English
Possessing characteristics like a thousand-spoked wheel, not drying up like a river, being equal like the sky, and being as clear as milk in space or extremely clear water, with the sun rising in the east and its peak located in the west. Second, examining the outline of the intermediate mountains, which is divided into two parts: examining the mountains of direction and examining the enemies of the border. First, examining the mountains of direction: In the Sequence it says, "East and south slope and are gentle, high and curved are west and north." Therefore, the mountains of the east are low and sloping, the mountains of the south are very gentle, the mountains of the west are high, and the mountains of the north are curved and sheltering. Second, examining the enemies of the border: In the Fierce Lightning it says, "The places to be avoided are: the spear tip of the cruel Lord of Death, the tear marks of a crying Rakshasa, the palm prints of an angry Yaksha, the hiding place of demon thieves, the passage of a cruel Naga, the path where sinners walk, the wandering place of cruel ministers, the meeting place for unspeakable things, and places associated with danger, just as a venomous snake comes into one's lap, with the great pretense of a fox, one should avoid them with the strength of years." Also, in the Path Sequence it says, "Stone heaps, mountain passes, canyon mouths, various water sources, mandalas, sounds of power, and borders should be examined." Therefore, in the southeast, there are mountain rocks like the spear tip of the cruel Lord of Death, sharp like copper. In the southwest, there are cliffs and sandy areas like the tear marks of a crying Rakshasa. In the north, there are many ravines like those scratched by the palm prints of an angry Yaksha or Matrika. In the northeast, there are traces like the marks of spears thrust by demon thieves. Furthermore, places associated with danger, such as cruel Nagas, the path where sinners walk, the wandering place of cruel ministers, and the meeting place for unspeakable things, as well as places such as mountain ridges, canyon mouths, and the confluence of water sources, should also be avoided. Third, examining the ground below: In the Sequence it says, "Lush and dense mountains with forests, extremely even and glossy, rivers are the direction of power, with slightly less wind, flowers, groves, bird songs should be examined, auspicious histories are also said to be excellent, examine oneself, feel happy, meditation is far from enemies, one's own home, etc."
Chinese
那地也是如此，因为具有精勤的能力。如《怖畏电》中所说：海颈、水汇、大海深处，水之洲或国王之所，有水环绕之处，对于一切事业都是吉祥的。群山汇聚的顶峰，旃檀林和花苑，令人心旷神怡、吉祥喜悦之处，在这样的地方绘制坛城是吉祥的。因此，土地应是高耸雄伟，极其平坦且富有光泽，河流从西向东流淌，微风习习，植物、森林、花朵繁茂，鸟鸣悦耳，因人类历史而吉祥，被导师或特殊人物的足迹所踏过并获得成就的土地，才具备神圣的吉祥。第二，观察土地自身的特征分为两种：观察恶劣土地的特征和观察优良土地的特征。首先，观察恶劣土地的特征。如《事业次第》中所说：像平原荒地一样，低洼和凹陷的特征，盐碱地、带刺的石头、乌龟，沙地、灰烬、木炭，瓦砾、骨头、碎石等等，榕树和婆罗树，乌昙跋罗和菩提树，阿 জু那等情况，是不希望的，应清理或搬迁。因此，土地像平原一样不生长植物等，像荒地一样干旱贫瘠，比其他地方低洼，向下凹陷，断裂，盐碱地，带刺的石头，像乌龟背一样不生长植物，乌昙跋罗土地开裂，菩提树土地形成或弯曲，阿 জু那土地粗糙等，这些土地的缺点是不希望的，应仔细观察后清理或搬迁。第二，观察优良土地的特征。如《事业次第》中所说：吉祥草和花树，具有光泽和颜色，砖石纹路极少，特别的是，填满后有剩余的，是最好的。因此，在那片土地上生长着吉祥的吉祥草、吉祥草和各种花树，土地颜色好，光泽大，树根等砖石纹路极少，有时挖掘的坑洞又被土地填满而有剩余，这是最好的。第三，提起（疑问）：《怖畏电》
English
That land is also like that, because it possesses diligent power. As it says in the "Terrifying Lightning": 'The neck of the sea, the confluence of waters, the depths of the great ocean, the island of water or the place of the powerful, the place surrounded by water, is auspicious for all activities.' The peaks where mountains gather, sandalwood forests and flower gardens, delightful, auspicious, and joyful places, it is auspicious to draw mandalas in such places. Therefore, the land should be towering and majestic, extremely level and lustrous, with rivers flowing from west to east, gentle breezes, abundant plants, forests, and flowers, melodious bird songs, auspicious due to human history, and the land that has been trodden by the feet of teachers or special individuals and has attained accomplishment possesses divine auspiciousness. Second, examining the characteristics of the land itself is divided into two: examining the characteristics of bad land and examining the characteristics of good land. First, examining the characteristics of bad land. As it says in the "Sequence of Activities": 'Like a flat barren land, the characteristics of being low and sunken, saline soil, thorny stones, turtles, sandy soil, ashes, charcoal, rubble, bones, gravel, etc., banyan trees and fig trees, Udumbara and Ashvattha, situations like Arjuna, are undesirable, should be cleared or moved.' Therefore, land that does not grow plants, etc., like a flat plain, barren and infertile like a wasteland, lower than other places, sunken downwards, fractured, saline, thorny stones, not growing plants like a turtle's back, Udumbara land cracking, Ashvattha land forming or curving, Arjuna land being rough, etc., these defects of the land are undesirable, and should be carefully observed and then cleared or moved. Second, examining the characteristics of good land. As it says in the "Sequence of Activities": 'Auspicious grass and flowering trees, possessing luster and color, very few brick patterns, especially, what is left over after filling, is said to be the best.' Therefore, on that land, auspicious Kusha grass and various flowering trees grow, the land has good color and great luster, there are very few brick patterns of tree roots, etc., and sometimes the holes that are dug are filled with earth and there is a remainder, this is said to be the best. Third, raising (a question): "Terrifying Lightning"
Chinese
总之，关于起土之事，为了平息争端，对于显现和不显现的护法，以不吝啬的心，用价值和真实来告知和起土。因此，有对显现者起土和对不显现者起土。首先，对显现者起土是，如果那块土地不是自己所拥有，就要向该地的地主国王或大臣等禀告，或者估价后起土。如《怖畏金刚续》所说：为了平息争端，具有慈悲心的瑜伽士，为了使修行达到究竟，对国王及其眷属，告知真相或者起土。其次，对不显现者起土有两种：对善逝起土和对土地女神及其眷属起土。首先，对善逝起土是，如仪轨中所说：在极其勘验过的土地中央，用沉重的曼荼罗涂抹，做成平坦的牛皮大小，并加入樟脑和檀香。咒师身着寂静的装束，以手印妥善安住。因此，陈设土地仪轨的坛城和供品，从寂静的前行仪轨开始，直到念诵，都要端正仪轨。如仪轨中所说：以自身不死的禅定，以禅定智慧加持供品，清晰地显现殊胜的坛城，如法地进行供养等。其次，对土地女神及其眷属起土有八个方面：生起誓言的女神，迎请智慧的女神，献上内外秘密的供品，念诵和赞颂，从眷属的地主那里起土，请女神作为土地的见证者安住，消除障碍的魔障，以及真正的起土。第五，从眷属的地主那里起土有六个方面：加持食子，迎请，献上食子，供养黄金饮料，进行食子的祈愿，以及设立食子堡垒。这些的详细意义在仪轨中说：土地从“লাম” （藏文：ལཾ，梵文天城体：lam，梵文罗马拟音：lam，汉语字面意思：লাম）字变成金色，装满珍宝的宝瓶，展示手印是供养和布施。女神是眼睛的自性，以身语意来展示。以自己的心咒光明手印来设立。具备会供开示和禅定
English
In short, regarding the matter of raising earth, in order to pacify disputes, to both the visible and invisible protectors, with a non-stingy mind, inform and raise the earth with value and truth. Therefore, there is raising earth to the visible and raising earth to the invisible. First, raising earth to the visible is, if that land is not owned by oneself, one must inform the landowner king or minister of that place, or raise the earth after estimating the price. As the Hevajra Tantra says: In order to pacify disputes, the compassionate yogi, in order to bring the practice to completion, informs the king and his entourage of the truth or raises the earth. Secondly, there are two types of raising earth to the invisible: raising earth to the Sugatas and raising earth to the earth goddess and her entourage. First, raising earth to the Sugatas is, as the ritual says: In the center of the extremely examined land, smear with a heavy mandala, make it flat and the size of a cowhide, and add camphor and sandalwood. The mantra practitioner should be dressed in peaceful attire, and sit comfortably with the mudras properly held. Therefore, arrange the mandala and offerings of the earth ritual, and from the peaceful preliminary ritual onwards, until the recitation, the ritual should be upright. As the ritual says: With one's own immortal samadhi, bless the offerings with samadhi wisdom, clearly manifest the supreme mandala, and properly perform offerings and so on according to the tradition. Secondly, raising earth to the earth goddess and her entourage has eight aspects: generating the samaya goddess, inviting the wisdom goddess, offering outer, inner, and secret offerings, reciting and praising, raising earth from the retinue's landowners, requesting the goddess to abide as the witness of the land, eliminating obstacles and hindrances, and the actual raising of earth. Fifth, raising earth from the retinue's landowners has six aspects: blessing the torma, inviting, offering the torma, offering golden drink, performing the torma's prayer, and establishing the torma fortress. The detailed meaning of these is stated in the ritual: The earth transforms from the syllable "LAM" (藏文：ལཾ，梵文天城体：lam，梵文罗马拟音：lam，汉语字面意思：লাম) into golden color, a vase filled with precious jewels, showing the mudra is offering and generosity. The goddess is the nature of the eye, and is shown through body, speech, and mind. Establish with the light-making mudra of one's own heart mantra. Possessing assembly discourse and samadhi.
Chinese
圆满。自性明觉无边际之坛城中，四智光芒放射轮之相，祈请宣说坛城心要。如是。第三，祈请善逝加持：十方无余三世之，诸佛菩萨垂念我。为成办某某等之义，我于大坛城中作自入，为护佑我等之故，祈请善逝加持此地吉祥。以金刚铃欢笑之光芒劝请。如是。第四，生起嗔怒金刚并加持地基为金刚自性：身语加持以四吽字摄。执持嗔怒金刚之相，如是宣说炽燃之眼等。执金刚者如日，法与马王光明者，亦是我之大本体。一切不离于教令，如昔之秘密真言三摩地。如是。第七，守护地基有二，以守护轮守护，与以武器散放守护。首先，以守护轮守护：稳固于自位，虚空遍布之八辐轮，日上苏姆巴压伏诸神，忿怒十尊定从心中取出安放。嗡 (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) 与 班杂 枳里 枳拉亚 (藏文：བཛྲ་ཀཱི་ལ་ཡ，梵文天城体：वज्र कील，梵文罗马拟音：vajra kīla，汉语字面意思：金刚橛)，以自咒及事业等，依次结合胜者等。如是。第二，以武器散放守护：于五种武器之自性中，必须如经所说而行。无论有何障碍之时，此乃守护之殊胜，如是说。如是。第八，地基稳固分三：安住于天神坛城，祈请之语、咒语、三摩地，与地基平等之决定义。首先，安住于天神坛城：实修中此时作支分之圆满。于坛城上仅作干线，菩萨之明点与天神数相等而安放鲜花。即是，之后善加观察方位，舍弃誓言智慧二明点，以圆满无谬故，菩提胜妙日月升。彼即是安住处，如是说。以金刚或其他于明点中，使坛城圆满不坏。自咒日月吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 字等，应具足禅定而行。人