Chinese
而且需要挖坑、掘土、清理和埋藏宝藏，要知道这是个盛大的灌顶仪式。建造宫殿等建筑时，如果要做地基，也需要埋藏宝藏等物。然后是修持守护轮。阿阇梨（金刚上师）穿戴好法衣，坐在坛城的地基上。首先，从“吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：种子字）字生出的虚空自性”开始，直到“嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满） 萨瓦 达塔嘎达 RAKSHA 扎克拉 梭巴瓦 阿玛 阔杭”之间，如实观想。然后是橛的安插。陈设十根橛和供品。用“嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满） 阿 吽 霍”加持供品十二遍。用“嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满） 阿 吽 舍 帕特”净化。用“梭巴瓦”等语进行净化。所有橛都从空性中显现，从十个吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：种子字）字中生出的忿怒明王，六面可怖，六界清净，六种姓的自性。根本面和身色是蓝色的，右边两面是黑色和红色，左边两面是白色和黄色，顶上的面是绿色的。右边的三只手拿着金刚杵、弯刀、敌杖，左边的三只手拿着金刚铃、颅碗、拿着四面梵天头颅。有六只脚。圆满了所有忿怒尊的装饰和装束。所有尊的额头上是嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满）字，喉咙是阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：种子字）字，心间是吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：种子字）字，肚脐是霍（藏文：ཧོཿ，梵文天城体：ह，梵文罗马拟音：hoḥ，汉语字面意思：种子字）字。从自己的心间放射出光芒，智慧勇识忿怒金刚萨玛扎，扎 吽 邦 霍，融入无二。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满） 班扎 枳里 枳里 亚 萨瓦 维格南 班达 吽 帕特。念诵十遍。献上香等十二种供品。所有橛的忿怒尊，从肚脐以下如同矛尖，具有橛的形状，燃烧的火焰连绵不断，具有摧毁三界魔障的能力。这样说。然后，阿阇梨依次将橛安插在十个方向。在偈颂的环节，阿阇梨手持橛，并以曲调唱诵偈颂。从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满） 阿 吽 霍 航 恰，到枳拉亚 吽 吽 帕特 帕特之间，用第一个咒语缠绕橛，并分别安插在各个方向的橛座上。从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满） 啦 班扎，到恰令 恰令 吽 吽 吽 帕特 帕特 帕特之间，在念诵后面的咒语时，以锤子或锤子的手印敲击橛的上方。
English
Moreover, digging pits, excavating earth, clearing away debris, and burying treasures are also necessary; it should be understood as a grand empowerment ceremony. When constructing palaces and other buildings, if a foundation platform is to be made, burying treasures and other items is also necessary. Then, the meditation on the protective circle: The Vajra Master, adorned with robes, sits on the ground of the mandala. First, beginning with "the nature of space arising from Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: seed syllable)," up to "Oṃ Sarva Tathāgata Rakṣā Cakra Svabhāva Ātmako'haṃ," visualize as it is realized. Then, the staking of the pegs: Arrange ten pegs along with offerings. Bless the offerings twelve times with "Oṃ Āḥ Hūṃ Hoḥ." Purify with "Oṃ Āḥ Hūṃ Hraḥ Phaṭ." Purify with Svabhāva, etc. All the pegs arise from emptiness. From ten Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: seed syllable) syllables arises the wrathful king with six faces, terrifying, purifying the six realms, possessing the nature of the six lineages. The root face and body color are blue. The two right faces are black and red, the two left faces are white and yellow, and the top face is green. The three right hands hold a vajra, a curved knife, and an enemy-destroying weapon. The three left hands hold a vajra bell, a skull cup, and the four-faced head of Brahma. He has six legs. He is fully adorned with the ornaments and attire of a wrathful deity. On the forehead of all is Oṃ (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: perfection), at the throat is Āḥ (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, Literal meaning: seed syllable), at the heart is Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: seed syllable), and at the navel is Hoḥ (Tibetan: ཧོཿ, Devanagari: ह, Romanized Sanskrit: hoḥ, Literal meaning: seed syllable). From his own heart, rays of light emanate. Wisdom being, wrathful Vajrasamājaḥ, Jaḥ Hūṃ Baṃ Hoḥ, merges indivisibly. Oṃ Vajrakīlī Kīlī Ya Sarva Vighnan Bandha Hūṃ Phaṭ. Recite ten times. Offer the twelve offerings, such as Gandha. The wrathful deities of the pegs, from the navel downwards, are like the tip of a spear, shaped like pegs, with a continuous stream of flames, possessing the power to destroy all demons and obstacles of the three realms. Thus, it is said. Then, the Vajra Master plants the pegs in the ten directions in sequence. During the verses, the Vajra Master holds the peg in his hand and recites the verse with melody. From Oṃ Āḥ Hūṃ Hoḥ Haṃ Kṣaḥ, to Kīlaya Hūṃ Hūṃ Phaṭ Phaṭ, with the first mantra, wrap the peg and plant it on the peg seat in each direction. From Oṃ Lḹ Vajra, to Kṣlḹṃ Kṣlḹṃ Hūṃ Hūṃ Hūṃ Phaṭ Phaṭ Phaṭ, while reciting the later mantra, strike the top of the peg with a hammer or the mudra of a hammer.
Chinese
接着，念诵三次用于守护金刚橛的忿怒尊咒语“嗡 吽”等。将金刚橛的忿怒尊安立于障碍之上，并且守护金刚橛本身。此外，为了守护方位的障碍，从守护轮的忿怒尊中分离出第二个忿怒尊，观想其位于金刚橛的后方。心中谨记此意义。在东方的东方安立金刚橛，颂曰：转轮圣王大忿怒尊，与日月梵天等眷属俱，为了摧毁凶恶者，以金刚橛镇伏之，羯磨橛！嗡 阿 吽 吼 吽 啥 吽 吽 吽 啪 啪 啪 班杂 羯磨橛！身语意智慧自在主，六面，六臂，六行，一切障碍调伏者，最初恶者之，身语意智慧等，羯磨橛！羯磨橛！吽 吽 啪 啪！如是。嗡 咧 班杂 穆德嘎拉，魔罗等，于头于颈于心于脐于密处，最后金刚橛，击打！击打！ 恰 呛 钦 庆 琼 琼 咧 咧 吽 吽 吽 啪 啪 啪！嗡 吽 班杂 ক্রোধ 啰渣 玛哈 乌许尼夏 乌尔达 迪西 惹香 咕噜 咕噜 梭哈！同样，将其应用于其他方位。于东方：障碍终结者大忿怒尊，与帝释天等眷属俱，凶恶者……以金刚橛镇伏之……嗡 阿 吽 吼 吽 啥……嗡 咧 班杂……嗡 严 班杂 ক্রোধ 啰渣 阿底巴拉 一切障碍 终结者 东方 迪西 惹香 咕噜 咕噜 梭哈！于南方：智慧终结者大忿怒尊，与阎罗母等眷属俱，凶恶者……以金刚橛镇伏之……嗡 阿 吽 吼 吽 啥……嗡 咧 班杂……嗡 然 班杂 ক্রোধ 啰渣 赞巴嘎 恶慧 终结者 南方 迪西 惹香 咕噜 咕噜 梭哈！于北方：莲花终结者大忿怒尊，与夜叉财神等眷属俱，凶恶者……以金刚橛镇伏之……嗡 阿 吽 吼 吽 啥……嗡 咧 班杂……嗡 哇 班杂 ক্রোধ 啰渣 玛纳嘎 毗啰嘎 莲花 终结者 北方 迪西 惹香 咕噜 咕噜 梭哈！于西方：阎罗终结者大忿怒尊，与水神龙等眷属俱，凶恶者……以金刚橛镇伏之……嗡 阿 吽 吼 吽 啥……嗡 咧 班杂……嗡 蓝 班杂 ক্রোধ 啰渣 斯坦巴嘎 阎摩 终结者 西方 迪西 惹香 咕噜 咕噜 梭哈！于西北方：大力王
English
Then, recite three times the wrathful deity mantra for guarding the vajra kila, "Om Hum," etc. Establish the wrathful deity of the vajra kila upon the obstacles, and also guard the vajra kila itself. Furthermore, for the purpose of guarding against obstacles from the directions, separate a second wrathful deity from the wrathful deity of the protective circle, and visualize it as being behind the vajra kila. Keep this meaning in mind. When establishing the vajra kila in the east of the east, recite: Great Wrathful One, Chakravartin, together with retinue such as Sun, Moon, Brahma, etc., in order to destroy the wicked ones, subdue them with the vajra kila, Kīla! Oṃ Āḥ Hūṃ Hoḥ Haṃ Kṣaḥ Hūṃ Hūṃ Hūṃ Phaṭ Phaṭ Phaṭ Vajra Kīla. Kāyavākcittajñāna adhipati ṣaḍmukha. Ṣaḍbhuja. Ṣaḍacaraṇa. Sarva vighna vināyaka ādi duṣṭānāṃ. Kāyavākcittajñānāni. Kīlaya kīlaya hūṃ hūṃ phaṭ phaṭ. Likewise. Oṃ Lḷīḥ Vajra Mudgara. Māra ādīnāṃ. Sirasi kaṇṭhe hṛdaye nābhau guhye. Ante vajra kīlakān. Ākoṭaya. Ākoṭaya. Kṣaṃ Kṣāṃ Kṣiṃ Kṣīṃ Kṣuṃ Kṣūṃ Kṣlīṃ KṣlᾹṃ Hūṃ Hūṃ Hūṃ Phaṭ Phaṭ Phaṭ. Oṃ Haṃ Vajra Krodharāja Mahā Uṣṇīṣa Urdha Diśi Rakṣāṃ Kuru Kuru Svāhā. Similarly, apply it to the other directions as well. In the east: Great Wrathful One, who ends obstacles, together with retinue such as Indra, etc., the wicked ones... subdue them with the vajra kila... Oṃ Āḥ Hūṃ Hoḥ Haṃ Kṣaḥ... Oṃ Lḷīḥ Vajra... Oṃ Yaṃ Vajra Krodharāja Atibāla Sarva Vighna Antaka Pūrva Diśi Rakṣāṃ Kuru Kuru Svāhā. In the south: Great Wrathful One, who ends wisdom, together with retinue such as Yama and mothers, etc., the wicked ones... subdue them with the vajra kila... Oṃ Āḥ Hūṃ Hoḥ Haṃ Kṣaḥ... Oṃ Lḷīḥ Vajra... Oṃ Raṃ Vajra Krodharāja Jambhaka Duṣṭaprajñā Antaka Dakṣiṇa Diśi Rakṣāṃ Kuru Kuru Svāhā. In the north: Great Wrathful One, who ends the lotus, together with retinue such as yakshas and wealth gods, etc., the wicked ones... subdue them with the vajra kila... Oṃ Āḥ Hūṃ Hoḥ Haṃ Kṣaḥ... Oṃ Lḷīḥ Vajra... Oṃ Vaṃ Vajra Krodharāja Mānāka Virāka Padma Antaka Uttara Diśi Rakṣāṃ Kuru Kuru Svāhā. In the west: Great Wrathful One, who ends Yama, together with retinue such as water gods and nāgas, etc., the wicked ones... subdue them with the vajra kila... Oṃ Āḥ Hūṃ Hoḥ Haṃ Kṣaḥ... Oṃ Lḷīḥ Vajra... Oṃ Laṃ Vajra Krodharāja Stambhaka Yama Antaka Paścima Diśi Rakṣāṃ Kuru Kuru Svāhā. In the northwest: Great Powerful King
Chinese
也供养特殊的朵玛。如果不能做到，在供养守护轮和坛城朵玛的时候，也要认真地向普巴金刚神祈祷。简略的时候，即使没有姿势的占地也可以。稍微详细一点的话，这种仪轨的独特之处在于，以嗡 吽 卓达 印度等生起我慢，两脚底以吽吽五股金刚手印接触。以金刚步法在坛城中央行走，以奠基为先导，做右伸左伸平等的姿势。扬 亚和宝剑手印，向东行走，是圆形的姿势。让 啦和珍宝手印，向南行走，是嬉戏的姿势。朗 啦和轮子手印，向西行走，是萨卡的姿势。邦 巴和莲花手印，向北行走，是坦达巴的姿势。西边是金刚跏趺坐，北边也说是莲花跏趺坐。这些是从续部注释中出现的。念珠等从其他地方补充的广大的舞蹈仪轨，这里没有说。如果想知道，就从全知大学者所著的舞蹈图和实修见传承中了解。（《ཛཾ》+第二）。 再次，为了供养坛城的地基，陈设供品。以嗡 阿 吽 霍十二遍加持。从班杂 根德 扎 贝扎 纳玛开始，到班杂 嘎玛 贝扎 纳玛，以此供养誓言的地基。先前迎请土地女神降临，观想融入土地。从嗡 阿 朗 吽 萨瓦 布达 扎那尼开始，到斯塔南之间，土地女神融入地基。再次，从自己的心间发出光芒。迎请胜义智慧自性的金刚地基，与坛城的地基融为一体。嗡 阿 朗 吽。班杂 布弥 迪叉 玛 扎拉 吽 吽 啪。班杂 达拉 阿嘉 巴 亚 迪 梭哈。念诵多次。再次补充供品，从嗡 班杂 阿刚 贝扎 纳玛开始，到嘎玛 贝扎 纳玛，以此供养地基，使土地更加稳固。再次像守护轮一样，供养六十守护神的朵玛，生
English
Also offer special Torma. If you cannot do it, when offering Torma to the protective wheel and the mandala, you must also earnestly pray to the Phurba deity. In brief, it is okay even if there is no posture to occupy the land. If you want to be a little more detailed, the uniqueness of this ritual is that you generate pride with Om Hum Krodha Indra, etc., and touch the soles of both feet with the Hum Hum five-pronged vajra mudra. Walking in the center of the mandala with the vajra step, take the postures of stretching right and stretching left equally, with the foundation as the guide. Yam Yah and the sword mudra, walking east, is the circular posture. Ram Rah and the jewel mudra, walking south, is the playful posture. Lam Lah and the wheel mudra, walking west, is the Saka posture. Bam Bah and the lotus mudra, walking north, is the Tandapa posture. It is also said that the vajra full lotus posture is to the west, and the lotus full lotus posture is to the north. These are what appear in the commentary of the tantra. The extensive dance rituals that are supplemented from other places, such as rosaries, are not described here. If you want to know, you should learn from the dance diagrams written by the Omniscient Great Scholar and the practical vision lineage. (《ཛཾ》+ Second). Again, in order to offer to the ground of the mandala, arrange offerings. Bless with Om Ah Hum Ho twelve times. From Vajra Gandham Pratichchha Namah to Vajra Kamam Pratichchha Namah, offer to the ground of the samaya. First, invite the earth goddess to descend, and visualize her dissolving into the earth. From Om Ah Lam Hum Sarva Buddha Janani to Sthanam, the earth goddess dissolves into the ground. Again, rays of light emanate from your heart. Invite the vajra ground of the nature of ultimate wisdom, and it becomes one with the ground of the mandala. Om Ah Lam Hum. Vajra Bhumi Tishtha Ma Chala Hum Hum Phat. Vajra Dhara Ajnapayati Svaha. Recite many times. Replenish the offerings again, from Om Vajra Argham Pratichchha Namah to Kamam Pratichchha Namah, offer to the ground, so that the earth is more stable. Again, like the protective wheel, offer Torma to the sixty protective deities, born
Chinese
祈请直至诸佛之法轮降临。以此福德，愿众生等一切愿望和吉祥皆得成就。这是第一天所做之事。然后从以供养清净加持开始，以 ད་མ་ཀ་ཧུཾ་ཧཱུཾ་ཕཊ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）执持我慢之间，与之前第一天的情况相同。之后其他续部的仪轨不需要地神和安住，因为之前已经勾召金刚地基并加持了地基，这本身就是此处自宗的地神安住的殊胜之处。因此，祈请和五种物品的安住，以及弟子安住和卧具安住等。首先是坛城安住的意义，即在坛城的地基上涂抹香水，因为有与共同行者相符的必要，为了不混淆安住。画出八大线，以及身语意的脉线，箭杆线，大乐轮，以及主尊莲花的线等，只画出干线即可，按照在各个神灵的位置摆放花束的传统来做。画线和摆放花束并非必须。此外，还要散布零散的花朵，周围按照惯例摆放供品和朵玛。生起本尊。以 ཨོཾ་ཨཱཿཧུཾ་ཧྲཿཕཊ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）清净，以 སྭ་བྷཱ་ཝ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）净化。从空性中，在由法界生起，由地水火风次第堆叠而成的须弥山之上，身语意的坛城都圆满具足一切特征，四面八方都散发着无量智慧的光芒，如同彩虹、镜中的影像和八种幻术，显现却无自性，各自显现为自心，各自成为自己所觉知的智慧的对境，不可摧毁且超越微尘之法，清澈无染，内外皆光明，圆满具足一切特征，并以众多美妙的装饰品庄严。中央是各种莲花的中心，有月亮、太阳、罗睺星的坛城等，所有位置都以诸神的宝座庄严。在宝座上，有薄伽梵吉祥时轮金刚父母，十力母，以及如来父母。