Chinese
因为是如是的本性，六道众生的心识本身就是基础，由此在影像的坛城中显现。就像在路人面前，真实地显现影像一样。第二是，从“自性三摩地”到“本来入住安置圆满”之间所说。因此，自性、三摩地和影像的坛城这三者，一切都圆满地从原始以来就自性入住，安置于三摩地，圆满于影像。第二部分分为两种：积资福田的坛城和成就自在的坛城。第一部分有八种：在布上绘画，在房屋上绘画，用金银铸造，在水晶石上雕刻，在木头上雕刻，用泥土塑造，在地上制作彩沙坛城，以及制作影像坛城的功德。第一是，从“比那更殊胜”到“以相令彼悦”之间所说。从那样的基础自性来说，此时特别地，成为具缘者们的根识对境，因此也成立了影像坛城的名称。也就是，绘画的方法的类别是：在平整光滑、材质优良的布或绸缎上绘画，用五种颜色或者细分出的二十五种颜色，为了向那些没有见到五种智慧或者细分出的二十五种超胜智慧之义的愚昧者们显示影像，而作为象征的标志坛城。那些身像等如法布置的肢体和装饰都完整无缺地描绘，以这些相能使所化弟子心生喜悦和满足，从而成就意义，这些都是有漏的业。第二是，从“稳固且面平”到“能示现神变”之间所说。在稳固且表面平整的良好房屋的墙壁上，如前一样用鲜艳的颜色绘制形象，并很好地描绘，使身像、手印、装饰等都完整无缺且美观，圆满地完成影像的数量，那么它也能示现相的神变。
English
Because it is suchness itself, the minds of sentient beings of the six realms are the very basis, and thus it appears in the mandala of images. Just as an image actually appears to a passerby on the road. The second is what is taught from "Self-nature Samadhi" to "Originally entered, arranged, and perfected." Therefore, in the three—self-nature, samadhi, and the mandala of images—everything is completely and primordially entered into self-nature, arranged in samadhi, and perfected in images. The second part is divided into two: the mandala of the accumulation of merit, and the mandala for accomplishing dominion. The first part has eight aspects: drawing on cloth, drawing on a house, casting in gold and silver, carving on crystal stone, carving on wood, sculpting with clay, making a sand mandala on the ground, and the merits of making an image mandala. The first is what is taught from "More special than that" to "With signs, it makes them rejoice." From such a basic self-nature, at this time, especially, it becomes the object of the senses of the assembly of fortunate people, and therefore the name of the image mandala is also established. That is, the categories of methods of drawing are: drawing on smooth and even cloth or silk with good material, using five colors or twenty-five colors divided into specifics, in order to show images to those ignorant ones who have not seen the meaning of the five wisdoms or the twenty-five superior wisdoms divided into specifics, as a symbolic mandala of signs. Those bodies and other limbs and ornaments arranged in various ways are depicted completely and without defect, and with these signs, the disciples to be tamed will have their minds pleased and satisfied, thereby accomplishing the meaning; these are all contaminated actions. The second is what is taught from "Stable and smooth surface" to "Able to show miracles." On the walls of a stable and smooth-surfaced good house, draw images with bright colors as before, and depict them well, making the bodies, hand gestures, ornaments, etc., complete, without defect, and beautiful, and complete the number of images, then it can also show the miracles of signs.
Chinese
成就。第三，从“金银铜铁”到“成为表相之所依”之间讲述的是，对于金、银、铜、铁等，以任何方式铸造的胜者身像，如果手印没有损毁且非常完好，那么它也一定会成为形象坛城的表相之所依，因此能实现目的。第四，从“水晶石、海螺”到“成为生起之所依”之间讲述的是，对于宝石、水晶石和海螺等，雕刻成浮雕的胜者身像，如前一样，肢体没有损毁，具备装饰美观的特征，那么它就是成就的表相生起之所依。第五，从“鹫肉菩提”到“成为表相之所依”之间讲述的是，对于称为鹫肉的菩提树等，让巧匠雕琢，然后雕刻成形象，如果手印没有损毁且一切圆满，那么这也将成为表相之所依，因此能成就目的。这种树在一些范本中也写作“Bhlasha”，据说是生长在印度和尼泊尔的一种树木，这在《瑜伽焰鬘炽盛忿怒母续》的译师注释中有所记载。第六，从“泥土等”到“表相解脱之理”之间讲述的是，在泥土等的墙面上制作手印，如果使其具备美丽的颜色，那么它就是成就的表相生起之所依。特别是，形象的表相所迷惑的表相得到解脱，这是合乎情理的，因此能成就目的。第七，从“凡是泥土”到“成为明智之所依”之间讲述的是，凡是从颜料泥土中，将胜者的坛城形状完整地制作出来，并用五种颜色的颜料进行美观的装饰，清晰地塑造出来，那么它也将成为解脱明智之所依，因此具有意义。第八，从“任何形象”到“成为解脱明智”之间讲述的是，通过制作形象坛城，可以成为获得果的基础，所阐述的意义是：如所说的那样，任何神灵的形象的物体是什么，以及它
English
Accomplishment. Third, from "gold, silver, copper, iron" to "becomes the support of the mark" is explained. For gold, silver, copper, iron, etc., if the body of the Victorious One is made by casting in any way, and if the hand gestures are not damaged and are very complete, then it will surely become the support of the mark of the image mandala, and thus the purpose will be achieved. Fourth, from "crystal, stone, conch" to "becomes the support of arising" is explained. For precious stones, crystals, stones, and conches, etc., if the body of the Victorious One is made by carving in relief, and as before, the limbs are not damaged and it possesses the characteristics of decorative beauty, then it is the support of the arising of the mark of accomplishment. Fifth, from "vulture meat bodhi" to "becomes the support of the mark" is explained. For the bodhi tree, etc., called vulture meat, have a skilled craftsman carve it, and then carve it into an image. If the hand gestures are not damaged and are completely perfect, then this will also become the support of the mark, and thus the purpose will be accomplished. This tree is also written as "Bhlasha" in some exemplars, which is said to be a type of tree that grows in India and Nepal, as noted in the translator's commentary in the Yoga Flame Garland Fierce Mother Tantra. Sixth, from "earth, etc." to "the reason for the liberation of the mark" is explained. If hand gestures are made on the walls of earth, etc., and if they are made to possess beautiful colors, then it is the support of the arising of the mark of accomplishment. In particular, the mark that is confused by the mark of the image is liberated, which is reasonable, and thus the purpose can be accomplished. Seventh, from "whatever earth" to "becomes the support of wisdom" is explained. Whatever the shape of the mandala of the Victorious One is completely made from pigment earth, and is beautifully decorated with five colors of paint and clearly shaped, then it will also become the support of liberation wisdom, and therefore it is meaningful. Eighth, from "whatever image" to "becomes liberation wisdom" is explained. By making an image mandala, it can become the basis for obtaining the fruit. The meaning explained is: as said, whatever the object of the image of any deity is, and that
Chinese
由于任何自性坛城的本尊，二者本体无别而为一，因此这二者具有如实菩提心，而自性上没有好坏的丝毫差别，因为影像与本体有关联，所以由此必定能获得解脱之智慧。第二部分有五点：讲述处所、画线之法、绘制坛城之法、安放装饰与事业次第、开示供养之功德。第一点，从“安乐逝者宫殿”到“如法作何事”之间讲述的是，安乐逝者，以五部如来中任何一部为主的坛城宫殿，任何一个自性坛城自然成就之形式安住的，如同补特伽罗以道如何如其自性般地，在塑造成影像祈请时，诸天众安住的处所应如是做。影像坛城的画线与绘制次第，在事业的论典中已广说。第二点，从“一切平整”到“门环三分做”之间讲述的是，之后在那处所，建造一个各方面都四方平整且具足尺寸的台子，做得非常平整美观，并用谷玛耶好好地做。之后，咒师应具备五种装束，找一个画线助手，且具足名称，将誓言和智慧的丝线从各自的材料中好好地搓捻，完成如法加持之后，画誓言线时，首先衡量方位，画具足八根丝线的八根方位角的线，包括直径线，做好之后，做好收尾的线，使之美观，一切完成之后，从固定桩开始，按照适合的程度，用一根丝线围绕中心画圆。这样，连同中央的圆圈，就变成了坛城的样子。在中心内部，交错画上八根短丝线，宫殿就变成了九个平整的格子，每两根短线之间就有一根柱子，这样就有八根柱子。之后，圆圈的末端是尽头的门饰。
English
Since any deity of the self-nature mandala, the two are non-different in essence and are one, therefore, these two have the same Bodhicitta as it is, and there is not the slightest difference between good and bad in nature, because the image is related to the reality, so it is certain that one will obtain the wisdom of liberation from this. The second part has five points: explaining the place, the method of drawing lines, the method of drawing the mandala, placing decorations and the order of activities, and showing the merits of offering. The first point, from "Palace of the Bliss Gone One" to "Whatever is done according to the Dharma," explains that the Palace of the Bliss Gone One, the mandala palace with any of the five Buddha families as the main deity, any self-nature mandala naturally accomplished form dwells, just as the individual with the path, how according to its own nature, when requesting to be shaped into an image, the place where the assembly of gods dwells should be done in this way. The order of drawing lines and drawing the image mandala has been extensively explained in the treatise on activities. The second point, from "Completely flat" to "Make the door ring in three parts," explains that after that, in that place, build a platform that is square and flat in all aspects and has sufficient dimensions, make it very flat and beautiful, and do it well with goma-ye. After that, the mantra practitioner should be equipped with five garments, find a line-drawing assistant who has a name, twist the vow and wisdom threads well from their respective materials, and after completing the empowerment according to the Dharma, when drawing the vow line, first measure the directions, draw eight lines with eight silk threads of the direction angles, including the diameter line, after doing this, do the finishing line to make it beautiful, after everything is completed, starting from the fixed stake, according to the appropriate degree, draw a circle around the center with one silk thread. In this way, together with the central circle, it becomes like a mandala. Inside the center, draw eight short silk threads crisscrossed, and the palace becomes nine flat squares, with one pillar between every two short lines, so there are eight pillars. After that, the end of the circle is the door decoration at the end.
Chinese
除了之外，再画三条线，分成三个大块，莲花部的外侧是金刚墙的外侧的三份。然后，在所有坛城的表格部分画上三个大块，在大的内部部分也画上三条细线，这样就很好地完成了三个小部分。同样，在外面的两个大块上也画上三条细线，用细小的线条来装饰，这样三个大块就被线条分成了九个小部分。其中的两个作为神幡，剩下的每一个作为门。这最初的三个大块是三重门，每一个小块也用线条分隔出门和门楣，门占三分之二，门楣占三分之一。第三，从“八根柱子”到“描绘它”之间所说的那样，门的左右两侧各有两根柱子，共八根柱子来装饰，就像珍宝柱子的内部中央是圆满佛陀的宫殿，如同圆形宝瓶的顶端。三重门的意义在于，为了四种摄、四无量和四解脱，大门、中间门、顶门以及内外三层门都很好地装饰和清晰，还有四个马厩和八个台阶也装饰和点缀着。因此，有十一条大线，十三个小部分的细线，短线增加到八倍，因此要了解方向。然后，按照智慧线的数量来画。然后，为了描绘，区分中央宫殿的部主是什么：如果以事业部为主，就画莲花部；如果以善逝为主，就画八辐轮；如果以金刚部为主，就画金刚杵；如果以莲花部为主，就画八瓣莲花；如果以珍宝部为主，就画八角珍宝。诸如此类，在事业的场合，根据适当和合理的方式来描绘，也要根据颜色的丰富程度来进行，通过加持，线条之神被贝扎玛抬起，首先由班杂热嘎金刚国王用十六指。
English
Apart from that, draw three more lines to divide it into three large sections. The outer part of the lotus section is three parts of the outer part of the vajra fence. Then, draw three large sections on the table section of all mandalas, and also draw three thin lines in the inner part of the large section, so that the three small sections are well completed. Similarly, draw three thin lines on the outer two large sections, and decorate them with thin lines, so that the three large sections are divided into nine small sections by the lines. Two of them are used as deity banners, and each of the remaining ones is used as a door. These initial three large sections are triple doors, and each small section is also separated by lines into doors and lintels, with the door occupying two-thirds and the lintel occupying one-third. Third, as stated from "eight pillars" to "depict it," there are two pillars on the left and right sides of the door, a total of eight pillars to decorate it, just like the inner center of the precious pillars is the palace of the complete Buddha, like the top of a round vase. The meaning of the triple door is that for the sake of the four means of gathering, the four immeasurables, and the four liberations, the main door, the middle door, the top door, and the three layers of inner and outer doors are well decorated and clear, and there are also four horse stables and eight steps that are also decorated and adorned. Therefore, there are eleven large lines, thirteen thin lines of small sections, and the short lines increase eightfold, so the direction must be understood. Then, draw according to the number of wisdom lines. Then, in order to depict, distinguish what the chief of the family of the central palace is: if the karma family is the main one, then draw the lotus section; if the Sugata is the main one, then draw the eight-spoke wheel; if the vajra family is the main one, then draw the vajra pavilion; if the lotus family is the main one, then draw the eight-petaled lotus; if the jewel family is the main one, then draw the eight-cornered jewel. Such as these, in the occasion of karma, depict according to the appropriate and reasonable way, and also according to the richness of the colors. Through the consecration, the deity of the lines is lifted up by Betrama, and first by Pañcareka Vajra King with sixteen fingers.