English
Oṃ Āḥ Hūṃ Svāhā! From the five colors, the essence of the five Tathāgata families abides, enters into one's own body, dissolves into the mind of enlightenment, and is contemplated as becoming one with the pigment powder. Oṃ Āḥ Hūṃ Svāhā! Recite these five seed syllables. Also, arrange five grains on the fingers of the teacher. First, in Wangden, draw five lines of walls in red, white, yellow, blue, and green sequentially from the inside, about the size of a door. Without defects such as being thick, thin, curved, broken, or low, they should be even, straight, and high, facing east from the center. After the teacher has drawn, cover it with a skull and fill the edges. Later, do not open the edges until they are properly connected. When they are properly connected, open them and examine the color. That is, after the northeast line is drawn, the colors of the pegs facing east are blue, green, red, white, and yellow respectively, and the five colors mixed in the palm of the left hand are filled in sequentially, contemplating the five elements stacked in order, including Mount Meru. Then, it should be drawn with other friends: the center is red, the surrounding is saffron yellow, the stamens are red-white, behind it are six lotus petals, in front are white, blue, and yellow, and yellow, green, and black. Behind it is the middle corridor, inside four circles, one hundred and two lotus petals, the other three are two hundred, three hundred, and four hundred respectively, adorned with beautiful colors. The corners are red, the doorposts are the color of the direction, the decorations of the pillars are beautiful colors, the inside of the walls are red, white, yellow, blue, and green in order, wanting a red felt. The roof is yellow, the net is white, the base of the net and the darkness are ox-back black, the base of the east side is blue, the arrow shaft is a white stupa, the horse landing is eight felts, the base of the horse legs is blue, the vajra is yellow standing upright, the lotus is red, the frame is beautiful colors, the net is black and white, the hanging ornaments are yellow, the entwined ornaments are white net, the east side is a blue base, the obscured roof is dark blue, the lotus is red, the wheel and deer are yellow, the white umbrella is various, the vajra is the color of the direction, the corridor is green, the saffron is yellow, the lotus petals are thirty-two, the same as the charnel ground and so on. The threshold is crescent-shaped, surrounded by vajras, umbrellas and victory banners, flags outside the door, wish-fulfilling trees and tala trees, bathing ponds, piles of jewels, two in each direction.
Chinese
写。如果归纳，不做四块布。中央是身像或者莲花（藏文：ཨུཏྤལ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：莲花），（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）红色标志。六瓣从前面开始写六个字。写白色、蓝色、黄色、黑色、绿色和深蓝色。千瓣莲花上有金色的点。四个门上写白色、黄色、红色、绿色的（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字。这样坛城圆满画完后，剩余颜色的智慧尊（藏文：བཛྲ་མུཿ，梵文天城体：वज्रमु，梵文罗马拟音：vajramu，汉语字面意思：金刚）离开，剩余的放在僻静处。如果其他时候没有完成粉末坛城，也可以用绘画的唐卡代替。那时就不需要这些线条颜色的工作了。到此为止，第一天的工作结束，回向善根并开始行动。第八是装饰布置：所有房间都用装饰品装饰。自生本尊食子和供品等按照之前做地仪轨时一样陈设，之后进行自生本尊瑜伽念诵。由金刚上师手持铃和香引导，将之前剩余放置的胜幢宝瓶，以及装满甘露和酒的好的颅碗，盖上折叠八层的红色绸缎，上面放着没有污垢的镜子。特别是如果能找到真正的七世肉，如果找不到，就用之前修法用的不可缺少的七世肉丸的粉末，以及大约三升干净的米粉作为基础。阿如拉三十个，巴如拉十个，斯如拉三十个，肉豆蔻，荔枝，豆蔻，藏红花，豆蔻，甘松各少许，麝香少许，成就者的肉，以及少许大密甘露。与阿如拉相同的常青草药等在石臼中仔细捣碎混合。加入少许冰糖、砂糖、蜂蜜等粉末，与浓酒混合制成面团，搓成大小如中等豌豆或白芥子大小的丸子，阴干。用好的朱砂将颜色变成红色，放入金银等珍宝瓶中，用白红蓝三色绸缎包裹。还有四把宝剑，四个橛，四个带镜子的箭，四个伞幡，四个胜幢等所有物品，由手持物品的僧侣队伍向右绕坛城三圈。
English
Write. To summarize, do not make four pieces of cloth. In the center is the body or lotus (Tibetan: ཨུཏྤལ་, Sanskrit Devanagari: उत्पल, Sanskrit Romanization: utpala, literal Chinese meaning: lotus), (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, literal Chinese meaning: śrī) red mark. Six petals start from the front and write six letters. Write white, blue, yellow, black, green, and dark blue. A thousand petals of lotus have golden dots. On the four doors, write white, yellow, red, and green (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, literal Chinese meaning: śrī) letters. After the mandala is completely drawn in this way, the wisdom being of the remaining colors (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्रमु, Sanskrit Romanization: vajramu, literal Chinese meaning: vajra) departs, and the remainder is placed in a secluded place. If the powder mandala is not completed at other times, it can also be replaced by a painted thangka. At that time, these line color works are not necessary. Up to this point, the work of the first day is completed, and the merit is dedicated and actions begin. The eighth is the decoration arrangement: all rooms are decorated with ornaments. The self-generation Torma and offerings are arranged as before during the ground purification ritual, and then the self-generation deity yoga recitation is performed. Guided by the Vajra Master holding a bell and incense, the victory banner vase that was previously left, and the good skull bowl filled with nectar and wine, covered with eight layers of folded red silk, with a mirror without stains on top. Especially if real seven-life flesh can be found, if not, use the powder of the indispensable seven-life meat pills used in the previous practice, and about three liters of clean rice flour as a base. Thirty Arura, ten Barura, thirty Sruura, nutmeg, lychee, cardamom, saffron, cardamom, and galangal each a little, musk a little, the flesh of the accomplished, and a little great secret nectar. Evergreen herbs such as those equal to Arura are carefully crushed and mixed in a stone mortar. Add a little powdered rock sugar, granulated sugar, honey, etc., mix with strong wine to make a dough, roll into pills the size of medium peas or white mustard seeds, and dry in the shade. Use good cinnabar to turn the color red, put it in a treasure vase made of gold, silver, etc., and wrap it with white, red, and blue silk. There are also four swords, four pegs, four arrows with mirrors, four umbrellas and banners, four victory banners, and all other items, with a procession of monks holding the items circling the mandala three times to the right.
Chinese
诶！ 吽！（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 宝瓶珍镜甘露具，大悲身语意之依。 药血朵玛三供养，三毒融入于法界。 会供轮中识聚乐，智慧宝剑斩四魔。 金刚橛诛生老死，四箭四无量调众。 明镜四智识自性，彩线网牵五部处。 如法坛城无损杂，调伏有情坛城奇。 绸帐遍布有情众，慈悲救护虎皮饰。 于彼勇士皆受用，智慧坛城一切圆满。（藏文：ཛྙཱ་ན་མཎྜ་ལ་སརྦ་བྷྲཱུྃ，梵文天城体：ज्ञाना मण्डला सर्व भ्रूम，梵文罗马拟音：jñāna maṇḍala sarva bhrūṃ，汉语字面意思：智慧坛城一切圆满） （藏文：ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱི，梵文天城体：，梵文罗马拟音：oṃ maṇi padme hūṃ hrīḥ，汉语字面意思：嗡 嘛呢 贝美 吽 舍） 萨玛雅 迪叉 隆！ 如是，身之所依，乃是置于坛城中央，宝座之上的，胜幢宝瓶。其上，是语之所依，以红绸覆盖之颅器。其上，是意之所依，明镜。其前，于宝座之上，置有内盛七种谷物丸之宝瓶，并附有系缚金刚杵之咒索。因丸药甚多，若有五宝瓶等，则可置于四方与中央，共五处，如是等等，皆可依理度量。 于金刚角之上，置放先前所置之忿怒十尊金刚橛。坛城之四方，各置宝剑一把。四隅，各置箭、幡与明镜。四门，各置金刚橛一把。四角，各置幡幢一面。四隅，各置胜幢一面。以上诸物，皆以五色彩线之网相连。上方撑起丝绸之伞盖，以真虎皮，或绘有虎纹之布，围绕坛城一周。内侧之东方，陈设供水。东南方，陈设洗足水。南方，陈设鲜花。西南方，陈设焚香。西方，陈设明灯。西北方，陈设香水。北方，陈设食物。东北方，陈设遮界之鲜花。 先前所置之忿怒十尊金刚橛与母神等，亦如先前之顺序，安放于各自适宜之处。坛城之前方，陈设阶梯状之供桌。第一层之中央，置根本之修法食子。右侧，置诸护法男众之食子堆，以及断器、药。左侧，置诸护法女众之食子堆，以及坚母、血。下方之阶梯，从面向本尊之右侧开始，陈设息灭之供品。从左侧开始，陈设降伏之供品，二者首尾相连。其他
English
E! Hūṃ! (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) The precious vase with mirror and nectar, the support of the body, speech, and mind of the Great Compassionate One. Offer the three medicines, blood, and torma, the three poisons into the sphere of reality. In the wheel of the assembly, enjoy the wisdom of the collection of thoughts. With the sword of wisdom, liberate the four demons into the sphere of reality. The four phurbas destroy birth, old age, sickness, and death. The four arrows subdue beings with the four immeasurables. The mirror introduces oneself to the four wisdoms. The net of colored threads draws the five lineages from their places. The mandala is clear, undamaged, and unmixed, according to the scriptures. The mandala for subduing beings is wonderfully great. The silk tent covers sentient beings, protecting them with compassion. On whatever tiger skin the heroes practice, make it so. Jñāna maṇḍala sarva bhrūṃ! (Tibetan: ཛྙཱ་ན་མཎྜ་ལ་སརྦ་བྷྲཱུྃ, Devanagari: ज्ञाना मण्डला सर्व भ्रूम, Romanized Sanskrit: jñāna maṇḍala sarva bhrūṃ, Literal Chinese meaning: Wisdom mandala, all complete) Oṃ maṇi padme hūṃ hrīḥ! (Tibetan: ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱི, Devanagari: , Romanized Sanskrit: oṃ maṇi padme hūṃ hrīḥ, Literal Chinese meaning: Om Mani Padme Hum Hrih) Samaya tiṣṭha lhan! Thus, the vase of victory, the support of the body, is placed on a throne in the center of the mandala. On top of that, the skull cup, the support of speech, is covered with red silk. On top of that, the mirror, the support of the mind, is placed. In front of that, on a throne, is placed a vase containing seven kinds of grain pills, with a mantra rope and vajra attached. Because there are many pills, if there are five vases, etc., they can be placed in the four directions and the center, making five places, etc., which can be measured according to reason. On top of the vajra horns, place the ten wrathful phurbas that were previously placed. In the four directions of the mandala, place four swords. In the four corners, place four arrows, banners, and mirrors. At the four doors, place four phurbas. At the four edges, place four pennants. At the four corners, place four victory banners. Connect all of these with a net of five-colored threads. Above, raise a silk umbrella. Surround the mandala with a real tiger skin, or cloth painted with tiger stripes. On the east side of the inner surface, arrange the offering water. On the southeast side, arrange the foot-washing water. On the south side, arrange the flowers. On the southwest side, arrange the incense. On the west side, arrange the lamps. On the northwest side, arrange the scented water. On the north side, arrange the food. On the northeast side, arrange the boundary-holding flowers. The ten wrathful phurbas and matrams that were previously placed are also arranged in their respective appropriate places, according to the previous order. In front of the mandala, arrange a tiered offering table. In the center of the first tier, place the root sadhana torma. On the right side, place the torma piles of the male dharma protectors, as well as the chopping knife and medicine. On the left side, place the torma piles of the female dharma protectors, as well as the tenma and rakta. On the lower tier, starting from the right side facing the deity, arrange the peaceful offerings. Starting from the left side, arrange the wrathful offerings, connecting the two ends. Others