Chinese
所谓的“清净之手印与法”，是指微尘也不住留，也不是安住之处。因为身体是本尊，语是咒语，心是法性，安住在手印或坛城中。具有如是之理，乃是断尽一切二障，具有圆满智慧的至尊普贤王如来所宣说。此乃是可信之处。如《智慧之誓言》中所说：“罪恶已尽无虚言，无因故不言说。”如是。智慧手印最为甚深秘密之心髓，即是法性实义之实相。从那确信之处，身体和分别念的一切支分，皆从初始就加持于清净的坛城中，这是自性手印开展之第八品释。༈。第三个意义是使之更加明晰，形象坛城有两种：总义和正文之义。第一种有三种：绘制坛城并展示利益，生起本尊并如何供养，灌顶并展示果实。第一种有四种：土地仪轨，线条色彩仪轨，绘制并铺设装饰，陈设供品并展示利益。第一种有七种，其中，观察地基是指平坦悦意，适合作为坛城的地基。如《事业次第》中所说：“八角等众多尖顶，如河流般不干涸，平坦悦意口之水，太阳极佳安住处，应知虚空之特征。高低俯仰乃西北，东西倾斜且平缓处，蚁穴草丛岔路口，各种水源缓权力，敌方边界应观察。茂密山林具树木，极其平坦且油润，河流乃权力之方，稍有微风亦少许，花朵树林鸟鸣声，知晓历史亦极佳。观察自身且喜悦，禅定远离敌方者，自家等等亦如是，精勤具力之缘故。”在如是地基处，“挖掘一肘或四肘时，沙砾灰烬木炭等，瓦砾骨头等等”，去除如是不净之物，注满水后向后走一百步，观察那水，如“注满水后观百步”，如是说，没有减少则为上等，
English
The so-called 'pure mudra and dharma' means that not even a speck of dust remains, nor is it a place of abiding. Because the body is the deity, speech is mantra, and mind is the nature of reality, abiding in the mudra or mandala. Such is the reason, and it is explained by the supreme Samantabhadra Buddha himself, who has purified all dual obscurations and possesses perfect wisdom. This is a place of faith. As it says in the 'Supreme Wisdom Oath': 'Faults are exhausted, there are no false words, because there is no cause, there is no speaking.' Thus it is. The most secret essence of the wisdom mudra is the true nature of reality, the actual state of the dharma. From that place of certainty, all the limbs of body and conceptualization are blessed into the pure mandala from the very beginning. This is the explanation of the eighth chapter, the unfolding of the nature mudra. ༈. The third meaning is to make it clearer, the image mandala has two aspects: the general meaning and the meaning of the text. The first has three aspects: drawing the mandala and showing the benefits, generating the deity and how to make offerings, and bestowing empowerment and showing the results. The first has four aspects: the ritual of the ground, the ritual of lines and colors, drawing and arranging decorations, and arranging offerings and showing the benefits. The first has seven aspects, among which, examining the ground is to find a place that is even and pleasing, suitable as the basis for the mandala. As it says in the 'Sequence of Activities': 'Eight corners and many peaks, like a river that does not dry up, even and pleasing water of the mouth, the sun dwells very well, one should know the characteristics of space. High and low bowing are northwest, east and south are sloping and smooth, anthills, grass, crossroads, various water sources, slow power, the enemy's border should be observed. Dense mountains and forests are abundant, extremely even and oily, the river is the direction of power, with a little breeze and little wind, flowers, trees, bird songs should be observed. Knowing the history is also excellent. Examining oneself and being happy, meditation is far from the enemy, one's own home and so on are the same, because of diligence and power.' In such a place, 'when digging one cubit or four cubits, gravel, ashes, charcoal, etc., tiles, bones, etc.,' remove such impurities, fill it with water and walk back a hundred steps, observe the water, as it says, 'fill with water and observe a hundred steps,' if there is no decrease, it is excellent,
Chinese
如果潮湿则为中等，干燥则为恶劣。第二，挖掘土地是为了人与非人建立坛城，为了平息显现与非显现的（土地）所有者之间的争端，以舍弃吝啬之心，为了宣告价值与真理而挖掘。如是说。之后，将谷物和珍宝埋入地下，平整土地，制作香水滴，举行土地女神的仪式。过去，当佛陀在金刚座成佛时，像挖掘土地战胜魔军一样，瑜伽士也有必要战胜黑色的一方。因此，观想黄色女神手持宝瓶，骑在猪上，迎请她。进行供养和赞颂，祈请道：‘我，金刚某某，将在此地建立坛城，请您允许。’第三，使其臣服，观想红色金刚橛显现为黑鲁嘎，其光芒充满大地，这有平息障碍的必要。第四，净化，首先应从土地神“饕餮”的方向开始挖掘，在《八千颂般若经》的注释中说：饕餮所处的位置的特征是：秋季三个月的月份里，太阳运行的顺序是，头朝东，面朝南，向左侧卧。冬季三个月的月份里，面朝西，头朝南。春季三个月的月份里，面朝北，头朝西。夏季三个月的月份里，面朝东，头朝北。土地神饕餮就是这样存在的。伟丈夫挖掘饕餮。如是挖掘。如果击中头部，上师会死亡；如果击中尾部，弟子会死亡，因此应从腹部开始挖掘。之后，根据情况制作台座，使其东北方向低陷，其余两方平齐，中央稍微高起。涂抹牛黄五种和五谷等。在《怖畏金刚根本续》中说：将五种土脂和香的汁液混合，在四方形的中央做好，扩展到两肘的长度。如是说。之后，用火净化。又说：如果一切都变成不好的征兆，就用其他方法或者寂静之火来彻底净化。如是说。之后，观想自身为忿怒尊，从手掌中发出光芒，净化土地，使其成为五股金刚杵的自性，并观想其为空性。
English
If it is wet, it is medium; if it is dry, it is bad. Second, digging the earth is for the sake of establishing a mandala for humans and non-humans, to pacify disputes between the visible and invisible owners (of the land), with a mind that has abandoned stinginess, and to dig for the sake of proclaiming value and truth. Thus it is said. Then, bury grains and precious earth treasures, level the ground, make a drop of perfume, and perform the ritual of the earth goddess. In the past, when the Buddha attained enlightenment at Vajrasana, just as he dug the earth and conquered the Maras, it is also necessary for the yogi to conquer the dark side. Therefore, visualize the yellow goddess holding a vase, riding on a pig, and invite her. Make offerings and praises, and pray: 'I, Vajra so-and-so, will build a mandala in this place, please grant permission.' Third, to subdue it, visualize the red kila appearing as Heruka, its rays filling the earth, which is necessary to pacify obstacles. Fourth, to purify, one should first dig from the direction of the earth lord 'Lto-phye' (Glutton), as it is said in the commentary on the Eight Thousand Verse Prajnaparamita Sutra: The characteristics of the location of Lto-phye are: In the months of the three autumn months, the order in which the sun moves is, head facing east, face facing south, lying on the left side. In the months of the three winter months, face facing west, head facing south. In the months of the three spring months, face facing north, head facing west. In the months of the three summer months, face facing east, head facing north. The earth lord Lto-phye exists in this way. The great man digs Lto-phye. Thus dig. If the head is hit, the teacher will die; if the tail is hit, the disciple will die, so it should be dug from the abdomen. Then, make the platform as appropriate, making the northeast direction low, the other two sides level, and the center slightly higher. Also, apply the five products of a cow and five grains, etc. In the Root Tantra of Bhairava, it is said: Mix the juice of the five kinds of earth fat and incense, and do well in the center of the square, extending to the length of two cubits. Thus it is said. Then, purify with fire. It is also said: If everything becomes a bad omen, then purify thoroughly with other methods or with peaceful fire. Thus it is said. Then, visualize yourself as an wrathful deity, with rays of light emanating from the palms of your hands, purifying the earth, making it the nature of a five-pronged vajra, and also contemplating it as emptiness.
Chinese
哦！第五是加持，即生起上师为主尊，将该处所显现为天宫，观想诸多佛和菩萨。“大自在的我，一切莫违越我的教令！”这样念诵苏母，并以金刚步绕行。第六是守护，即从自己的心间生起十忿怒尊，守护该处所，观想劫末之火熊熊燃烧。第七是摄取，即画线或布置点，生起为本尊，以少许供养赞颂来供养，然后融入，思维为天宫的基础。第七是摄取，即画线或布置点，生起为本尊，以少许供养赞颂来供养，然后融入，思维为天宫的基础。仅此就是完整的地基仪轨。第二是加持线和颜料，即用五种或二十五种颜色的丝线，由十六岁的少女纺织。在《金刚次第》中说：“从莲花的体性中改变颜色，十六手印妥善纺织，一丝也具有五种颜色，使智慧自性坚固。具有三种颜色的丝线九根，用棉毛纺织成身语意，妥善安置在干净的容器中。”如是，将颜料加持为五种智慧的自性，做成坛城的两倍大小，由具相的女子拿着，首先画金刚的虚空线。在《怖畏电光》中说：“不要有线工的心，由具相者加持后，以手印和歌舞，画自性坛城的虚空线。然后画地基线也是，依调伏的差别，坛城的量没有定数，从四指开始，直到量度穷尽。”如是说，从四指到没有确定量度之间都说了。加持也是，将线和颜料明观为本尊，进行供养赞颂，成为智慧后进行事业。在《次第》中说：“将容器次第不混杂地做好，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等一个字也是五个，颜色随顺，成为圆满的二十五尊本尊，观想具有方便和智慧，十方四时的身语意，功德事业五种智慧，融入后成为圆满的五种事物，身语
English
Okay! The fifth is blessing, which is to generate the guru as the main deity, visualize that place as a clear celestial palace, and visualize many Buddhas and Bodhisattvas. "The great self, may everything not transgress my command!" Recite 'Sum' and circumambulate with the vajra gait. The sixth is protection, which is to generate ten wrathful deities from one's heart, protect that place, and contemplate the blazing flames of the kalpa's end. The seventh is seizing, which is to draw lines or arrange dots, generate them as deities, offer them with a little offering and praise, then dissolve them, and contemplate them as the foundation of the celestial palace. The seventh is seizing, which is to draw lines or arrange dots, generate them as deities, offer them with a little offering and praise, then dissolve them, and contemplate them as the foundation of the celestial palace. This much is the complete ritual for the ground. The second is blessing the lines and colors, which is to have silk threads of five or twenty-five colors spun by a sixteen-year-old girl. In the Vajra Sequence, it says: "Transform the colors from the essence of the lotus, skillfully weave with sixteen mudras, even a single thread has five colors, make the wisdom nature firm. Nine threads with three colors, woven from cotton and wool, are body, speech, and mind. Arrange them well in a clean container." Likewise, bless the colors as the nature of the five wisdoms, make them about twice the size of the mandala, have a qualified woman hold them, and first draw the vajra's sky line. In the 'Fearsome Lightning,' it says: "Do not have the mind of a line worker, after being blessed by a qualified person, with mudras and dances, draw the sky line of the self-nature mandala. Then draw the ground line as well, according to the differences in taming, the measure of the mandala is not fixed, starting from four fingers, until it reaches the end of the measure." Thus it is said, from four fingers to an unfixed measure. The blessing is also to visualize the lines and colors as deities, make offerings and praises, and perform activities after becoming wisdom. In the Sequence, it says: "Make the containers clean without mixing the order, even one letter like Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is also five, make the colors follow accordingly, become the complete twenty-five deities, contemplate having skillful means and wisdom, the body, speech, and mind of the ten directions and four times, the qualities, activities, and five wisdoms, after dissolving, become the complete five objects, body, speech,
Chinese
功德事业圆满。由智慧之因所成就的坛城，应当随之进行观察。如是。又，在颜料上书写的字也要堆积起来，使其不显现，要像堆积和压实一样。修习颜料的咒语手印。如是。如此区分各种颜色的粉末颜料的意义是，在《广大续》中说：一切众生，都为五种智慧所遍及，但因自己的分别念所遮蔽，而未见五种智慧之义。如是为了一切愚昧者，显示智慧的体性，故显示白色、红色、黄色和绿色等黑色。如是。这些颜料的材料，最好是用珍宝，在作事次第中说：由五宝所制的颜料，因陀罗尼罗月光和，布沙拉嘎红玉好，马拉达嘎所作喜。同样，根据财力聚集其他的。为了镇摄嗔心忿怒等，说了二十五种颜色。如是。中等和下等则用能得到的颜料。第三，绘画和布置装饰，分为二，第一，用线绘画，即进入举起智慧之天线之下进行绘制。然后是绘画的仪轨：具备法衣自在者举起线，首先从自在的方向开始环绕。然后是获得灌顶者们，以种子、金刚、灰、拳，手印禅定而绘画。如是，像梵天角等，按照所见传承，设置双重门。又，用口诀稍微区分，大的部分十六，内部分三，分为一半则成为六。第一个一半绘制，后一个绘制。第二个分为四份。第三个第四个不绘制放置。第五个舍弃中间，绘制两边。第六个一半绘制，后一个绘制。这是内部的门。大的部分第四个是外部的走廊。第五个舍弃中间，绘制两边。第六个一半绘制，后一个绘制。第七个分为四份。第八个舍弃中间，绘制两边。如是。然后，在竖立的橛子内，用五种智慧的颜色充满，并依次倾倒，如《遍照幻化网》中所说：颜色要从内部倾倒。从外部则不倾倒颜色。首先从东北开始，首先由金刚阿阇黎自己倾倒。然后由弟子们