English
After changing the word "nine" to "six," dividing into nine parts refers to the name of the central lotus with nine petals. Its width has three large shares, and the door and door frame occupy one-third of it, which is one large share. Saying this, literally, the meaning of the original text is barely understandable. All other views, whether from a literal or figurative sense, are completely inconsistent. Although this is the case, the intention of the original text is not like this either, because dividing into nine grids is not the intention of the tantra. This is only to determine the outer perimeter of the mandala, not the case of the inner mandala. The so-called outer and inner mandala refers to the outside and inside of the baseline, or the outside and inside of the walls, and is by no means the meaning of the mandala door panels. In another case, in the tantra of Vajrapani empowerment, it says: "In the mandala where wisdom arises, the shares should be divided into three types. Those with wisdom should divide into three parts, where the door frame is made, and where four doors should also be established." This is roughly the same as the wording of the original text. If it is understood according to the statement that the door is one-ninth of the mandala, it seems barely passable. But for the time being, according to the general statement, "dividing into nine parts" means that in the position of the door, including the middle and the left and right, there are a total of nine lines. One-third of these nine lines is the horizontal door width, and the vertical is the length of the door frame. Therefore, this refers to a square door where the door, door frame, door side, and door wall are equal in size. If we consider it from the perspective of describing the width of the door room, there are three large shares from the door wall to the inner edge of the door wall, and one-third of them, which is one large share, is the door at the position of the baseline, as well as the distance from the inner edge to the outer edge of the door frame, and the gap between the two door frames, which is the width of the doorway. So, what are these nine lines? Half of the first share, half of the latter share, half of the first share is the inner line of the wall, the latter share is the outer line of the door frame wall, and there is a small share between it and the inner line of the door wall as a boundary, and the lines are equal. In this way, there are four lines on the right and four lines on the left, plus the diameter line in the middle, for a total of nine lines. Therefore, the line of the door wall...
Chinese
里面用九条线分成八份。用九条线划分的四门墙的内侧两端有三份大的宽度，其中的三分之一是门。门墙的内线是划分的基础，而不是划分者，所以不算作九条线。外面的门框的装饰是指在墙的外面，用门框等来装饰的意思，即门边、门墙、马道等以凸出的形式存在。 “等”是复数词，和“等等”的意思相同。 还有经中说： 中央的坛城画上线， 如同法界的坛城般， 具有中心和十六辐， 具有三个层级， 辐条应为双倍。 中央的坛城是指里面的圆形，辐条双倍是指有两层轮。 三个层级是指，主尊的位置，以及四方佛的位置，和十六菩萨的位置，这三者的周围各有一圈边线。 那么，这难道不是指十六辐轮的中心、辐条和边线这三者吗？ 不是的，如果那样的话，就会变成四个层级了。而且，如果中央有莲蓬外圈的圆形栋梁，那么辐条双倍就变得没有意义了。 如果说中心处的宽度是辐条的两倍，那么五部佛的位置就会变得非常小，而且中央的九宫格连一点显示的角度都没有，所以把它作为论证，论证和所证相同，是没有成立的。 “九的份上是划分”并不是指那样。 九个莲蓬是指在中央和方位上做成九个洲，而不是分成九份。所谓分成九份，无论是横着还是竖着数这九个，都必须在那一圈上有九个。 比如像分成十六份那样。 而九宫格，一圈上只有四条线，左右两边都算上也只有八条线，怎么分成九份呢？ 所以应该这样做：在基线里面放不放佛像两种情况，如果放的话，看
English
Inside, divide into eight parts with nine lines. The two inner edges of the four-door wall divided by nine lines have a width of three large parts, and one-third of that is the door. The inner line of the door wall is the basis of division, not the divider, so it is not counted as nine lines. The decoration of the outer door frames means that on the outside of the wall, it is decorated with door frames and so on, that is, the door edges, door walls, horse paths, etc., exist in a protruding form. "Etc." is a plural word, which has the same meaning as "and so on." Also, the tantra says: Draw lines on the central mandala, Like the mandala of the Dharma realm, With a center and sixteen spokes, With three levels, The spokes should be doubled. The central mandala refers to the inner circle, and doubling the spokes means that there are two layers of wheels. The three levels refer to the position of the main deity, the position of the four Buddhas, and the position of the sixteen Bodhisattvas, each of which is surrounded by a border line. So, doesn't this refer to the center, spokes, and border line of the sixteen-spoke wheel? No, if that were the case, there would be four levels. Moreover, if there is a round pillar of the outer circle of the lotus in the center, then doubling the spokes becomes meaningless. If it is said that the width at the center is twice the spokes, then the position of the five families of Buddhas will become very small, and the central nine grids do not even have a corner to show, so using it as an argument, the argument is the same as what is to be proven, which is not established. "Dividing into nine parts" does not refer to that. The nine lotus petals refer to making nine continents in the center and directions, not dividing into nine parts. The so-called dividing into nine parts means that no matter whether you count these nine horizontally or vertically, there must be nine on that circle. For example, like dividing into sixteen parts. But for the nine grids, there are only four lines on one circle, and even if you count both the left and right sides, there are only eight lines, so how can you divide into nine parts? Therefore, it should be done like this: whether to put the Buddha statue inside the base line or not, if you put it, look
Chinese
从诶（ེ་）字到右边和左边，在大分的三和四的两个交界处，以及第二个的上面，和第一个的上面画圆。在那些各自的里面，画小分一半的圆圈，里面的里面的外面也画同样大小的中心点。和总的辐条线一样。如果不做拉萨布，那么中间的中心点的画法和刚才说的一样，只是在外面的周围画一个小分。在那外面从小分的五开始，画内轮的圆圈的内线，然后从小分的一半画圆圈的外线。然后用小分的一半画外轮的中心点。然后从小分的五到接触基线的地方画外轮的圆圈的外线，在那里面画小分一半的内线。在主尊位置的外面画小分一半的内轮的中心点。宫殿的回廊外面，用一个大分的尺寸画世间的周围，在那上面画四方、四大洲、十二小洲的形状。马鞍垫布的数量没有特别规定，可以随意做，其他的都和通常的一样。然后是涂颜色，念诵“此乃法界清净”等语并书写：世间周围黄色，回廊绿色，墙壁从里到外依次是蓝绿黄红白，牛背的里面蓝色，内外两个轮子的辐条之间的部分是方位色。主尊位置的底色是白色。中央的五佛画佛像，轮宝金刚，莲花十字金刚杵。其他的都容易理解。那样画完之后，一边念诵百字明，一边把剩余的线条和颜料放在值得尊敬的地方。第四是进入修法的仪轨，按照藏地的习惯，对坛城进行驱魔也很好。无论如何，要用忿怒尊如火燃烧的咒语，以及顶髻佛和圣救度母佛眼母的咒语，对坛城、住所和所有物品进行清扫和洒净。按照续部所说，陈设各种供品。用十六个供瓶围绕四周，如果条件不允许，就用八个。百字明
English
From the letter E (ེ་) to the right and left, at the intersection of the third and fourth large divisions, and on top of the second, and on top of the first, draw a circle. Inside each of those, draw a circle of half a small division, and outside the inner ones, also draw a center point of the same size. It is the same as the general spoke line. If you don't make Lhasa cloth, then the method of drawing the center point in the middle is the same as just said, except that a small division is drawn around the outside. From five small divisions outside that, draw the inner line of the inner wheel's circle, and then from half a small division, draw the outer line of the circle. Then draw the center point of the outer wheel with half a small division. Then from five small divisions to the point of contact with the baseline, draw the outer line of the outer wheel's circle, and inside that, draw the inner line of half a small division. Outside the main deity's position, draw the center point of the inner wheel of half a small division. Outside the corridor of the palace, draw the worldly surroundings with the size of one large division, and on top of that, draw the shapes of the four directions, the four continents, and the twelve subcontinents. The number of saddle cushions is not specifically specified, so it can be done as convenient, and the others are the same as usual. Then, applying the colors, recite "This is the purity of the Dharmadhatu" and write: the worldly surroundings are yellow, the corridor is green, the walls are blue-green-yellow-red-white in order from the inside out, the inside of the bull's back is blue, and the spaces between the spokes of the two inner and outer wheels are the directional colors. The base color of the main deity's position is white. Draw the five Buddhas in the center with deity marks, wheel jewel vajra, lotus swastika vajra. The others are easy to understand. As soon as it is finished drawing, while reciting the Hundred Syllable Mantra, place the remaining lines and colors in a place worthy of respect. Fourth, entering the ritual of practice, it is also good to purify the mandala of obstacles in accordance with Tibetan practice. In any case, use the mantra of the wrathful deity burning like fire, and the mantras of the Ushnishavijaya and the goddess Buddha eye mother, to cleanse and purify the mandala, the dwelling, and all objects. Arrange various offerings as described in the tantras. Surround with sixteen offering vases, or eight if conditions do not permit. The Hundred Syllable Mantra.
Chinese
一边念诵，一边伴随着音乐的声音，将宝瓶们围绕坛城右旋。五灌顶宝瓶各自念诵着各自的咒语，迎请安住。息灾等四个宝瓶放置在四个方位，主尊的宝瓶放置在各自面前的高台上。那些可以移动，而尊胜宝瓶则放置在坛城的中央，如果那样不方便，就放置在东门外的供台上。暂时不要移动。其他如地饰、天饰等也陈设。焚香，进行洒扫。详细来说，就是六四具足，简略来说，就是像提炼过的芝麻一样。用念诵甘露漩咒语的沐浴宝瓶进行沐浴。坛城房间的内侧周围，也陈设各种美味佳肴的食子。因为必须不断地供养，所以要准备好供品的材料，以及火供和外供食子的器具。之后，按照自己在修习或近修时所说的那样进行修习，以金刚持的印相，念诵“嗡 班匝 萨玛雅 吽”（藏文，梵文天城体：，梵文罗马拟音：oṃ vajra samaya hūṃ，汉语字面意思：嗡，金刚誓言，吽），观想以金刚之力的进入而进入宫殿之中。坐在东方的垫子上，清净面前所生的坛城。从以空性使之空净开始，到念诵之间，与之前的修法时相同。如果未曾铺设彩绘，则不需要那个观想。一旦完成所委托的事业，就以“嗡 班匝 萨玛雅”的咒语和金刚持的印相，前往主尊面前。安住在金刚萨埵或者花朵击中的本尊或者毗卢遮那佛的慢心里。念诵的方法等观想大多与修法时相同。念诵如理完成后，补充旧的供品，陈设新的供品并加持，献上咒语、手印和三摩地的广大供养。如平等不动的佛母，以及百名二者等，念诵出自续部的赞颂。为了成就悉地而恳切祈祷。之前供养的珍宝此时不需要。观想所有本尊的心间发出咒鬘和光芒，融入自己的心间咒鬘之中，再三
English
While reciting, accompanied by the sound of music, the vases are circumambulated around the mandala clockwise. The five empowerment vases are requested to be seated while reciting their respective mantras. The four, such as the pacifying and victorious ones, are placed in the four directions, and the main vase is placed on a high platform in front of its respective deity. These can be moved, but the vase of complete victory is placed in the center of the mandala, or if that is not convenient, it is placed on a platform outside the east gate. Do not move it for the time being. Other decorations such as earth ornaments and sky ornaments are also arranged. Incense is burned and sweeping is done. In detail, it is complete with six fours, and in brief, it is like refined sesame. Bathe with the bathing vase while reciting the nectar swirling mantra. Various delicious food offerings are also arranged around the inner perimeter of the mandala room. Since offerings must be made continuously, the materials for the offerings, as well as the implements for fire offerings and outer torma offerings, should also be kept in readiness. Then, having practiced as described during the approach or close approach stages, with the mudra of Vajradhara, recite "Oṃ Vajra Samaya Hūṃ" (藏文，梵文天城体：，梵文罗马拟音：oṃ vajra samaya hūṃ，汉语字面意思：嗡，金刚誓言，吽), visualizing entering the palace with the force of vajra. Sitting on the eastern cushion, purify the mandala generated in front. From emptying it with emptiness to the recitation, it is the same as during the previous practice. If a painted cloth has not been spread out, then that visualization is not necessary. As soon as the entrusted task is completed, go before the main deity with the mantra "Oṃ Vajra Samaya" and the mudra of Vajradhara. Abiding in the pride of Vajrasattva or the deity struck by a flower or Vairochana. The method of recitation and other visualizations are mostly the same as during the practice. Once the recitation has been completed as appropriate, replenish the old offerings, arrange new offerings and bless them, and offer extensive offerings of mantra, mudra, and samadhi. Recite praises from the tantras, such as the Immovable Mother of Equality and the Two Hundred Names. Pray earnestly for the sake of accomplishing siddhis. The previously offered jewels are not needed at this time. Visualize that from the hearts of all the deities, a garland of mantras and rays of light emanate and merge into the garland of mantras in one's own heart, again and again.