English
Secondly, regarding measurement: From the perspective of the types of deities, there are the Vajra family, Tathagata family, Ratna family, Karma family, and Amoghasiddhi family, each increasing in size. The Vajrapanjara Tantra states: "The Vajradhara's measure is three cubits. The Buddha mandala is four cubits. Five cubits is for the Illuminating One. The Lord of Karma is six cubits. The Horse King is seven cubits." From the perspective of the spaciousness of the dwelling, the Guhyagarbha Tantra states: "The mandala should be made one cubit in size, or according to one's own body size." These are the two smaller sizes. It also says: "Or three times one's body size, or sixteen cubits." These are the two medium sizes. It also says: "Twenty or twenty-five cubits." These are the two larger sizes, making a total of six sizes. From the perspective of the patron's wealth, the Bhagavan said: "The sovereign of Jambudvipa, or the Chakravartin king, should draw the most excellent mandala, extending to a yojana in all directions." Therefore, when kings and others make offerings, even a yojana is not restricted. Depending on the capacity and wealth of the disciples to be tamed, it is also said that it can be drawn in the palm of one's hand: "According to one's own wish, draw all the mandalas in the palm of one's hand." For those who cannot draw with their hands, it is said that they can draw with their minds. Thirdly, regarding the thread: Make two types of thread, the samaya thread and the jñana thread, using thread that fully possesses the characteristics of material, measurement, color, etc., and consecrated through empowerment. Entrust the thread to an actual vidyadhari or someone who has faith in her, and in the state of visualizing the guru and consort as deities in union, first tie the samaya thread, visualizing it as the essence of body, speech, and mind. Then tie the jñana thread, either in the manner of increasing the samaya nature with the five wisdoms, or first tie the jñana thread, so that the samaya mandala arises as an emanation from the jñana mandala. In any case, avoid all faults in the manner of tying the thread, such as losing the end of the thread. The detailed tying rituals can be learned from their respective rituals. Having thus performed the action of the karma thread, the actual deity placement is as follows: In each of the deity's positions indicated by the thread, use fragrant incense and the five amritas. Draw a square in the position of the main deity and a circle in the position of the retinue.
Chinese
做好之后，各自念诵真言，摆放鲜花，观想为所依。最后以供品环绕，加持欢喜，如果可以，就如实生起誓言轮，迎请智慧尊者，如果串习稳固，也可以用种子字生起。以前在做地基仪轨时，如果已经生起并升到空中，那么降下来也可以。黑汝迦集密续中说：如法进行画线仪轨，用香的滴液描绘标志，降下虚空的坛城并供养。这很清楚。对此，用与本尊数量相等的供品供养，然后在祈请安住于准备阶段的最后，观想融入那个基础中，也要收起花朵。三、宝瓶准备：具有材质、形状、尺寸等特征的宝瓶，具有颈饰和口饰，与本尊数量相等，或者只有主瓶也可以。用外续和共同的二十五种物品，以及无上续不共的十种物品，即三十五种精华充满的宝瓶，如果有与本尊数量相等的宝瓶，就放在各个本尊的位置上，如果有九个，就放在八个门边和中央，如果只有一个，就放在中央。像这样的宝瓶，用物品代表化身，用精华代表报身，用内在清凉的自性代表法身，观想本尊代表自性身。然后进行清扫净化，生起本尊的方式也同样与数量相符。如果只有一个总集宝瓶，那么就在那里生起一切。事业瓶安放在东门左边是印度人的规矩，或者放在自己面前。四、弟子准备：加行是弟子沐浴，献曼扎后安坐，调整心态。正行是内灌顶后受持戒律，以及观察内外征相。首先，内灌顶的意义就像是灌顶为转轮王的王位继承人，需要造就那个种姓的儿子一样。为了灌顶金刚上师的法政，必须将弟子成就为金刚上师之子。因此，通过净化弟子的成熟蕴，造就识为儿子的加行，然后安放在坛城的东门，这也是称呼弟子为儿子的意义所在。然后弟子
English
After doing that, recite the mantras of each deity, arrange flowers, and visualize them as the support. Finally, surround them with offerings, bless them with joy, and if possible, generate the wheel of vows as it is, invite the wisdom beings, and if the practice is stable, it can also be generated by seed syllables. If it has already been generated and raised into the sky during the ground consecration ritual, then it is also permissible to lower it. The Hevajra Tantra states: "Perform the line-drawing ritual as it is, mark the signs with drops of incense, lower and offer the mandala of the sky." This is clear. For this, offer with offerings equal to the number of deities, and at the end of requesting to abide in the preparation stage, visualize dissolving into that basis, and also collect the flowers. Third, the preparation of the vase: A vase with characteristics such as material, shape, and size, with a neck cord and mouth decoration, equal to the number of deities, or only the main vase is also permissible. A vase filled with the twenty-five substances common to outer tantras, and the ten substances uncommon to unsurpassed tantras, that is, thirty-five essences, if there are vases equal to the number of deities, place them in the respective positions of the deities, or if there are nine, place them at the eight door frames and the center, and if there is only one, place it in the center. Such a vase, with the substances representing the Nirmanakaya, the essences representing the Sambhogakaya, the nature of inner coolness representing the Dharmakaya, and visualizing the deity representing the Svabhavikakaya. Then, after cleansing and purifying, the way to generate the deities is also in accordance with the number. If there is only one vase, then generate everything there. Placing the action vase to the left of the east gate is the Indian custom, or in front of oneself. Fourth, the preparation of the disciple: The preliminary is that the disciple bathes, offers a mandala, and sits down, adjusting their mind. The main part is receiving the inner empowerment and taking vows, and observing the outer and inner signs. First, the meaning of the inner empowerment is like empowering a successor to the throne of a Chakravartin king, it is necessary to create a son of that lineage. In order to empower the disciple to the Dharma and politics of the Vajra Master, the disciple himself must be established as the son of the Vajra Master. Therefore, through purifying the disciple's ripened aggregates, the preliminary of creating consciousness as a son is done, and then placing it at the east gate of the mandala is also the meaning of calling the disciple a son. Then the disciple
Chinese
烧炭之后，阿阇梨应向他授予共同和非共同的誓言。因为据说此时与正行开始时授予誓言没有区别。然后，用甘露回旋的咒语和水来守护，将弟子观想为本尊，将三门加持为三金刚等，用五妙欲供养，并劝诫他断除对妙欲的贪恋，积聚福德资粮。然后，为了清净三门的障碍，并进行观察，首先丢弃牙签是为了清净语的障碍，给予捧水是为了清净意的障碍，系上护身线是为了清净身的障碍，这些都是外在的。后面这两个也被解释为为了使梦境清晰和不出现障碍。然后，观察梦兆是为了不被鬼神等扰乱，给予吉祥草的枕垫是内在的。然后，使之高兴并放松呼吸。这样，预备的法事先行之后，为了聚集剩余的彩绘坛城，将线条的工作做好之后。第四是颜色，将从上、中、下三种自性中产生的五种或二十五种颜色加持，不混淆颜色的取舍，按照坛城扩大或收缩的任何一种方式来绘制，这要从其他地方学习。第五是绘制也属于颜色的范畴。第六是需要形象，如云：主尊要完整地绘制形象，眷属要做手印，其余的用文字。或者，也可以放置与自身颜色相同的圆点形象。然后，先前安放的宝瓶用香乐引导，右绕坛城三圈后，安放在尊胜主尊的前面，或前面的神幡处，或东门外右侧方便的地方。如果有其他八个等，也以此表示安放在各个本尊位置的前面，或八个门槛处。如果少的话，就放在东门的左侧，或包含在金刚墙的内侧。达日迦巴说：金刚墙的外面，产生障碍
English
After burning charcoal, the Acharya should bestow upon him the common and uncommon vows. Because it is said that there is no difference between bestowing the vows at this time and at the beginning of the main practice. Then, protect with the mantra of swirling nectar and water, visualize the disciple as the deity, bless the three doors as the three vajras, etc., offer with the five desirable qualities, and exhort him to abandon attachment to desirable qualities and accumulate the accumulation of merit. Then, in order to purify the obscurations of the three doors and to observe omens, first, discarding the toothpick is for purifying the obscuration of speech, giving a handful of water is for purifying the obscuration of mind, and tying the protective thread is for purifying the obscuration of body; these are the outer aspects. These latter two are also explained as being for clarifying dreams and preventing obstacles from arising. Then, observing dream omens is to prevent disturbance by evil spirits, etc., and giving a cushion of kusha grass is the inner aspect. Then, make him happy and relax his breathing. Thus, after the preliminary rituals have been performed, in order to gather the remaining painted mandala, after the work of the lines has been well completed. Fourth is color, consecrate the five or twenty-five colors that arise from the nature of the three types of substances, superior, middling, and inferior, and without confusing the acceptance and rejection of how to apply the colors, draw according to whichever method of expanding or contracting the mandala, this should be learned from elsewhere. Fifth, drawing also falls within the category of color. Sixth, the need for forms is as follows: The main deity should be drawn completely in form, the retinue should be made into hand gestures, and the lesser ones should be made into letters. Or, one may also place dot-like forms that are the same color as oneself. Then, the vases that were previously placed are led by incense and music, circumambulating the mandala three times to the right, and then placed in front of the main deity of Victory, or in front of the deity banner, or on the right side outside the east gate, whichever is convenient. If there are other eight, etc., then they are also represented by placing them in front of the respective deity's position, or at the eight door thresholds. If there are few, then they are placed on the left side of the east gate, or included within the vajra enclosure. Darikapada said: Outside the vajra enclosure, generate obstacles.
Chinese
现在翻译不会让人发笑了。就这样。然后，坛城的四个方向首先要做四部经，并用伞和胜幢等各种精美的陈设来庄严，内外供品和用具的集合要广泛地围绕。第七是加持：一般来说，对身语意所依等和坛城进行加持的方法，要从加持的仪轨中了解。这里坛城加持和坛城修法意义相同，即通过禅定等的威力，将尘粉颜料等的剩余部分，观想的坛城，加持成与自显智慧坛城本体无二无别，从而成为自己和弟子们相续中产生悉地的基础。如经中说：从地等做手印，如果获得解脱次第，以清净智慧净化，还求什么呢，这就是了。如何修持呢？无论自前有别，还是无别的宗派，如经中所说：身语意和一切法，无论在哪里不住不观察，以眼观方式结合，于虚空中观虚空。像这样，以空性禅定净化后，如禅定如乐无边胜，等所说，以如乐般的禅定生起为本尊，基位自性任运成就的坛城和生起禅定的坛城，二者在自显的本体中无有分别的誓言坛城上，迎请智慧尊坛城融入无别等方式来修持。如经中说：方时坛城大自在，不观心之坛城里，迎请一切坛城众，自显无别坛城中，以入之相合修持。像这样。如果不这样加持坛城等，就不能迅速成就圆满资粮和减少罪障的需求。如《怖畏金刚》中说：坛城等无论做什么，如果没有加持智慧，就没有圆满和减少的能力。就这样。加持后的利益是：智慧清净
English
Now translation will not make people laugh. That's it. Then, the four directions of the mandala should first do the four Sutras, and decorate with umbrellas and victory banners and other exquisite arrangements, and the collection of inner and outer offerings and utensils should be widely surrounded. Seventh is the consecration: In general, the method of consecrating body, speech, and mind supports, etc., and the mandala, should be understood from the consecration ritual. Here, mandala consecration and mandala practice have the same meaning, that is, through the power of meditation, etc., the remaining parts of dust powder pigments, etc., the visualized mandala, are blessed to be inseparable from the self-manifest wisdom mandala, thereby becoming the basis for the generation of siddhis in the continuums of oneself and the disciples. As it is said in the scripture: From the earth, etc., make hand seals, if you obtain the stages of liberation, purify with pure wisdom, what else do you need to ask for, this is it. How to practice? Whether the self and front are different or non-different, as it is said in the scripture: Body, speech, mind, and all dharmas, no matter where they do not abide or observe, combine in the manner of looking with the eyes, meditate on space in space. Like this, after purifying with the samadhi of emptiness, like the samadhi like joy, boundless and supreme, etc., generate as a deity with a joy-like samadhi, on the vow mandala where the base nature is spontaneously accomplished and the generation samadhi mandala, the two are inseparable in the essence of self-manifestation, invite the wisdom being mandala to merge into inseparability and other ways to practice. As it is said in the scripture: The mandala of space and time is the great自在, in the unobserved mandala of the heart, invite all the mandala assemblies, in the self-manifest inseparable mandala, practice with the aspect of entering and combining. Like this. If you do not consecrate the mandala in this way, you will not be able to quickly achieve the need to fulfill the accumulation of merit and reduce sins and obscurations. As it is said in the 《Frightening Vajra》: No matter what you do with the mandala, etc., if you do not have the wisdom of consecration, you do not have the ability to fulfill and reduce. That's it. The benefit of doing it is: pure wisdom