English
Prepare incense, divine food, various musical instruments, the seven precious jewels, the eight auspicious symbols, vases, and so forth. Also, to the best of your ability, recite this sutra and profound and extensive sutras such as the Prajnaparamita. This dharani ritual should be recited for seven days, twenty-one days, thirty-five days, or forty-nine days. After arranging the offerings in this way, the Sangha should gather in a comfortable place and meditate on the samadhi of emptiness to the best of their ability. The meaning of what was said is that there are two aspects: thinking and meditating. In terms of arrangement, in a special and pleasing place, hang victory banners, place earth and sky decorations, and make it beautiful. If there is no platform, then make it fragrant by applying incense, scented water, and medicinal ointments. Draw a mandala there. Although the ritual of lines and colors that arise from mantras is not necessary, in order to avoid deviations in measurement, draw from the eight great lines up to the lintel. Abandon the method of stacking colors and the waterfall style, and in the center of the four-sided, four-doored mandala, place a white four-sided deity cloth. Outside of that, place two four-sided deity cloths of blue in the east, yellow in the south, red in the west, and green in the north. In the center is an eight-petaled lotus, in the middle is a sixteen-petaled lotus, and on the outside is a twenty-four-petaled lotus. On the eight petals in the center and at the cardinal directions, place a lion throne each. In the middle, place a moon cushion each. Starting from the outer east gate, arrange the ten direction protectors and the sun and moon on the right row, with rock mountain cushions. On the left row, arrange the twelve commanders with brocade cushions. At the four gates, place the four great kings with lotus moon cushions. All of these should be carefully constructed with colored sand. Outside of that, spread precious sand and, according to the arrangement of Sukhavati, depict the characteristics of the pure land, such as utpala flowers, as well as possible. The fence should also be in accordance with the mantra method, not built on the walls, but encircling the outside, making it wide. For example, one should understand the general meaning of building something like an Indian palace in the center of a wide garden, and encircling it with an iron fence, rather than a jewel-encrusted roof raised by brackets on the walls. The object of focus to be placed there is a bed-like object in the center, on which is placed the text of the Eight Thousand Verse Prajnaparamita Sutra. Starting from the east, place the deities.
Chinese
关于彩绘和雕塑，虽然很多人认为没有显现和分别，但按照嘉瓦之子无著贤的规矩：东方是黄色释迦牟尼佛，右手触地印，左手禅定印；南方是黄色妙音佛，右手施胜印，左手禅定印；西方是红色无忧最胜佛，双手禅定印；北方是黄色名称最胜佛，右手无畏印，左手禅定印；东北方是蓝色药师佛，右手施胜印的姿势拿着阿如拉果，左手禅定印上托着钵；东南方是金色贤佛，双手说法印；西南方是红白色法幢佛，双手说法印；西北方是红色现证佛，右手施胜印，左手禅定印。所有佛都身着法衣和袈裟，具有妙相，跏趺坐。中间第一层布的东方中央是红色文殊菩萨，手持经书和宝剑。他的右边是白色救脱佛，双手金刚拳放在大腿上，以傲慢的姿势稍微倾斜。东北角是显现如太阳的红色佛，右手持着以太阳为标志的乌巴拉花上的经书，左手金刚拳倚靠在腰间。文殊菩萨的左边是绿色金刚手菩萨，右手持金刚于心间，左手持珍宝念珠。东南角是显现如月亮的白色佛，右手持着以新月为标志的乌巴拉花上的经书，左手金刚拳倚靠在腰间。从坛城中生出的十一种执持是：南方布上是白色观世音菩萨，持莲花。他的左边是黄色大慧佛，持着以眼睛装饰的莲花。慈氏怙主是黄色龙树花，连同树干和花朵，以圆球状的容器为标志。西南角是白色增威佛，持宝剑。西方是白色遍入义成佛，持宝剑。悦意佛是白色莲花茎上的经书，以珍宝装饰。必定摧毁黑暗的智慧佛是白色手杖。西北角是善思菩萨，持白色宝瓶。北方是白色积聚山王佛，持以半月为标志的莲花茎。善音佛是蓝灰色乌巴拉花，以燃烧的珍宝和金刚装饰。山王顶佛
English
Regarding paintings and sculptures, although many believe that there is no manifestation or distinction, according to the tradition of the noble son of the Victorious One, Thokme Zangpo: In the east is yellow Shakyamuni Buddha, with the right hand in the earth-touching mudra and the left in the meditation mudra; in the south is yellow Melodious Voice Buddha, with the right hand in the boon-bestowing mudra and the left in the meditation mudra; in the west is reddish-white Supreme Sorrowless Buddha, with both hands in the meditation mudra; in the north is yellow Excellent Name Buddha, with the right hand in the fearlessness mudra and the left in the meditation mudra; in the northeast is blue Medicine Buddha, with the right hand in the boon-bestowing mudra holding an arura fruit and the left in the meditation mudra holding a begging bowl; in the southeast is golden Good Gold Buddha, with both hands in the teaching mudra; in the southwest is reddish-white Dharma Banner Buddha, with both hands in the teaching mudra; in the northwest is red Manifest Knowledge Buddha, with the right hand in the boon-bestowing mudra and the left in the meditation mudra. All the Buddhas are adorned with Dharma robes and monastic shawls, possessing excellent marks, and seated in the vajra posture. In the east-center of the first cloth in the middle is reddish-yellow Manjushri, holding a book and sword. To his right is white Liberator Buddha, with both hands in vajra fists placed on the thighs, leaning slightly in a proud manner. In the northeast corner is a red Buddha appearing like the sun, with the right hand holding a book marked with the sun on a lotus flower, and the left hand in a vajra fist resting on the hip. To the left of Manjushri is green Vajrapani, with the right hand holding a vajra at the heart and the left holding a precious rosary. In the southeast corner is a white Buddha appearing like the moon, with the right hand holding a book marked with a crescent moon on a lotus flower, and the left hand in a vajra fist resting on the hip. The eleven holders arising from the mandala are: On the southern cloth is white Avalokiteshvara, holding a lotus. To his left is yellow Great Wisdom Buddha, holding a lotus adorned with eyes. Maitreya is yellow Naga Tree flower, along with the trunk and flowers, marked with a round container. In the southwest corner is white Increasing Power Buddha, holding a sword. In the west is white All-Pervading Meaningful Buddha, holding a sword. Beautiful to See Buddha is a book adorned with jewels on a white lotus stem. Wisdom Buddha, who surely destroys darkness, is a white staff. In the northwest corner is Well-Thinking Bodhisattva, holding a white vase. In the north is white Mount Meru Accumulation Buddha, holding a lotus stem marked with a half-moon. Good Sound Buddha is a bluish-gray lotus flower, adorned with burning jewels and a vajra. Mount Meru Peak Holder Buddha.
Chinese
黄色国王珍宝穗。 十一位尊者皆以右持各自法器于胸前，左手持金刚拳置于腰间。 皆着珍宝饰品与各色丝绸，具寂静之相，以安乐坐姿安住。 外层帐幕东门之左为夜叉统领无畏黄色的金刚。 其右为金刚紫黑色宝剑。 饰庄严者黄色手杖。 东北角为罗睺青蓝色手杖。 北方风持者红色三叉戟。 具足者烟色宝剑。 权持者红色涂油器。 饮持者黄色手杖。 西北角为语持者黄色斧头。 西方思持者黄色绳索。 动持者蓝色手杖。 圆满者红色轮。 右手持各自法器于胸前，左手持吐珍宝的吐宝鼠，身着珍宝饰品与飘逸丝绸。 大腹便便，具怖畏可畏之相。 以国王游戏之姿安住。 东门之右为于车乘之上红色太阳双手持日轮。 其左为于天鹅之上白色月亮双手持月亮。 于天鹅之上黄色梵天四面，右持法轮，左持宝瓶。 东南角为白色帝释天安住于大象之上持金刚杵。 南方火神红色安住于山羊之上持火炉。 阎魔青色安住于水牛之上持手杖。 罗刹黑色骑乘僵尸持宝剑。 水神白色安住于摩羯之上持蛇索。 西南角为风神青蓝色安住于鹿之上持幡。 西方夜叉黄色安住于马之上持手杖。 大自在天白色安住于牛之上持三叉戟。 地神黄色安住于猪之上双手持宝瓶。 皆以珍宝头冠与丝绸庄严。 东门为持国天白色双手持琵琶。 南门为增长天青色宝剑。 西门为广目天红色蛇索。 北门为多闻天黄色持吐宝鼠。 四位皆以珍宝头冠与各色丝绸覆盖，双足并立，其身像上等为金银制，中等为药泥制，下等亦可绘制擦擦
English
The yellow king, a sheaf of jewels. The eleven all hold their own emblems at their hearts with their right hands, and their left hands rest on their hips in vajra fists. All are adorned with jewel ornaments and various silks, possessing a peaceful demeanor, and seated in a relaxed posture. To the left of the east gate of the outer cloth is the yaksha chief, fearless yellow Vajra. To his right is a vajra dark purple sword. Adornment holder, yellow staff. In the northeast corner is Graha-holder, blue-gray staff. In the north, Wind-holder, red trident. Abiding one, smoke-colored sword. Power-holder, red unguent. Drink-holder, yellow staff. In the northwest corner is Speech-holder, yellow axe. In the west, Thought-holder, yellow lasso. Motion-holder, blue staff. Completer, red wheel. The right hands hold their own emblems at their hearts, and the left hands hold a jewel-vomiting mongoose, adorned with jewel ornaments and fluttering silks. With large bellies and abdomens, possessing a fearful and terrifying appearance. Seated in the posture of a king at play. To the right of the east gate is the red sun on a chariot, with two hands holding a sun disc. To his left is the white moon on a goose, with two hands holding the moon. On a goose is yellow Brahma with four faces, the right holding a wheel and the left a vase. In the southeast corner is white Indra, abiding on an elephant, holding a vajra. In the south, the fire god, red, abiding on a ram, holding a fire pit. Yama, blue, abiding on a buffalo, holding a staff. Rakshasa, black, riding a corpse, holding a sword. Water god, white, abiding on a makara, holding a snake lasso. In the southwest corner is the wind god, blue-gray, abiding on a deer, holding a banner. In the west, yaksha, yellow, abiding on a horse, holding a staff. Powerful one, white, abiding on an ox, holding a trident. Earth goddess, yellow, abiding on a pig, with two hands holding a vase. All are adorned with jewel crowns and silks. At the east gate is Dhritarashtra, white, with two hands holding a lute. At the south gate is Virudhaka, blue, holding a sword. At the west gate is Virupaksha, red, holding a snake lasso. At the north gate is Vaishravana, yellow, holding a mongoose. All four are covered with jewel crowns and various silks, standing with both feet together, their bodies being of gold and silver for the best, medicinal clay for the middling, and painted tsa-tsas for the least.
Chinese
各自安放位置。古籍中没有明确说明用布绘画，但在水彩宫殿中绘制诸神似乎更容易，如果条件和时间不允许，可以像坛城一样，用白米堆成小堆，按照上述方式摆放，即使不生起本尊，也能作为迎请来的诸神众的座位，具有不混淆位置的关键意义，并且以真实的加持力形成的宽广座位，迎请来的诸神安住于此，而不是融入刚才所说的依凭物中，但要做七个身像。因为“要做七个身像”这句话的力量，七个身像必不可少，眷属也自然而然地出现，因此由合格的智者们制作，下面迎请宾客众降临，所以不必担心依凭物的智慧尊会离去。对于每一位供养的主尊善逝，需要七盏灯和七面五彩幡，这可以从解脱祈愿文中得知。此外，还要准备用良药和香料调制的供水、涂香、鲜花（真花或假花）和水果。焚烧檀香、沉香、杜鲁迦等焚烧物和粉末，以此来供养美好的香气。准备各种食物混合而成的神馐、钹等各种乐器、伞、胜幢、衣服、七宝、吉祥八物和八瑞相等，陈设丰盛的实物供品，如果可以，每样做七份。可以不向土地神、护法神、地主等供朵玛，但如果通过经典来供养，则摆放一份食物。将装满香水的宝瓶，用丝带和水果装饰瓶口，依次排列。对聚集的比丘僧团进行供养，并诵读《八千颂般若经》和《般若经》等深奥的经典作为后盾。时间方面，任何时候都可以进行，但特别的是，我们的导师在土羊年夏季中旬水星月的十五日入胎于母胎。在铁猴年萨嘎月的第七日诞生。在土鼠年春季末月的第八日出家。在木马年萨嘎月的十五日成佛。同年的水星月