Chinese
在……中。在诸神之中。画四个凸起。对于扩展的坛城，其他的都和中等坛城一样。中央的莲花坛城有四个花瓣。东面花瓣的中央有四个花瓣的轮。南面花瓣的中央。有四个花瓣的轮。西面花瓣的中央有四个花瓣的轮。北面花瓣的中央。画四个花瓣的轮。一组与简略坛城相同。对于第二组。其他的都和中等坛城一样。中央的莲花有四个花瓣。东面花瓣的中央有四个花瓣的轮。西面花瓣的中央画四个花瓣的轮。对于第五组，其他的都和第三组相同。南面花瓣的中央有四个花瓣的轮。北面花瓣的中央画四个花瓣的轮。第四种颜色是，中央的莲花是深蓝色。莲花的边缘是光芒。四个花瓣的轮是：东面白色，南面黄色，西面红色，北面绿色，是五种姓佛父佛母的处所。四个顶幡与从东南开始顺时针方向的轮的颜色相同。每种颜色都说了五种，所以是同种姓的。颜色要不混杂地涂抹。里面是勇识佛父佛母。轮的外边缘是黑色。角隅是半色的。外面是勇识佛父佛母。同样，带门的中间走廊是种姓的颜色。东面白色，南面金色，西面红色，北面绿色。四个凸起是：表示意义增上的智慧颜色。四个没有神灵的空房间是种姓的颜色。中间走廊是普贤佛父佛母和六能仁。花瓣是：用颜色涂盖的颅器是清晰的。花瓣的标志是：用五条线连接并拉直的。黑暗和牛背是黑色的。欲望是红色的。柱子是方向的颜色。柱子的装饰比那个颜色更深。屋檐是黄色的。网格垫是黑色的，网格是红色和白色。东面的旗帜是红色的，东面的旗帜是银色的封口，像口朝下的瓶子一样是白色的。四根箭杆是黑色的。箭杆上装饰着白色的佛塔。四个马鞍是布做的，分成两半，所以是八个。马蹬是水生的。屋檐。珍宝箱都悬挂着。
English
In the midst of... In the midst of the gods. Draw four protrusions. For the expanded mandala, the others are the same as the medium mandala. The lotus mandala in the center has four petals. In the center of the eastern petal is a wheel with four petals. In the center of the southern petal. There is a wheel with four petals. In the center of the western petal is a wheel with four petals. In the center of the northern petal. Draw a wheel with four petals. One group is the same as the abbreviated mandala. For the second group. The others are the same as the medium mandala. The lotus in the center has four petals. In the center of the eastern petal is a wheel with four petals. In the center of the western petal, draw a wheel with four petals. For the fifth group, the others are the same as the third group. In the center of the southern petal is a wheel with four petals. In the center of the northern petal, draw a wheel with four petals. The fourth color is that the lotus in the center is dark blue. The edge of the lotus is light. The wheels with four petals are: white in the east, yellow in the south, red in the west, and green in the north, which are the places of the five Buddha-father and Buddha-mother families. The four top banners are the same color as the wheels rotating clockwise from southeast. Each color is said to have five, so they are of the same family. The colors should be applied without mixing. Inside are the Wisdom-being Buddha-father and Buddha-mother. The outer edge of the wheel is black. The corners are half-colored. Outside are the Wisdom-being Buddha-father and Buddha-mother. Similarly, the middle corridor with doors is the color of the family. White in the east, gold in the south, red in the west, and green in the north. The four protrusions are: a sign of the color of wisdom that increases meaning. The four empty rooms without deities are the color of the family. The middle corridor is Samantabhadra Buddha-father and Buddha-mother and the six Munis. The petals are: the skull cup covered with color is clear. The sign of the petals is: connected and straightened with five lines. Darkness and the back of the bull are black. Desires are red. The pillars are the color of the directions. The decoration of the pillars is deeper than that color. The eaves are yellow. The grid mat is black, and the grid is red and white. The eastern banner is red, and the eastern banner is a silver seal, which is white like a bottle pointing downwards. The four arrow shafts are black. The arrow shafts are decorated with white stupas. The four horse saddles are made of cloth, divided into two halves, so there are eight. The stirrups are aquatic. The eaves. The jewel boxes are all hanging.
Chinese
地牛年，即扎热擦·森给仁钦夏布。如何以母系次第的堆叠来精美地绘制八个花鬘呢？又或者，绘制四层台阶，五朵莲花，与墙壁相同。法轮和金色鹿，伞的边缘是红色的，屋顶是白色的，顶端是金色的，从鳄鱼口中取出的三尖金刚杵是彩色的，莲花环绕是各种各样的，蓝色金刚杵围墙是金色的，火焰山以各种颜色精美地绘制。这是中等坛城的绘制方法。如果是简略的坛城，绘制四个金色的轮辐，蓝色轮辐连接，其他相同。单个的坛城也与简略的坛城相同。如果是扩展的坛城，三个坛城和五个坛城都是四个轮辐，中心和第五个是蓝色的，其上的四个轮辐，五个中心是黄色的，轮辐连接是红色的，其他的与上面相同。像这样绘制的时候，如果太厚就会生病，如果太薄就不会有享受，如果颜色脱落就会发生瘟疫，要用声音来圆满地绘制。然后准备涂油的供品，清洁绘制的坛城，填补不完整的地方，将前方的虚空中的观想本尊和线条本尊融入到彩粉坛城中，用普贤供、洗脚水、四交印的咒语来供养。以誓言手印说“班杂木”，让颜色的加持前往自性之地。将剩余的彩粉倒入各自的容器中。第五，分别分配的方法是：首先恭敬地顶礼，然后切断外围，全部站立，将金刚杵放在心间，在不可思议的状态中，观想心间有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），从斯巴热桑中进行收放，变成五股金刚杵。又从放射和收集中，念诵：嗡 班杂 卓达 阿弥利达 滚扎利 吽 啪（藏文：ༀ་བཛྲ་ཀྲོ་ཏ་ཨ་མྲྀ་ཏ་ཀུཎྜ་ལི་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ vajra krota amṛta kuṇḍali hūṃ phaṭ，汉语字面意思：嗡，金刚，忿怒，甘露，盘绕，吽，啪），由此，我化现为甘露盘绕之身，身色绿色，手持各种三尖金刚杵。吽，在此真实秘密坛城中，从各个秘密誓言者处，对于未能调伏之事，都以慈悲圆满，现在就各自离开。如果违背命令，就用燃烧的金刚大兵器，立即斩杀。
English
The Earth-Ox year, namely Zara Tsa Senge Rinchen Sharbu. How to beautifully draw the eight garlands with the stacking of maternal order? Or, draw four tiers of steps, five lotuses, the same as the walls. The Dharma wheel and golden deer, the fringe of the umbrella is red, the roof is white, the top is golden, the three-pronged vajra taken from the mouth of the crocodile is multi-colored, the lotus encirclement is various, the blue vajra fence is golden, and the fire mountain is beautifully painted in various colors. This is the method of drawing the medium mandala. For a condensed mandala, draw four golden spokes, blue spoke connections, and the rest is the same. A single mandala is also the same as the condensed mandala. If it is an expanded mandala, the three mandalas and the five mandalas are all four spokes, the center and the fifth are blue, the four spokes above it, the five centers are yellow, the spoke connections are red, and the rest are the same as above. When drawing like this, if it is too thick, illness will occur, if it is too thin, there will be no enjoyment, if the color fades, there will be an epidemic, and it should be drawn completely with sound. Then prepare the oil-anointing offerings, clean the drawn mandala, fill in the incomplete parts, and integrate the visualized deities in the sky in front and the line deities into the colored powder mandala, offering with Samantabhadra offerings, foot-washing water, and the mantra of the four-crossed mudra. Saying "Vajra Mu" with the vow mudra, let the blessing of the colors go to the place of self-nature. Pour the remaining colored powder into their respective containers. Fifth, the method of distributing separately is: first respectfully prostrate, then cut off the outer perimeter, stand up completely, hold the vajra at the heart, in an inconceivable state, visualize Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) at the heart, contract and expand from Sparasaṃ, and transform into a five-pronged vajra. Again, from radiating and gathering, recite: Oṃ Vajra Krota Amrita Kuṇḍali Hūṃ Phaṭ (Tibetan: ༀ་བཛྲ་ཀྲོ་ཏ་ཨ་མྲྀ་ཏ་ཀུཎྜ་ལི་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ vajra krota amṛta kuṇḍali hūṃ phaṭ, Chinese literal meaning: Om, Vajra, Wrathful, Amrita, Coiled, Hum, Phat), thereby, I manifest as a body coiled with nectar, body color green, holding various three-pronged vajras. Hūṃ, in this true secret mandala, from each secret vow-holder, for matters that have not been subdued, all are fulfilled with compassion, now depart separately. If you violate the command, with the burning great vajra weapon, immediately cut and kill.
Chinese
嗡 纳玛萨曼塔嘎雅瓦嘎吉达底叉瓦吉拉南。 纳摩瓦吉拉格罗达亚。 玛哈达多德伊达嘎贝拉。 阿斯穆拉萨拉舒帕夏哈达亚。 嗡 阿姆利塔昆扎利。 卡卡。 卡嘿卡嘿底叉底叉。 班达班达。 哈纳哈纳。 达哈达哈。 巴匝巴匝。 嘎匝嘎匝。 颇达颇达亚。 贝颇达亚。 贝颇达亚。 萨瓦比格南巴因亚夏。 嘎达班匝达。 阿达嘎拉亚吽啪特。 损害者全部 玛拉亚 吽 啪特。这样念诵后，从自身发出不可思议的化身，观想驱逐所有魔障。以“吽”字观想成为忿怒尊的帐篷。以“让”字观想，从中燃烧火焰，成为火焰帐篷，观想即使劫末的风也无法摧毁。从自在普贤光明的心间，埃扬。让。邦。朗的字依次散发，进行斯帕拉桑的散聚，净化生起自身之执着的觉悟，清晰地安立五空清净的次第堆积的生起。再次，进行布隆的散聚，剩余的只是影像的坛城本身。剩余的清晰安立禅定的所依——宫殿，从那上面稳固地分配本尊。如根本续第九品所说：“身语意具足，形象亦安立。”如是说，身是轮，意是手印，语是字也可以，如果能成就，就在金银铜铁上，或浇铸，或在木头或桦树皮等上雕刻，或珍宝的碎片，或香等香料的香囊，或在布或树皮上书写也可以，手持具有陀罗尼的诸佛身像于自在之手，念诵吽 瓦吉拉 德利格 穆姆 达杜 希瓦热，将不动明王父母的身像，安立于坛城中央的莲花中心，观想身光彩夺目，并伴随着光芒。在其上方也安立曼扎利中央的宝瓶。同样地，以嗡 济纳济等，将四十二尊本尊全部依次圆满地安立于各自的位置。如果宝瓶的数量与本尊的数量相同，就从正面到正面安立，如果是摄略的，就安立于四方本尊的上方。而且中央本尊的脸和宝瓶的嘴朝向东方。其他都是对主尊，显现
English
Om namaḥ samanta-kāya-vāka-citta-tiṣṭha-vajra-nan. Namo vajra-krodhāya. Mahā-dhā-dhoda ita-ka-bher. Asi-mula-sara-śupa-śa-hata-ya. Om amṛta-kuṇḍali. Kha kha. Khāhi khāhi tiṣṭhi tiṣṭha. Bhandha bhandha. Hana hana. Daha daha. Paca paca. Gardza gardza. Phoṭa phoṭa ya. Bi-phoṭa ya. Bi-phoṭa ya. Sarva bighnan binayaṣa. Gha-dha panzi ta. Adha kara ya hūṃ phaṭ. All harm-doers, mārāya hūṃ phaṭ. By reciting this, inconceivable emanations similar to oneself arise, and one should contemplate dispelling all obstacles. By the syllable "Hūṃ," one contemplates becoming the tent of the wrathful deity. By the syllable "Raṃ," from that, fire blazes, becoming a fire tent, and one should contemplate that even the wind of the eon cannot withstand it. From the heart of the all-good sovereign, the syllables E yaṃ, Raṃ, Baṃ, Laṃ emanate in sequence, performing the expansion and contraction of Para-saṃ. Purifying the realization of clinging to self as arising, one should clearly establish the five pure elements in sequential layers. Again, by the expansion and contraction of Bhrūṃ, the remaining is the maṇḍala of the image itself. Furthermore, one should clearly establish the palace, the support of samādhi. Then, the stable deities are allocated. As stated in the ninth chapter of the root tantra: "Body, speech, and mind are complete, and the form is also established." As it is said, the body is a cakkali, the mind is a hand gesture, and the speech is also a syllable. If it can be accomplished, it can be cast in gold, silver, copper, or iron, or carved in wood or birch bark, or a piece of precious stone, or a sachet of incense and fragrance, or written on cloth or bark. Holding the deity's body endowed with dhāraṇī in the hand of the sovereign, reciting Hūṃ vajra dhṛg muṃ da du śvari, placing the bodies of the immovable father and mother at the center of the lotus in the center of the maṇḍala, one should contemplate that the body is radiant and accompanied by light. Above that, one should also place the vase in the center of the maṇḍali. Similarly, with Oṃ jina jig, etc., all forty-two deities should be completely established in their respective positions in order. If the number of vases is equal to the number of deities, they should be placed directly from face to face, or if they are condensed by family, they should be placed above the deities of the four directions. Moreover, the face of the central deity and the spout of the vase should be facing east. The others are towards the main deity, manifestly.