Chinese
并非指示装饰，而是从那本身而来。在那之上，用吉祥树、无忧树等带有果实的树木装饰，放置金刚杵，并用吉祥绳系缚。如是说，因为那些被说成是装饰。因此，关于竖立茅草等，如《智慧金刚》的注释中所说，为了不让邪魔等进入，在用重物压住的颈绳上竖立七根茅草。虽然毗玛拉米扎和善生芽说茅草是装饰的意思，但这与《秘密总续》不符，因此不能作为依据。即使茅草可以作为装饰，也没有用吉祥草作为装饰的来源，即使舍弃了无上部的自宗所说的装饰，而用事续部的论典来成就，也不会成功。关于那些的清净，在《胜乐金刚次第》的仪轨中说，药物、谷物和珍宝依次被说成是坛城本尊的菩提心、心和身色的象征。在《合修坛城仪轨》中说：宝瓶是天神之住所，装饰、颈绳、马络头是庄严，系绳是慈悲大尊的象征，五药是慈悲菩提心，谷物是天神的自性，五宝是身之光，心髓是智慧心之界，香等是戒律功德之王。鸠鸠惹匝如是说。书写标志的方法是：对于尊胜佛母，在法生（梵文：Dharmodaya）的中央，在莲花上书写月亮或太阳和宝瓶。对于其他本尊，在莲花上的月亮或太阳上书写各自的种子字或手印。龙智说：坛城的一切，种子字或者标志都可以，用红花等混合，智者书写在宝瓶的侧面。如是说。用第三只脚（指第三句）和第四只脚（指第四句）指示了书写的位置，说是书写在宝瓶本身上。书写法生是寂天（梵文：Śāntipa）的宗派。手印的颜色是：如《金刚空行》中所说：标志要做成各自的颜色。就像所说的那样，文字也显然需要那样。如果只有一个宝瓶，那么在其前面书写主尊的标志，在其左边书写一切事业的标志。在那上面，也在四个方向书写毗卢遮那佛等。
English
It is not to indicate adornment, but from that itself. Moreover, it is adorned with auspicious trees, sorrowless trees, and other fruit-bearing trees, placing a vajra, and tying it with an auspicious rope. It is said, and those are said to be adornments. Therefore, regarding erecting thatch and so on, as stated in the commentary on Jnana Vajra, seven blades of grass are erected on the neck cord weighted down to prevent obstacles and so on from entering. Although Vimalamitra and Sukhabija said that thatch is the meaning of adornment, it is not in accordance with the Guhyasamaja Tantra, so it cannot be taken as a standard. Even if thatch can be used as an adornment, there is no source for using kusha grass as an adornment, and even if the adornment mentioned in the Uttaratantra's own tradition is abandoned, it will not be accomplished by accomplishing it with the scriptures of the Kriyatantra. Regarding the purification of those, in the ritual of the Hevajra sequence, medicine, grains, and precious substances are said to be symbols of the bodhicitta, heart, and body color of the deities of the mandala, respectively. In the Samputa Tantra mandala ritual, it is said: The vase is the abode of the deities, the adornment, neck cord, and horse halter are ornaments, the thread is a symbol of the great compassion, the five medicines are compassion and bodhicitta, the grains are the nature of the deities, the five precious substances are the light of the body, the essence is the sphere of wisdom and heart, and incense and so on are the king of morality and qualities. Kukkuraja said so. The method of writing the symbols is: For Vijaya, in the center of the dharmodaya, write the moon or sun and the vase on the lotus. For other deities, write their respective seed syllables or hand symbols on the moon or sun on the lotus. Nagarjuna said: The mandala of all, seed syllables or symbols are fine, mixed with saffron and so on, the wise write on the side of the vase. It is said so. The third foot (referring to the third line) and the fourth foot (referring to the fourth line) indicate the place of writing, saying that it is written on the vase itself. Writing the dharmodaya is the tradition of Shantipa. The color of the hand symbols is: As stated in the Vajra Dakini: The symbols should be made in their respective colors. As it is said, it is obvious that the letters also need to be like that. If there is only one vase, then write the symbol of the main deity in front of it, and the symbol of all activities on its left. On that, also write Vairochana and so on in the four directions.