English
For a mandala made of colored powders, unless it is extremely inconvenient, the worldly south should be regarded as the east of the mandala. However, there is no such requirement for a painted cloth mandala. Then, having recognized that all directions are equal in nature, the working lines should be drawn thereafter. As it is said in the scriptures: The door is one-eighth of the wheel, the courtyard is half of it, the door rings are equal to the door, like the size of the divine garment. The directional lines should encircle, and it is said to be the location of the stable. That's how it is said. Regarding the way to encircle the outer environment: In the mandala of light, two layers of lines should be drawn. According to the translation, the great Vajra wall and the wheel, lotus, and vajra, that is, the lines of the three small walls should be drawn. However, in the translation of Marpa Dowa, it says: At the ultimate end of the environment, first encircle with a Vajra chain, the outermost layer of the mandala of light, the teacher draws double lines, the position of the color is half of it, at the directional position of the root line. Saying it this way seems more correct. The Vajra wall, the charnel ground, and the mandala of light are clear meanings. The inner lines are: Inside it is the lotus, behind the lotus is the wheel, the Vajra line is on these two, encircled with a Vajra chain. The three wheels are on the large part, encircled with a Vajra line. The lotus with filaments is located in the sixteen petals. It is said that each direction inside the root line has four large parts. If the fourth is left as it is, then the three petals are divided into three parts, which becomes nine parts. The first encircles the center of the lotus, the second is the lotus petal in the position of the main deity, and the third is the lotus petal of the four Dakinis. The fifth, seventh, and ninth encircle the outer edge of the three wheels. Inside the first, third, fifth, seventh, and ninth, each encircles one-sixth, which are the filaments and the four circles. The spokes of the three wheels, in the wide places, are also the same as the middle. The overall function of the lines should be understood elsewhere. It is also said like this: First are the stone vein lines, etc., all the lines must be determined, and above them is the wisdom line, from all aspects.
Chinese
完全地伸展开。如是说，首先是画事业线，为了加持它而画智慧线。而且在广说的时候，先说智慧线，在略说的时候，最初说事业线，这是指阿阇梨的意图。如果仅以智慧线就能画事业线，那么就不需要加持等。否则，这里也需要，即生起作为事业的金刚亥母二手或甘露旋或吽字三界胜尊中的任何一个，融入智慧尊，供养赞颂，变成线绳，念诵三字和吽字及自咒而加持。线的作业完成后，对线绳之神供养赞颂，念诵 嗡 啊 吽 班匝 穆（藏文：ༀ་ཨཱཿཧཱུཾ་བཛྲ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ vajra muḥ，汉语字面意思：嗡啊吽 班匝 穆）而请其返回本位。第二，颜色的区分，如果在画线之内，就修持圆满现观或从三清净到大成就之间修持。明观身体坛城后，稍微念诵。在画线的当天区分颜色，如果在那天晚上就能完成，那么仅以画线前的自生本尊即可。即使在那天开始涂色，如果那天不能完成，那么此时不需要自生本尊，但在第二天进行自生本尊，然后继续绘制坛城。颜料的材料是，用尸陀林的骨头做白色，用它的炭做黑色，在那里生长的树木翻转过来做绿色，用它的砖粉做红色，将它与巴拉混合做黄色，或者用普通的颜料，或者用掺有大量灰烬的珍贵粉末，据说是需要的。无论如何，将五种或二十五种颜料混合，进行供施食子的绕行，加持供品后，直到以主尊父母的心咒加持为止。线绳的加持相同，念诵“变成五种颜色的颜料”，增加 嗡 班匝 泽扎 萨玛雅 吽（藏文：ༀ་བཛྲ་ཙི་ཏྲ་ས་མ་ཡ་ཧཱུཾ།，梵文天城体：，梵文罗马拟音：oṃ vajra citra samaya hūṃ，汉语字面意思：嗡 班匝 泽扎 萨玛雅 吽）一百零八遍进行加持。阿阇梨面向南方位于坛城中央，因为这是法界清净，是度化有情众生之界，是具德饮血王，是一切如来。
English
Completely extend it. As it is said, first draw the karma line, and draw the wisdom line to bless it. Moreover, in the extensive explanation, the wisdom line is mentioned first, and in the concise explanation, the karma line is mentioned first, which refers to the intention of the Acharya. If the karma line can be drawn only with the wisdom line, then there is no need for blessings, etc. Otherwise, it is also needed here, that is, generate any of the two-handed Heruka who performs the karma, or the nectar swirl, or the Hum syllable Three Realms Victor, merge the wisdom being, offer and praise, transform into a thread, and bless by reciting the three syllables and the Hum syllable and the self-mantra. After the work of the line is completed, offer praise to the deity of the thread, and recite Oṃ Āḥ Hūṃ Vajra Muḥ (藏文：ༀ་ཨཱཿཧཱུཾ་བཛྲ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ vajra muḥ，汉语字面意思：嗡啊吽 班匝 穆) and ask them to return to their original position. Second, the distinction of colors, if it is within the drawing of the line, then practice the complete Abhisamaya or from the three purifications to the great accomplishment. After clarifying the mandala of the body, recite a little. Distinguish the colors on the same day as the drawing of the line, and if it can be completed on that night, then only the self-generated deity before the drawing of the line is sufficient. Even if the coloring starts on that day, if it cannot be completed on that day, then the self-generated deity is not needed at this time, but the self-generated deity is performed on the next day, and then continue to draw the mandala. The materials for the pigments are: white is made from the bones of the charnel ground, black is made from its charcoal, green is made from the trees that grow there turned over, red is made from its brick powder, and yellow is made by mixing it with Vava, or ordinary pigments, or precious powders mixed with a lot of ashes, it is said to be necessary. In any case, mix five or twenty-five pigments, perform the circumambulation of the offering cake, bless the offerings, until the blessing is done with the heart mantra of the main deity couple. The blessing of the thread is the same, recite "transformed into five kinds of pigments", and add Oṃ Vajra Citra Samaya Hūṃ (藏文：ༀ་བཛྲ་ཙི་ཏྲ་ས་མ་ཡ་ཧཱུཾ།，梵文天城体：，梵文罗马拟音：oṃ vajra citra samaya hūṃ，汉语字面意思：嗡 班匝 泽扎 萨玛雅 吽) and bless it one hundred and eight times. The Acharya is located in the center of the mandala facing south, because this is the pure Dharmadhatu, the realm of liberating sentient beings, the glorious blood-drinking king, all the Tathagatas.
Chinese
之处。从一切罪业中解脱。颜色的事业是极好的开始。这样说。念诵 嗡 班匝 泽扎 萨玛雅 吽 (藏文：ༀ་བཛྲ་ཙི་ཏྲ་ས་མ་ཡ་ཧཱུཾ།，梵文天城体：，梵文罗马拟音：oṃ vajra citra samaya hūṃ，汉语字面意思：嗡，金刚，色彩，誓言，吽) 的咒语，从白色墙壁开始绘画。 颜色的色调，大部分通过了解坛城的总体特征就能明白。诸神的方位颜色，东方蓝色，南方黄色等。中央是帝释青（Indranila）的蓝色方形地基。身语意轮的轮辐之间是蓝白红色。大乐轮的外围是黄色，上面画黑色的弯刀链，或者金刚链也可以。主尊位置的八瓣莲花是杂色莲花。心髓瑜伽母的位置的八瓣莲花是黄色。内外加起来，大乐轮共有十六瓣莲花。主尊位置的莲花蕊也是黄色。那个杂色莲花做成绿色是否合适呢？这是分别念。金刚墙也是蓝色底，上面是绿色金刚链。所有神的标志都安放在太阳轮上，四方位的莲花瓣和四隅的莲花瓣上，只有弯刀，或者四瓣莲花上是四种姓的持物标志的卡杖嘎。意轮是金刚，语轮是莲花，身轮是轮。此外，还要书写种子字和咒语的字，或者雕刻或铸造，或者放置绘画的塑像，或者布置彩粉堆等，根据情况而定。然后，上师摇动金刚杵，敲击铃铛，从左向右绕坛城三圈，在东南方向念诵百字明和四面佛的咒语，观想消除绘画的错误。彩粉的剩余部分用于供养赞颂和迎请。剩余的颜料放在僻静的地方。 第三，布置装饰和用具。经文中说是在布置完宝瓶之后，但实际上也是如此。现在这样做不方便，所以把布置宝瓶的位置留出来，现在就做，没有什么矛盾。经文中说：悬挂旗帜，用各种各样的布匹
English
place. Liberation from all sins. The work of color is a very good beginning. Thus it is said. Recite the mantra Oṃ Vajra Citra Samaya Hūṃ (藏文：ༀ་བཛྲ་ཙི་ཏྲ་ས་མ་ཡ་ཧཱུཾ།，梵文天城体：，梵文罗马拟音：oṃ vajra citra samaya hūṃ，汉语字面意思：Om, Vajra, Color, Samaya, Hum), and start painting from the white wall. The color tones are mostly understood by understanding the overall characteristics of the mandala. The directional colors of the deities are east blue, south yellow, etc. The center is the blue square base of Indranila. The spokes between the wheels of body, speech, and mind are blue, white, and red. The outer circumference of the Great Bliss Wheel is yellow, with a chain of black curved knives drawn on it, or a chain of vajras is also acceptable. The eight petals of the main deity's position are variegated lotuses. The eight petals of the position of the Heart Essence Yogini are yellow. Adding the inside and outside together, the Great Bliss Wheel has sixteen petals. The stamen of the main deity's position is also yellow. Is it appropriate to make that variegated lotus green? This is conceptualization. The vajra fence also has a blue base with a chain of green vajras on it. All the symbols of the deities are placed on the sun wheel, on the four directional petals and the four corner petals, with only curved knives, or khatvangas with the symbols of the four lineages on the four petals. The mind wheel is a vajra, the speech wheel is a lotus, and the body wheel is a wheel. In addition, write the seed syllables and mantra syllables, or carve or cast them, or place painted statues, or arrange colored powder piles, etc., as appropriate. Then, the master shakes the vajra and rings the bell, circumambulating the mandala three times from left to right, and recites the hundred-syllable mantra and the four-faced Buddha's mantra in the southeast direction, visualizing the elimination of the errors in the painting. The remaining colored powder is used for offering, praise, and invitation. The remaining paint is placed in a secluded place. Third, arranging decorations and utensils. The scriptures say that it is after the vases have been arranged, but in reality it is the same. Now it is inconvenient to do so, so leave the place for arranging the vases and do it now, there is no contradiction. The scriptures say: Hang up the flags, with various kinds of cloths