English
Oh, Reverence, show! (To) the Lama, deities, and Three Jewels, and, those who delight in the lunar lineage, may I be born in those places! When the wheel of wisdom descends, recite "Oṃ jñāna maṇḍala muḥ (Oṃ jñāna maṇḍala muḥ, Wisdom, Mandala, Is)" three times. Place the left fist at the heart, extend the right hand to the ground, and beckon three times with the bell, requesting the external deities to depart. Then gather the vows into oneself. The supporting wheel is the palace. The four elements dissolve into the space within it. The eight goddesses dissolve into the Hūṃ (ཧཱུྃ，hūṃ，seed syllable) at the heart. Having dissolved, abide in the divine pride. Then, the Lama enters the mandala and makes offerings to the deities. Bestow tormas to the guardians of the directions. For the disciples, perform the preparation, whether in that place or another sleeping chamber. Observe dreams in the lion's sleeping posture. Without engaging in other speech, think of Hevajra and sleep. Then, arise as before and create the mandala. The Lama asks, and the disciple answers. Good, bad, superior, middling, inferior, the Lama should know. If bad, then find a way to pacify thoughts; if good, then generate joy in the mind. These are the preparatory rituals for especially abiding. Then enter the third night. The limb of entering is the entering itself. The first limb is drawing the lines. Together with the disciples, arise as before and perform a fire offering of pacification or increase. Among these, the characteristics of the Acharya are: truly knowing its reality, without anger, able to endure sorrow, possessing wisdom, endowed with mudras, placing the deities in the sevenfold sky, placing the union of the sun and moon within it, sealing with the sixteen vowels. Thus, connecting the intermediate boundaries, begin the work of drawing the lines. Do not pile up jewels, use cotton cloth. Hung by one with a name of wisdom. Avoid junctions and wasp waists. The length is twice the mandala, the thickness is one-twentieth of the door's width. Separately collect the stretched threads. Place perfume in a lotus container. Then, first meditate on the threads, making each devoid of self-nature. Meditate on them becoming the five letters such as Bhrūṃ (བྷྲཱུྃ，bhrūṃ，seed syllable), Khaṃ (ཁཾ，khaṃ，seed syllable), and regard them as the seeds or essence of the five families. Then, with the yogi's sun and moon eyes, with the light of a burning iron hook, from the heart of the wisdom deities, the abiding wisdom threads, inseparable from the principal Hevajra and the deities' mantras, reside. Invite and dissolve, thereby drawing the lines.
Chinese
应作。勃隆(བྷྲཱུཾ་，bhruṃ，种子字，胎藏界大日如来种子字)康(ཁཾ་，khaṃ，种子字，虚空藏菩萨种子字)等五种子字。嗡(ཨོཾ་，oṃ，种子字，身语意功德之总持)吽(ཧཱུཾ་，hūṃ，种子字，忿怒尊种子字)等以咒语念诵。手上结着手印。嗡 阿涅雅 努嘎达 巴拉 斯帕拉 萨瓦 达玛，阿涅雅 努嘎达 扎比西达 萨瓦 达玛，阿底扬达 阿努达拉 萨瓦 达玛念诵后缠绕。然后线绳两端中间，嗡(ཨོཾ་，oṃ，种子字，身语意功德之总持)阿(ཨཱཿ，āḥ，种子字，一切法之本性空性)吽(ཧཱུཾ་，hūṃ，种子字，忿怒尊种子字)三字安放后，加持后念诵此咒。嗡 班杂 萨玛雅 索扎 玛德 扎玛 吽念诵一百零八遍。两中指合拢持念。如是线绳生起后，然后上师观想主尊。殊胜友人的心间，化现为高日或明妃母。然后上师将线绳，匝匝(ཛྫཿ་ཛྫཿ་，zzaḥ zzaḥ，勾召，勾召)念诵后交付于她。她也匝匝(ཛྫཿ་ཛྫཿ་，zzaḥ zzaḥ，勾召，勾召)念诵受取。然后安立天线。从上执持向上翻转。梵天线第一根，角线等，按各自情况安立。此时口中念诵之前的咒语。或者念诵此偈颂。世间界全部，佛子等所有，为利有情而化现，是您等的心性。念诵后安立地线。之后用白色测量，梵天线第一根安立时，上师面向东，弟子面向西。观望后安立梵天线第一根。上师面向北，梵天线第二根。上师位于东南方。弟子东北东方安立。如是上师位于西北方。弟子西南西方安立。上师位于风方。弟子东北北方安立。如是环绕方向依次安立。上师东南，弟子罗刹。位于南方安立面线。如是角线依次安立。对此线之分份，不用线绳分份，因有增减之险。用木条等正直且细长。哈德哈的次第安立。四方四十二根线，从中形成表格。 门环线之内，具有八瓣莲花。用天神布匹按各自情况环绕。嚓热金刚围墙和，火焰光芒环绕。其内马匹降落和，欲妙布匹等，按各自情况描绘。如是线
English
Should be done. Bhrūṃ (བྷྲཱུཾ་, bhruṃ, seed syllable, seed syllable of Vairocana Buddha in the Garbhadhatu Mandala), Khaṃ (ཁཾ་, khaṃ, seed syllable, seed syllable of Akashagarbha Bodhisattva) and other five seed syllables. Oṃ (ཨོཾ་, oṃ, seed syllable, the total holder of body, speech, mind, merit) Hūṃ (ཧཱུཾ་, hūṃ, seed syllable, seed syllable of wrathful deities) etc., recite the mantra. With the hand mudra on the hand. Oṃ Anya Nugata Para Sphara Sarva Dharma, Anya Nugata Prabhishta Sarva Dharma, Atyanta Anuttara Sarva Dharma, recite and wrap it. Then in the middle of the two ends of the thread, place the three syllables Oṃ (ཨོཾ་, oṃ, seed syllable, the total holder of body, speech, mind, merit), Āḥ (ཨཱཿ, āḥ, seed syllable, the emptiness of the nature of all dharmas), and Hūṃ (ཧཱུཾ་, hūṃ, seed syllable, seed syllable of wrathful deities). After blessing, recite this mantra. Recite Oṃ Vajra Samaya Sutra Mati Krama Hūṃ one hundred and eight times. Hold the two middle fingers together and recite. Thus, after the thread is generated, then the lama should visualize the main deity. From the heart of that supreme friend, emanate as Gauri or the vidya mother. Then the lama should give the thread, reciting Zzaḥ Zzaḥ (ཛྫཿ་ཛྫཿ་, zzaḥ zzaḥ, summoning, summoning) to her. She should also recite Zzaḥ Zzaḥ (ཛྫཿ་ཛྫཿ་, zzaḥ zzaḥ, summoning, summoning) and receive it. Then establish the sky thread. Hold it from above and turn it upwards. The first Brahma thread, corner threads, etc., should be established according to their respective situations. At that time, recite the previous mantra in the mouth. Or recite this verse. The entire world realm, including all the Buddhas and sons, emanate for the benefit of sentient beings, you are the nature of mind. After reciting, establish the earth thread. Then measure with white, when establishing the first Brahma thread, the teacher faces east and the disciple faces west. After looking, establish the first Brahma thread. The teacher faces north, the second Brahma thread. The teacher is located in the southeast direction. The disciple establishes the northeast east side. Similarly, the lama is located in the northwest direction. The disciple establishes the southwest west side. The lama is located in the wind direction. The disciple establishes the northeast north side. In this way, establish in order of the surrounding directions. The teacher is southeast, the disciple is Rakshasa. Locate and establish the face thread of the south. In this way, establish the corner threads in order. To divide the parts of this thread, do not divide with thread, because there is a risk of increase and decrease. Use straight and thin wooden sticks etc. Establish the order of Khadikha. Forty-two threads in the four directions, from which a table is formed. Inside the door ring thread, there are eight lotus petals. Surround with deity cloths as appropriate. Surround with a Tsare vajra fence and, flames of fire. Inside it, horse landings and, desired enjoyment cloths etc., should be drawn as appropriate. Thus, the thread
Chinese
线绳供养的仪轨结束。 以燃烧的观想开启门户， 祈请诸神降临。 这些是线绳安设的仪轨。 之后，颜色分上、中、下三等， 或者用五宝、稻米等。 颜料可以用墓地的砖瓦， 或者腐烂的煤灰等。 བྷྲཱུཾ་ཁཾ་（藏文，भ्रूम् खं，bhrūṃ khaṃ，种子字）等五个字， 观想完全转变成五种颜色的颜料。 之后，以燃烧的观想， 迎请喜金刚及其眷属， 献供并融入。 嗡 班杂 支扎 萨玛雅 吽。（藏文，ॐ वज्र चित्र समय हम्，oṃ vajra citra samaya hūṃ，誓言智慧合一）也念诵多次，颜料 就被加持，然后献供。 为了吉祥，有权势的界限， 上师用手指画线， 白色、黄色、红色和绿色， 蓝色在内，均匀而正直。 供养鲜花，撒下花瓣。 那时，上师这样说： “这是法界清净的体现， 是救度众生之界的。 具德饮血之王， 是一切如来之所居。” 如是等等。 这样做的次第是， 经文中是这样说的： “从一切罪业中解脱， 颜色的工作才是正确的开始。 首先由上师欢喜， 之后由所有的弟子。” 是这样说的。 画线的次第也是， 均匀、正直、不中断等， 同样要用理智去了解。 经文中是这样说的： “彻底摧毁一切障碍。” 还有： 用拇指和小指测量， 正直且高地画。 如果线条不均匀， 弯曲且低矮等， 线条低矮则不能成就， 弯曲会带来痛苦， 中断则上师和弟子， 亲属会死亡，要知道。” 是这样说的。 方位和门的次第也是， 东方白色，南方黄色， 西方红色，北方绿色， 中央蓝色，在其他续部中会更清楚。 中央八瓣莲花， 画上红色的莲花座。 花瓣之间要一致， 门和角落都要遍布， 画上本尊的衣物。 外面的马厩等等， 与其他坛城相同， 与其他坛城一样，尽力而为。 这样画好坛城之后， 为了进入，要画上法器。 首先由上师， 在黄昏时分去散步的地方， 回来后洗浴、涂香， 穿上衣服
English
The ritual of offering the thread is finished. Opening the door with the visualization of burning, Inviting the deities to descend. These are the rituals for setting up the thread. Then, the colors are divided into upper, middle, and lower grades, Or use five jewels, rice, etc. The pigment can be made from bricks from the cemetery, Or rotten coal ash, etc. The five syllables such as བྷྲཱུཾ་ཁཾ་ (Tibetan, भ्ūं खं, bhrūṃ khaṃ, seed syllables), Visualize them completely transformed into five colors of pigment. Then, with the visualization of burning, Invite Hevajra and his retinue, Make offerings and dissolve them. Recite the mantra Oṃ Vajra Citra Samaya Hūṃ (Tibetan, ॐ वज्र चित्र समय हम्, oṃ vajra citra samaya hūṃ, the union of vow and wisdom) many times, and the pigment Will be blessed, and then make offerings. For the sake of auspiciousness, the powerful boundary, The guru draws lines with his finger, White, yellow, red, and green, Blue inside, even and straight. Offer flowers and scatter petals. At that time, the guru says: "This is the manifestation of the pure Dharmadhatu, It is the realm of saving sentient beings. The glorious King of Blood Drinkers, Is the abode of all the Tathagatas." And so on. The order of doing this is, As it says in the scriptures: "Liberated from all sins, The work of colors is the correct beginning. First, the guru rejoices, Then all the disciples." So it is said. The order of drawing lines is also, Even, straight, and unbroken, etc., Likewise, it should be understood with reason. As it says in the scriptures: "Completely destroy all obstacles." And also: Measure with the thumb and little finger, Draw straight and high. If the lines are uneven, Curved and low, etc., Low lines will not accomplish, Curvature will cause suffering, Interruption will cause the guru and disciples, And relatives to die, know that." So it is said. The order of directions and doors is also, East is white, south is yellow, West is red, north is green, Central is blue, which will be clearer in other tantras. In the center, an eight-petaled lotus, Draw a red lotus seat. The petals should be consistent, The doors and corners should be covered, Draw the deity's clothing. The outer stables, etc., Are the same as other mandalas, Like other mandalas, do as much as possible. After drawing the mandala in this way, To enter, draw the implements. First, the guru, Goes to the place for a walk in the evening, Returns, bathes, anoints with perfume, Wears clothes