English
The color changes from the earth. Properly establish with the sixteen hand seals. Even a single thread possesses five fives. You should understand the nature of wisdom. Thus it is said. The samaya is also the same, Nine threads with three colors. The material and number of samaya threads, Cotton and so on represent body, speech, and mind. Thus it is said. Fourth is the companion: A beautiful and pleasing companion with ornaments. Therefore, a sixteen-year-old consort with characteristics is adorned with decorations, because it says, "Properly established with the sixteen hand seals." Fifth is the consecration, which is the transformation of letters, also said to be the complete and perfect Dharma. Also the same, Properly arranged in a clean vessel, On the seat of the sun and moon, From the heart, the number of letters arises, Facing the ten directions and four times, Perform offerings and prayers. Equal to the number of union wisdom, And surely merge the three vajras. Therefore, the consecration method for both lines and colors is the same. Whether it is a clean vessel such as bhanda (藏文，梵文：bhaṇḍa，梵文罗马拟音：bhanda，汉语字面意思：container), place it without confusing the direction, and correct the working text. Then, fumigate the lines and colors with incense, and from the three rituals, generate the parents of the five Buddha families, bless the three of body, speech, and mind, empower with the five wisdoms, descend, invite, and merge inseparably. Make outer and inner offerings and praises as appropriate. Contemplate the nature of the five wisdoms arising from the stable and united bodhicitta. Sixth, actually drawing the lines, from the previously mentioned drawing of lines, there are two types. The first is the drawing of the samaya: You must also properly distinguish the directions, And divide in detail according to their respective dimensions. Thus it is said. As for the wisdom: Although it is said to divide clearly according to the samaya, it is first drawn in the sky. Finally, avoiding faults: It should be done carefully by a wise master. From these two meanings, the faults of not being careful are: As it is said: If the line breaks, the teacher will die. Interrupting the lineage will harm the path. If the direction is wrong, both will decline. Like this. Crossing over a line or what has been established is also a fault, therefore: As it is said: Enter with the hand seal of the Hrih (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great Freedom) syllable. Like this. The fourth meaning is that there are six aspects to color, namely necessity, material, consecration, how to apply, and avoiding faults. First, not seeing the meaning of the five wisdoms, being ignorant of its meaning.
Chinese
为了向弟子们展示五种智慧的意义，颜料要用五种颜色。 第二，材料是指前面画线时所说的颜料粉。也就是： “因陀罗尼罗月光， 努夏拉瓦珊瑚铜。 用阿拉嘎达做的区分。” 因此，最好的材料是珍宝。同样，通过财富来收集其他材料。所以，中等的材料是谷物颜料，最差的是粉末颜料。 第三，数量是： “二十五种颜色， 或者用五种颜色来画。” 这就是了。 第四，开光是： “观想五部坛城。” 如上所述。也就是： “容器分层不混杂，清洗干净。 吽等一个字母也是五个。 颜色要做到相互协调。” 这就是了。 第五，第一次升座的方式是： “按照律部的仪轨来升座。” 这就是了。 最后，避免过失是： “也要知道放逸的过失， 按照画线的方法。” 因此，供养之后离开就没有过失。 第五个意义是绘画： “具有莲花花瓣的中心。” 等等，研究经典后，这有三种：上师绘画，弟子绘画，以及避免绘画的过失。 第一种是： “具备器具，自在者画线， 从自在的方向开始环绕。” 就像这样。 第二种是： “然后是获得灌顶的人们。” 这就是了。 最后，在其他经典中说： “颜料灰脱落会生病， 颜料稀薄会变穷。” 就像这样说的。 第六个意义是安立形象： “具有身语意，也要安立形象。” 这是三种，如所说： “肢体圆满，装饰圆满是色身。 日月莲花依次安住， 是坛城身的特征。 塔等或者吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）芒（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：芒）等， 要知道是坛城语。 手印清晰显现是坛城意。” 这就是所说的。 第七个意义是开光，有三种：本体，声音进入的原因，以及分类的类别。 第一，在任何地方，诸佛菩萨的大功德的加持被收集并放入，成为具有圆满仪轨的特殊之处。就像这本身所说： “进入的特征是结合。” 这就是了。 第二，通过“本性”的声音，始终安住于善良的自性，不会偏离。也就是： “成为亲近的殊胜誓言。”
English
In order to show the meaning of the five wisdoms to the disciples, the paint should be made into five colors. Second, the material refers to the paint powder mentioned in the previous line drawing. That is: "Indranila moonlight, Nusha Lava coral copper. Distinguish what is made from Aragata." Therefore, the best material is precious jewels. Similarly, gather other materials through wealth. So, the medium material is grain paint, and the worst is powder paint. Third, the number is: "Twenty-five colors, Or draw with five colors." That's it. Fourth, the consecration is: "Meditate on the five Mandala families." As mentioned above. That is: "The containers are layered without mixing, and cleaned. Even one letter like Hūṃ is five. The colors should be coordinated with each other." That's it. Fifth, the first way to ascend the seat is: "Ascend the seat according to the Vinaya ritual." That's it. Finally, avoiding faults is: "Also know the faults of carelessness, According to the method of drawing lines." Therefore, there is no fault in leaving after offering. The fifth meaning is painting: "The center with lotus petals." Etc., after studying the scriptures, there are three types: the guru painting, the disciple painting, and avoiding the faults of painting. The first is: "Equipped with instruments, the自在者 draws lines, Starting from the direction of the自在者, surround it." Like this. The second is: "Then those who have received empowerment." That's it. Finally, it is said in other scriptures: "If the paint ash falls off, it will cause illness, If the paint is thin, it will become poor." Like it is said. The sixth meaning is establishing the form: "Having body, speech, and mind, also establish the form." These are three, as it is said: "Limbs are complete, and decorations are complete, it is the Rupakaya. The sun, moon, and lotus reside in order, It is the characteristic of the Mandala body. Ta etc. or Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Mūṃ (藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ) etc., Know that it is the Mandala speech. Clear manifestation of the mudra is the Mandala mind." That's what is said. The seventh meaning is consecration, there are three types: the essence, the reason for the entry of sound, and the categories of classification. First, in any place, the blessings of the great merits of the Buddhas and Bodhisattvas are collected and placed, becoming a special feature with complete rituals. Just like this itself says: "The characteristic of entering is combination." That's it. Second, through the sound of "nature", it always abides in the good nature and does not deviate. That is: "Becoming a close and supreme vow."
Chinese
因为这样说了的缘故。第三是，从次第上说，安住的规矩有三种。因为有权者也具有殊胜的觉悟，所以在刹那间圆满，中间者因为习惯于三摩地，所以在它的支分圆满时成就，下等者如经中所说，通过念诵等共同和个别的仪轨圆满而成就的规矩。如“那也有三种”所说，是心之安住，语之安住，身之安住。如“那也有三种”所说，是瓶之安住，弟子之安住，坛城之安住。第一是，瓶子是用珍宝做成的，具有腹部和颈部，用具有颜色的布缠绕。如是说，具有瓶子的材料、口部的装饰、颈部的束缚等，要做念诵十万遍等。这在实践中称为支分的安住，是与之前的墨线颜色等共同要做的事项。第二是，第二要知道是弟子，对于需要的用具两样等，将事业的坛城次第结合。如是说，是将弟子安住为本尊，如同下面进入的章节一样。第三是坛城的安住：寂静和忿怒两者，虽然经中都说有六种，但在实践中有八种，即：事先要做的事项次第，生起三摩地的坛城，迎请智慧尊并融入，消除权等过失，以伟大的功德和装饰品加冕，用七种水沐浴并用布擦拭身体，献上内外秘密的供品，以真实的加持观想并稳固安住。第一是，人造的布是多种多样的，装饰的花环被饮料和美味所环绕。如是说。第二是，以“身语意”等将自身净化为空性，然后以“三摩地嬉戏”等生起三摩地的坛城。它的功德是，从土地等做手印。如是说。第三是，以“方时坛城自性大”等，在坛城是哪个本尊的经中禀告，迎请并无二无别地融入，稳固安住。第四是，以嗡 匝 楚（藏文：ཨཱོཾ་ཙཀྵུ་，梵文天城体：ओṃ चक्षु，梵文罗马拟音：oṃ cakṣu，汉语字面意思：嗡，眼）等仪轨
English
Because it was said that way. The third is, according to the procedure, there are three rules for consecration. Because the powerful one also possesses excellent realization, it is completed in an instant; the intermediate one is accustomed to samadhi, so it is accomplished when its limbs are complete; the last one, as explained in the scriptures, is the rule of accomplishment through the completion of common and specific rituals such as recitation. As it says, "There are also three," they are the consecrations of mind, speech, and body. As it says, "There are also three," they are the consecrations of the vase, the disciple, and the mandala. The first is: the vase is made of precious materials, having a belly and a neck, and filled with colored cloth wrapped around it. As it says, it has the materials of the vase, mouth ornaments, neck bindings, etc., and one should do recitations of a hundred thousand times, etc. This is called the consecration of the limbs in practice, and it is the things that are done in common with the previous ink lines and colors, etc. The second is: the second should be known as the disciple. For the necessary implements, two or more, combine the procedures of the action mandala. As it says, the disciple is consecrated as the deity, just like the following entry section. The third is the consecration of the mandala: of the two, peaceful and wrathful, although the scriptures say there are six, in practice there are eight, namely: the order of things to be done in advance, generating the mandala of samadhi, inviting the wisdom being and merging them, eliminating the faults of the senses, crowning with great qualities and ornaments, bathing the body with seven waters and wiping the body with a cloth, offering outer, inner, and secret offerings, visualizing with the blessing of truth and requesting them to remain stable. The first is: artificial cloth is various, and the decorative garlands are surrounded by drinks and delicacies. As it says. The second is, purifying oneself into emptiness with "body, speech, and mind," etc., and then generating the mandala of samadhi with "samadhi play," etc. Its merit is, making mudras from earth, etc. As it says. The third is, with "direction, time, mandala, great self," etc., reporting in the scriptures of which deity the mandala is, inviting and merging them without separation, and requesting them to remain stable. The fourth is, with the ritual of Oṃ Cakṣu (藏文：ཨཱོཾ་ཙཀྵུ་，梵文天城体：ओṃ चक्षु，梵文罗马拟音：oṃ cakṣu，汉语字面意思：嗡，眼) etc.
Chinese
用涂抹眼药的工具等开眼，进行消除感官缺陷的七种仪式。第五部分分为两部分。通过宝瓶灌顶，普遍加持使其具备五种智慧，并通过五个字母具备身语意功德事业。特别加持时，从斯瓦的散布中，寂静尊需要二十五种装饰品，如珍宝头饰等；忿怒尊需要三十四种，如威严等。第六部分是：按照仪轨，寂静尊用净水等七种，忿怒尊用熔化的油脂等七种进行沐浴，并用布擦拭身体。第七部分是：如“歌词舞蹈乐器”等外内供养，如“供养大手印”等增上三摩地供养，以及如“光明母”等秘密供养。最后，在未圆满成办某事之前，稳固安住，愿圆满成办利益众生之事，抛掷稳住之花，并祈愿。这是第十章关于灌顶物品加持的特别内容，一般而言，对于身语意的所依，也应如此行持。第八个意义是火供，如其根本经文所说：“处所、供物、火坛之相，真言与主尊修持，橛、神、时、次第，以及剩余十一圆满。”因此，每种事业都有十一个意义。第一个是所行之处，如经文所说：“汇集山顶诸净处，水洲平坦之地域，初始事业于此作。”这是寂静的处所。又如：“森林药草花木园，茂盛山峦广宣说。”这是增益的处所。又如：“三岔路口水汇聚，四岔路口空屋聚。”这是怀摄的处所。又如：“大尸陀林之地域，若能精进定成就。”这是降伏的处所。第二个意义是供物，即词语的转变，下文说：“饮食美味之聚。”如经文所说：“第二分五类宣说。”即：修持物，火，灵器，食子，焚烧物。第一种是咒士的衣物。