English
The name of the Uma chapter is: Secret, etc. This tantra has twenty-two chapters. This (chapter) blesses all the limbs of body and mind into the mandala of mudras, and explains the mudras of the three samadhis of self-nature view, meditation, and samadhi, which is the eighth chapter. Chapter nine has three parts: history, text, and name. The first is: From then on, etc. After explaining the excellent samadhi mandala, in order to explain the excellent image mandala, the Tathagata (refers to) all dharmas being inseparable, free from acceptance and rejection, enjoying the bliss of uncontaminated wisdom, the essence of Samantabhadra, in order to obtain the three secrets of body, speech, mind, and wisdom vajra, the vow mandala empowerment practice that does not deviate from its means is arranged in three stages of action. To explain its meaning, (the World Honored One) entered into samadhi and spoke this verse. Second, the text has three parts: mandala, empowerment, and practice. The first has two parts: first, the Acharya should practice, and the actual sequence of the mandala. The first is: The supreme vow of utmost subtlety. It means that in a place that is in harmony with the mind, using the three samadhis as a barrier, through the meditation of letters, mudras, and Buddha images, that is, the Vajra Samaya, the extremely subtle samadhi, to complete any one of the time, number, and quantity practices. This is for the Acharya who seeks to benefit others, the supreme vow that must not be violated, is the most important, so one should strive. The second has two parts: explaining the peaceful mandala, and thereby representing the wrathful and supreme mandalas. The first also has, in the Vajra Karma sequence it says: The ground is level and the measuring line, the colors and the forms of painting, the consecration offering fire puja in the mandala, the merits of entering and entering. Among these ten meanings, the first also has, generally explaining the level ground, and separately explaining abandoning Gomaye. Or, the ground is extremely level. It means that the four mandalas combined with the tantric scale of the mandala entered by the fortunate ones, namely self-nature wisdom, excellent samadhi, and the three mandalas of awareness experience.
Chinese
那些不能被引入坛城的人们，除此之外，还要建造额外的影像坛城，如果允许他们进入，首先，为了使地和地持的分别念与智慧的法界平等，所以要用地的仪轨使地基完全平等。对此，如前所说：“基和自相起权和，净加持护和执持是，最初之时即是说。”因此，为了观察那块地是否适合建造坛城，总的来说要观察天地人三者的关系，即观察地的基础。特别要观察土地自身的特征。如果观察后认为适合，就向显现的地主支付报酬，如果不显现，就向坛城的神祈求愿望，并向地主及其眷属陈述实情后，将其唤起。在那块地上插上至上权力的橛，使其成为有权之地。了解如腹部朝上、秋分、冬至头朝东等右旋的规律，从腹部的位置开始挖掘。通过水土的方式进行占卜，并埋入宝藏。建造的台子中央略高，东西和北方稍微倾斜，用牛乳和三十种物品进行净化等，这些都是通过行为和工作来进行净化的。此外，通过寂静的火，咒语手印，以及从无相空性的状态中，观想有相的基上生起宫殿的禅定等，来净化土地的过失。然后，上师以金刚步从东门进入，安住于中央，将自己观想为本尊父母，从意念的云中生起眷属，供养遍布虚空的诸佛。之后，执持四母傲慢的四方弟子向上师供养并祈祷。上师劝请诸佛并收摄加持后，自己以 嗔恨金刚慢燃烧的眼睛和金刚步，加持土地成为金刚的自性。以及插上忿怒十尊的橛，用五种兵器的围墙来守护土地等，执持将在下面进行。这些是第一天的活动。第二是，五谷等三部分，即五蕴净化为五身之五谷，五根净化为五事业之五香，五境净化为五功德之五宝，五识
English
Those who cannot be brought into the mandala, in addition to that, an extra image mandala is built. If they are allowed to enter, first, in order to equalize the discrimination of earth and earth-holder with the realm of wisdom, the ground should be made completely equal with the ritual of earth. Regarding this, as previously stated, "The base and self-character arise power and, purification blessing protection and holding are, at the very beginning it is said." Therefore, in order to observe whether that land is suitable for building a mandala, in general, the relationship between heaven, earth, and humans should be observed, that is, the foundation of the earth should be observed. In particular, the characteristics of the land itself should be observed. If it is seen as suitable after observation, the visible owner of the land should be paid, and if it is not visible, the deity of the mandala should be prayed to for wishes, and the truth should be stated to the land owner and his entourage, and then they should be awakened. By planting the supreme power stake on that ground, it becomes a place of power. Understanding the rules of circumambulation such as the abdomen facing up, the autumnal equinox, and the winter solstice facing east, dig from the position of the abdomen. Divination is performed through water and earth methods, and treasures are buried. The platform is built with the center slightly higher, and the east and north slightly inclined. Purification with milk and thirty substances, etc., are all purified through actions and work. In addition, through the peaceful fire, mantra mudras, and from the state of non-conceptual emptiness, meditating on the palace arising on the conceptual ground, etc., the faults of the land are purified. Then, the master enters from the east gate with vajra steps and abides in the center, visualizing himself as the principal deity father and mother, generating the retinue from the clouds of mind, and offering to all the Buddhas who pervade the sky. After that, the four disciples who hold the pride of the four mothers offer to the master and pray. After the master urges the Buddhas and gathers the blessings, he himself with Eyes burning with the arrogance of wrathful vajra and vajra steps, blesses the earth to become the nature of vajra. And planting the stakes of the ten wrathful deities, and protecting the land with the fence of the five weapons, etc., the holding will be done below. These are the activities of the first day. The second is, three parts such as the five grains, that is, the five aggregates are purified into the five bodies with the five grains, the five senses are purified into the five activities with the five incense, the five objects are purified into the five qualities with the five jewels, the five consciousnesses
Chinese
五根清净之五心髓，五欲清净之五语药，五蕴清净之五甘露。将此三十种物完全混合，以其精华涂抹于坛城之地基上。此物虽在诸释论中依经文次第而归于线之范畴，然依金刚事业次第，此处将其归于以事业与行为净治之范畴。若坛城如旧屋，则与线相合亦佳。二、关于量，分二：殊胜之影像坛城之量，坛城一肘等有三种说法，或一肘等有两种说法。因住所与财富之差别而有小、中、大三种，故坛城每边应作一肘之量，或作其四倍之身量，此为两种小量。或作三身量，即十二肘，或作十六肘之量，此二为中量。作二十肘或二十五肘之量，此二为大量。其次，殊胜之坛城，即殊胜之三摩地之量，或有三步等三种说法。瑜伽士三摩地之能力有弱、中、强三种，依其意乐之差别而有小、中、大三种。除彩绘坛城外，或观想一由旬之量为小量。其义如《俱舍论》云：“二十四指为一肘，四肘为一弓，五百弓为一由旬，八由旬为一踰缮那。”中量为一踰缮那之量。或殊胜之量，虚空界为不可思议，观想遍布其中之千佛、二万四千佛及不可思议任运成就之坛城等，种种不可胜数。所谓殊胜之三摩地影像，即真实幻化坛城而示现。如《道次第》云：“千佛之坛城等，以金刚线量少许，由旬等相之坛城，手印分明具足者，是三摩地殊胜之影像。”如是说。昔日，秘密佛于玛旁雍措湖上划线，为文殊等
English
The five heart essences that purify the five roots, the five medicines that purify the five desires into the five speeches, and the five amṛtas that purify the five elements into the five families. These thirty substances should be thoroughly mixed, and their essence should be applied to the foundation of the mandala. Although in the commentaries, this is included in the category of lines according to the order of the scriptures, here, according to the Vajra activity sequence, it is classified under the category of purification by activities and deeds. If the mandala is like an old house, it is good to combine it with lines. Second, regarding measurement, there are two types: The measurement of the superior image mandala is either one cubit for the mandala, etc., which is a threefold division, or one cubit, etc., which is a twofold division. Depending on the difference in dwelling and wealth, it becomes small, medium, or large. Therefore, each side of the mandala should be one cubit in size, or four times the body length, which are the two small sizes. Alternatively, it can be three body lengths, which is twelve cubits, or sixteen cubits, which are the two medium sizes. Twenty cubits or twenty-five cubits are the two large sizes. Next, the supreme mandala, the superior Samādhi measurement, is either one league, etc., which is a threefold division. The yogi's Samādhi ability is weak, medium, or strong, and depending on the difference in their intentions, there are small, medium, and large sizes. Other than a painted mandala, contemplating a measurement of one yojana is a small size. The meaning of this is as stated in the Treasury: "Twenty-four fingers are one cubit, four cubits are one bow, five hundred bows are one league, and eight leagues are called one yojana." The medium size is one yojana. Or the supreme size is the expanse of space, which is inconceivable. Contemplating the thousand Buddhas, twenty-four thousand Buddhas, and the spontaneously accomplished mandalas, etc., which are countless. The so-called superior Samādhi image is the actual transformation and manifestation of the mandala. As stated in the Stages of the Path: "The mandala of a thousand Buddhas, etc., with a vajra line measurement of a little, the mandala with signs such as leagues, with clear hand gestures, is the superior image of Samādhi." Thus it is said. In the past, Secret Buddha drew lines on Lake Manasarovar for Mañjuśrī, etc.
Chinese
如来界之坛城真实显现，莲花生大师在虎穴为卡晨公主示现金刚童子坛城如同虚空，并予以灌顶等，此外被称为幻化坛城。有人认为在此处提及胜观之量是否离题，实则不然，以胜观之影像来象征，为修持胜观三摩地之坛城，因有关联故作为引申之义而提及。三者，线：以智慧应安立线。如是木橛等一颂。其中也有七义。初、因：通常以不变之义为线，其因需备办两根系绕之木橛，线绳则有二，即本初线之因是莲茎，誓言线之因是柔软之棉毛。助伴：以美好衣饰庄严，具相悦意之助伴，即年满十六之明妃。量：长短是坛城之二倍，粗细是门之二十分之一。数：以颜料区分颜色，即本初之线绳有二十五种颜色或五股线，誓言之线绳有九种颜色或三股线。加持：将安立本初线之线绳，视为五种智慧，将誓言之线绳加持为身语意之自性，于生起仪轨中，将同类之字种生起，并以周遍虚空之诸佛加持，汇集融入等，需圆满具足。安立之方法：将线之端头交付线之侍者明妃真实或观想，并明观为父母本尊，以此安立誓言之线，成为身语意之自性，其上再安立本初之线于虚空，使身语意一一亦增广安立为五种智慧之自性。断除过失：精通坛城事业，且具足实修之金刚上师，需不散乱智慧，谨慎专注，不使线绳断裂，不使线头脱落，不混淆绕行之方向，不断线之延续，不跨越线，如是安立，若必须跨越，则念诵 ཧྲཱིཿ （藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字，并抬起增广之线，举向虚空。