English
The center and, the sentient beings beneath the charnel ground wheel, although drawing is to be done, it is very difficult to draw, it is also okay to create patterns with awls and so on. Red pretas and black garudas and, buffalo sunlight peacock natural color and, great elephant swan snow lotus water lily are similar, white yak and lion are the same. These are the seats of the speech Vajrayogini, five kinds of garudas red zombies and, throne natural color buffalo blue-gray and, white sheep with topknot is natural color, on the seat of the wealth deity, elephant dark purple or, servant human flesh kapala yellow, elephant swan yak as before, crocodile red and mouse blue. These are at the center of the lotus of the lunar deities, for the vehicles of the gatekeepers, seven black pigs and seven red horses and, seven yellow elephants seven white lions, five kinds of garudas seven and Sharabha, seven black ones, piling up symbols is fine. The creatures beneath the charnel ground wheel are, from east clockwise rhinoceros yellow bird, bear and crane lion blue bird, yak and fox should be drawn. On the pedestal of the speech body, of desire and non-desire mothers, Utpala flower clothes wheel sword and, curved knife east gate right to fire corner, south left curved knife arrow staff axe oh. Lotus corpse vessel Shakti iron hook and, black curved knives south right reality-free corner, west left curved knife vajra wheel and, green dharma source drawn in order. Wheel jewel conch dharma book puka yellow and, yellow curved knives west right wind corner to, north left copper knife white trident, hammer flute placed in order. White Utpala flower and mirror white lotus and, hammer curved knife north right powerful corner, east left curved knife three-pointed sword and, vajra three horns blue grimace drawn. All of these are clockwise order, if the deity name sentient being is difficult to draw, it is okay to place them randomly and it is beautiful. Vase lotus various offerings, symbolic ground seat beautiful colors are okay. Inside all of the body's walls, decorative wisdom patterns should be drawn. On the outside of half of the wind mandala, draw indefinite signs
Chinese
如是说故，彩粉堆积颜色多种做也可以。门框之间的半月形珍宝，外侧涂绘各种金刚杵。火焰外围一半的外侧和，风的外围一半的内侧位置上，做与坟场标志相同也可以。或者舍弃神名而书写种子字。无缘者面前不立画像，也不是坟场标志，其他论典中这样说。然而雪域的这一方，将应遮止的写上为好。如是做。第三，有五条意义。第一，观察彩粉的高度是：经续释中说，彩粉的高度以触等功德的数量而定。黑色为一根青稞，红色为二，白色为三，黄色为四。实际上，绿色和蓝色是青稞的八分之一，很明显。或者，不以方位的次第区分颜色，说是心的两倍是语，语的两倍也是身。后者是指地台中央高起的情况。同样，说是围墙等是黄色彩粉高度的三倍，其他线条是两倍，这些现在难以实践，所以用心生信。稍微做些与次第相应的薄厚差别就好。围墙等做成黄色的三倍等，有些人觉得有能力做到，但这不是指幻化的支分，而是说混合汤水等的差别就没有困难，上师班智达如是说。此外，方位颜色的基础上叠加莲花，莲花上再叠加日月等，所以彩粉逐渐增高。还说在坛城周围的地上也撒上相当于一粒青稞的彩粉。所谓青稞，是指各自坛城的小部分分成两半后再分成八份的其中一份。是各自坛城根本线的七百六十八分之一。然而，据说在心和语的坛城中，也有将青稞的作为和四分之一命名为青稞的情况。第二条意义是遣除不祥之兆：如是彩粉坛城中，经续中说，如果彩粉被风吹走，则预示着恐怖。
English
As it is said, it is also acceptable to make piles of colored powders in various colors. Half-moon jewels between the door frames, and various vajras are painted on the outside of the lacquer. On the outer side of half of the fire environment, and in the inner position of half of the wind, one can also make the same as the general cemetery signs. Alternatively, one can abandon the names of the deities and write seed syllables. Do not erect images in front of the unworthy, and it is not a cemetery sign, as others say in the scriptures. However, in this region of the snowy land, it is better to write down what should be prohibited. Thus it is done. Third, there are five points of meaning. First, examining the height of the colored powders: In the tantra commentary, it says that the height of the colored powders is determined by the number of qualities such as touch. Black is one barley grain, red is two, white is three, and yellow is four. In reality, it is clear that green and blue are one-eighth of a barley grain. Alternatively, without distinguishing colors by the order of directions, it is said that twice the mind is speech, and twice that is also body. The latter refers to the situation where the platform is high in the center. Similarly, it is said that the walls and so on are three times the height of the yellow colored powder, and the other lines are twice, but these are difficult to practice nowadays, so one should have faith in one's mind. It is good to make slight differences in thickness according to the order. Some people think they are capable of making the walls and so on three times the yellow color, but this does not refer to the branches of illusion, but rather that there is no difficulty in mixing the differences of soup and so on, as the Lama Pandit said. In addition, lotus flowers are superimposed on the basis of the directional colors, and suns, moons, etc. are superimposed on the lotus flowers, so the colored powders gradually increase in height. It is also said that colored powders equivalent to one barley grain are scattered on the ground around the mandala. The so-called barley grain refers to one part of each mandala that is divided into two halves and then divided into eight parts. It is one part of the seven hundred and sixty-eighth of the root line of each mandala. However, it is said that in the mandalas of mind and speech, there are also cases where the action and one-quarter of a barley grain are named as barley grain. The second meaning is to avert inauspicious omens: In such a colored powder mandala, the tantra says that if the colored powder is blown away by the wind, it indicates terror.
Chinese
能从诸如“在行事处所及眷属中，也有国王的怖畏”等损害中守护。又如是说：“肿胀能治诸病，纤细与线条恶劣，则使物品衰损极为明显。断裂导致死亡，弯曲则使人主与城镇一同迁移。日月标志残缺，则咒师们没有息灭世间怖畏的成就。混杂则断绝八族，胜族应在坛城彩粉中辨识。”如是说故，得知过失后应谨慎。又，“见到那些恶劣的标志后，应再次猛烈念诵诸主尊的咒语。”如是说故，在绘制线条和着色时，如果出现恶劣的标志，就如上面降伏邪魔时所说的那样，努力进行朵玛、精勤念诵、护摩、用橛钉刺等，在出现遣除的征兆之前，不要放弃努力。第三个要点是观察方位颜色：此处在《耶列》第三十三品的注释中说：“因此，心完全清净，故东方变为吉祥黑天的处所。语完全清净，故南方与太阳相同。智慧之面完全清净，故西方为金色，即黄色。身之面完全清净，故北方也不同，即白色。如是，应以金刚持之面的区分，在各方位布置彩粉。”说了四方的区分，却没有说八方的区分。另外，又如是说：“东方风完全清净，故心金刚颜色黑色遍布于地的部分。”等等，如是说故。面的区分之意是，四方各有一面，即四面，除了各隅之间的两个面之外，没有正对的面，因此前方面和右面的地基交界处应在东南角的线上。如果将各方各隅平等分割，东南方的部分是为了根本面的缘故，那么东方正对的方向，根本面的承担就会显示左边的角落。如果扭转后颈，或者不扭转，坐姿就会弯曲，身体的形状就会变成前所未有的臆造，所以不要做这种自作主张的事情。面
English
It can protect from harms such as, "In the place of action and among the retinue, there is also the fear of the king." Also, it is said, "Swelling cures all diseases, and thinness and bad lines make the objects deteriorate very clearly. Rupture leads to death, and crookedness causes the lord of men and the town to move together. If the signs of the sun and moon are broken, then the mantra practitioners have no accomplishment to subdue the fears of the world. Mixing cuts off the eight families, and the victorious family should recognize the mandala colored powders." As it is said, one should be careful after knowing the faults. Also, "After seeing those bad signs, one should again vigorously recite the mantras of the main deities." As it is said, when drawing lines and coloring, if bad signs appear, then as mentioned above when subduing demons, one should strive to make tormas, diligently recite mantras, perform homas, and stab with phurbas, etc., and one should not give up the effort until the sign of dispelling appears. The third point is to examine the direction and color: Here, in the commentary on the thirty-third chapter of Yele, it says, "Therefore, the mind is completely pure, so the east becomes the place of glorious blackness. Speech is completely pure, so the south is the same as the sun. The face of wisdom is completely pure, so the west is golden, that is, yellow. The face of the body is completely pure, so the north is also different, that is, white. Thus, the colored powders should be arranged in all directions according to the division of the face of Vajradhara." It speaks of the division of the four directions, but does not mention the division of the eight directions. Furthermore, it is said, "The wind in the east is completely pure, so the mind vajra color black pervades the part of the earth." And so on, as it is said. The meaning of the division of the face is that each of the four directions has one face, that is, four faces, except for the two faces between each corner. Since there is no face directly opposite, the boundary of the base of the front face and the right face should be on the southeast corner line. If the directions and corners are equally divided, and the southeast part is for the sake of the root face, then the direction directly east, the burden of the root face will show the left corner. If the back of the neck is twisted, or if it is not twisted, the sitting posture will be crooked, and the shape of the body will become an unprecedented fabrication, so do not do such a self-made thing. Face
Chinese
因为是以分类的方式宣说的缘故。四面可以做四方的区分，没有八面就不要做八方的区分。如果做八方，也必须和八面结合。在八面的情况下，一定能成立以角线作为分界，东方和东南方是黑色等情况不会成立。同样，续部中说：在方位的区域，以颜色的位置，人主佛陀以分类来涂绘彩粉。这是说，彩粉位置的方位颜色，是以四种佛陀部族的分类来做的。四佛存在于四方，不存在于隅方，所以隅方就顺带省略了。从火隅的段落来说，靠近东方的就做东方的颜色，靠近南方的就做南方的颜色等，是这个意思。如果东方和东南方是黑色，南方和西南方是红色等，那么就必须说在方位和隅方的区域，以四佛和四母，也就是八种分类来涂绘彩粉了。另外，在完全摧毁的时候，方便和智慧，智慧和方便的运行会变得良好，方便和方便内部冲突，智慧和智慧内部冲突就是完全摧毁。而且，如果你们在火风的角线上制造错乱的界限，按照你们的观点，东南方是黑色的风，西北方是黄色的土。而且，从东南方的角线到南方的中线之间，取一半的再一半，也就是偏东。从角线向南方延伸的那个地方，如果上师去了就会变成完全摧毁，因为风界的方便之地，上师以方便而来。同样，在西北方的偏东一半的地方，弟子也和那一样。所以，以完全摧毁的地点是在角线上宣说的道理，也极其明显地禁止了这种扭曲的方位颜色。还有这样说：在安置本尊的标志时，说东方和火是黑色等等，并且说那就是颜面的分类。他们这样说。这也是因为不精通上师口诀的粗笨之人，在他们的想法中可能觉得相似，但实际上不是这样。因为在划分为八方的东南方，所有的神都不是黑色的，如果是那样，死主阎罗的眷属就有一半会变成黑色了。