English
It is called "the ground is uncertain." In short, all movements and stillness reside within the Mahamudra. The state of abiding is neither non-abiding nor abiding. This is what the supreme ones have said. That is to say, symbolizing with such numbers, even those mudras that cannot be expressed in words are summarized in words: manifesting through the mudra of seeing one's own nature. When practicing the samadhi mudra more clearly, whatever appears and whatever is done, all abide without exceeding the body, speech, and mind of the Great Lord. If even this is abided without grasping with the mind, then it is only called the blessing of the spontaneously accomplished Mahamudra. It is said. Precisely for this reason, it is said that all limbs are blessed into a mandala, and then the mudra is unfolded. The eighth chapter is briefly explained. After that, in order to explain in detail the more excellent image mandala, it is said, "After that," and so on. The so-called "great joy" refers to common joy, worldly joy, and the joy of joy. These are spoken for those who practice desire closely, the four dhyanas, and those on the path of seeing. The Tathagata's inconceivable joy is not merely dependent, but its nature is also great. It is examined from the meaning of the name. The so-called "arrangement of the Vajra secret samaya" refers to all the mudras of the body, speech, and mind of the spontaneously accomplished mandala of self-nature, which are all spontaneously accomplished as the nature of wisdom Vajra, and do not become objects of the ordinary, therefore symbolizing it, and not exceeding union, this is the more excellent image mandala. Clearly showing the order of those activities, the measure, the nature, the entry, the practice after entering, and up to the result, this is only abiding in the proximate cause. This chapter, which explains in detail for the benefit of others, should also abandon the order of the tantras and enter the order of oral instructions. The so-called "extremely subtle supreme samaya" refers to the detailed explanation itself being an extremely subtle mandala. Below it says, "Through practicing the extremely subtle, do the same for the inconceivable." Therefore, this is only the second part, doing for the benefit of others.
Chinese
通过上师以三种三摩地修心，习惯于从广大中产生的微细坛城，不超出完成念诵，仅此而已。这是它的意义。然后，在好的地方，为了进行土地仪式，或者在非常平坦的地面上。如是说。寻找土地、抬高土地、检查土地、净化土地和保护土地，应如《现观庄严论》中所述的那样进行结合。然后，为了展示坛城广大和中等的尺寸，坛城应以一肘为尺寸。或者以一个身体为尺寸。或者以三个身体为尺寸。如是说。幻化集合的坛城是第二个斯坦达尔，对此，应以一肘或四肘为尺寸。第二个是为了工艺的结合。中等的坛城是四十二，对此，三个身体是十二肘，或者其他。或者十六肘。如是说。以及二十或二十五。如是说。这是广大坛城的两种尺寸。为了展示超越这些的三摩地影像，或者一由旬或一俱卢舍。虚空的界限是不可思议的。观想各种佛坛城。如是说。此外，在《幻化金刚》中说：导师处于终极道位，在一由旬等处，以金刚线的小点，手印坛城清晰显现，各种坛城最为殊胜。这被认为是至极之上的坛城，为了那些从弟子中净化的人。无论做这些中的哪一个，都应通过业和行为进行净化，然后用于保护土地。五谷、五香、五宝、五心、五药和五甘露应非常均匀，以智慧来绘制线条。如是说。为了使五蕴清净，获得五身，所以有五谷。为了使五根清净，获得五种事业，所以有五香。为了使五境清净，获得五功德，所以有五宝。为了使五识清净，获得五智，所以有五心。为了使五欲清净，获得五语，所以有五药。为了使五界清净，获得五部，所以有五甘露。这些都是等量的
English
Through the guru, cultivate the mind with the three samadhis, become accustomed to the subtle mandala arising from the extensive, and do not go beyond completing the recitation, that is all. That is its meaning. Then, in a good place, in order to perform the earth ritual, or on a very flat ground. Thus it is said. Searching for the land, raising the land, examining the land, purifying the land, and protecting the land should be combined as described in the Abhisamayalankara. Then, in order to show the size of the extensive and medium mandala, the mandala should be one cubit in size. Or one body in size. Or three bodies in size. Thus it is said. The mandala of the illusory collection is the second Standal, for this, it should be one cubit or four cubits in size. The second is for the combination of crafts. The medium mandala is forty-two, for this, three bodies are twelve cubits, or others. Or sixteen cubits. Thus it is said. And twenty or twenty-five. Thus it is said. These are the two sizes of the extensive mandala. In order to show the image of samadhi beyond these, or one yojana or one krosa. The expanse of the sky is inconceivable. Meditate on various Buddha mandalas. Thus it is said. Furthermore, in the Mayajala Vajra it says: The teacher abides in the ultimate path, in one yojana etc., with a small point of the vajra line, the mudra mandala clearly appears, various mandalas are most supreme. This is considered the mandala above the ultimate, for those who are purified from the disciples. Whichever of these is done, it should be purified through karma and action, and then used for protecting the land. Five grains, five incenses, five jewels, five essences, five medicines, and five amritas should be very even, and draw the lines with wisdom. Thus it is said. In order to purify the five skandhas and obtain the five bodies, there are five grains. In order to purify the five faculties and obtain the five activities, there are five incenses. In order to purify the five objects and obtain the five qualities, there are five jewels. In order to purify the five consciousnesses and obtain the five wisdoms, there are five essences. In order to purify the five desires and obtain the five speeches, there are five medicines. In order to purify the five elements and obtain the five families, there are five amritas. These are all equal parts.
Chinese
涂抹母灰的灰泥在地面上，然后进行土地保护。之后，不要让觉知散乱，要绘制线条。因此， 用橛、线、颜料粉末， 美丽的衣饰，令人愉悦的同伴， 圆满的线条绘制仪式， 由精通的大师谨慎地进行。 如是说。用莲花的茎或布，用十六个吉祥标志装饰的线，三种颜色，九股编织的誓言线，长短与坛城圆周相近。持有被加持过的身语意的区分。用十六个吉祥标志的装饰，用两个引导，绘制八吉祥的装饰。然后是智慧的线。五种颜色，每一种颜色又有五种。加持为二十五种智慧。在父佛母双运的印记中，将显现的菩提心引导为智慧，以此绘制，所有的誓言线，身语意合一，也显现为五种智慧，仅仅显现为身和智慧的宫殿。然后进行占地的仪式。如何加持线和彩粉呢？想着，观想五部坛城。如是说。每一种颜色，每一个字，每一个音节，在颜色和内部图案中都是五种，二十五种散发和聚集，从中引导和融入二十五种智慧，成为仅仅二十五种智慧的珍宝。如果这样，二十五种颜色的必要性是什么呢？为了向未见者、愚昧者展示而象征，二十五种颜色，或者用五种颜色来绘制，像调伏的仪式一样喜悦。如是说。为了象征心性本来就存在于二十五种智慧中。在广续中说：一切有情众生，都被五种智慧所遍及，但由于自己的分别念所遮蔽，所以没有见到五种智慧的意义。对于所有这样的愚昧者，为了展示智慧的特征，就显示白色、红色、黄色和绿色等黑色。如是说。这样的绘制也有广、中、略三种，是根据弟子对哪一种有信心来绘制的。那么，这些的形状应该如何绘制呢？具有莲心的轮辐，四个轮辐，具有轮和嫩芽。
English
Smear the mother ash plaster on the ground, then perform the land protection. After that, do not let awareness wander, draw the lines. Therefore, With pegs, threads, colored powder, Beautiful clothes, pleasing companions, The complete line-drawing ceremony, Should be carefully performed by a skilled master. It is said. Use lotus stems or cloth, threads decorated with sixteen auspicious signs, three colors, nine-strand braided samaya lines, the length and width approximately the circumference of the mandala. Hold the blessed distinctions of body, speech, and mind. With the decoration of sixteen auspicious signs, guided by two, draw the decoration of the eight auspicious symbols. Then, the lines of wisdom. Five colors, each color having five. Blessed as twenty-five wisdoms. In the mudra of the union of the father and mother, guide the manifesting bodhicitta into wisdom, and by drawing with this, all the samaya lines, body, speech, and mind united, also manifest as five wisdoms, manifesting only as the palace of body and wisdom. Then perform the land-seizing ceremony. How to bless the threads and colored powders? Thinking, visualize the five mandala families. It is said. Each color, each letter, each syllable, in color and inner patterns, are five, twenty-five radiating and gathering, from which guide and dissolve the twenty-five wisdoms, becoming only the twenty-five jewels of wisdom. If so, what is the necessity of the twenty-five colors? To symbolize for the sake of showing to the unseen, the ignorant, twenty-five colors, or draw with five colors, rejoice like the taming ceremony. It is said. To symbolize that the nature of mind has primordially existed in the twenty-five wisdoms. In the extensive tantra, it says: All sentient beings are pervaded by the five wisdoms, but because of their own conceptual thoughts obscuring them, they do not see the meaning of the five wisdoms. For all such ignorant ones, in order to show the characteristics of wisdom, show white, red, yellow, and green, etc., as black. It is said. Such drawing also has three types: extensive, intermediate, and concise, which are drawn according to which the student has faith in. Then, how should the shapes of these be drawn? Having a lotus heart with spokes, four spokes, having a wheel and sprouts.
Chinese
有四缺角和四方形，要有中间走廊和门拱。这样说是容易理解的。广式的是：在无基准的轮上，有五个轮，即第六个轮。中式的是如常一样，缺角等两者相同。简式的是舍弃中间走廊，八个马落处都要画。在这些地方如何安置诸神呢？经中说：安置具有身语意之形。意思是说，在一肘等处安置擦擦是身坛城。安置心要或如来等是语坛城。安置手印是意坛城。那么这些的装饰如何画呢？经中说：用各色绸缎，用饰品花鬘酒食舞蹈围绕。意思是说，用画有各种颜色的绸缎的幡等，以及各种珍宝花鬘，成串的涌出物和各种乐器，以及各种饮食来围绕。为了开光这些，经中说：身语意和一切法，无论在哪里不住也不缘，用如眼翳的方式结合，在虚空中观虚空。意思是说，三个影像的手印和，以宫殿为代表的一切法，因为心性之外没有其他事物，无论显现什么都如眼翳一样，自己的自性本无，心性也如虚空般无所缘，因此智慧也如虚空般不住，而是自明的。这叫做修涅yata（藏文：ཤུ་ནྱ་ཏཱ་，梵文天城体：शून्यता，梵文罗马拟音：shunyata，汉语字面意思：空性）的咒语的慢心。为了说明从那之中用如乐器般的等持生起各种事物，经中说：等持乐器无边胜，字母或座或心要，手印或身语意具足，加持稀有极奇妙，成就诸佛之密意。意思是说，譬如乐器，在没有确定基础之上，用方法牵引而显现各种事物一样。从所说的无分别智慧中，用智慧刹那的等持自在转变而生起的坛城和具有座位的宫殿自显。在那些之中，先前安置的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）芒（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：芒）等心要或如来
English
Having four truncated corners and being square, it should have a central corridor and an arched doorway. This is easy to understand. In the elaborate version, there are five wheels on top of a wheel without a base measurement, making it the sixth wheel. The medium version is as usual, with the truncated corners and so on being the same for both. The concise version omits the central corridor, and eight horse landings should be drawn for all. How should the deities be placed in these? It is said, "Also place the form possessing body, speech, and mind." This means that placing a tsakli on a cubit, etc., is the mandala of the body. Arranging the essence or Tathāgata, etc., is the mandala of speech. Arranging the mudras is the mandala of mind. How should the ornaments for these be drawn? It is said, "Various artificial cloths, surrounded by garlands, drinks, and dances." This means being surrounded by banners, etc., of cloth painted in various colors, and various precious garlands, clusters of offerings and various musical instruments, and various foods and drinks. In order to show the consecration of these, it is said, "Body, speech, mind, and all phenomena, not abiding or perceiving anywhere, by combining in the manner of an eye affliction, contemplate space upon space." This means the mudras of the three images and all phenomena represented by the palace, since there is no other entity apart from mind itself, whatever appears is like an eye affliction, without its own inherent nature, and since mind itself is like space, there is nothing to perceive, therefore the intellect also does not abide like space, but remains self-illuminated. This is called the pride of the mantra of shunyata (Tibetan: ཤུ་ནྱ་ཏཱ་, Sanskrit Devanagari: शून्यता, Sanskrit Romanization: shunyata, Chinese literal meaning: emptiness). In order to show that from that, various things are generated by a samadhi like music, it is said, "Samadhi music, infinitely supreme, letters or seats or essences, mudras or possessing body, speech, and mind, blessings, wondrous, exceedingly marvelous, will accomplish the intent of all Buddhas." This means that, for example, music is like various things appearing by being drawn from an uncertain basis by skillful means. From the non-conceptual wisdom that has been explained, the mandala arising from the instantaneous samadhi of wisdom, along with the palace with seats, appears spontaneously. In those, the previously arranged Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), Mūṃ (Tibetan: མཱུྃ, Sanskrit Devanagari: मूं, Sanskrit Romanization: mūṃ, Chinese literal meaning: Mūṃ), etc., are the essence or Tathāgata.