English
And, from the compass, the two are also the outer edge of craftsmanship. Thus it is said. The measure of the form is that the center is high and the edges are all flat, but if the east is high, it is short-lived, and if the north is high, it will exhaust wealth, so it is said that the two should be slightly lower. The third is the line, pegs, thread, pigment powder, etc., and for that there are also seven aspects: material, assistant, measure number, blessing, method of placement, and avoidance of faults. The material is, in general, the line refers to the function of not changing, its material is the standing peg and the round peg, that is, two pegs, and there are also two kinds of thread, the material of the original line, the peaceful one uses the lotus thread, the wrathful one uses the big thread, and the material of the vow of both is, clean cotton wool purchased with the value of a hero. The assistant for spinning it is, a sixteen-year-old girl with characteristics, decorated with thirteen peaceful ornaments. The measure is, the length is twice the mandala, and the thickness is one-twentieth of the door. The number is, change the color with pigment, the thread of primordial wisdom is twenty-five or five wraps, and the thread of vow is nine wraps or three wraps, from the order of action, change the color from the lotus thread, sixteen mudras are well placed, even one thread has five each, know the nature of primordial wisdom. The nine threads with three colors, woven from cotton wool, are body, speech, and mind. Thus it is said. The blessing is that the thread of primordial wisdom is blessed as the five wisdoms, and the thread of vow is blessed as body, speech, and mind, from which it is said, place it well in a clean container, on the light cushion of the sun and moon, from the heart, emit the same number of letters as the number of letters, invite the ten directions and four times to the front, make offerings and prayers, invite the wisdom of union, and definitely integrate the three vajras. Thus it is said. The methods of placement are, placing the vow line and placing the original line. The first is, from the union of Vajra King and Queen Buddha, clearly visualize the vow line, which is the nature of body, speech, and mind, from which it is said, separate the directions well, and expand and separate according to their respective measures. Thus it is said, place two Brahma lines, two corner lines, and four root lines, that is, place eight large lines to separate the parts. That is also from the continuation of the previous one, forty-four excellent fine lines, it is also good to separate the colors well, horse
Chinese
八个位置要均匀，轮等要加倍。金刚手和水罐等，马位要做一半加三份。如此说。特别是对于忿怒尊，要设置双重门，并奠定周围的环境基础。第二，是在誓言线之上的虚空中，设置智慧线，身语意各自也要扩展为五种智慧的自性。如是说。如同那部经中所说：五种智慧金刚要略摄，誓言随后次第显明。如此说。另外，在地面线之前设置天空线也没有冲突，因为线的宾达义中说：自性坛城要设置天空线，然后如是宣说地面线，要毫无过失地设置。或者因为智慧誓言的，之后为了具备加持而设置。因为说了选择，而且在许多标准的论典中也是如此出现的缘故。如《怖畏金刚》中说：不要轻视线的布置工作，要以具相的加持，以手印和姿势，设置自性坛城的天空线。然后设置线也是，由于调伏的缘故而有差别，坛城的尺度没有定数。如此说。无论如何，要由精通的大师谨慎地做。如是说。因此，要获得上师的口诀，并且因为习惯了所见而不会弄错环绕的方向，线绳不断，线头不丢，线流不断地设置。如果不用心谨慎的过失是，在仪轨中说：线断则上师死，线头丢则弟子死，方向错乱则两者都受损，线流中断则会损害道路。因此智者要谨慎地做。因为这样说的缘故，而且踩到线绳和线也是过失，所以要对线绳进行祈请，并在将线本身抬到空中之后，从下面进入工作，那里面说：如果踩到具有加持的线，就等同于诽谤善逝，因为会远离佛法，所以要以啥（梵文：Hrīḥ，梵文罗马拟音：Hrīḥ，种子字）字的印进入。第四是关于颜色的，必要，材料，数量，加持，如何倾倒，避免过失。第一是，为了向未见者显示，所以需要颜色。因为这样，所以要分开粉末颜色的各种颜色，在仪轨中说：为了向未见者显示智慧等，所以要倾倒五种颜色。
English
The eight positions should be equal, and the wheels and so on should be doubled. Vajra hand and water pot, etc., the horse position should be half plus three parts. So it is said. Especially for the Wrathful One, double doors should be set up, and the surrounding environment should be laid as a foundation. Secondly, in the sky above the vow line, the wisdom line should be set, and each of body, speech, and mind should also be expanded into the nature of the five wisdoms. So it is said. As it is said in that very text: The five wisdom vajras should be briefly summarized, and the vows should be gradually clarified afterwards. So it is said. Alternatively, there is no conflict in setting the sky line before the ground line, because in the Pindartha of the line it says: The self-nature mandala should be set with the sky line, and then the ground line should be explained as it is, and it should be set without error. Or because of the wisdom vow, it is set afterwards in order to have blessings. Because the choice is said, and it also appears in many standard treatises. As it says in Ngamglok: Do not despise the work of arranging the lines, but with the blessing of the qualified, with mudras and gestures, set the sky line of the self-nature mandala. Then setting the line is also, due to the power of taming, there are differences, and the measure of the mandala is not fixed. So it is said. In any case, it should be done carefully by a skilled master. So it is said. Therefore, one must obtain the oral instructions of the guru, and because one is accustomed to seeing, one will not mistake the direction of circumambulation, the thread will not break, the end of the thread will not be lost, and the flow of the thread will be set continuously. If the fault of not being careful is, it is said in the ritual: If the thread breaks, the master will die, if the end of the thread is lost, the disciple will die, if the direction is confused, both will be harmed, and if the flow of the thread is interrupted, the path will be harmed. Therefore, the wise should do it carefully. Because it is said like this, and also stepping on the thread and the line is a fault, so one should make offerings to the thread, and after lifting the line itself into the sky, enter from below to work, it says there: If one steps on the line with blessings, it is the same as slandering the Sugata, because one will be far from the Buddha's Dharma, so one should enter with the mudra of the Hrīḥ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：Hrīḥ，汉语字面意思：啥） syllable. Fourth is about colors, necessity, materials, number, blessing, how to pour, and avoiding faults. The first is, in order to show to the unseen and ignorant, colors are needed. Because of this, the various colors of powder colors must be separated, and it is said in the ritual: In order to show wisdom and so on to the unseen and ignorant, the five colors should be poured.
Chinese
对于下等者，为了五种目的，应知有五种族姓的智慧。起因是：富裕者用五种珍宝，中等者用谷物药物改变颜色，下等者用无垢的粉末颜料五种颜色。如《金刚镜》所说：黄金、白银和毗琉璃，红莲、因陀罗青，具备五种珍宝，智者应根据富裕程度随意绘制。或者用稻米，像那样改变颜色。下等和不富裕者，应用五种来源绘制。如是说。忿怒尊的事业是颜料上稍微混合大灰。如黑鲁嘎集聚中所说：与尸林灰烬混合的，五种珍宝和改变颜色的稻米，以及五种颜色的粉末。数量是：用二十五种颜色，或者用五种颜料绘制。如《事业次第》所说：为了边地、心、忿怒尊等，说了二十五种颜色。加持是：生起寂静或忿怒的任何一种族姓的五种，然后融化，加持为五种智慧的自性。如云：观想五种族姓的坛城。又如《事业次第》所说：器皿次第不混杂地清洗干净，吽等一个字也变成五种，颜色也随之相应，观想成为圆满的二十五尊本尊，具备方便和智慧。因为这样说的缘故。颜料的分配方法是：在手上布置五种勇士谷物，然后检查颜料的吉凶，根据弟子应以广大、中等、简略三种坛城中的哪一种来调伏，就那样分配。如云：应按照调伏的仪轨来分配。又如《事业次第》所说：之后是绘制的仪轨，具备器具，自在地提起线绳，首先从自在的方向开始环绕。之后是获得开许的那些人，用谷物、金刚、灰烬、拳头，具备手印和禅定来绘制。最后是避免过失：其中说：应知晓放逸造成的过失。因此，总的来说，与度量时的情形相符，特别的是，如果稀薄则贫穷，颜料脱落则生病等等。在检查颜料吉凶的时候，古古拉札在《共同行为结合坛城仪轨》中说：线低则不成就，弯曲则引起痛苦，断裂则导师和弟子，死亡或生病
English
For the inferior, for the sake of five purposes, one should know the five wisdoms of the families. The cause is: the wealthy use five kinds of precious gems, the middling use grains and medicines to change colors, and the inferior use five colors of pure powder pigments. As it says in the Vajra Mirror: Gold, silver, and beryl, red lotus, and sapphire. With the five precious gems, the wise should write as they please according to their wealth. Or else, rice is like the sālu, changing its color in the same way. The inferior and those with little wealth should write with five sources. Thus it is said. For wrathful activities, mix a little great ash on top of the colors. As it says in the Hevajra Samputa: Mixed with charnel ground ashes, five precious gems and changed rice, and the powder of five colors. The number is: write with twenty-five colors, or with five colors. As it says in the Karma Sequence: For the sake of the boundary, mind, wrathful ones, etc., twenty-five colors are spoken of. The consecration is: generate the five families of whichever is peaceful or wrathful, then dissolve them, blessing them into the nature of the five wisdoms. As it says: Meditate on the five mandalas of the families. And as it says in the Karma Sequence: Clean the containers in order without mixing them, and even one letter like Hūṃ becomes five, making the colors correspond accordingly. Meditate on the fully transformed twenty-five deities, endowed with skillful means and wisdom. Because it is said so. The method of distributing colors is: arrange five hero grains on the hand, then examine the omens of the colors, and distribute them according to whether the student is to be tamed by a vast, middling, or condensed mandala. As it says: Distribute according to the ritual of taming. And as it says in the Karma Sequence: Then the ritual of writing is: with the equipment complete, powerfully raise the thread, and first circle from the direction of power. Then those who have received permission should write with grains, vajra, ashes, fist, mudra, and samadhi. Finally, avoiding faults: It says therein: The faults of being careless should be known according to what has been said. Therefore, in general, it corresponds to the occasion of the thread, but in particular, if it is thin, there will be poverty, and if the color is lost, illness will arise, etc. When examining the omens of the colors, Kukkuraja says in the Common Action Union Mandala Ritual: If the line is low, it will not be accomplished, and if it is crooked, it will cause suffering. If it is broken, the teacher and student will die or become ill.
Chinese
由于变化，过剩或不足会导致疾病，并会导致迷失方向和迷惑的行为。据说如此。第五，关于绘画，如“中心有轮辐”等，根据情况，坛城有大、中、小三种。寂静坛城是扩展的，宫殿轮有四个轮辐，中心有五个，每个轮辐都标有四个轮辐，并带有角落和庭院。中等大小的坛城有四个轮辐、角落和庭院。简略的坛城是，放弃庭院，角落作为门。忿怒坛城的不同之处仅在于绘制双层门。第六，关于安置形象，据说：“具备身、语、意，也要安置形象。”也就是说，在事业次第中说：“坛城有三种形态，经文中已明确说明。支分是形象身，心髓是日月莲花依次安住，是坛城身的特征。清晰地安置手印是意坛城。种子字 ཋ་ཊ 或 ཧཱུཾ་མཱུཾ 是通过上等和中等来区分的，应知坛城有三种。”此外，在《怖畏金刚》中说：“主尊应完整地绘制成形象，眷属应绘制成手印，对于普通者，则用文字。”据说如此。第七，关于开光，有自性、词义、种类。第一，无论何种所依，都是通过圆满的仪轨，汇集并融入如来功德的加持，从而变得特殊。第二，通过“Pratiṣṭhā”这个词，表示自性变得殊胜，并且不会偏离永恒的住处。第三，在事业次第中说：“开光的方式有三种。”即瓶等支分之开光、弟子之开光、坛城之开光。第一，其中说：“瓶子是用珍宝制成的，具有腹部和颈部，避免了瑕疵，用彩色的布包裹。”从具备这些特征的本尊瓶和事业瓶中，首先为了净化所有要安置的事物并驱除障碍，使用事业瓶，之后再加持其他事物。也就是说，在本尊瓶中，无论是寂静还是忿怒，在事业瓶中，观想甘露旋转，并通过供养、赞颂、念诵、光明融入等方式，使瓶水具有力量。或者，与此相关，金刚铃、颅器水等