Chinese
地的蹲式和学生与此相反。 第二，线绳是那个本身吗？如果是其他，则进行清洁净化。从吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出金刚，用吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来标记，从驱除障碍的事业中，如瓶的步骤一样生起。如地神的步骤一样，进行三处加持和灌顶加持，并用不动佛作为头饰。用涂香到 ശബ്ദ（梵文天城体，梵文罗马拟音）之间的供品来供养。变成从蜡中产生的线绳。念诵“嗡 班杂 贝嘎 阿扎 玛 吽（藏文：ཨོཾ་བཛྲ་བེ་གཱ་ཨ་ཀྲ་མ་ཧོཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）”，提起智慧之线，像往昔传承一样确定线头放置的方式等，然后放置事业之线。 首先，放置梵天角的线。如果要做得长，则将干燥线的各个部分都分开。然后放置主线，之后放置内部的线。之后放置主线外部的线。如果要做得短，则首先放置八根大线，然后在下面划分部分。在主线内部，将一个大块放在神布上，然后在中央放置九个“列策”的线。在主线外部，松散地放置六根线，左侧放置七根线。与两个大块的尺寸相加，直到箭杆都完成了。然后放置马蹬的线。在所有圆形坛城的中央，将念诵所有事业的橛固定，然后缠绕线绳进行环绕。 其中，马蹬的门限是一个，三个是选择。被称为马蹬四块布的是，不精通的人认为这是《净除恶趣续》中“四级阶梯的队列”的意思。虽然如此，但喀什米尔的早期堪布们是用手来拿的。在尼泊尔和巴尔波地区没有第四个，但以前有各种各样的，后来只有十一个流行。那些认为坛城的马蹬可以用十一个或四个布来覆盖的人，是因为他们没有见过从印度传来的古老坛城布局。 其中，无畏生源的规矩是将线的各个部分分开来写。像大多数早期的方法一样，像这样： 很好地放置梵天和角线后， 应该划分成十六个大块。 第一和第六放置一半，外部放置一半。 第二和第七分成四份。 第三和第四保持原样。 第五和第八
English
The earth's squatting position and the student are the opposite of that. Second, is the thread itself? If it is something else, then cleanse and purify it. From Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises the vajra, marked with Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), from the activity of dispelling obstacles, arise as in the vase stage. As in the stage of the earth deity, perform the three-place blessing and empowerment, and adorn the head with Akshobhya. Offer with offerings from arghaṃ to śabda. Transform into a thread arising from wax. Recite "Oṃ Vajra Vega Akrama Hoḥ (藏文：ཨོཾ་བཛྲ་བེ་གཱ་ཨ་ཀྲ་མ་ཧོཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：)", raise the wisdom thread, and determine the way to place the thread ends, etc., as in the primordial tradition, and then place the activity thread. First, place the Brahma corner thread. If you want to make it long, then separate all parts of the dry thread. Then place the main thread, and after that, place the inner threads. After that, place the outer parts of the main thread. If you want to make it short, then first place the eight great threads, and then divide the parts below. Inside the main thread, place one large piece on the deity cloth, and then place nine "letse" threads in the center. Outside the main thread, loosely place six threads, and on the left side, place seven threads. By adding the size of the two large pieces, the arrow shaft is completed. Then place the stirrup thread. In the center of the mandala of all circular threads, fix the stake that recites all activities, and then wrap the thread around it. Among them, the stirrup's door threshold is one, and three are choices. The so-called stirrup four cloths is what those who are not proficient think is the meaning of "the row of four-step ladders" in the Purification of the Lower Realms Tantra. Although this is the case, the early Kashmiri Khenpos take it with their hands. Although there is no fourth in Nepal and Balpo, there used to be various kinds, but later only eleven became popular. Those who think that the stirrup of the mandala can be covered with eleven or four cloths have not seen the old mandala layouts that came from India. Among them, the tradition of Jigme Jungne is to write the division of the parts of the thread separately. Like most of the earlier methods, like this: After placing the Brahma and corner threads well, It should be divided into sixteen large pieces. First and sixth place half, and the outer place half. Second and seventh divide into four parts. Third and fourth remain in place. Fifth and eighth
Chinese
愿此真实使尘粉燃烧！如此说并以意供养。第四，一般来说，对此先施加前述的事业线，以智慧线加持的实践较多，与一般相同甚好。然此之自宗于其他处事业线不明显，然于药师之论中，智慧线之后施加事业线明显之故，于此处亦如是安置。因此于此时，以“嗡 班杂 贝嘎 阿扎 玛 吽 (藏文：ཨོཾ་བཛྲ་བེ་ག་ཨ་ཀྲ་མ་ཧོཿ，梵文天城体：ओṃ वज्र वेग आक्र म होः，梵文罗马拟音：oṃ vajra vega ā kra ma hoḥ，汉语字面意思：嗡，金刚，迅速，阿，克拉玛，吼)”亦抬起事业线，阿阇梨进入其中，以“嘿 嘿”之金刚见，开启一切门之根本线。若事业线无生起次第唯是分判，则不需抬起。之后阿阇梨取出中央之橛，智慧尊融入手中之金刚杵，于橛孔中随着墙壁之次第，以尘粉填充之时摇动铃，忆念“此乃法界清净，有情界乃极度救度，自身乃妙音天王，如来一切之处，从一切罪业中解脱，于轮之中亦安住”之义而歌唱。不一定必须绘制有权者之墙壁。之后随宜布置，坛城一切部分之颜色与标识与一般相同，亦绘制八宝瓶，九莲蓬之中间为蓝色，其他皆为方位色，黑柱各自具有标识，圆形栋梁为黑色，其上有白色金刚杵之鬘。诸天标识从生起次第中知晓，牛背方位色与蓝色二者皆不相违。若如鬘一般，则弯曲与三眼亦为选择。种姓加持之事业汇集，以及从一切达摩阿阇梨之事业中汇集之规，一切皆安立为类别，因此应如是行持，之后于此时，于线条与颜色一同，作供赞，智慧尊降临，收摄誓言尊，或于上方作线条，于此处作尘粉之善行亦甚好。如是绘制之事业完毕时，如一般，作驱除障碍，清净罪业，以事业宝瓶沐浴等，念诵一切事业。
English
May this truth ignite the colored powders! Say this and offer with the mind. Fourth, in general, for this, after applying the previously mentioned activity line, it is good to be in accordance with the general practice of having a greater emphasis on the practice of blessing with the wisdom line. However, although the activity line is not clear in other places in this own treatise, in the treatise of the physician, it is clear that the activity line is applied after the wisdom line. Therefore, it is arranged here in the same way. Therefore, at this time, with "Om Vajra Vega Akra Mahoḥ (藏文：ཨོཾ་བཛྲ་བེ་ག་ཨ་ཀྲ་མ་ཧོཿ，梵文天城体：ओṃ वज्र वेग आक्र म होः，梵文罗马拟音：oṃ vajra vega ā kra ma hoḥ，汉语字面意思：Om, Vajra, Swift, A, Akrama, Hoḥ)" also raise the activity line, and the master enters inside, and with the vajra view of "Hi Hi," open the root lines of all the doors. If the activity line is only a division without the generation stage, then it is not necessary to raise it. Then the master takes out the central stake, the wisdom being dissolves into the vajra in the hand, and while filling the stake hole with colored powders in accordance with the order of the walls, ring the bell, and remember the meaning of "This is the purity of the Dharma realm, the realm of sentient beings is completely liberated, oneself is the King of Manjushri, the place of all the Tathagatas, liberated from all faults, and rightly abiding in the wheel," and sing it as a song. It is not absolutely necessary to draw the wall of the powerful one. Then arrange it as you please, and all the parts of the mandala, the colors and signs, are the same as the general ones, and also draw eight vases, the middle of the nine lotus clusters is blue, the others are the directional colors, the black pillars have their own signs, the round beams are black, and there is a garland of white vajras on them. The signs of the deities are known from the generation stage, and there is no contradiction between the directional color and blue of the bull's back. If it is like a garland, then the curve and the three eyes are also optional. All the things that have been summarized from the actions of the lineage blessing, and all the rules that have been collected from the actions of Darpanacharya, are all established as categories, so they should be done in this way. Then at this time, together with the lines and colors, make offerings and praises, and the wisdom being departs, or gather the samaya being, or make the lines above, and it is very good to do the virtuous deeds of colored powders here. When the work of drawing in this way is finished, in accordance with the general practice, do the purification of obstacles, the purification of sins, and the bathing with the activity vase, and recite all the activities.
Chinese
树木守护的装饰和所有供品，也用一切事业来清扫和抛洒，然后铺设地面的装饰和天空的装饰。供品的陈设必须不少于准备时的数量，多的则没有限制。瓶子也要安放在各个神灵的位置，或者安放在东门的左右，或者安放在角落，怎么方便就怎么做。也要陈设世间和出世间的两个食子。从前行食子开始，到包括自生念诵之间，都按照准备时一样进行，然后进入坛城的修法。如果这些在当天就已经完成，并且保持在禅定状态，那么此时就不需要进行自生。无论如何，都要清扫和净化坛城。从空性的状态中，下方由（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字产生的……，被火焰包围。其中心由（藏文：སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思：桑）字产生的白色金刚杵……，完全圆满。在那些座垫之上，诸佛标志的自性中，中央由（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字产生的宝剑，以（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字为标志而完全形成，从中生出吉祥文殊金刚，具备一切。东方由（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）字产生的法轮，以（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）字为标志，从中生出毗卢遮那佛等。南方由（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）字产生的宝珠，以（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）字为标志，从中生出宝生佛等。西方由（藏文：ཛྲིཾ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）字产生的莲花，以（藏文：ཛྲིཾ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）字为标志，从中生出无量光佛等。北方由（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）字产生的宝剑，以（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）字为标志，从中生出不空成就佛等。东南方由（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）字产生的法轮，以（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）字为标志，从中生出眼母等。西南方由（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字产生的红色乌 উৎপལ་，以（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字为标志，从中生出摩摩枳等。西北方由（藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：旁）字产生的莲花，以（藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：旁）字为标志，从中生出白衣母等。东北方由（藏文：ཏཾ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：当）字产生的黄色乌 উৎপལ་，以（藏文：ཏཱཾ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：当）字为标志，从中生出度母等。第二层次第的东南方，由（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）字产生的红色镜子，以（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）字为标志，从中生出色金刚等。西南方由（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字产生的蓝色琵琶，以（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志，从中生出声金刚母等。西北方由（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字产生的充满黄色妙香的海螺，以（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字为标志，从中生出香金刚母等。东北方由（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）字产生的充满六味红色容器，以（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）字为标志，从中生出味金刚母等。东门的右边由（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）字产生的各种颜色的天衣，以（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）字为标志，从中生出触金刚母等。东门的左边由（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字产生的白色法生，以（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字为标志，从中生出法界