English
Each gate in the sky's surroundings is one unit. Water, fire, and wind each have two units per gate. Increasing the standard length by a factor of five, each direction's circumference is five units, which is four cubits. The sum of two directions is eight units. Adding that to the length of the thread gives sixteen cubits. It is said that this is the purity of sixteen. Fifthly, in the commentary on the tantra, two types of lines are mentioned: with elaboration and without elaboration. The first is measured by the number of fingers and half-fingers, making fine calculations, so it is a bit difficult to understand. The latter is measured by the size, making rough calculations, so it is easy to understand. There is no difference in the size, thickness, and thinness of the measurements. The current line drawing is also based on the non-elaborate one. Thus, in the empowerment chapter of the Condensed King of Tantras, it says: "The lines are six and ninety, give these completely from the lines of Brahma, purify the parts of the directions." From "the center of the gates of the sun, and the sky and the earth, the eastern part and also the west," there are six shlokas, which are the thirty-fifth verse of the empowerment chapter, and so on. The great commentary at that time also, the beginning of the third condensed empowerment chapter, from "at this time, on the ground of the previous mandala, to the west" to "the lines of the mandala should be erected," emphasizes the lines with elaboration by pressing the words of the Condensed Tantra. In the Root Tantra, it says: "On the equal square ground, divide it into sixteen parts, abandon the mandala of the body. Again, divide it into sixteen parts, make the mandala of speech, etc. Then abandon the mandala of speech, divide it into sixteen parts, again make the mandala of mind. Thus, all three directions are correct, they are the nature of the three mandalas. Then measure with two and water, etc., and draw lines on those three mandalas." It is said. In the Condensed Tantra, it also says: "Two and water treasure, one and water treasure, one sun time six apex, fire time half time half, time and time are completely separated, time and six also, the parts of faults in order. In the heart is half of the navel and lotus petals, then a chain of vajra pillars, becoming a chain of lotus vajras, the earth and then the door and lintel, etc."
Chinese
柱子、墙壁、台阶等，然后又是布匹和项链等物。镜子、土地的种类、下马处，以人们的主人极度赞颂的部分而变化。外面则是门等一切都变成双倍，外面也变成它的双倍。外面则是莲花、轮、车等和坛城都由太阳来（照耀）。 以上显示了无繁琐的线条。虽然这两种可以分别绘制线条，但重要的是要确定繁琐的部分，然后在实践中像无繁琐一样绘制，这才是意图。正如《大疏》中所说：“哪些线条需要区分，那些是不需要绘制的。”这表明，虽然总的来说是指无繁琐的情况，但也暗示了不需要区分的方面比需要区分的方面更好。 关于线条，在《大疏》中说：“在佛和女神之间的间隙中，瓶或颅骨的底座会变成八个。”因此，某些人所希望的那样，在四种姓氏的方格中放置瓶颅骨是被严格禁止的。 第六个是《大疏》中说：“然后献上香和香等，坛城所需的线条要好好守护，其余一切都要区分。一切门都要好好清扫，然后再次献上香和花等，并给予食子，然后按照之前所说的仪轨念诵咒语。”这是在《灌顶简要续》第二品的结尾处所说的。 有些人认为这是指在地上画的线条上供养，然后擦掉线条的痕迹，并清扫门边的根线，然后再次向位于地面的线条供养食子。还有人认为后者是指向线绳供养食子等。但实际上，正确的做法是，在绘制完线条后，向线绳供养，并清扫门边的根线，为了不让障碍进入，向空行母和六十位护法神供养食子，然后按照修持金刚怖畏的仪轨念诵咒语。 第二，在绘制彩粉坛城时，略微提及一些必要的物品。研究彩粉的仪轨，解释颜色的获得和神祇的名称，以及其他意义。
English
Pillars, walls, steps, and then again cloths and necklaces and such. Mirrors, types of land, places to dismount horses, change with the part that highly praises the lord of men. Outside, all doors and such become doubled, and outside again it is doubled. Outside are lotuses, wheels, chariots, and mandalas by the suns. This shows the lines without elaboration. Although these two can be drawn separately, it is important to identify the elaborate parts and then draw them in practice as if without elaboration, which is the intention. As the Great Commentary says, "Those lines that need to be distinguished are not to be drawn." This indicates that although it generally refers to the case of non-elaboration, it also implies that the aspect of not needing to distinguish is better than needing to distinguish. Regarding the lines, the Great Commentary says, "In the intervals between the Buddhas and goddesses, the bases of vases or skulls will become eight." Therefore, placing vases and skulls in the grids of the four castes as some desire is strictly prohibited. The sixth is what the Great Commentary says, "Then, after offering incense and so on, the lines needed for the mandala should be well guarded, and all the rest should be distinguished. All the doors should be well swept, and then again offer incense and flowers and so on, and give the torma, and then recite the mantra according to the previously mentioned ritual." This is said at the end of the second chapter of the Condensed Empowerment Tantra. Some think this means offering to the lines drawn on the ground, then wiping away the traces of the lines, and cleaning the root lines at the doors, and then again offering torma to the lines located on the ground. Others think the latter refers to offering torma to the thread lines, etc. But in reality, the correct approach is to offer to the thread lines after the lines have been drawn, and to clean the root lines at the doors, and in order to prevent obstacles from entering, to offer torma to the dakinis and the sixty protectors, and then to recite the mantra according to the ritual of practicing Vajrabhairava. Second, when drawing a sand mandala, briefly mention some necessary items. Examining the ritual of sand painting, explaining the acquisition of colors and the names of deities, and other meanings.
Chinese
关于疑难解答零星论述。首先，以十二种供品供养坛城的地基和彩粉，也向土地女神献朵玛。取走剩余的彩粉，首先由上师的左拳，从有权者开始顺时针方向撒布，然后立即由事业弟子们按照各自的身份欢喜受用。对此，也念诵“此乃法性清净”等语，作为实践，即使他人补充也没有矛盾。早期的人们考察彩粉的颜色，后来的学者们则以无根据为由进行驳斥。然而，在具有标准的论典中并没有禁止，并且在不相违背的前提下，对于零星出现的口诀实践，即使没有逐一明确来源，也不能否定，如布敦和多吉华的例子一样。上师曼巴扎和誓言金刚说，用器皿覆盖有权者的墙壁，因此，考察彩粉的颜色也清楚地表明是其实践。因此，也不是没有根据，然而，这里不讲述考察彩粉的颜色。墙壁之间被称为“围墙的间隙”，是彩粉顶端的间隙。根本在于需要接触而不混合，认为存在土地间隙是不好的。也就是说，在心间坛城，将墙壁的地基分为九份，其中两份被称为围墙的土地，如果详细来说，三个围墙只有两个间隙，因此，两个间隙各占一份，每个围墙各占两又三分之一份。同样，对于语和身，也将墙壁的区域分为十五份，每个围墙各占两份，每个间隙各占一份，虽然粗略地计算，但由于只有四个间隙，所以将那一份加到围墙上。然而，这类情况只是细微之处，所以并不重要。线绳是五母的体性，因此，线迹也是五母的自性，在其上撒布彩粉五父的自性，因此，转变为方便智慧双运的清净。后来的大多数人认为，五种物质的情况下，所谓的剩余只是准备而已，真正的线和彩粉的加持需要在之后进行，似乎是这样认为的。这是因为没有理解剩余的意义是加持或开光，以及所有符合标准的坛城仪轨。
English
Explanation of Scattered Doubts. First, offer the mandala's ground and colored powders with the twelve offerings. Also, offer torma to the earth goddess. Taking the remaining colored powders, the master first scatters them clockwise from the powerful one with his left fist. Immediately thereafter, the disciples of action rejoice as is appropriate. In this regard, one also recites "This is the purity of Dharma-nature," etc., as a practice. Even if others supplement, there is no contradiction. Earlier people examined the colors of the powders, but later scholars refuted this as unfounded. However, there is no prohibition in authoritative texts, and as long as there is no contradiction, one cannot deny the scattered oral instructions that have arisen, even if the sources are not clearly identified one by one, as in the examples of Buton and Dorje Palwa. The master Menpa Zhap and Damtsik Dorje said that the walls of the powerful one are covered with vessels. Therefore, examining the colors of the powders is also clearly indicated as its practice. Therefore, it is not without foundation. However, the examination of the colors of the powders will not be explained here. The spaces between the walls are called "gaps in the enclosure," which are the gaps at the top of the colored powders. The root is that it is necessary to touch without mixing, and it is not good to think that there are gaps in the ground. That is, in the heart mandala, the ground of the walls is divided into nine parts, two parts each are called the land of the enclosure. In detail, there are only two gaps in the three enclosures. Therefore, each of the two gaps occupies one part, and each enclosure occupies two and one-third parts. Similarly, for speech and body, the area of the walls is divided into fifteen parts each, each enclosure occupies two parts each, and each gap occupies one part. Although it is roughly calculated, since there are only four gaps, that one part is added to the enclosure. However, such things are only subtle, so they are not important. The thread is the essence of the five mothers, therefore, the thread traces are also the nature of the five mothers. Spreading the nature of the five fathers of colored powders on top of it, it is transformed into the purity of the union of skillful means and wisdom. Most of the later people think that in the case of the five substances, the so-called remainder is only preparation, and the actual blessing of the thread and powders needs to be done later. This seems to be the case because they do not understand that the meaning of the remainder is blessing or consecration, and all the standard mandala rituals.
Chinese
如果除了瓶供养之外，没有实际修持瓶灌顶，那就像鹦鹉念经一样。因为实际上没有应用，只是剩余的，所以是准备，因此是前行，所以认为必须首先进行实际的线条和颜色的加持。将实际的加持，即时轮的纯正传统，作为前行，并使其变得不重要。将借用来的混合不清净的仪轨，视为实际的重要内容。进行两次加持，这似乎是愚蠢的标志。因此，线条颜色的准备，不是为了再次进行线条颜色的加持的准备，而是实际的加持。因为是绘制线条和涂抹颜色的准备，所以没有理解称为准备。例如，瓶子的准备虽然是实际的瓶修，但因为是给学生授予水灌顶的准备，所以被视为准备一样。准备的意义是准备场所，例如，剑被很好地磨砺，并且学习其轮转，这是最重要的加持的例子。用剑砍伐树木，是在道路上应用的例子。按照其他人的观点，轮转的熟练不重要，而在砍伐树木之前挥舞武器才是重要的。像这样，因为进行了两次加持，所以准备变成了两次。后面的加持不是实际的，因为此时自己的实际是绘制线条和涂抹颜色。然而，如果认为叠加加持是好的，一方面，如果那样做，希望会很好。另一方面，因为前者是具有资格的，而后者是想象的结合，所以后面的仪轨可能会削弱前者，因此存在产生巨大无意义的危险。 第二，坛城地面的颜色，虽然通过修法中所示的内容很容易理解，但看到低劣的智慧者在任何方面都会感到困难，所以总结来说：中央主尊的底色是蓝色，座垫的莲花是绿色的八瓣，中心叠加着日月罗睺，圆形是黑色，外圈是红色和白色，被称为金刚链的栋梁，主
English
If there is no actual practice of the vase initiation other than the vase offering, it is like a parrot reciting scriptures. Because it is not actually applied, but only remains, it is a preparation, and therefore a preliminary. Therefore, it is thought that the actual blessing of lines and colors must be done first. The actual blessing, which is the pure tradition of Kalachakra, is taken as a preliminary and made unimportant. The impure mixed ritual borrowed from others is regarded as the actual important content. Performing two blessings seems to be a sign of foolishness. Therefore, the preparation of lines and colors is not a preparation for performing the blessing of lines and colors again, but the actual blessing. Because it is a preparation for drawing lines and applying colors, it is not understood why it is called preparation. For example, the preparation of the vase, although it is the actual vase practice, is considered a preparation because it is a preparation for bestowing the water initiation to the student. The meaning of preparation is to prepare the place, for example, a sword is well sharpened, and learning its rotation is the most important example of blessing. Cutting down trees with a sword is an example of applying it on the road. According to the views of others, proficiency in rotation is not important, but wielding the weapon before cutting down trees is important. Like this, because two blessings are performed, the preparation becomes two. The later blessing is not actual, because at this time one's own actual practice is drawing lines and applying colors. However, if it is thought that stacking blessings is good, on the one hand, if it is done that way, it is hoped that it will be good. On the other hand, because the former is qualified and the latter is a combination of imagination, the later ritual may weaken the former, so there is a danger of creating great meaninglessness. Secondly, the colors of the mandala ground, although easily understood through what is shown in the sadhana, seeing that those of inferior intelligence will find it difficult in any aspect, so to summarize: the base color of the central main deity is blue, the lotus of the seat is green with eight petals, the sun, moon, and Rahu are stacked in the center, the circle is black, the outer ring is red and white, the pillar known as the vajra chain, the main