English
The circles: all three are blue with eight yellow spokes. The upper cloth is red with a blue circumference. The corners are green, the protruding corners are the color of the directions. The first intermediate space is yellow. The second is white, the third is red. The fourth is yellow, the fifth is red. The sixth is white, the seventh is black. The eighth is the color of the directions, the ninth is green. The inner eight walls are green, and the nine are also. The outer walls and all the doors, the desired cloths, father cloths, and so on, are like illusions, and the sun cushion is green. The various vajras are the color of the directions. It is all in accordance with the charnel ground base and so on. ༈ The center of the Dongtrung is blue with a yellow circumference. The four petals are the color of the directions, and more than eight petals. The deity's color should be decorated as desired. The outer circumference is blue. The rest are in accordance with peacefulness. The color attainment of the peaceful lama is: the center is blue with a green circumference. The four petals are the color of the directions, and the eight are various colors. The eight auspicious symbols, eight spokes, and all the circumferences are blue. On the four horse cushions, from the inside out, they are red, blue, green, and yellow, or yellow, blue, red, and green. ༈ The Dharma source of the wrathful lama is red. Muran is blue, the crescent is red. The circumference is a garland of skulls. The lotus petals are the color of the directions, and the wheel is blue. The upper cloth is the color of the directions, and the circumference is blue. ༈ The center of Amitayus is red, and Vajrasattva is white. The petals of both are beautiful colors. ༈ The Dharma source of Yamantaka is blue. The crescent is red, and the skull cloth is white. The four spokes are blue, and the sides are the color of the directions. The circumference is blue, and the rest are the same. The color sequence of the peaceful Guhyasamaja is described. The center of the nine mandalas is: the center is white, the east and southeast are blue. The south and southwest are yellow. The west and northwest are red. The north and northeast are green. All the circumferences are rays of light. The four spokes of the doors are the color of the directions. The walls are matched with their respective families. The vajra skeleton is blue. The directional color walls of the outer corridor are: from the inside out, they are white, blue, yellow, red, and green. The desired cloths and so on are the same. Daruka is green, and Pushu is white. The four horse cushions are beautiful colors. Inside the lotus fence are the banners of the directional guardians, which can also be made white. The lotus fence is various colors, and the stone seat is black. The fire mountain is burning red and yellow. ༈ The colors of the nine palaces of the wrathful ones are, the Dharma sources of the center, etc., the center is blue, and from the east clockwise, blue, cyan, yellow, etc.
English
Kar. Red, blue, green, and black. Everything has four ribs and a surrounding border. Blue has a notch, porches, etc. Directional colors, walls, three layers of head ornaments. Similar to desire fabrics, etc. ༈. The black environment of the oath-bound ones. The blue pillar of the vajra, with a blue base below. Everything is adorned with blazing ornaments. The heavenly palace of the Independent Mother, directional colors. Walls, desire fabrics, etc. Made like an illusion. The environment is the blood ocean of the guardians. A yellow wheel with a thousand ribs. The color letters of the stake and razor are. A triangular dark blue, a crescent red. White skull rack with a blue notch. Yellow surrounding, red dark mark. The surrounding border has five fire mountains. Smoky porch, inner walls are white, red, and blue. Porch outer walls, etc. Like a common general, the environment's. The abode of the oath-bound ones is the blood ocean. ༈. Thus, for each mandala. The signs in the abodes of the deities are. If accomplished, place their respective body images. Or letters, hand gestures, anything is fine. If that much cannot be accomplished. Pile up colors that match the body color. In short, according to each mandala's ritual. The paint should not be too thick or too thin. Avoid not mixing, breaking, and bending, etc. Draw with clever wisdom. Whoever, if people with low intelligence. In any line and color work. If errors occur due to rough behavior. One should perform a ritual to eliminate those errors. The mandala of the Victorious Ones is inconceivable. Therefore, it is not a field of reasoning. Like the tantra commentaries and the guru's oral instructions. Abandoning self-creation, this which is drawn. Belongs to the command of the Great Treasure Dharma Lord. Dharma Shri. May this virtue cause limitless beings. To obtain the body of great bliss. Sarva Da Mangalam! ༈. The commentary is completed. Om Svasti! Now, I will explain and discuss the meaning of those line and color rituals a little. There are two tasks: lines and colors. There are also two types of lines: sky lines and earth lines. The first also has four: material, measurement, blessing, and method of placement. The first, the material for the thread, for peaceful deities, use lotus flower stems, and for wrathful deities, use large field stems, although it is said. But commonly, buy clean cotton wool without arguing about the price called "hero's price," and have a sixteen-year-old girl with good qualities spin threads of five or twenty-five colors. Illusion peaceful Vajra.
Chinese
从莲花事业部来说，莲花的线要改变颜色，以十六种手印妥善安立，一根线上有五个五个，要了知智慧的自性。如是说。从忿怒事业部来说，在瓦苏达的大线中，誓言智慧三身五种。如是说瓦苏达是誓言，大线是智慧之因。寂怒共同可以在布和棉花上做的是，金刚橛的莲花事业部中说，之后开始安立坛城的线，具有智慧之名者，将无垢的布和棉花改变，安立五种颜色。如是说。勇猛嘿噜嘎的真实坛城仪轨中也说，从新布的线产生的线绳，以咒语加持后要安立。如是说。第二，长度是坛城的两倍，安立于一肘长的坛城上的线绳是两肘长。此处，将要做两倍的坛城的意义，希拉达认为是根线，那两倍是直到各种金刚杵的顶端为止的长度，认为是马降门的尺寸一个，花鬘堪布的坛城认为是箭线，那两倍是舍弃尸林的光鬘为止的长度，认为是马降门的尺寸三个。此处，当做马降门的尺寸两个时，如后者一样承认，在有尸林的一方是合适的，在没有尸林的一方如前者一样做的话，那两倍无法达到角顶或下基的轮顶，如后者一样的话，两个门的尺寸不够，然而，说要做两倍，是与坛城相符之义的关键，为了在外面的光鬘上不留下线头都要安立的缘故，除了上师和线工用手抓住的部分之外，边缘的周围的尺寸不能长，否则圆线不需要依赖单线之故，马降门尺寸三个，两个，一个三种，无论做哪一种都可以，与下基的角顶为止的尺寸相等左右也可以成就所需，不能比那更短。粗细是门的二十分之一，与墙壁的线条相等，是一个小部分的五分之一。也如是说嘎拉波和
English
From the Lotus activity, the lotus thread should change color, be properly established with sixteen mudras, and have five fives on one thread. One should know the nature of wisdom. Thus it is said. From the Wrathful activity, in the great thread of Vasudha, the vow wisdom three bodies are fivefold. Thus it is said that Vasudha is the vow, and the great thread is the cause of wisdom. What can be done on cloth and cotton in common for the peaceful and wrathful is said in the Lotus activity of Vajrakila: "After that, begin to establish the lines of the mandala. One who possesses the name of wisdom will change the immaculate cloth and cotton, and establish the five colors." Thus it is said. Also, in the authentic mandala ritual of Heruka, it says, "The thread rope that arises from the material of new cloth should be blessed with mantras and then established." Thus it is said. Secondly, the measurement is twice the length of the mandala. The thread rope that is established on a one-cubit mandala is two cubits long. Here, the meaning of the mandala to be doubled, Shraddha identifies as the root line, and that double is the length up to the tips of the various vajras, considering it to be one horse-descent gate measurement. The garland Khenpo's mandala is considered to be the arrow line, and that double is the length up to the light garland that abandons the charnel ground, considering it to be three horse-descent gate measurements. Here, when two horse-descent gate measurements are made, it is appropriate on the side with the charnel ground by accepting it like the latter. On the side without the charnel ground, if it is done like the former, then that double will not reach the horn tip or the wheel top of the lower base. If it is like the latter, then two gate measurements are not enough. However, the key to saying that it should be doubled is the meaning of being in accordance with the mandala. Because it is necessary to establish it so that no thread ends are left outside the light garlands, the length of the edge around, except for the part held by the teacher and the thread worker, should not be long. Otherwise, the circular line does not need to depend on the single line. Therefore, it does not matter which of the three horse-descent gate measurements—three, two, or one—is made. It is also possible to accomplish what is needed by being about the same as the measurement up to the horn tip of the lower base, and it should not be shorter than that. The thickness is one-twentieth of the door, which is equal to the line of the wall, so it is one-fifth of a small part. It is also said that Galpo and
Chinese
出自《共同仪轨》。长短坛城成双对，粗细门有二十份。如此说。第三，观想丝线为五部勇士，以迎请前方虚空诸佛之燃烧姿态策励，观想结合之菩萨显现为五智自性之五光，落于线绳上，成为五智自性。首先，五根丝线各自，然后合为一体等，珍重如各自之仪轨。这些也出自《共同仪轨》。置于珍宝颅器中，以部族字之咒语生起。玛德格扎玛吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），嗡阿吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以眼之观视勾摄，迎请诸佛部族。以日月燃烧之铁钩，观想二者合一。以供养赞颂令欢喜后，念诵主尊咒语缠绕。如是说。出自《寂静金刚次第》。善置于清净器皿中，于日月燃烧之座上，从心间如字数般，十方四时迎请，献供祈祷。结合之智慧与数量相等，三金刚加持必定融入。首先自性平等后，稍微供养而观察。如是如同所说之本尊共同加持。第四，安插之方式。以金刚国王明观为本尊，对观想为明妃或弟子的明妃念诵匝匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），观想线绳生起为菩提心自性之白色光芒。自己之拇指和中指向下，握住线绳并缠绕，以摇铃朝向上方虚空安插，观想成为上方之智慧宫殿。又朝向下，于虚空中安插，观想成为下方之世间宫殿。出自《噶波》。五智具足之天线，转为上方之世间坛城。地线亦为下方之世间，转为大坛城。如是说。环绕方向为，安插方式为上师位于西方。等等。出自《集密寂静之线仪轨》上师所著。上师位于水神方位，弟子位于帝释天方位，梵
English
From the Joint Ritual. Long and short mandalas are doubled, the thickness of the doors is twenty parts. Thus it is said. Third, visualize the threads as the five heroic syllables, and encourage the Buddhas invited in the sky in front with a burning gaze. Visualize the combining Bodhisattva appearing as the five lights of the nature of the five wisdoms, and when they strike the thread, they become the nature of the five wisdoms. First, the five strands of thread separately, and then twisted together, etc., cherish them as in their respective rituals. These are also from the Joint Ritual. Placed in a precious skull cup, generated by the mantra of the family syllable. mati kra ma hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), om ah hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). With the gaze of the eye, hook and invite the Buddha families. With the burning iron hook of the sun and moon, contemplate the two as one. After pleasing them with offerings and praises, recite the main deity's mantra and entwine them. Thus it is said. From the Peaceful Vajra Sequence. Well arranged in a clean vessel, on the seat of the burning sun and moon, from the heart, according to the number of syllables, invite them from the ten directions and four times, make offerings and prayers. The wisdom of union is equal to the number, and the blessings of the three vajras are definitely absorbed. First, after making the nature equal, make a slight offering and observe. Thus, it is like the common blessings of the yidam deity that are spoken of. Fourth, the method of insertion. Visualize Vajra King as the deity, and recite jah jah (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) to the consort or the disciple visualized as the consort. Visualize the thread arising as a white radiance of the nature of bodhicitta. Hold and twist the thread with your thumb and middle finger pointing downwards, and insert it upwards into the sky with a bell, visualizing it as the palace of wisdom in the upper direction. Again, pointing downwards, insert it into the space, visualizing it as the worldly palace below. From Galpo. The sky thread with five wisdoms, transforms into the mandala of the world above. The earth thread also transforms the world below, into a great mandala. Thus it is said. The direction of circumambulation is, the method of insertion is that the teacher is in the west. And so on. From the Peaceful Thread Ritual of Gathering Bliss, written by the teacher. The teacher is in the direction of the water deity, the disciple is in the direction of Indra, Brahma.