English
From the door leaf: The inner edge between the door leaves has three large parts. One-third of that, i.e., one large part, is the door at the base line, and the space between the inner and outer edges of the door frame, and the gap between the two door frames, which is the width of the door opening. So, what are these nine lines? The first part is half-embedded, the latter part is embedded, the half of the first part is the inner line of the wall, the latter part is the outer line of the door frame wall, and between these two and the inner line of the door leaf, the lines are aligned with a small part as the boundary. Like this, four on the right, four on the left, plus the diameter line in the middle, there are nine in total. Therefore, within the line of the door leaf, nine lines divide it into eight parts. The four parts divided by the nine lines, the two inner edges of the door leaf have a width of three large parts. These three large parts mean the door. The inner line of the door leaf is the basis of division, not the divider, so it is not counted among the nine lines. The decoration of the outer door frames means that outside the wall, it is decorated with door frames, etc., that is, the door edges, door leaves, parapet walls, etc., exist in a protruding form. "们" is plural, similar to the word "等". Also, the scripture says: The central mandala is drawn with lines, like the mandala of the Dharma realm. It has a center, has sixteen spokes, and has three levels. The spokes should be made twice as many. The central mandala refers to the inner circle. Twice the spokes indicates that there are two rounds. The three levels refer to: the position of the main deity, and the position of the four Tathagatas, and the position of the sixteen Bodhisattvas, and each of these three ends is surrounded by a circle. So, does this refer to the center, spokes, and rim of the sixteen-spoke wheel? No, if that were the case, it would become four levels. Moreover, if there is a round pillar of the outer ring of the lotus platform in the center, then making the spokes twice as many would be meaningless. If it is said that the width at the center is twice the spokes, then the positions of the five families would become very small, and there would not even be a corner to show the central nine grids, so it cannot be established.
Chinese
安置于。能立与所立相同，未成立。 13-284 九的份额不是说显示了那样。九个“列策”是中央和方位上做了九洲。 分为九份是说，九个无论横竖来计算，都需要在边际上有九个。 例如分为十六份那样。九个方格来说，一个边际上没有超过四条线，左右都翻转也没有超过八条线，怎么能分为九个部分？因此要这样做：在基线中，放不放神布两种情况，放的话从中心向左右，在大份的三和四的交界处，在第二之上和第一之上画圆线。那些各自的里面，小份一半的圆周，里面的里面之外也各自画等量的中心。和辐条的总线相同。如果不做神布，和刚才说的中央的中心画法相同，小份之一，在外面的圆周上画。在那之外五小份，画内轮的圆周的内线，然后小份一半画圆周的外线。然后小份一半画外轮的中心。然后五小份在基线相交处画外轮的圆周外线，在那里面画小份一半的内线。主尊位置的外面画小份一半的内轮的中心。神殿的走廊外面，用一个大份的量画世间圆周，在那上面画四方四洲十二小洲的形状。马座垫布的数量没有特别规定，怎么方便怎么做，其他都和共同的一样。 然后涂色是，念诵“此乃法界清净”等并书写，世间圆周黄色，走廊绿色，墙壁从里到外依次是蓝绿黄红白，牛背的里面蓝色，内外轮两个的辐条之间是方位颜色，主尊位置的底色白色。中央的五佛有神
English
To be placed. The establisher and the established are the same, not established. 13-284 The share of nine does not mean that it shows that way. The nine "letse" are the nine continents made in the center and directions. Dividing into nine parts means that no matter whether the nine are calculated horizontally or vertically, there must be nine on the edge. For example, like dividing into sixteen parts. For the nine squares, there are no more than four lines on one edge, and even if both left and right are reversed, there are no more than eight lines, how can it be divided into nine parts? Therefore, it should be done like this: In the base line, there are two cases of whether to put the divine cloth or not. If you put it, from the center to the left and right, at the junction of the third and fourth of the large part, draw a circle line on the second and on the first. Inside each of those, draw a circumference of half of the small part, and outside the inside of the inside, draw the same amount of center. It is the same as the general line of the spokes. If you don't make the divine cloth, it is the same as the method of drawing the center of the center just said, one of the small parts, draw on the outer circumference. Outside of that, five small parts, draw the inner line of the circumference of the inner wheel, and then half of the small part draw the outer line of the circumference. Then half of the small part draws the center of the outer wheel. Then five small parts draw the outer line of the circumference of the outer wheel at the intersection with the base line, and inside that draw the inner line of half of the small part. Outside the position of the main deity, draw the center of the inner wheel of half of the small part. Outside the corridor of the temple, draw the worldly circumference with the amount of one large part, and on that draw the shapes of the four directions, four continents, and twelve sub-continents. The number of horse seat cushions is not specifically specified, do whatever is convenient, and the others are the same as the common ones. Then the coloring is, reciting "This is the purity of the Dharma realm" etc. and writing, the worldly circumference is yellow, the corridor is green, the walls from inside to outside are blue-green-yellow-red-white in order, the inside of the cow's back is blue, the spaces between the spokes of the two inner and outer wheels are the colors of the directions, and the background color of the main deity's position is white. The five Buddhas in the center have divine
Chinese
轮、金刚杵、珍宝、莲花、十字杵等画出来。其他的容易明白。这样画完之后，用剩余的颜料一边念诵百字明，一边放在值得尊敬的地方。 第四进入修法仪轨，与藏地的实践相符，对坛城进行驱魔也很好。 无论如何，要用忿怒尊如火般燃烧的咒语，和顶髻胜佛、佛眼母的咒语，对坛城、住所和所有物品进行清扫和抛洒。如经中所述，陈设各种各样的供品。用十六个供瓶环绕四周，如果条件不允许，就用八个。一边念诵百字明，一边伴随着音乐的声音，将瓶子们围绕坛城顺时针旋转。五个灌顶瓶各自念诵各自的咒语，迎请安住。净化瓶、胜瓶等四个瓶子放在四个方向，主尊的瓶子放在主尊的前面，放在高台上。这些可以移动，而尊胜瓶则放在坛城的中央，如果这样不方便，就放在东门外的供桌等上面。暂时不要移动。其他如地饰、天饰等也摆放好。点燃熏香，进行洒扫。详细来说，要用六四之数，简略来说，用少许芝麻即可。用念诵了甘露漩咒语的沐浴瓶进行沐浴。坛城房间的内部四周，也要陈设各种美味佳肴的食子。因为必须不断地供奉，所以供品的材料和，火供和外供食子的器具等也要准备充足。然后按照自入观修或近修时所说的那样进行修持，结金刚持印，念诵：嗡 班匝 萨玛雅 吽（藏文：ༀ་བཛྲ་ས་མ་ཡ་ཧཱུྃ།，梵文天城体：ओँ वज्र समय हम्，梵文罗马拟音：oṃ vajra samaya hūṃ，汉语字面意思：嗡，金刚，誓言，吽），以金刚之势进入宫殿之中。坐在东边的垫子上，净化面前的坛城。从以Śūnyatā（藏文：ཤུ་ནྱཱ་ཏས་，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性）净化为空性开始，到念诵之间，都和之前修法时一样。如果未张挂唐卡，则不需要对此进行观想。一旦完成委派的任务，就用嗡 班匝 萨玛雅的咒语和金刚持印，对主
English
Draw the wheel, vajra, jewel, lotus, swastika, etc. The others are easy to understand. As soon as you finish drawing, recite the Hundred Syllable Mantra with the remaining paint and place it in a place worthy of respect. Fourth, entering the ritual of accomplishment, it is good to purify the mandala of obstacles in accordance with Tibetan practice. In any case, use the mantra of the wrathful deity blazing like fire, and the mantras of Ushnishavijaya and the goddess Buddhalochana to cleanse and sprinkle the mandala, dwelling, and all objects. Arrange various offerings as described in the tantras. Surround the mandala with sixteen offering vases, or eight if that is not possible. While reciting the Hundred Syllable Mantra, accompanied by the sound of music, circumambulate the mandala clockwise with the vases. Invoke the five empowerment vases by reciting their respective mantras. Place the four vases, such as the purification vase and the victory vase, in the four directions, and the main vase in front of the main deity, on a high platform. These can be moved, but the victory vase should be placed in the center of the mandala, or if that is not convenient, it should be placed on a table or the like outside the east gate. Do not move it for the time being. Also arrange other decorations such as earth ornaments and sky ornaments. Burn incense and perform sweeping. In detail, use the number of six fours, and in brief, use only a little sesame. Bathe with the bathing vase that has been recited with the Amrita Vortex mantra. Also arrange various tormas of delicious food around the inside of the mandala room. Because offerings must be made continuously, the materials for offerings, as well as the implements for fire pujas and outer tormas, must also be fully prepared. Then, practice as described in the context of self-generation or close practice, make the Vajradhara mudra, and recite: Oṃ Vajra Samaya Hūṃ (藏文：ༀ་བཛྲ་ས་མ་ཡ་ཧཱུྃ།，梵文天城体：ओँ वज्र समय हम्，梵文罗马拟音：oṃ vajra samaya hūṃ，汉语字面意思：嗡，金刚，誓言，吽), visualizing entering the palace with the force of the vajra. Sit on the cushion in the east and purify the mandala in front. From purifying into emptiness with Śūnyatā (藏文：ཤུ་ནྱཱ་ཏས་，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：Emptiness), up to the recitation, it is the same as in the previous practice. If a painted thangka is not displayed, then there is no need to visualize it. Once the assigned task is completed, use the mantra of Oṃ Vajra Samaya and the Vajradhara mudra to
Chinese
出定后，安住于金刚萨埵或花所击之神或遍照佛之慢心。念诵方法等，大多与修持时相同。念诵如法完成后，补充旧供品，陈设新供品并加持，献上咒语、手印和三摩地之广大供养。如平等不动母，以及百名二者等。以出自续部的赞颂文赞颂。为了成就，强烈祈请。此时不需要献上之前的宝物。观想所有佛的心间发出咒鬘，伴随着光芒，融入自己的心间咒鬘，反复观想。 念诵千遍等如法完成后，观想自己走出坛城外，以火供仪轨进行火供。走出修行室外，以三份（供品）等方式，向鬼神众广施食子。再次稍微接触后返回室内。金刚持安坐。如自入般圆满仪轨，或直至内入，或必须接受正行灌顶，如前念诵。若能于四座中受灌顶则佳。若未能如此，则从黎明至天亮之间，每日必须受一次。于座间休息时，强烈祈请，观想自己已出离。其他与之前相同。在那里念诵约十万遍后，若是具缘上士，则立即出现成就之兆。从黎明开始，日夜不间断地进行一次念诵。供养也只需意念观想，不需要陈设新供品。在第一个黎明未升起之前，本尊将显现，并且本尊将亲自赐予伏藏等成就。或者，如果根器稍差或中等，在之前念诵约十万遍时，本尊将在梦中预言成就。对于根器极差者，则会说你无法成就，但可以成就寂静等细微事业，或者智慧无碍。
English
Having arisen from meditation, abide in the pride of Vajrasattva, the deity struck by the flower, or Vairochana. The method of recitation and so forth is mostly the same as during the practice. When the recitation has been properly completed, replenish the old offerings, arrange new offerings, and bless them. Offer extensive offerings of mantra, mudra, and samadhi. Such as Samantabhadri and the two sets of hundred names. Praise with praises from the tantras. Pray strongly for accomplishment. There is no need to offer the previous jewels at this time. Visualize that from the hearts of all the deities, a garland of mantras, along with rays of light, emerges and merges into the garland of mantras in your own heart. Repeat this visualization again and again. When the recitation of thousands and so on has been properly completed, imagine that you have gone outside the mandala and perform a fire puja with the ritual of burnt offerings. Having gone outside the practice room, offer extensive tormas to the assembly of spirits in three portions. Then, after touching briefly, return inside. The Vajra Holder is seated. Either complete the entire ritual like self-entry, or up to the inner entry, or you must receive the main empowerment, and recite as before. It is good if you can receive empowerment in four sessions. If that much is not accomplished, then from dawn until sunrise, you must definitely receive one session each day. At the end of the session, pray strongly and think that you have come outside. The rest is the same as before. After reciting about 100,000 times there, if you are a supreme fortunate one, then signs of accomplishment will appear immediately. Starting from dawn, perform one uninterrupted recitation session day and night. The offerings also only need to be visualized in the mind, and there is no need to arrange new offerings. Before the first dawn has risen, the chosen deity will show his face, and the deity himself will actually grant accomplishments such as treasures. Or, if you are of slightly inferior or middling faculties, during the previous recitation of about 100,000 times, the chosen deity will prophesy accomplishment in a dream. For those of very inferior faculties, it will be said that you will not achieve accomplishment, but you can achieve subtle actions such as pacification, or unobstructed wisdom.