Chinese
说“会变成障碍”，因此，有些人认为将瓶顶安放在如意宝四种姓的希望之处是被严格禁止的。第六，在《大疏》中说：“之后，献上香等供品，对于坛城所需的线条要正确守护，剩余的一切都要分开。所有门都要正确清扫，再次献上香和花等，给予食子，按照之前所说的仪轨念诵咒语。”这是在《灌顶次第简略二》的结尾说的。这里有些人认为，对于在地上画的线条进行供养后，擦拭掉线条的残余，清扫门边的根本线，再次对位于地面的线条进行供养和食子供奉。还有些人认为，对线绳进行供养和食子供奉等。但实际上，符合意义的方面是，在画完线条之后，对线绳进行供养，清扫门边的根本线，为了不产生障碍，向空行母和六十护法神献上供养和食子，以修持金刚怖畏的仪轨念诵咒语。 第二，在绘制彩粉时，略微讲述一些近需之物，即研究彩粉的仪轨，讲述颜色的获得和本尊的名称，讲述剩余的意义，消除疑惑的零星内容。第一，用十二种供养来供养坛城的地基和彩粉，也向土地女神献上食子。取走剩余的彩粉，首先由上师的左拳，从有权者开始，顺时针方向撒播，然后弟子们按照各自的身份欢喜。对此，也念诵“这是法性清净”等，作为实践，即使其他人补充也没有矛盾。以前的人们对于颜色的好坏进行观察，但后来的学者们却认为没有依据而加以否定，但符合标准的论典中并没有禁止，只要不产生矛盾，对于零星出现的口诀实践，即使没有逐一说明出处，也不能否定，就像布顿和多吉贝的例子一样。上师曼巴扎和誓言金刚说，用器皿覆盖有权者的墙壁，因此，颜色的好坏观察也清楚地表明是其中的实践，因此并非没有依据。
English
It says, "It will become an obstacle." Therefore, some people believe that placing a vase top on the hope of the four lineages of wish-fulfilling jewels is strictly prohibited. Sixth, in the Great Commentary, it says, "After that, offer incense and other offerings, and the lines needed for the mandala must be properly protected, and all the remainder must be separated. All the doors must be properly cleaned, and again offer incense and flowers, etc., give the torma, and recite the mantra according to the ritual mentioned earlier." This is said at the end of the Second Abridged Empowerment Sequence. Here, some people think that after offering to the lines drawn on the ground, wipe away the remnants of the lines, clean the root lines at the door, and again offer offerings and tormas to the lines located on the ground. Others think that offerings and tormas are offered to the thread lines, etc. But in fact, the aspect that corresponds to the meaning is that after the lines are drawn, offerings are made to the thread lines, and the root lines of the door are cleaned. In order to prevent obstacles from arising, offerings and tormas are offered to the dakinis and sixty protectors, and the mantra is recited according to the ritual of practicing Vajrabhairava. Second, when drawing colored powders, briefly describe some of the near necessities, namely, examining the ritual of colored powders, explaining the attainment of colors and the names of the deities, and explaining the remaining meanings, dispelling doubts about scattered content. First, the foundation of the mandala and the colored powders are offered with twelve offerings, and tormas are also offered to the earth goddess. Take the remaining colored powders, and first with the master's left fist, starting from the empowered one, scatter them clockwise, and then the disciples rejoice as appropriate. In this regard, "This is the purity of Dharma nature," etc., is also recited as a practice, and there is no contradiction even if others supplement it. In the past, people observed the quality of colors, but later scholars denied it as unfounded, but there is no prohibition in the standard treatises. As long as there is no contradiction, the scattered oral instructions that have appeared cannot be denied even if the source is not explained one by one, just like the examples of Buton and Dorje Pal. Master Menpa Zhap and Samaya Vajra said that the wall of the empowered one is covered with vessels, so the observation of the quality of colors is also clearly shown as one of the practices, so it is not without foundation.