English
Stepping on the ground with measured steps, inviting the Vajra ground, and so on. First, in this ground purification ritual during the empowerment, only the Torma mantra of the village owner is recited, while in the practice ritual, only the longer Torma mantra of the regional owner is recited. The Excellent Boy explained these two in reverse. Therefore, saying that others are optional, although there is no great contradiction. However, there is a difference in size between the regional owner and the village owner, and there is also a difference in jealousy. Doing both is the practice of the Lamas of our own tradition. The reason is that, in general, it is to pacify the obstacles to the practitioner himself and the general activities of that area, and to praise the regional owner for accomplishing favorable conditions. When engaging in timely activities in that area, it is very important to please the village owner so that there is no misfortune for oneself and the disciples, and to obtain favorable conditions. Therefore, doing both is a good practice. Then, the second is burning the demons, visualizing oneself as the body of Kalachakra, with the moon disc on the forehead, etc., as in the practice ritual. Generally, it is related to meditating on the protective circle immediately after burning the demons, but here, it is to burn the demons before these in order to offer to the earth goddess, and to purify the ground and place treasures without obstacles. This is because, for the Tormas of the local deities and spirits, the entry of demons is less, but for the worldly and transmundane gods, especially when offering, the entry of obstacles is more. For worldly gods, if demons enter the offering, not only will the offering not reach the god, but as stated in works such as "Excellent Army," the god will also turn his back on the practitioner. Therefore, burning demons before offering to the earth goddess is also very important. Third, asking permission from the earth goddess, from "placing a mandala of good fragrance in front" to "collecting the Samaya being into one's own heart." The seed syllable arising from the seed syllable path is the seed syllable of the earth goddess herself, and the one arising from (藏文：བྷྲ྄ུྃ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable) is, as stated directly in the commentary on the Tantra, the meaning of making it stable, so it is optional. Generating the Samaya being in one's own heart, letting the wisdom being enter, and then inviting and offering with Om (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om), Lam (藏文：ལཾ，梵文天城体：lam，梵文罗马拟音：lam，汉语字面意思：Lam), Ah (藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：Ah), Hum (藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：Hum), etc.
Chinese
以某咒语从地下迎请土地神及其眷属。安坐于坛城之上，从心间将誓言本尊无别显现并融入。此处略作仪轨之展开，献上供水、香、花、熏香、灯、食物、水果等。随即加持朵玛并供养。若作简略，则上述咒语本身即是同时供养心间与前方本尊之咒，故已包含于供养之中。因未特别说明朵玛，故简略之时，即使无有彼等，仪轨亦不会缺失。如是行持，则与喜好广繁之意乐相符，亦非过于繁琐，故为善妙。随即祈请，其中“胜者与天主等”之意，并非指与天神一同降伏魔军，亦非指导师与天神军队一同降伏魔军，而是指导师降伏魔军之时，从净居天直至四大天王之间的诸天神，于导师近旁观看权势与景象之意。末尾是萨瓦萨埵南（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等迎请返回之咒语。其中，智慧土地神返回天空或法界，真实土地神返回地下，誓言者融入自身心间。第四，净化土地：需于供养土地神之后进行，若土地神不允修行者使用土地，则挖掘等皆不应进行。此时，上师或行事者需具足本尊慢，以咒语加持之锄头挖掘土地。若为坛城房屋之用，则需大面积挖掘。若为家中地台之用，则依地台所需面积而定。于此，如普遍流传一般，观察地神后，首先从腹部略微靠前之处开始挖掘。仅于平整地面上制作地台，则无需挖掘。此外，如经中所说：“高楼岩上牛圈旁，寺庙等处水岸边，聚集之所诸处所，不掘亦为正。”如是说，若不挖掘，则无需观察地神，亦无需清理土壤。于平整地面及坚硬之处
English
With a certain mantra, invite the earth goddess and her retinue from underground. They are seated on the mandala. From the heart, manifest the samaya deity as inseparable and dissolve it. Here, a slight elaboration of the practice is made, offering water for washing, fragrance, flowers, incense, lamps, food, fruits, etc. Immediately bless the torma and offer it. If abbreviated, the above mantra itself is the mantra for simultaneously offering to the heart and the deity in front, so it is included in the offering. Since the torma is not specifically mentioned, even if they are absent during the abbreviation, the ritual will not be lacking. Doing so is in accordance with the intention of those who like elaboration, and it is not too elaborate, so it is good. Immediately make supplications, where "Victorious One with the Lord of Gods, etc." does not mean subduing the armies of demons together with the gods, nor does it mean the teacher subduing the demons with the armies of gods, but it means that when the teacher subdues the demons, the gods from the Pure Abode to the Four Great Kings are near the teacher, watching the power and the spectacle. At the end is the mantra for inviting back, such as Sarva Sattvanam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Among them, the wisdom earth goddess returns to the sky or the realm of reality, the true earth goddess returns underground, and the samaya being dissolves into one's own heart. Fourth, purifying the earth: It must be done after offering to the earth goddess. If the earth goddess does not allow the practitioner to use the land, then digging, etc., should not be done. At this time, the master or the one performing the action must have the pride of the deity and dig the earth with a hoe blessed by the mantra. If it is for the purpose of a mandala house, then a large area must be dug. If it is for the purpose of a platform in the house, then it should be as large as the area required for the platform. Here, as is commonly known, after observing the earth spirit, first dig from a slightly forward part of the abdomen. It is not necessary to dig only to make a platform on a flat ground. Furthermore, as it is said in the scriptures: "High buildings on rocks, near cow pens, temples, etc., on the banks of water, in places where people gather, it is right not to dig." It is said that if you do not dig, you do not need to observe the earth spirit, nor do you need to clean the soil. On flat ground and hard places.
Chinese
埋藏宝藏不是必须的。但是，牲畜圈、河边、台阶等地方需要埋藏宝藏。无论如何，在挖掘土地的地方，角、骨头、煤炭等土地的杂物或腐烂物，为了产生疾病等痛苦，必须清除。这里，对此使用了消除芒刺的说法。还有，如果从土地中出现宝石、绳索、海螺等，那是极好的吉祥之兆，应该再次埋藏在那里。如前所述，如果土地的颜色、气味、味道不合意，据说可以从其他地方取来黑、红、白、黄、绿色的土来填满。如果是为了坛城房屋而挖掘，就要挖到水或石头为止。如果是为了在房屋的座位上建造台阶而挖掘，就要从地面挖一肘等适合的深度。如果土地的气味和味道不是自然形成的，那么白色用白檀香水浸湿，红色用莲花花蕊的水或红檀香浸湿，黄色用驴、马、人的尿液浸湿，黑色用腐烂的肉水浸湿，使之具有各自的气味。味道的区别是，黑色混合盐和酸味，黄色混合红糖，红色混合三种辣味，白色混合樟脑和蔗糖，绿色则什么也不混合。第五，埋藏宝藏：黑色用于镇压的用途时，埋入人骨；驱逐时，埋入乌鸦的羽毛；分离时，埋入驴的骨头。黄色用于迷惑时，埋入蛇的骨头；僵硬时，埋入石蚕；用橛子钉时，埋入绵羊的角。红色用于控制时，埋入吉恒；勾招时，埋入朱砂；行动时，埋入狼毒草。白色用于息灾时，埋入水晶；增益时，埋入海螺；消除瘟疫和焚烧时，埋入珍珠。绿色则什么也不埋，如果要埋，就埋入五种宝石。此外，与六种善业相关的都可以埋入，与非善业的六种事业相关的则不能埋入。猛烈的物品也不能埋入除了猛烈者之外的地方，所谓的一切事业，也就是一切柔和的事业。如果宝藏要埋入土台，那么在上面
English
It is not necessary to bury treasures. However, it is necessary to bury treasures in places such as livestock pens, riverbanks, and platforms. In any case, in the area where the land is dug, horns, bones, coal, and other debris or rotten matter from the soil must be removed in order to generate suffering such as disease. Here, the term 'removing thorns' is used for this. Also, if gems, ropes, conch shells, etc., emerge from the soil, it is an extremely auspicious sign and should be buried there again. As mentioned above, if the color, smell, and taste of the soil are not desirable, it is said that black, red, white, yellow, and green soil can be taken from other places to fill it. If it is dug for the purpose of a mandala house, it should be dug until it reaches water or stone. If it is dug for the purpose of a platform on top of a house seat, it should be dug from the ground to a depth of one cubit or whatever is appropriate. If the smell and taste of the soil are not naturally formed, then white is moistened with white sandalwood water, red is moistened with lotus stamen water or red sandalwood, yellow is moistened with donkey, horse, and human urine, and black is moistened with rotten meat water to give it its respective smell. The difference in taste is that black is mixed with salt and sourness, yellow is mixed with molasses, red is mixed with three spicy flavors, white is mixed with camphor and sugar, and nothing is mixed with green. Fifth, burying treasures: When black is used for the purpose of subjugation, human bones are buried; for expulsion, crow feathers are buried; for separation, donkey bones are buried. For yellow, when used for bewilderment, snake bones are buried; for stiffness, stone leeks are buried; when nailed with a stake, sheep horns are buried. For red, when used for control, Gihang is buried; for summoning, cinnabar is buried; for movement, wolfsbane is buried. For white, when used for pacification, crystal is buried; for increase, conch shells are buried; for eliminating epidemics and burning, pearls are buried. Nothing is buried for green, but if something is to be buried, five kinds of gems are buried. Furthermore, anything related to the six virtuous actions can be buried, but anything related to the six non-virtuous actions cannot be buried. Violent substances should also not be buried anywhere other than with violent ones, and the so-called 'all actions' are all gentle actions. If treasures are to be buried in an earthen platform, then on top of it
Chinese
然后安置于方位正中的笔直之处。坛城房屋等的地基，就方位来说是中央，就高低来说是安置于下部。那些也是从种子字བྷྲཱུྃ་（藏文，梵文天城体，bhrūṃ，光明）中生出，以心咒或六支咒加持后安置。若这些挖坑和埋藏宝藏没有成功，或是不需要的地方，就混合芥子、香水和木灰等，这被称为咒语的土地净化。这也是共同的金刚乘仪轨，不是时轮金刚的自宗，所以即使不做也没有妨碍。第六是防护轮。阿阇梨安坐于坛城的地基上，从“从ཧཾ་（藏文，梵文天城体，haṃ，空性）中生出的虚空自性”开始，到“生起防护轮的慢心”之间，按照修法仪轨进行。第七是橛的安插。从十个橛子和供品开始，到“如是清净”之间是安插橛子的实际操作，之后供养食子也是安插橛子和防护轮二者之后的共同仪轨。经中说：“榕树和 अश्वत्थ（梵文天城体，aśvattha，菩提树），以及 कड（梵文天城体，kaḍ），骨头，铁， सेंध（梵文天城体，sendha，青冈栎），铁刀木， बिल्व（梵文天城体，bilva，木橘）， अर्क（梵文天城体，arka，马利筋）所生。” 橛子的材料，寂静用榕树，增长用菩提树，诛杀用骨头，驱逐用铁，怀爱用 सेंध（梵文天城体，sendha，青冈栎），勾招用铁刀木， 迷惑用 अर्क（梵文天城体，arka，马利筋），坚硬用 बिल्व（梵文天城体，bilva，木橘），一切事业用优昙婆罗制成。一般来说，殊胜成就的修法，与寂静等相符的情况较多，但此处是为了控制魔障，所以与怀爱的事业相符，用 सेंध（梵文天城体，sendha，青冈栎）的橛子来安插。橛子的尺寸是：用八肘的墨线，长度为十二指，粗细为拇指的尺寸。根据坛城尺寸的大小来制作橛子的尺寸，其他的也依此推类。此时橛子的忿怒尊如何，已经在修法仪轨的释文中阐述过了。种子字是，虽然也有人认为是从ཧ་ཡ་ར་ཝ་（藏文，梵文天城体，hayarava，黑鲁嘎）的长短中生出，但因为是诸部之主金刚萨埵的忿怒尊，所以仅从ཧཱུྃ་（藏文，梵文天城体，hūṃ，吽）中生出也可以。五字都包含在ཧཱུྃ་（藏文，梵文天城体，hūṃ，吽）中，即ཧ་ཨུ་（藏文，梵文天城体，ha u，哈 乌）断除， bindu（梵文天城体，bindu， bindu）， nada（梵文天城体，nada， nada）。在此土地仪轨的场合，用橛子安插者是由十忿怒尊来安插。