Chinese
在墙的四个方向，放置十八个大的部分（九加九）。然后将内部的三个大的部分，切成两半，变成六个部分。第一个放置一半，后面放置一半。第二个和第四个的内部，各自放置四分之一。第五个舍弃中间，冷却两边。第六个放置一半，后面放置。这是内部的门。第四个大的部分是外部的走廊。第五个和第九个舍弃中间，放置两边。第六个放置一半，后面放置。第七个和第八个分成四个部分。在外门的中心线上，左右两侧，放置两个大的部分。第一个放置一半，后面截断。第二个冷却成四个小的部分。从中间圆形环绕五个小的部分。第一个、第五个和第一个，是中心、圆周、辐条的支撑。然后是内部的凸起的，长度是门的高度，宽度是小的部分。走廊的墙壁、想要的布料、装饰板，以及半网格、朝向的装饰、箭杆，门环、门的高度、两侧的墙壁，这些的一半是内部的门。后面的依次是外部走廊的墙壁，想要的布料、装饰板、半网格，以及朝向的装饰、箭杆的位置，门环大的部分，旁边和墙壁，这些的一半是黑暗处，柱子和柱头各是一个小的部分。八个马的落脚处是相等的部分，第一个柱头与边缘相等，第二第三个然后向外延伸一个，第四个收缩两个，第五个向外抬起一个，第六个收缩两个，第七第八个依次抬起一个。依次是马腿、水生植物，框架和扎拉、格子花纹悬挂，卷曲悬挂、朝向的装饰、鹏鸟头。第三块布料的外线，从中心线汇合处开始，用两个小的部分作为牛背的中心。黑暗处的外线是中心线的位置，左右两侧超过两个小的部分，像之前一样环绕黑暗处的高度。穆然用一个小部分环绕。双倍的轮子莲花和伞各自是一个小的部分。从箭线角落开始一个小部分，舍弃边缘一个小部分和两个，一个大的部分和它的一半，以及一个大的部分环绕，是辐条支撑莲花、墓地和石墙、火焰山的位置。从根线门环汇合的顶点，到辐条支撑中心线汇合处之间，从右侧到另一侧，从左侧到右侧，环绕的是下方的基础轮子的辐条。这些是放置的仪式和行为是耶提
English
In the four directions of the wall, place eighteen large parts (nine plus nine). Then cut the inner three large parts in half, making six parts. First place half, then place the other half. Inside the second and fourth, place one-quarter each. The fifth discards the middle and cools both sides. The sixth places half, then places the back. This is the inner door. The fourth large part is the outer corridor. The fifth and ninth discard the middle and place both sides. The sixth places half, then places the back. The seventh and eighth are divided into four parts. On the center line of the outer door, on the left and right sides, place two large parts each. The first places half, then cuts off the back. The second cools into four small parts. From the middle, circle around five small parts. The first, fifth, and first are the support of the center, circumference, and spokes. Then there is the inner bulge, the length is the height of the door, and the width is a small part. The corridor wall, the desired cloth, the decorative panel, and the half-grid, the facing decoration, the arrow shaft, the door ring, the height of the door, the walls on both sides, half of these are the inner door. The following are the walls of the outer corridor in order, the desired cloth, the decorative panel, the half-grid, and the position of the facing decoration and the arrow shaft, the large part of the door ring, the side and the wall, half of these are the darkness, the pillars and the capitals are each a small part. The eight horse's landing places are equal parts, the first capital is equal to the edge, the second and third then extend one outward, the fourth shrinks two, the fifth raises one outward, the sixth shrinks two, the seventh and eighth raise one in turn. In order are horse legs, aquatic plants, frames and zala, lattice patterns hanging, curled hanging, facing decorations, and Peng bird heads. The outer line of the third piece of cloth, starting from the meeting point of the center line, uses two small parts as the center of the ox's back. The outer line of the darkness is the position of the center line, and two small parts are exceeded on the left and right sides, and the height of the darkness is circled as before. Muran is surrounded by a small part. Double wheels, lotus and umbrella are each a small part. Starting from the corner of the arrow line, a small part, discarding the edge, a small part and two, a large part and half of it, and a large part are circled, which is the position of the spoke supporting lotus, cemetery and stone wall, and flame mountain. From the vertex where the root line door ring meets, to the meeting point of the spoke support center line, from the right side to the other side, from the left side to the right side, what is circled is the spokes of the wheel of the lower base. These are the rituals of placement and the behavior is Yeti.
Chinese
用线绘制和用颜料绘制两种方法中，第一种是：早上，将念诵“贝嘎扎玛扬”后升起的增盛手印之神升到空中，将小块（供品）移到别处。之前已经加持过的智慧线，由上师以我慢之心从西向东，观想线仆为母，从东向西，用左手的拳头抓住中心。念诵“扎 扎 扎”，用右手抓住线端的线仆，也同样念诵并拉动，形成东西方向的第一条界线。位于南方，面向北方，形成第二条界线。位于火方，面向风方，形成第一条角线。从无实面向有权，形成第二条角线。位于火方，面向北方，形成东方的根线。从风方看向南方，形成西方的根线。再次从风方看向东方，形成北方的根线。又从火方看向西方，形成南方的根线。这八条大线中，用拇指和食指在空中的线上方，伴随着钹的声音进行固定。所有的咒语是：“嗡 班杂 索扎 萨玛雅 玛地 扎玛 吽 啪”，念诵此咒，使遍布虚空的诸佛觉醒，智慧线与誓言线融为一体。将线放回原来的容器中。用普贤供、足水、四交供进行供养。结誓言手印，念诵“班杂 穆”，使线的智慧尊融入虚空之神的意中。如果线被触碰而需要跨越，则发出长长的“舍”音，观想从升起的手印升到空中的下方进入。擦去门前的根线，再次放下并融入。线的行为准则是：线断则上师死，线头丢失则弟子死，方向错误则两者都受损，中断则会损害道路。因此，应该像所说的那样，由有智慧的人谨慎行事。第二种是用颜料绘制：进入增盛的威权状态，如果将金刚橛真实地打入坛城的中心，则将五种颜料与五行属性混合，念诵“姆 达”等，均匀地填满孔，观想五行依次叠加。再次用右手的拇指和食指
English
Among the two methods of drawing with lines and drawing with colors, the first is: In the morning, after reciting "Be Ga Tra Ma Yam," the deity of the increasing mudra is raised into the sky, and the small offerings are moved elsewhere. The wisdom line that has been consecrated before, with the pride of the master, goes from west to east, and the line servant is visualized as the mother, going from east to west, holding the center with the left fist. By saying "Dza Dza Dza," the right hand holds the tip of the line from the line servant, and also says and pulls it, forming the first boundary line in the east-west direction. Located in the south, facing north, forming the second boundary line. Located in the fire direction, facing the wind direction, forming the first corner line. From the unreal facing the powerful, forming the second corner line. Located in the fire direction, facing north, forming the eastern root line. Looking from the wind direction to the south, forming the western root line. Again, looking from the wind direction to the east, forming the northern root line. Again, looking from the fire direction to the west, forming the southern root line. Among these eight great lines, the thumb and forefinger are used to fix the line in the sky above the line, accompanied by the sound of cymbals. The mantra for all is: "Om Vajra Sutra Samaya Mati Krama Hum Phet." By reciting this mantra, all the Buddhas pervading the sky are awakened, and the wisdom line becomes one with the samaya line. Put the line back into its original container. Offer with Samantabhadra offerings, foot washing, and four-way offerings. Make the samaya mudra, and by saying "Vajra Muh," the wisdom being of the line goes to the heart of the deity of the sky. If the line is touched and needs to be crossed, make a long "Hrih" sound, and visualize entering from below the raised mudra into the sky. Erase the root line in front of the door, and then put it down and dissolve it. The code of conduct for the line is: If the line breaks, the master dies; if the end of the line is lost, the disciple dies; if the direction is wrong, both are harmed; if it is interrupted, it will harm the path. Therefore, it should be done carefully by a wise person as it is said. The second is drawing with colors: Enter the state of increasing authority. If the vajra stake is actually placed in the center of the mandala, then mix the five colors with the five elements, recite "Mum Tam" etc., fill the holes evenly, and visualize the elements stacking in order. Again, with the thumb and forefinger of the right hand
Chinese
头蓝色，红莲花，法轮和黄色鹿，田地的伞盖，下部基座的法轮呈方位色，外院绿色，雄蕊黄色，花瓣多种多样，尸林的黑色基座用诸法怖畏装饰，石围墙基座蓝色，上有白色或黄色金刚杵，各色或红黄色火焰山，马厩和箭道的周围有田地的胜幢等，门外有童男明树的树洞和树木，血的池塘等在各方向交替绘制两个，彩绘的工作完成后，用剩余的颜料、普贤、洗脚水、四交等供养后，以班杂木（藏文：བཛྲ་མུཿ，梵文天城体：वज्र मु，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 哞）迎请智慧尊降临于虚空之神的心间，并将下等者安置于僻静处。罪过的忏悔是：对于无意中造成的罪过，也应在陈述之后知晓。如经文中在绘制坛城时所说的那样，如果未能如实完成，那么消除它的对治方法也如前所述。第二，安放本尊像：如果存在用珍宝或泥塑等制成的各本尊的塑像，则应将它们安放在各自的位置上，不要混淆。如果没有，则应在彩绘之后，尽可能地绘制本尊的身像、字形、手印或与本尊颜色相同的明点。其中，主要本尊应完整地绘制成身像，眷属应绘制成手印，其余则用字形表示。如是也讲述了按不同层次绘制的方法。第三，关于开光，分为三个部分：第一是宝瓶的开光，第二是弟子的开光，这两个部分已在前面讲述。第三是坛城的开光，包括坛城的装饰和实际的开光。首先是：先前已进行加持的宝瓶，用香和乐器引导，右绕坛城，安放在各本尊位置上的曼扎等座上。如果将五个或一个宝瓶集中起来，则应迎请到五部主尊的位置或中央。事业瓶则放在金刚上师的前面。然后，用妙香涂抹坛城的边缘，撒上花朵，在各个方向悬挂幡和帷幔，伞盖和胜幢，以及各种幢幡和许多丝绸。
English
Head blue, red lotus, Dharma wheel and yellow deer, field umbrella, lower base wheel with directional colors, outer courtyard green, pistil yellow, various petals. The black base of the charnel ground is decorated with fearsome Dharmas. The stone fence base is blue with white or yellow vajras. Various or red-yellow flame mountains. Around the stables and archery range are field victory banners, and so on. Outside the gate are the hollow of the bright boy tree and trees, and pools of blood are drawn alternately two in each direction. After the work of painting with colors is completed, offer the remaining colors, Samantabhadra, foot washing water, four-way intersections, etc. Then, invite the wisdom being to descend into the heart of the sky deity with Vajra Muḥ (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्र मु, Sanskrit Romanization: vajra muḥ, literal Chinese meaning: Vajra Mu) and place the inferior ones in seclusion. The confession of sins is: Even the sins caused unintentionally should be known after being stated. As mentioned in the context of drawing the mandala, if it is not completed as it is, then the antidote to eliminate it is also as previously stated. Second, placing the forms: If there are statues of the respective deities made of jewels or clay, etc., they should be placed in their respective positions without confusion. If not, then after painting, draw as much as possible the body of the deity, syllables, hand symbols, or dots with the same color as the deity. Among them, the main deity should be completely drawn as a body, the retinue should be drawn as hand symbols, and the rest should be represented by syllables. Thus, the method of drawing in different levels is also explained. Third, regarding the consecration, it is divided into three parts: The first is the consecration of the vase, and the second is the consecration of the disciple, both of which have been discussed above. The third is the consecration of the mandala, including the decoration of the mandala and the actual consecration. First: The vases that have been previously blessed are led with incense and musical instruments, circumambulating the mandala to the right, and placed on the platforms such as manjas in the positions of the respective deities. If five or one vase is gathered, then they should be invited to the position of the five main deities or the center itself. The action vase is placed in front of the Vajra Master. Then, the edge of the mandala is smeared with fragrant incense, scattered with flower petals, and hung in all directions with banners and curtains, umbrellas and victory banners, and various banners and many silks.