Chinese
班杂 穆！（藏文，梵文天城体，Vajra Mu，金刚 穆）这样迎请。第二，颜色的区分，如果是在画线之内，就从圆满现观的禅修或者三清净到大成就之间禅修。清晰观想身体的坛城后，念诵少许。在画线的那天区分颜色，如果那天晚上能够完成，那么仅用画线之前的自生本尊即可。即使在那天开始着色，如果那天不能完成，此时不需要自生本尊，但在第二天早上做自生本尊，然后继续绘制坛城。粉末颜料的材料是，坟场的骨头是白色，骨灰是黑色，那里生长的树木用碱改变颜色是绿色，砖粉是红色，与石灰混合是黄色，或者普通的粉末颜料，或者珍宝的粉末混合大量灰尘，据说需要这些。无论如何，将五种或二十五种粉末颜料混合在一起，围绕供品食子，加持供品，直到主尊父母的心咒加持，与加持线绳相同，念诵“粉末颜料变成五种颜色”。念诵后洒。 嗡 班杂 泽扎 萨玛雅 吽！（藏文，梵文天城体，Om Vajra Citra Samaya Hum，嗡 金刚 色彩 誓言 吽）念诵一百零八遍加持。上师面向南方位于坛城中央，念诵：“这是法界清净，是度化有情众生之界，是具德饮血王，是如来的一切处所，是从一切罪业中解脱者，颜色的事业是真实开始。”念诵嗡 班杂 泽扎 萨玛雅 吽！（藏文，梵文天城体，Om Vajra Citra Samaya Hum，嗡 金刚 色彩 誓言 吽）的咒语，从白色墙壁开始绘制。颜色的色调，大多数是通过了解坛城整体的特征来了解，诸佛的方位颜色是，东方蓝色，南方黄色等等。中央是因陀罗蓝色的方形地基。身语意的法轮的轮辐之间是蓝白红色。大乐法轮的边缘是黄色，弯刀的链是黑色，或者绘制金刚的链也可以。主尊位置的八瓣莲花是，各种莲花，心髓瑜伽母的位置的八瓣莲花是黄色，内外合计，大乐法轮共有十六瓣莲花。
English
Vajra Mu! (Tibetan, Sanskrit Devanagari, Vajra Mu, Diamond Mu) Thus, invite. Secondly, the distinction of colors, if it is within the drawn lines, then meditate from the complete realization of the meditation or the three purities to the great accomplishment. Clearly visualize the mandala of the body and then recite a little. On the day of drawing the lines, distinguish the colors, and if it can be completed that night, then only the self-generation deity before drawing the lines is sufficient. Even if the coloring starts on that day, if it cannot be completed on that day, then the self-generation deity is not needed at this time, but in the next morning, do the self-generation deity and then continue to draw the mandala. The materials for the powder colors are, the bones of the cemetery are white, the ashes are black, the trees that grow there are changed to green with alkali, the brick powder is red, mixed with lime it is yellow, or ordinary powder colors, or precious gem powder mixed with a lot of dust, it is said that these are needed. In any case, mix five or twenty-five kinds of powder colors together, and surround the offering torma, bless the offerings, until the heart mantra of the main deity father and mother blesses, the same as blessing the thread, reciting "The powder colors become five colors." Sprinkle after reciting. Om Vajra Citra Samaya Hum! (Tibetan, Sanskrit Devanagari, Om Vajra Citra Samaya Hum, Om Vajra Color Pledge Hum) Recite one hundred and eight times to bless. The master faces south and sits in the center of the mandala, reciting: "This is the purity of the Dharmadhatu, it is the realm of taming sentient beings, it is the glorious blood-drinking king, it is the place of all the Tathagatas, it is the one who is liberated from all sins, the work of colors is truly started." Recite the mantra Om Vajra Citra Samaya Hum! (Tibetan, Sanskrit Devanagari, Om Vajra Citra Samaya Hum, Om Vajra Color Pledge Hum) and start drawing from the white wall. The color tones are mostly understood by understanding the characteristics of the entire mandala, the directional colors of the Buddhas are, east blue, south yellow, etc. The center is an Indra blue square base. The spokes between the wheels of body, speech, and mind are blue, white, and red. The edge of the Great Bliss Wheel is yellow, the chain of curved knives is black, or the chain of vajras can also be drawn. The eight petals of the main deity's position are, various lotuses, the eight petals of the heart essence yogini's position are yellow, the inner and outer total, the Great Bliss Wheel has sixteen petals.
Chinese
也是如此。主尊位置的莲须也做成黄色，其各种莲花也做成绿色是否合适呢？这是分别念。金刚墙也做成蓝色底色上带绿色金刚链。所有神灵的兵器都安放在太阳的坛城上，四个方向的莲花瓣和八个门槛上，只有弯刀，或者四个莲花瓣上是四种姓的标志的卡杖嘎。心轮上是金刚，语轮上是莲花，身轮上是轮。此外，书写种子字和咒语的字，或者雕刻或制作成模型，或者绘制佛像，或者摆放彩色的坛城堆等，都应根据情况而定。然后，上师举起金刚杵并摇动铃铛，从左边绕坛城三圈，在东南方向念诵百字明和四面佛的咒语，观想消除书写上的错误。将剩余的彩粉进行供养、赞颂和送走，将剩余的彩粉放在僻静的地方。第三，摆放装饰和用具：经文中说的是在安放宝瓶之后，实际上也是如此，但现在这样做不方便，所以将安放宝瓶的位置留出来，就在这个时候做，也没有任何冲突。正如经文中所说：旌旗应当悬挂，用各种各样的布来装饰。用胜幢、伞等丝绸来装饰各个地方。安放宝瓶后，供养应如前所述。用珍贵的黄金来装饰，遍洒整个坛城。八个香炉，以及同样数量的灯盏。用大量的芝麻油点燃，首先要准备五种香。各种鲜花悬挂着，各种酒和果汁，各种乐器的美妙声音，各种食物和神馐，各种瑜伽母的莲花，充满芬芳和各种鲜花。唱着各种各样的歌曲，跳着各种优美的舞蹈。各种吉祥的声音。这是善逝吉祥黑汝嘎的行为和解脱之境，是欲望瑜伽母的道路。如是说。
English
It is also like that. The filaments of the main deity's lotus should also be made yellow, and is it appropriate to make its various lotuses green? This is conceptualization. The vajra fence should also be made with a blue base and a chain of green vajras. All the weapons of the deities should be placed on the mandala of the sun, on the four petals of the directions and the eight thresholds, with only curved knives, or on the four petals, khatvangas marked with the symbols of the four castes. On the heart wheel is the vajra, on the speech wheel is the lotus, and on the body wheel is the wheel. Furthermore, writing the letters of seed syllables and mantras, or carving or making models, or drawing Buddha images, or arranging colored mandala heaps, etc., should be done according to the circumstances. Then, the master raises the vajra and rings the bell, circumambulating the mandala three times from the left, and recites the hundred-syllable mantra and the four-faced Buddha's mantra in the southeast direction, contemplating the purification of writing errors. The remaining colored powders should be offered, praised, and sent away, and the remaining colored powders should be placed in a secluded place. Third, arranging decorations and implements: the scriptures say that it is after the vase has been placed, and it is indeed so in practice, but doing it at that time is inconvenient now, so the place for placing the vase is left, and it is done at this time, and there is no conflict. As the scriptures say: Banners should be hung, and decorated with various kinds of cloth. Decorate each place with victory banners, umbrellas, and other silks. After placing the vase, offerings should be made as described before. Decorate with precious gold, scattering it throughout the mandala. Eight incense burners, and the same number of lamps. Light with plenty of sesame oil, and first prepare five kinds of incense. Various flowers are hung, various wines and juices, the wonderful sounds of various musical instruments, various foods and divine delicacies, the lotuses of various yoginis, filled with fragrance and various flowers. Singing various songs, dancing various beautiful dances. Various auspicious sounds. This is the conduct and liberation of the Sugata Shri Heruka, the path of the desire yogini. Thus it is said.
English
Pray, and think of pouring it into the great ocean. Finally, pour the fire into the water as well. This is to purify sins. Then show the mirror, take the activity vase and perform the bathing, as at birth... until, Śrī ye hūṃ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) This is the supreme bath... etc. Likewise, also bathe with the great musical instruments of the Tathāgatas, etc. Those bodies... until, Oṃ hūṃ traṃ hrīḥ aḥ kāya viśva dhana ye svāhā. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Thus wipe the body. If you wish, you can also apply scented oil, and offer clothes and ornaments to purify the dirt. These are the preliminary activities for practicing the mandala. The second part, summarized as follows: Generate the image, perfect oneself. Merge self and front, accomplish the vase. Common blessing power, yoga meditation. Mandala practitioners, these are the five types. Generation and self-remembrance, offering and praise, the three combined. This is the practice of generating the image. Meditation and recitation, offering these three. When generating oneself, the method of practicing the mandala. Arrange in order, merge offering and praise. Merging self and front, this is the key instruction. Vase practitioners, placement and protection. The mandala of the vase, those who wish to practice. Merging and armor, purification and remembrance. And preparation, wisdom empowerment, etc. This is the common ritual of all. That is, generating the mandala of the image, perfecting the mandala of oneself, uniting the self and front, practicing the mandala of the vase, the ritual of common blessing, there are five types. The first is, purifying the colored powder mandala. From emptiness, in an instant, arises the vajra ground, walls, nets, tents, canopies. A net of arrows, in the center of blazing flames of wisdom, is the source of Dharma. Until, marked with a vajra chain. Similar to the stage of preparing the deity. However, the types of clay images mentioned here are: the main deity of the mandala, with a green left face, a red back face, and a yellow right face. The order of the hand symbols is also the same as the Luipa ritual. The four heart yoginis and the eight gate goddesses, with four hands holding curved knives, skull bowls, damarus, and khatvangas, are explained in the mandala ritual. Although it is different from what is said in the practice method, this is the secret meaning of the clay image. Therefore, it is also possible to meditate in this way when generating oneself. The self and front
English
On the victory vase, affix the hand symbols of the five families, and on the action vase, affix a curved knife. For the eight auspicious vases, it is permissible not to place the emblems of the deities, but merely to make a mark so that the directions are not confused. Cover the vases with double silk. Wind seven circles of white thread around the neck. Barley, peas, barleycorn, wheat, and white sesame, these five grains; and pearl, gold, lapis lazuli, coral, and silver, these five precious substances; plus kantakari, sle tres dbang lag, crocodile claws, and white shu thag, these five medicines; and saffron, camphor, sandalwood, agarwood, and musk, these five fragrances; milk, butter, honey, molasses or salt, these five essences; or especially, blue, white, yellow, red, and green flowers, these five flowers; and the five meats and five amritas, while reciting Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), place them in the vase. Decorate the mouth of the vase with auspicious tree branches. In present-day practice, ten or two vases are mainly used. If there are ten, the eight auspicious vases surround the victory vase from all directions, and the action vase is placed separately. On top of the victory vase, place a skull cup or a conch shell filled with offerings, and also a vajra with a holding cord. In any case, surround it with outer offering tormas. Bless the offerings. Cleanse the vases. From emptiness, from the letter Pam (paṃ) arise various lotuses, on top of which are ten moon cushions, one on each. On top of these, from the letter Bhrum (bhrūṃ) arise precious vases with bulging bellies, slender necks, and drooping mouths, with silk scarves of divine substance tied around the necks, and decorated with wish-fulfilling tree branches, completely filled with water and all essences. Inside the central vase resides the Bhagavan Glorious Heruka Chakrasamvara, blazing like the fire at the end of an eon. To its east is the Dakini, marked by form. Outside of that, to the east is Pulliramala, black in color. Outside of that, to the east, etc., also corresponding to speech and body, holding a skull cup filled with blood... (up to here). Outside of that, to the east, is Crow-faced Mother, etc., marked by a garland. The symbol above the east is the letter Hum (hūṃ), from which arises black Heruka. The symbol below that is the letter Mam (maṃ), from which arises bluish-green Dakini. The symbol of the north is the letter Tam (taṃ), from which arises bluish-green Lama. The symbol of the west is the letter Pam (paṃ), from which arises reddish-green Khandaroha. The symbol of the south is the letter Lam (laṃ), from which arises yellowish-green Rupini. The action vase...