, actually emanate the mandala through samadhi, or contemplate various Buddha mandalas and bestow empowerment. In the mindstream of sentient beings, the self-existing wisdom of the five kayas and five wisdoms is inherently present, but obscured by ignorance and unseen, to show it to these ignorant ones, the colors of the pigments, such as white, each white can be divided into white-yellow, white-red, white-green, white-blue, pure white, and as divided before, dividing the other four colors as well, becomes twenty-five colors. Or draw with the five colors of white, yellow, red, green, and purple. How to draw? Determined by the practical methods of the lineage of seeing, the classifications of detailed, medium, and concise, etc., here is the ritual of taming, and it should be done according to that method. The image mandalas, the three of detailed, medium, and concise, are divided according to the person's intelligence and wealth, for a Chakravartin, etc., the size of the mandala is one krosha, etc. For the excellent wealth of ordinary people, it is a medium mandala, and for others, it is a small mandala. The large of the large is for excellent disciples, the noble guru bestows empowerment in the order of wisdom, therefore it is the greatest.
Chinese
三者也没有错乱地讲述。年幼的时候讲述了线条的次第，中等的时候讲述了用线条和颜色加持后进行描绘，以及确定标志的方法，广大的时候则用颜色的次第完整地讲述了描绘的方法。第二，成就坛城有三种方式：生起坛城，迎请，融入二无别。第一是：在生起发心和如是等持的无边游戏，直至虚空界限的坛城中，在各个本尊的位置上，从各自的种子字“ཋ”（藏文，梵文天城体，ṭha，汉语字面意思）等，或者与身色相应的颜色点，或者座垫，或者从“吽”（藏文，梵文天城体，hūṃ，汉语字面意思）和“穆”（藏文，梵文天城体，mūṃ，汉语字面意思）等心咒，或者金刚和轮等手印，或者任何一种中，生起圆满具备各个本尊的身语意，这就是用彩粉坛城加持成等持智慧坛城，由此，其殊胜成就，暂时获得共同的四种事业，究竟获得奇妙的本尊坛城，这是所有佛的伟大誓言。从泥土和树木等做成身语意的象征，也与所化众生的根器相应，获得各自解脱的次第，如果能获得三种菩提，那么通过完全清净的智慧，也就是等持来修持，自心本性即是光明，更不用说成就佛果了，因为仅是揭示此心本来是佛，就能成就。第二是迎请：十方四时的所有坛城之自性大，也就是本来的状态，在任何地方都不可见，并且远离一切戏论，这是心之坛城法身的体性。从智慧坛城中迎请所有想要的一切。第三是融入二无别：生起等持的坛城和本来任运成就的坛城，这两者安住于自显现的体性无别中，在自性誓言坛城上，生起智慧萨埵的坛城，迎请的对境融入其中，以融入的相，二者如水
English
The three were also explained without confusion. In the small stage, the order of lines was explained, in the middle stage, the method of drawing with blessed lines and colors and determining the marks was explained, and in the extensive stage, the method of drawing completely with the order of color application was explained. Second, there are three ways to accomplish the mandala: generating the mandala, inviting, and merging into non-duality. The first is: In the mandala that generates the infinite play of bodhicitta and such samadhi, reaching the limit of the space of the sky, in the places of each deity, from their respective seed syllables such as "ṭha" (Tibetan, Devanagari, ṭha, literal meaning in Chinese), or color dots corresponding to the body color, or cushions, or from mantras such as "hūṃ" (Tibetan, Devanagari, hūṃ, literal meaning in Chinese) and "mūṃ" (Tibetan, Devanagari, mūṃ, literal meaning in Chinese), or hand seals such as vajra and wheel, or any of them, generating the complete body, speech, and mind of each deity, this is blessing the colored powder mandala into the samadhi wisdom mandala, thereby, its wonderful accomplishments, temporarily obtaining the common four activities, and ultimately achieving the miraculous deity mandala, this is the great oath of all Buddhas. Making symbols of body, speech, and mind from earth and wood, etc., also corresponds to the capacity of the disciples, obtaining the order of liberation respectively, if one can obtain the three bodhi, then through the completely pure wisdom, that is, practicing with samadhi, the nature of one's mind is inherently luminous, not to mention achieving Buddhahood, because it is accomplished merely by revealing that this mind is originally Buddha. Second is inviting: The nature of all mandalas of the ten directions and four times is great, that is, the original state, invisible anywhere and free from all elaborations, this is the nature of the mind mandala dharmakaya. From the wisdom mandala, invite all that is desired. Third is merging into non-duality: The mandala of generating samadhi and the mandala of the spontaneously accomplished basis, these two abide in the nature of self-appearance without distinction, on the self-nature vow mandala, the mandala of generating wisdom sattva, the object of invitation merges into it, with the characteristic of merging, the two are like water