Chinese
再者，或： 是符号或佛像本身， 应依传统或通过造作而布置。 如此说。 《集会》和《窍诀鬘》等中也如此说。 《总续》中说： 具慧者不经学习， 应于手印中布置。 即便学习欲分清， 圆满支分极难成。 若支分圆满而铺陈， 仪轨之事业久延宕。 若形相未能善成就， 诸多则不能完成。 支分若缺则无加持， 所求实难成就如是说。 因此智者当： 以手印之形相来布置诸佛。 如此等等。 意即：如果绘制完整的佛像，则会耗时甚久，导致仪轨无法圆满；如果佛像的支分不完整，则不会有加持，因此，绘制法器（手印）本身被极为赞叹。 在当下具格智者的实践中，对于主尊绘制身相，对于眷属绘制法器（手印），而对于门卫等眷属则布置种子字，这是非常好的，且适宜于广阔铺陈。 又《鬘论》(135b)中说： 于此，若有不具缘者聚集，则应绘制相应之相和手印；若无不具缘者，则应绘制佛像，并安放绘画、铸造或工匠善巧制作之像。 《窍诀鬘》中又说： 在见解外道等不信者之场合，即使绘制佛像，也不宜绘制佛母交合像。 《金刚手灌顶》中则说： 主尊绘制法器（手印），眷属之处仅置明点亦可。 此外，《名义》中说： 以色彩或笔触， 绘制之形相作庄严。 如此说，因此，在坛城中布置种子字等，即使是以颜料、画笔或钢笔绘制亦可。 幻化法等亦有其他表义。 从宁玛旧译密宗《金刚萨埵幻化网》等教言和伏藏中，关于无量宫的安立，也有与无上总纲略有不同的表义和意义之区别，即： 例如《集密》中，在《小释》中说： 无量宫之基、因以及...
English
Furthermore, or: It is the symbol or the very form of the deity, It should be arranged (or depicted) in the traditional way or by fabrication. Thus it is said. And likewise it is said in Sambhuta, the Manual of Essential Instructions, and so forth. From the General Tantra: The intelligent one, without prior training, Should arrange them as mudras. Even with learning, to distinguish, It is exceedingly difficult to perfect the limbs. If the limbs are perfected and elaborated, The ritual work will be greatly delayed. If the forms are not well accomplished, Many will not be completed. If the limbs are imperfect, there will be no blessings, It is said that actual accomplishment will not manifest. Therefore, the wise one Should arrange the deities in the form of mudras (symbols). Thus it is said, and so forth. Meaning: If the complete image of a deity is drawn, it will take a long time, and the ritual will not be completed; if the limbs of the deity's image are imperfect, there will be no blessings, therefore, drawing the symbols (attributes) is highly praised. In the practice of current qualified scholars, for the principal deity, the body (image) is drawn; for the retinue, symbols (attributes) are drawn; and for the gate-keepers of the retinue, etc., seed syllables are placed, which is very good and appropriate for elaboration. Also, from the Rosary (135b): In this regard, when unsuitable (unqualified) individuals gather, one should draw signs and mudras as appropriate; if there are no unsuitable individuals, one should draw the deity's image, and place either a painted image, a molded image, or one skillfully made by a craftsman. In the Manual of Essential Instructions, it is also stated: In places where non-believers such as Tirthikas can see, even if a deity's image is drawn, it is not appropriate to draw the deity in union with consort (Yab-Yum). From the Vajrapani Empowerment, it is said: For the principal deity, symbols (attributes) are drawn, and for the positions of the retinue, merely bindus (dots) can be placed. Furthermore, from the Abhidhana: By paints or brushes, Decorated with various drawn forms. Thus it is said, therefore, placing seed syllables, etc., in the mandala is permissible even if drawn with paint, brush, or pen. There are also other symbolic meanings, such as in the Magical Illusion system, etc. From the Nyingma (Early Translation) secret mantra texts, such as the Vajrasattva Magical Net, from both Canonical Teachings and Revealed Treasures, there are also other differences in symbolism and meaning regarding the arrangement of the immeasurable palace, which are slightly different from the general supreme system. For example, regarding the Guhyagarbha [Tantra], in the Small Commentary, it says: The immeasurable, the basis and the cause, and...