Chinese
如同所说：“榕树与紫檀，乌昙跋罗与白杨，诃梨勒等树林，不给所欲则需迁动。”第二是，从那之中，“吉祥草与鲜花树木，墨汁与具备色彩的，砖石纹路极少的，特别殊胜的，是最好的。”特别是，修忿怒本尊坛城的地方，是母聚的尸陀林最为吉祥。在忿怒本尊的事业仪轨中说：“不吉祥则迁动或清净，断除过失后在尸陀林中，成就忿怒本尊。”第三是赎地，在《怖畏金刚》中说：“为了平息争端，对于显现与不显现的领主，以不吝啬的心，估价真实价值后赎地。”因此，有向显现者赎地和向不显现者赎地。第一种是，向成为该地领主的国王等估价后赎地。第二种是，向善逝和土地女神及其眷属赎地。第一种是，在事业仪轨中说：“在极其勘验的土地中央，用香涂抹沉重的坛城，做成平坦的牛皮大小，并掺合樟脑旃檀。”如同这样，敲打并端正事业之基，代替所有祈愿的期望，祈请赐予土地的成就。第二种是，在自己观想为甘露旋绕的面前，观想出土地女神，迎请并供养后，置于虚空中作为善的见证。之后，为了遣除障碍，以嗔恨金刚的傲慢设立结界。从中说：“佛陀加持力，汇集吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），以极其恐怖的，嗔恨金刚的火焰眼，脚底心中发出深蓝色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），秘密真言安立金刚步，忿怒尊芥子撒向十方，下方与四隅成十字帐篷，燃烧的火焰围绕四隅。”之后，结三叉戟手印，如至尊金刚手，以四臂降伏魔众后，建立王国作为佛法的见证，同样我也为了确定而绘制坛城，祈请赐予土地的成就。嗡 惹那 巴香 悉地 咕噜 萨玛雅 斯瓦哈（藏文：ༀ་རཏྣ་པ་ཤཾ་སིདྡྷི་ཀུ་རུ་ས་མ་ཡ་སྟྭཾ，梵文天城体：，梵文罗马拟音：oṃ ratna paśaṃ siddhi kuru samaya stvaṃ，汉语字面意思：嗡，珍宝，束缚，成就，作，誓言，你）。念诵后，女神带着微笑的光芒融入，土地变得……
English
As it is said, "Banyan and Palasha, Udumbara and Ashvattha, Haritaki and other forests, if they do not grant desires, they should be moved or purified." Secondly, from that, "Auspicious grass and flowering trees, ink and those with color, bricks with very few veins, and especially those that are superior, are said to be the best." In particular, the place for constructing the mandala of wrathful deities is the charnel ground where mothers gather, which is most auspicious. In the activity sequence of wrathful deities, it says, "If it is not auspicious, move or purify it. Abandoning faults, in the charnel ground, accomplish the wrathful deity of siddhi." Thirdly, redeeming land, in the Fierce Thunderbolt it says, "In order to pacify disputes, to the visible and invisible lords, with a mind free from stinginess, assess the true value and redeem the land." Therefore, there is redeeming land from the visible and the invisible. The first is, redeeming land by assessing the value to the king, etc., who is the lord of that land. The second is, redeeming land to the Sugata and the earth goddess with her retinue. The first is, in the activity sequence it says, "In the center of the extremely examined land, smear the heavy mandala with fragrance, make it flat like a cowhide, and mix it with camphor and sandalwood." Like this, tap and straighten the base of the activity, and in place of all the hopes of desires, pray to grant the siddhi of the land. The second is, in front of oneself visualized as swirling nectar, visualize the earth goddess, invite and offer to her, and place her in the sky as a witness of goodness. Then, in order to dispel obstacles, establish a boundary with the pride of the wrathful vajra. From that it says, "The blessing of the Buddhas, gather Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), with the unbearable and extremely frightening, blazing eyes of the wrathful vajra, from the soles of the feet and the heart, dark blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), establish the secret mantra as the vajra step, wrathful ones scatter mustard seeds in the ten directions, below and in the corners form a cross tent, burning fire surrounds the corners." Then, making the gesture of the trident, just as the supreme Vajrapani, after subduing the army of demons with four arms, established the kingdom as a witness of the Dharma, likewise I also draw the mandala in order to ascertain, pray to grant the siddhi of the land. Oṃ Ratna Paśaṃ Siddhi Kuru Samaya Svaḥ (藏文：ༀ་རཏྣ་པ་ཤཾ་སིདྡྷི་ཀུ་རུ་ས་མ་ཡ་སྟྭཾ，梵文天城体：，梵文罗马拟音：oṃ ratna paśaṃ siddhi kuru samaya stvaṃ，汉语字面意思：嗡，珍宝，束缚，成就，作，誓言，你). After reciting this, the goddess dissolves with a smiling light, and the land becomes...
Chinese
苏姆巴咒语的广大学习：如果只是普通的征兆，那么在右手上放置一个带有五种谷物的太阳坛城，念诵“嗡 班杂 哈纳 哈纳 卓达 吽 帕”三次，用光来净化。第四种，以禅定净化，分为两种。无相的是：通过空性的咒语，观想一切法皆为空性。有相的是：从自明的“吽”字中，由金刚“吽”字标示，从中生出种子字，在五大次第堆叠之上，生起寂静与忿怒二者的坛城，无论做广或略，都生起带有基座的宫殿。第六种，加持：阿阇梨进入广大的装束，以金刚步绕坛城，从东门进入，面向东方而坐。生起寂静与忿怒的主尊父母，从结合的意云中，圆满生起眷属。迎请智慧尊，进行供养。然后，由持有四续部傲慢的四位弟子，从各自的方向对阿阇梨说：“寂静的智慧是自显现……”等等，并异口同声地让阿阇梨接受以福德智慧的祈请。阿阇梨手持金刚铃，带着微笑，念诵“十方无余三世……”等等，祈请安住于虚空中的如来们的加持，并以四个“吽”字收摄。以嗔恨金刚的傲慢燃烧，带着愤怒的眼神，念诵苏姆巴咒语，并以金刚步绕行，将大地加持为金刚自性：“金刚持、太阳，以及法、骏马、光明者，我也是伟大的自性。一切都不得违背我的命令。”第七种，守护：用守护轮和五种兵器来划定界限。在仪轨中说：“在遍布虚空的八辐轮上，以太阳之上的苏姆巴压制诸神。从忿怒十尊的心中，必定要取出并放置。五种兵器的次第也必须按照经典来做。无论何时没有障碍，这被认为是最好的守护。”第八种，占地：按照上师们的传统，此时进行支分和弟子的灌顶。然后，为了使本尊不与人混淆，无论建造多少……
English
The extensive study of the Sumbha mantra: If it is just an ordinary sign, then place a sun mandala with five grains on the right hand, and recite "Om Vajra Hana Hana Krodha Hum Phat" three times, purifying with light. The fourth, purification through meditation, is divided into two types. The formless is: through the mantra of emptiness, contemplate all phenomena as emptiness. The formed is: from the self-aware "Hum" syllable, marked by the Vajra "Hum" syllable, from which the seed syllable arises, on top of the five elements stacked in order, generate the mandala of both peaceful and wrathful deities, whether done extensively or briefly, generate the palace with its base. Sixth, blessing: The Acharya enters into the extensive attire, circumambulates the mandala with the Vajra gait, enters from the east gate, and sits facing east. Generate the peaceful and wrathful principal deities, male and female, and from the cloud of union, fully generate the retinue. Invite the wisdom deities and make offerings. Then, the four disciples holding the pride of the four tantras, from their respective directions, say to the Acharya, "Peaceful wisdom is self-manifesting..." and so on, and in unison, have the Acharya accept the request with merit and wisdom. The Acharya holds the Vajra bell, and with a smile, recites "The ten directions, without remainder, the three times..." and so on, requesting the blessings of the Tathagatas abiding in space, and gathers them with four "Hum" syllables. Burning with the pride of wrathful Vajra, with angry eyes, recite the Sumbha mantra, and circumambulate with the Vajra gait, blessing the earth as the nature of Vajra: "Vajradhara, the sun, as well as Dharma, the noble horse, the illuminator, I am also the great self. Everything must not disobey my command." Seventh, protection: Use the protection wheel and the five weapons to delineate the boundaries. In the ritual, it says, "On the eight-spoked wheel pervading the sky, suppress the gods with Sumbha above the sun. From the hearts of the ten wrathful deities, it is necessary to extract and place them. The order of the five weapons must also be done according to the scriptures. Whenever there is no obstacle, this is considered the best protection." Eighth, land acquisition: According to the tradition of the masters, at this time, the empowerments of the branches and disciples are performed. Then, in order to prevent the deities from being confused with humans, no matter how much is built...
Chinese
在想要打地基的地方，画出与坛城大小相等的干线。制作与本尊数量相等的菩提心点，并撒上鲜花。从寂静或忿怒本尊的主尊结合处，以扩展的意念云，生起宫殿和本尊，然后进行迎请、供养和赞颂。如果是寂静本尊，则念诵：怙主一切之自性，一与多体皆远离。等等。如果是忿怒本尊，则念诵：嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。十方世界无边际。等等来祈请。诸佛父母嬉戏之光融入大地，观想大地本身显现为坛城的自性，这就是占据土地。如仪轨中所说：以决定之语嬉戏之光辉，一切皆显现为坛城自性，完全占据之。如是说。为什么称其为平整土地呢？因为清净了执着于土地和地面的分别念，象征着一切平等地融入自性觉性菩提心中。因此，从中：一切自心平等融合故，有地者亦如是成就。如此何者所显现，此地即名为极平整。如是说。第二，坛城的大小是：坛城以一肘为度量。等等。其中有简、中、广三种大小。也就是，每边一肘，周围八肘高，以及每边四肘，即一个身量，这两种是简略坛城的大小。如仪轨中所说：八与四者定然是，两种姿势之坛城也，以九手印而作标识。如是说。还有，每边三个身量，即十二肘，以及十六肘这两种是中等大小。其中：六与八者二者具，四十二种善庄严。如是说。每边二十肘或二十五肘的是广大坛城的大小。其中：肘量二十有五者，五部坛城诸部众，以及具有外院忿怒尊。如是说。这简、中、广三种大小各有两种度量，是因为：大小不定乃因缘。因此，根据上师的手艺好坏，房屋的宽窄，弟子的贫富，以及随心所欲来选择。其中：随欲与财而分别。
English
Having drawn a dry line equal to the size of the mandala desired for the ground, make Bodhicitta dots equal to the number of deities and scatter flowers. From the union point of the main deity, whether peaceful or wrathful, generate the palace and deities with expanding mind-clouds, and then perform invocation, offering, and praise. If it is a peaceful deity, recite: "Lord, the nature of all, one and many are completely separate." etc. If it is a wrathful deity, recite: "Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). In the ten directions, the boundless world." etc., to urge them. As the light of the playful deities, male and female, dissolves into the earth, think that the earth itself appears as the nature of the mandala, which is to occupy the ground. As it is said in the ritual: "By the splendor of the definitive speech, everything is manifested as the nature of the mandala, completely grasped." So it is said. Why is it called leveling the ground? Because it purifies the conceptualizations of clinging to the earth and the ground, symbolizing that everything is equally merged into the self-awareness Bodhicitta. Therefore, from that: "Because all minds are equally merged, those with land are also accomplished in the same way. Thus, whatever is manifested, this land is called extremely level." So it is said. Secondly, the size of the mandala is: "The mandala should be measured by one cubit." etc. There are three sizes: concise, medium, and extensive. That is, one cubit on each side, eight cubits high around, and four cubits on each side, which is one body length, these two are the sizes of the concise mandala. As it is said in the ritual: "Eight and four are definitely, the mandala of the two postures, marked with nine mudras." So it is said. Also, three body lengths on each side, that is, twelve cubits, and sixteen cubits, these two are the medium sizes. Among them: "Six and eight are both present, adorned with forty-two kinds of goodness." So it is said. Twenty cubits or twenty-five cubits on each side is the size of the extensive mandala. Among them: "Twenty-five cubits in length, the five mandalas of the families, and the wrathful ones with the intermediate courtyards." So it is said. The reason why there are two measurements for each of the three sizes, extensive, medium, and concise, is: "The size is not fixed by conditions." Therefore, it depends on the skill of the teacher, the size of the house, the wealth of the student, and whatever one desires. Among them: "Distinguished by desire and wealth."
Chinese
以及，从指南针来说，两种也是工艺的外缘。就这样说。形态的量度是，中央高而边缘全部平坦，然而东边高则短命，北边高则耗尽财富，因此说那两个稍微低一些。第三是线，橛子、线、颜料粉等等，对于那个也有，材料、助手、量度数量、加持、安插的方法、避免过失这七个方面。材料是，一般来说，线是指不改变的作用，它的材料是立橛和圆橛，也就是两个橛子，线也有两种，本初线的材料，寂静的用莲花的线，忿怒的用大线，两者的誓言的材料是，用英雄的价值购买的干净的棉毛。纺织它的助手是，具备特征的十六岁的少女，用寂静的十三种装饰品装饰。量度是，长短是坛城的两倍，粗细是门的二十分之一。数量是，用颜料改变颜色，本初智慧的线二十五根或者五缠绕，誓言的线九缠绕或者三缠绕，从事业次第来说，从莲花的线改变颜色，十六手印好好安放，即使一根线也具有五个五个，要知道本初智慧的自性。具有三种颜色的线九根，从棉毛纺织，是身语意。就这样说。加持是，本初智慧的线加持为五种智慧，誓言的线加持为身语意，从那里面说，好好安放在干净的容器里，在日月的光垫上，从心中发出和文字数量相同的，十方四时迎请到面前，进行供养祈祷，迎请结合的智慧，一定融入三金刚。就这样说。安插的方法有，安插誓言线和安插本初线。第一种是，从金刚国王父母佛尊明观的结合处，安插誓言的线，是身语意的自性，从那里面说，好好分开方位，按照各自的量度扩大分开。这样说，安插两个梵天线，两个角线，四个根本线，也就是安插八个大线来分开部分。那也是从前面的延续来说，四十四个殊胜的细线，好好分开颜色也可以，马