Chinese
在界线之间，主线左右两侧，两个内侧折半相接，外侧折半相接，外侧需要四份，因此产生门环、门边、门槛、暗处，以及柱子和柱子的装饰。柱饰末端增加小份。外侧箭杆处，八幅布料分为三份大的，两个内侧分为四份。马厩是八幅布料。外侧舍弃中间，两端相接。莲花、法轮、伞盖的位置。马腿与柱饰末端相同。莲花和框架两个，比它长一份小份。短于扎尔网两份。长于悬挂物一份。短于成串悬挂物两份。长于夏尔布一份。从那里举起一只琼鸟头。莲花、法轮、伞盖这三者，宽度各两小份。莲花的左右两侧各一半小份。在舍弃处画一只动物。为了建造九曲凉亭，第一块布料是四又二分之一，第二块和第三块都是六份。第四块就是四份。第五块布料是三小份。第六块到达顶峰。这些都在外侧各截去一半。如果想要做牛背三眼，从第三块布料的外线和主线相交处开始，不画两小份的中心。暗处帕提的外线和主线相交的左右两侧，各前进两小份后，画两小份的左右两侧。这些都在外侧各画一份。下方四个轮子的画法是，从箭杆角开始，分出一半主份。在舍弃的圆形内，画小份是轮辐的支撑。从基线和门环线相交处开始，在轮辐支撑上，从右向左画顶点相接，从左向右画。这是金刚萨埵幻网的规矩。内部中心的神殿处，殿堂的神布是一大份。凸角是一小份。里面出现轻巧的切角。从角线上的数字开始，第五个上面画金刚杵的圆形。第三个上面是中心的圆周，两个都画小份内圆。其间用线尖相接，区分法轮四辐的图案。门和马厩等图案的各种
English
Between the boundary lines, the main lines on the left and right sides, two inner halves are joined, and the outer halves are joined. The outer side needs four parts, so door rings, door edges, thresholds, dark areas, and pillars and pillar decorations are produced. Add small parts to the end of the pillar decoration. On the outside of the arrow shaft, eight pieces of cloth are divided into three large parts, and the two inner parts are divided into four parts. The stable is eight pieces of cloth. The outer side abandons the middle, and the two ends are connected. The positions of the lotus, Dharma wheel, and umbrella. The horse legs are the same as the end of the pillar decoration. The lotus and the frame are two, one small part longer than it. Shorter than the Zar net by two parts. Longer than the hanging object by one part. Shorter than the hanging object in strings by two parts. Longer than the Sharbu by one part. From there, raise a garuda head. These three, the lotus, Dharma wheel, and umbrella, are each two small parts wide. The left and right sides of the lotus are each half a small part. Draw an animal at the abandoned place. In order to build a nine-curved cool room, the first cloth is four and a half, and the second and third are both six parts. The fourth is four parts. The fifth cloth is three small parts. The sixth reaches the top. These are each cut in half on the outside. If you want to make a bull-backed three-eye, start from the outer line of the third cloth and the intersection of the main line, and do not draw the center of two small parts. On the left and right sides where the outer line of the dark Pati and the main line intersect, after advancing two small parts each, draw the left and right sides of two small parts. These are each drawn one part on the outside. The method of drawing the four wheels below is to start from the corner of the arrow shaft and divide half of the main part. Inside the abandoned circle, drawing small parts is the support of the spokes. Starting from the intersection of the base line and the door ring line, on the spoke support, draw the apexes from right to left, and draw from left to right. This is the rule of Vajrasattva's illusion net. At the shrine in the inner center, the divine cloth of the hall is one large part. The protruding corner is one small part. A light chamfer appears inside. Starting from the number on the corner line, draw the circle of the vajra pestle on the fifth one. The third one is the circumference of the center, and both draw small inner circles. In between, the tips of the lines are joined to distinguish the pattern of the four spokes of the Dharma wheel. Various patterns of doors and stables, etc.
English
By the power of offering, may the glorious illusory mandala be accomplished. The wise cherish the experience of the seen lineage with an unerring, meticulous eye. May this virtue enable all sentient beings to attain the dense array of qualities. At that time, it is crucial that the thread is not crossed, and if it must be crossed, a long sound of "HRĪḤ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥)" should be made, and one should be inclined to enter beneath the raised mudra lifted into the sky. If a blessed thread is crossed, it is equivalent to turning one's back on the Sugatas. Enter with the mudra of the sound HRĪḤ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥)." Thus it is said. The teacher, holding the vajra and bell, and surrounded by lotus garlands, with the pride of the deity, holds the vajra in the right hand at the heart and the bell in the left hand at the waist, uttering HRĪḤ HRĪḤ (藏文，梵文天城体：ह्रीः ह्रीः，梵文罗马拟音：hrīḥ hrīḥ，汉语字面意思：啥 啥), and thinking that all the doors are opened. All that has become an obstacle to liberation and omniscience is separated. Then, wipe the base lines of the gatehouse with fragrant water, and again offer to the thread, reciting VAJRA MUḤ (藏文，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 穆), the wisdom being of the thread departs into the sky. Secondly, there are three parts: the deity, the preparation of the vase, and the remaining disciples. Firstly, what was held above is also this: with fragrant water, make a square in the place of the main deity and a circle in the place of the retinue, and arrange tormas made from rice or barley and butter, reciting HŪṂ VAJRA DHRĪK (藏文，梵文天城体：हुं वज्र ध्रीक्，梵文罗马拟音：hūṃ vajra dhrīk，汉语字面意思：吽 金刚 德日), MŪṂ DHVĀTE ŚVARI (藏文，梵文天城体：मूं ध्वात्वे श्वरि，梵文罗马拟音：mūṃ dhvāte śvari，汉语字面意思：哞 达瓦特 效力), PĀṂ PADMA MAṆḌALA (藏文，梵文天城体：पां पद्म मण्डल，梵文罗马拟音：pāṃ padma maṇḍala，汉语字面意思：怕 莲花 坛城), A CAṆḌA MAṆḌALA (藏文，梵文天城体：अ चण्ड मण्डल，梵文罗马拟音：a caṇḍa maṇḍala，汉语字面意思：阿 暴怒 坛城), MA SŪRYA MAṆḌALA HŪṂ (藏文，梵文天城体：म सुर्य मण्डल हुं，梵文罗马拟音：ma surya maṇḍala hūṃ，汉语字面意思：玛 苏尔亚 坛城 吽), KAYA VAK CITTA TIṢṬHA VAJRA SAMAYA STVAṂ (藏文，梵文天城体：कय वक् चित्त तिष्ठ वज्र समय स्त्वं，梵文罗马拟音：kaya vak citta tiṣṭha vajra samaya stvaṃ，汉语字面意思：身 语 意 住 金刚 誓言 你). For all the retinue mantras, the mantra of KĀYA (藏文，梵文天城体：कय，梵文罗马拟音：kaya，汉语字面意思：身) etc. is also attached and arranged. Offerings are made equal to the number of deities, or four offerings are placed in the four directions, or five offerings are placed as in the root offering. These should also be placed in their respective places without confusion, and finally, the words of the above declaration are recited. EMAHO (藏文，梵文天城体：एमाहो，梵文罗马拟音：emāho，汉语字面意思：稀有哉)! The limbs of the vajra heap, etc., even if sought, do not please the Victorious Ones. Thus it is said. EMAHO (藏文，梵文天城体：एमाहो，梵文罗马拟音：emāho，汉语字面意思：稀有哉)! The ten directions and thousand realms are empty from the beginning, etc., even if sought, do not please the Victorious Ones. Thus it is said. The wheel king and queen, etc., perform the benefit of beings with the four means of taming. Thus it is said, and all the outer and inner contents of the vessel, samsara and nirvana, pure and impure, which arise as the miraculous manifestations of one's own vajra body and its channels, lines, and three winds, are the play of self-arisen wisdom. By remembering the meaning of the deity who abides as the blessing of the dharmata, the deity of the dharmata, who abides primordially in the mandala of the deity, generate certainty. Again,
Chinese
将所建之坛城诸神融入其中。 扎 吽 班 霍。 以内外之供养和六歌赞颂后，更换旧供品。 第二是：陈设和开光。 首先，在《说续嬉戏》中说：由各种珍宝所成，具有颜色、形状和装饰的，坛城宫殿甚妙。 五谷、五香、五心要，五种珍宝、五种药，加以混合，以咒供养。 口饰、动摇、束缚、持绳等，五或十二、二十一，依本尊之族类标志数量而作。 如是说，故以金、银、铜三者任何一种制成之宝瓶，不黑，腹大如钵，颈细，口张，唇垂，底缩，具足量与相好，与本尊数量相等，即父母无别或各置，二十五或二十一，十二。 若再简略，则金刚、如来、宝生、莲花、事业，即五部之五宝瓶，中央置宝瓶座共六，加上事业一切之宝瓶即七，或减去宝瓶座为六宝瓶，若极不具足，则胜乐和事业宝瓶二者，任何一个皆应清净洁净。 以苏母尼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）撒白芥子以驱除邪魔。 唱诵吽字之歌，以古古香熏香，使其无有瑕疵。 念诵香水咒，以妙香和香水混合涂抹。 念诵普贤父母之咒，以无有生物之净水注满三分之二。 其中放入三十种物品，或分别或同时放入，念诵五部父母之咒。 四方颜色，以法衣和颈饰，勇识父母咒语缠绕。 以具足枝叶果实之树木，或以洁净之吉祥草，口饰门槛父母咒语安插。 九尖金刚杵上，以五色丝线缠绕之花鬘，以六度坚固咒语安放。 念诵百字明咒，系上标志。 与本尊数量相等之宝瓶，则系上从修法中所生之心、手印、法器所生之各种手印，不应错乱。 如坛城之坛场本尊安立。 二十一者，除事业宝瓶外，四方各四，中央为四，即自
English
The deities of the raised mandala dissolve into it. Dza Hum Bam Ho. After praising with outer and inner offerings and six songs, the old offerings are replaced. Secondly, there are arrangements and consecration. First, in the Explanatory Tantra Play, it says: "Made from various precious materials, possessing color, shape, and ornaments, the mandala palace is excellent. Five grains, five incenses, five essences, five precious substances, and five medicines, when mixed together, are offered with mantras. Mouth ornaments, swaying, bonds, holding ropes, etc., five or twelve, twenty-one, should be made according to the number of the family's emblems." As it is said, therefore, a vase made of any of gold, silver, or copper, which is not black, with a large belly like a begging bowl, a thin neck, an open mouth, drooping lips, and a shrinking base, complete with measure and characteristics, equal to the number of deities, that is, inseparable father and mother or each placed separately, twenty-five or twenty-one, twelve. If further abbreviated, then Vajra, Tathagata, Ratna, Padma, Karma, that is, the five vases of the five families, with a vase seat in the center, making six, plus the vase of all activities, making seven, or subtracting the vase seat, six vases. If extremely incomplete, then the two vases of Heruka and Karma, either one should be clean and pure. Scatter white mustard seeds with Sumni (སུམྦྷ་ནིཿ，सुम्भनिः，sumbhaniḥ，苏母尼) to dispel obstacles. Incense with gugul while singing the Hum song to make it flawless. Recite the mantra of cleansing water and anoint with a mixture of fragrant scent and cleansing water. While reciting the mantra of Samantabhadra father and mother, fill two-thirds with clean water free from living beings. Place thirty substances inside, either separately or simultaneously, reciting the mantras of the five families' father and mother. The colors of the directions, wrap the robes and necklaces with the mantras of the hero and heroine. With a tree with branches, leaves, and fruits, or with clean kusha grass, insert mouth ornaments and door jambs with the mantras of father and mother. On the nine-pointed vajra, place a garland of flowers wrapped with five-colored threads, with the mantra of the six indestructible perfections. Recite the hundred-syllable mantra and attach the emblems. For the vase equal to the number of deities, attach the various hand gestures arising from the heart, hand gestures, and emblems arising from the generation stage of the sadhana, without confusion. Arrange according to the assembly of deities in the mandala. For the twenty-one, except for the Karma vase, four in each of the four directions, and four in the center, that is, self.