English
Walking in the manner of താང་སྟབས་ (Tibetan) and invoking the Vajra Earth Deity, both of these will clearly appear after the placement of the pegs. In the Great Commentary, this is precisely the ritual of placing the pegs. Then, in order to protect the pegs, the ten wrathful kings should be pleased with the ritual previously described. After that, regarding "at the soles of the left and right feet" and so on, it is very clear and undeniable. Thus, the Torma of the local deity, offering to the Earth Deity, protection wheel, placing of the pegs, താང་སྟབས་ (Tibetan), and invoking the Vajra Earth Deity, these are the very clear sequence of before and after. The ritual of excavating and purifying the ground is done after offering to the Earth Goddess and before the protection wheel, which is established by reason. As for subduing the Maras, it is permissible to do it after excavating and purifying the ground and before the protection wheel, but it is best to do it before offering to the Earth Goddess. Because previously the Teacher first subdued the Maras with the Samadhi of Loving-kindness, such as transforming the weapons of the Maras into flowers, and then later placed the Earth Goddess as a witness. It is said that conforming to the previous emanation of the Teacher is the order of the Guru's oral instructions, and both འབྲོ་ (Tibetan) and ཤོང་ (Tibetan) also hold this view. So, for the sake of empowerment, wasn't it vowed to weaken the Maras? If you think so, then, here it says "already weakened," which is the meaning of the past tense. And "make" is a word of the future tense, which is to weaken the sound in order to prevent upright people from clinging to the words. Similarly, "I have conquered the Maras, and then draw the Mandala," what is said has the same meaning. The meaning of that word is that the Maras have already been conquered, and if you are a witness to this, then please allow me to draw the Mandala later. Just like this, here it is also said that you are the authority who has weakened the Maras, and also subdued the Maras for the sake of empowerment, for the sake of empowerment, please allow me to draw the Mandala. Thus, for these, the rules of the common practice of the Mandala ritual, that is, the meaning of observation, requesting the ground, purifying the ground, and holding, are complete. The local deity and the Earth Deity are requesting the ground, excavating and purifying the ground is purifying the ground, and the protection wheel, placing the pegs, and താང་སྟབས་ (Tibetan) are the meaning of holding. However, this Tantra commentary does not use such terminology. Before all of that,
Chinese
何为生起次第的增长呢？就是以天神的等持来降伏魔众的咒语，从这里开始，直到天神的我慢的决定。像这样生起我慢，然后完全占据土地，并且摄受弟子。这样说之后，在我慢生起之前，要缘空性，以及坛城胜妙，事业胜妙，明点的瑜伽，以及微细的瑜伽，这些都要以咒语来做。这样说了，在土地仪轨之前，说是要修持生起次第的增长，而不是先遣送土地神等，之后在坛城的土地上修持生起次第，升起坛城等等，没有这样说。因此，一般来说，灌顶仪轨有以自己的仪轨来修持，以他人的仪轨来修持，以及以混合的方式来修持这三种。以他人的仪轨来修持，就像是将《集密》的坛城加上无上的仪轨，就像《事部》所做的那样。混合的方式，就像萨度布扎的《时轮》坛城仪轨那样。坛城仪轨《智慧海》则是《时轮》本续自己本身的仪轨。一般来说，仅仅是从其他地方补充一些零星的补充，并不会变成不是自己的宗派，但是在不共的方面，互相调整，让其他宗派的势力强大，改变顺序等等，做了不一样的约定，就会变成以其他宗派来修持，或者变成混合的种类。那些如果是由天神授记，或者具有上师的口诀，就没有相违，就像三圈念珠所表示的那样。因此，就像后来的一些自以为是智者的人那样，即使出现一点点不符合自己意愿的事情，就大声嚷嚷说不是自己的法，像那样的事情，我们是绝对不会做的，而是会分辨什么是那个宗派的，什么不是那个宗派的。如果不是成就者所做，也不是天神所允许，也没有口诀，只是凭借着稍微听闻到一点东西的我慢，就新造出以其他宗派来修持或者混合等等，并且以强力来推行，那是什么都不行的，只会让弟子们白白地劳累。像这样对总体有了了解，最重要的是要对仪轨的顺序获得定解。
English
What is the increasing generation stage? It is the mantra that subdues the hordes of demons with the samadhi of the deities, from here to the determination of the deity's pride. Having generated pride in this way, then completely occupy the land and gather disciples. After saying this, before generating pride, one should meditate on emptiness, as well as the supreme mandala, the supreme activity, the yoga of bindus, and the subtle yoga, all of these should be done with mantras. Having said this, before the land ritual, it is said that one should practice the increasing generation stage, but not after sending the land deities etc. first, and then practicing the generation stage on the land of the mandala, raising the mandala etc., it is not said like that. Therefore, in general, empowerment rituals have three types: practicing with one's own ritual, practicing with another's ritual, and practicing in a mixed manner. Practicing with another's ritual is like adding the supreme ritual to the mandala of the Condensed Tantra, just like what is done in the Action Tantra. The mixed way is like the mandala ritual of the Kalachakra of Sadhuputra. The mandala ritual Ocean of Wisdom is the ritual of the Kalachakra root tantra itself. In general, merely supplementing some sporadic supplements from other places will not change it into not being one's own tradition, but in the uncommon aspects, mutually adjusting, making the power of other traditions strong, changing the order etc., making different agreements, it will become practicing with other traditions, or become a mixed type. If those are prophesied by the deities, or have the oral instructions of the guru, there is no contradiction, just like what is indicated by the three rounds of malas. Therefore, like some of the self-proclaimed wise people of later times, even if a small thing that does not conform to their own wishes appears, they shout loudly that it is not their own Dharma, we will never do such a thing, but we will distinguish what is of that tradition and what is not. If it is not done by an accomplished one, nor allowed by the deities, nor has oral instructions, but only relies on the pride of having heard a little, and newly creates practicing with other traditions or mixing etc., and promotes it with force, then nothing will work, it will only make the disciples tired in vain. Having gained a general understanding in this way, the most important thing is to gain certainty about the order of the rituals.
Chinese
之后，现在是第二部分，实际的仪式。第一，勘察土地；第二，自生本尊瑜伽；第三，使土地更加稳固；第四，后续的仪式。第一部分是：经续中说：“土地的种类因功德力的不同而分为四种，即庶民种姓、领主种姓、国王种姓和婆罗门种姓。”等等，广述其义。土地的颜色是黑色，属于庶民种姓，与诛杀、驱逐、分离这三种事业相应；黄色属于领主种姓，与愚昧、僵硬、束缚这三种事业相应；红色属于国王种姓，与怀柔的事业相应；白色属于婆罗门种姓，赞颂寂静和增益。绿色属于贱民种姓，适合所有事业。蓝色，如果颜色鲜明也与此相同，如果不鲜明则与黑色相同。考察土地的气味，脓液的气味属于庶民种姓；盐的味道属于领主种姓；莲花的气味属于国王种姓；檀香等殊胜的气味属于婆罗门种姓。也可以考察味道，酸味和咸味属于庶民种姓；甜味属于领主种姓；辣味属于国王种姓；苦味和涩味属于婆罗门种姓。如果气味和味道都具备，则属于贱民种姓，适合所有事业，其他事业的分类可以根据之前的种姓来解释。这些如果一开始就具备最好，如果不具备，在修补的时候新补充也可以。此外，中间高四周低，或者偏向东方和北方，以及河流向右环绕等，以及用清水勘察坛城地基，用土勘察等，与通常的方法一致补充也可以。因为这里没有说，所以也不是必须的，而且除了建造寺庙的情况外，西藏没有建造坛城房屋的习俗，所以只作为理解的范围。第二部分是：现在实际操作中，先进行前行朵玛仪轨，以及加持处所和用具，然后修持自生本尊，首先观想内供，直到“生起我慢”之间。第三部分分为：首先，从显宗中请求土地，虽然是从国王等土地所有者那里请求，但现在不需要实际操作，所以这里有九个要点：向地方神和村庄神请求；焚烧魔众；请求土地女神允许；净化土地；埋藏宝藏；用保护轮占据处所；用橛钉划定界限。
English
Then, now is the second part, the actual ritual. First, examining the land; second, the self-generation deity yoga; third, making the land more stable; fourth, the subsequent rituals. The first part is: The tantras say, "The types of land are divided into four according to the power of merit, namely the commoner caste, the lord caste, the king caste, and the Brahmin caste." etc., elaborating on its meaning. The color of the land is black, belonging to the commoner caste, corresponding to the three activities of killing, expelling, and separating; yellow belongs to the lord caste, corresponding to the three activities of ignorance, rigidity, and binding; red belongs to the king caste, corresponding to the activity of subjugation; white belongs to the Brahmin caste, praising peace and increase. Green belongs to the outcaste caste, suitable for all activities. Blue, if the color is bright, is also the same as this, if it is not bright, it is the same as black. Examining the smell of the land, the smell of pus belongs to the commoner caste; the taste of salt belongs to the lord caste; the smell of lotus belongs to the king caste; the superior smell of sandalwood etc. belongs to the Brahmin caste. One can also examine the taste, sour and salty belong to the commoner caste; sweet belongs to the lord caste; spicy belongs to the king caste; bitter and astringent belong to the Brahmin caste. If both smell and taste are present, then it belongs to the outcaste caste, suitable for all activities, the classification of other activities can be explained according to the previous castes. It is best if these are present from the beginning, if they are not present, it is also acceptable to supplement them newly during the patching. In addition, the middle is high and the surroundings are low, or it leans towards the east and north, and the river flows around to the right, etc., and examining the foundation of the mandala house with clean water, examining with soil, etc., it is also acceptable to supplement them in accordance with the usual methods. Because it is not said here, it is not necessarily required, and except for the case of building temples, there is no custom of building mandala houses in Tibet, so it is only regarded as a scope of understanding. The second part is: Now in actual practice, first perform the preliminary torma ritual, and bless the place and implements, then practice the self-generation deity, first visualize the inner offering, until "arising pride". The third part is divided into: First, requesting the land from the exoteric teachings, although it is requested from the owners of the land such as kings, it is not necessary to actually practice it now, so there are nine points here: requesting from the local deities and village deities; burning the hordes of demons; requesting permission from the earth goddess; purifying the land; burying treasures; occupying the place with a protective circle; demarcating the boundary with pegs.
Chinese
以仪态步伐踏地，迎请金刚地基等。第一，在灌顶时的地基仪轨中，只念诵村庄主人的朵玛咒语，而在修法仪轨中，只念诵较长的地域主人的朵玛咒语。善妙童子将两者颠倒讲述。因此，说其他是选择性的，虽然没有很大的矛盾。然而，地域主人和村庄主人有大小之分，也有嫉妒的差别。两者都做，是自宗上师的实践。理由是从总体上来说，是为了息灭修行者自身和该地区的普遍事业的障碍，以及为了成办顺缘而赞颂地域主人。在该地进行应时之事时，为了自己和弟子没有不吉祥，以及为了获得顺缘，使村庄主人高兴非常重要。因此，两者都做是良好的实践。然后，第二是焚烧魔祟，自己明观为时轮金刚身，额头有月轮等，如修法仪轨一样。一般来说，焚烧魔祟之后立即修持防护轮等有关联，但此处是为了供养土地女神，以及为了净化土地和安放宝藏不出现障碍，所以在这些之前焚烧魔祟。这是因为，对于地基主和鬼神等的朵玛，魔祟进入的少，而对于世间和超世间的神，特别是供养时，障碍进入的多。对于世间神，如果供养时有魔祟进入，不仅供养无法到达神那里，而且如《军队善妙》等中所说，神也会背弃修行者。因此，在供养土地神之前焚烧魔祟也非常重要。第三是向土地女神请求允许，从“前方放置美好香气的曼扎”到“誓言者融入自己的心间”。从种子字道中生起的是土地神自身的种子字，而从（藏文：བྷྲ྄ུྃ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中生起的是如续部注释的直接开示中所说，是使其稳固之义，所以是选择性的。在自己的心间生起誓言者，让智慧者融入后，接着用嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、朗（藏文：ལཾ，梵文天城体：lam，梵文罗马拟音：lam，汉语字面意思：朗）、阿（藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）等迎请和供养。