English
Therefore, this is a hard door where the door, door frame, threshold, and door leaf are of equal size. Regarding the width of the doorway, there are three large divisions from the inner edge of the door leaf to the door leaf. One of these three divisions, i.e., one large division, is the door aligned with the baseline, and the distance from the inner edge to the outer edge of the door frame, and the space between the two door frames, i.e., the width of the door depth. So, what are these nine lines? Half of the first division, the first half of the first erected and then erected is the inner line of the wall, and the latter erected is the outer line of the door frame wall, and between it and the inner line of the door leaf, a small division is used as a boundary, and the lines are equal. Like this, four on the right, four on the left, plus the diameter line in the middle, a total of nine. Therefore, within the line of the door leaf, it is divided into eight equal parts by nine lines. The four parts divided by the nine lines, the two inner edges of the door leaf have a width of three large divisions. One of these three divisions is the door, which means that the inner line of the door leaf is the basis of division, not the object to be divided, so it is not counted as nine lines. The decoration of the outer door frames refers to the meaning of decorating with door frames, etc., outside the wall, that is, the threshold, door leaf, stepping stone, etc., exist in a protruding form. "Etc." is a plural, similar to the word "etc." Furthermore, in the Tantra it is said: The central mandala draws lines, similar to the mandala of the Dharma realm, with a center and sixteen spokes, having three levels, the spokes should be doubled. The central mandala refers to the inner circle. Doubling the spokes clearly indicates that there are two levels of wheels. The three levels refer to: the position of the main deity, the position of the four Tathagatas, and the position of the sixteen Bodhisattvas, all three of which are surrounded by their respective border lines. So, does this mean that it shows the center, spokes, and border lines of the sixteen-spoke wheel? No, if it were so, it would become four levels. If there is a circular beam of the outer ring of the lotus in the center, then doubling the spokes would be meaningless. If someone says that the width of the central area is twice the spokes
Chinese
呐呐。五部（佛）的处所会变成非常小的过失，而且中央的九个方格连显示边角的部分都没有，如果把那个作为成立的理由来安立，（那么）成立的理由和所要成立的事物相同，因此是不成立的。用“九的份额是分配”这样的话语并不是为了表示那个。所谓九个“类”是指在中央和方位上做成九个洲，所谓分配成九份，无论是横着还是竖着计算这九个部分，都必须是那个边上有九个。例如像分配成十六份那样。对于九个方格来说，一个边上只有四条线，即使左右都颠倒过来也只有八条线，因此如何分配成九个部分呢？因此应该这样做：在根本线中，放置或不放置唐卡有两种情况。如果放置，那么从中心向左右，在第三和第四个大份的交界处，以及第二个的上方，和第一个的上方画圆线。在那些圆线各自的内部，画小份一半的圆周，并且在内部的内部的外面也画同样大小的圆心。和轮辐的总线相同。如果不做唐卡，那么和刚才所说的环绕中央中心的方法相同，只是在外面的周围环绕一个小份。从那个外面五个小份开始，环绕内部轮的圆周的内线，然后从小份的一半开始环绕圆周的外线。然后用小份的一半环绕外轮的中心。然后从小份的五个部分接触根本线的地方，环绕外轮的圆周的外线，并在其内部环绕小份一半的内线。在主尊处所的外面，环绕小份一半的内轮的中心。在宫殿的回廊外面，用一个大份的量环绕世间界的周围，并在其上面做成四方、四洲、十二小洲的形状。马鞍垫的数目没有特别规定，可以随意制作，其他的都和通常的一样。然后是涂颜色，念诵并书写“此乃法界清净”等等，世间界的周围是黄色，回廊是绿色，墙壁从内到外依次是蓝绿黄红白色，牛背的内部是蓝色，内外两个轮的轮辐
English
Na na. The place of the five families (of Buddhas) will become a fault of being extremely small, and the central nine squares do not even show the corners. If that is established as a reason for establishment, (then) the reason for establishment is the same as the thing to be established, so it is not established. The words "the share of nine is distributed" are not meant to indicate that. The so-called nine "classes" refer to making nine continents in the center and directions. The so-called dividing into nine parts means that whether counting these nine parts horizontally or vertically, there must be nine on that side. For example, like dividing into sixteen parts. For the nine squares, there are only four lines on one side, and even if both left and right are reversed, there are only eight lines. So how can it be divided into nine parts? Therefore, it should be done like this: In the root line, there are two situations: placing or not placing the thangka. If placing, then from the center to the left and right, at the junction of the third and fourth large parts, and above the second, and above the first, draw circles. Inside each of those circles, draw a circumference of half a small part, and also draw a center of the same size outside the inside of the inside. It is the same as the general line of the spokes. If not making a thangka, then it is the same as the method of circling the central center just mentioned, except that a small part is circled around the outside. Starting from five small parts outside that, circle the inner line of the circumference of the inner wheel, and then circle the outer line of the circumference from half a small part. Then circle the center of the outer wheel with half a small part. Then, from the place where five parts of the small part touch the root line, circle the outer line of the circumference of the outer wheel, and inside that, circle the inner line of half a small part. Outside the place of the main deity, circle the center of the inner wheel of half a small part. Outside the cloister of the palace, circle the surroundings of the world realm with the measure of one large part, and on top of that, make the shapes of the four directions, four continents, and twelve subcontinents. The number of saddle pads is not specifically specified, so it can be made as convenient, and the others are the same as usual. Then comes the coloring, reciting and writing "This is the purity of the Dharma realm," etc. The surroundings of the world realm are yellow, the cloister is green, the walls are blue-green-yellow-red-white in order from inside to outside, the inside of the ox back is blue, and the spokes of the inner and outer wheels
Chinese
或者说，能成就如是事业，或者能获得无碍的智慧，或者能预言获得王位。如果是中等，也有说要成就依赖物质的成就，比如宝剑、眼药等等。而物质的成就，也必须是神所预言的才能成就。因此，有的与广大的坛城无关，有的必须依赖其他的坛城才能成就。虽然有可能依赖昆利（藏文：ཀུན་རིག་）本身的坛城就能成就，但也有必须依赖新建立的坛城才能成就的情况。如果是微小的，那么仅仅那样就能成就。如果是不修成就，或者是不依赖广大坛城的成就，或者是依赖其他坛城，或者是必须建立新的坛城，那么在预言出现之后，以前的供品、朵玛、火供的供物所缘的一切，都要在同一时间供养于受用、朵玛和火供。从半夜到黎明之间，猛烈地念诵和祈祷，然后按照后续仪轨的次第，在太阳升起之前完成坛城的迎请和遣送。之后，如果要建立新的坛城，就要休息几天，进行念诵。然后再次建立真正的坛城，并投入事业。依赖其他坛城来做，次第也和那个相似。不依赖广大坛城而修成就的方法是，按照各自的修法中所说的那样去做，这里不方便写。那种情况，为了成就的目的而投入事业，并不是真正的盛大法会。或者从那个坛城的剩余部分来修，或者建立新的坛城来修也可以。以物质的成就为例，在干净的容器里进行洒扫。涂上香气，用新鲜的酥油，从搅拌牛奶的时候就开始进行洒扫和守护的酥油，一边念诵甘露旋转的咒语，一边用乳香熏香，用念诵忿怒咒的干净的布覆盖。不要离开自己的影子，在修行室里融化它，做成蜡烛的灯芯。倒入以前的好容器里，不要让容器装满，也不要少于一两的量。
English
Or, it can be said that such activities can be accomplished, or that unobstructed wisdom can be obtained, or that the attainment of kingship can be predicted. If it is medium, it is also said that achievements based on substances, such as swords, eye medicine, etc., should be accomplished. Moreover, the accomplishment of substances must be something that is prophesied by the gods to be accomplished. Therefore, some are not related to the vast mandala, and some must rely on other mandalas to be accomplished. Although it may be possible to accomplish it by relying on the mandala of Kunrig (Tibetan: ཀུན་རིག་) itself, there are also cases where it must be accomplished by relying on a newly established mandala. If it is small, then it can be accomplished just like that. If it is not cultivating accomplishment, or it is an accomplishment that does not rely on a vast mandala, or it relies on other mandalas, or it is necessary to build a new mandala, then as soon as the prophecy appears, all the objects of offering, torma, and fire offering from before should be offered to enjoyment, torma, and fire offering at the same time. From midnight to dawn, recite and pray fiercely, and then, according to the order of the subsequent rituals, complete the welcoming and sending of the mandala before sunrise. After that, if you want to build a new mandala, you should rest for a few days with recitation. Then build the real mandala again and engage in the activity. The order is similar to that even if you rely on other mandalas to do it. The method of cultivating accomplishment without relying on a vast mandala is to do as it is said in the respective sadhana, and it is not convenient to write here. In that kind of situation, engaging in activities for the purpose of accomplishment is not a real grand gathering. Or, you can practice from the remainder of that mandala, or you can build a new mandala to practice. As an example of the accomplishment of substances, purify a clean container. Anoint it with fragrance, and use fresh butter, butter that has been purified and protected since the time of churning milk, while reciting the mantra of the nectar swirling, and fumigate with frankincense, and cover it with a clean cloth that has been recited with the wrathful mantra. Without leaving your own shadow, melt it in the practice room and make it into the wick of a candle. Pour it into the good container from before, do not let the container be full, and do not let it be less than one ounce.
Chinese
嗡。在未倒入容器之前，不要分心，要持续念诵忿怒尊的咒语。倒入容器后立即进行守护，放置于坛城的中央或东门内。然后如前一样，在进行事业念诵时，观想诸佛心间发出字、光芒，如雨般降于物品上。左手持金刚杵，观想真实按压或镇压该物品，持续念诵。此时，每天可以进行一次火供，一次外供朵玛。广泛陈设供品，进行意幻供养，并以念诵禅修为主要。不久，成就降临的征兆将显现于自身所见。如前一样，修持一日，便会出现征兆：酥油沸腾或产生蒸汽是下等，散发香味是中等，出现光芒或火焰等是上等。若出现这些，则将新念诵咒语的酥油倒入其中，一边念诵咒语，一边用金刚杵或木棍像搅拌一样顺时针搅拌。为了更加稳固，继续念诵大量咒语，并观想自己或主尊用期克印按压。黎明时分立即进行守护，向坛城献供。从物品的最初开始，向真实的或意幻的坛城献供。观想余尊将该物品赐予我，饮用后便会成就。上等征兆会转变为寿命与日月同辉的天人身体，中等征兆也会变得隐形，下等征兆也能掌握宝藏和受用等，并且四种事业都会成就。即使没有出现征兆，也按照这个仪轨进行修持，便会寿命延长，没有衰老，智慧增长。最初成就降临的征兆是，坛城和物品发出光芒，出现各种声音。物品产生热量等也是征兆。即使物品本身没有出现特殊的征兆，出现画像微笑，天乐，降下花雨等也是征兆，因此按照之前的仪轨进行。如果担心物品发出声音和光芒会消失，则要按压。之后的行为是，物品的真实修持也要用意念观想。