English
Then place it straight in the center of the direction. For the foundation of mandalas, houses, etc., the center is the center of the direction, and in terms of height, it is placed in the lower part. Those are also generated from the seed syllable bhrūṃ (Tibetan, Devanagari, bhrūṃ, light), and placed after being blessed by the heart mantra or the six-limbed mantra. If these digging and burying treasures are not successful, or in places where they are not needed, mix mustard seeds, fragrant water, and wood ash, etc., which is called mantra land purification. This is also a common Vajrayana ritual, not the Kalachakra's own tradition, so there is no harm even if it is not done. Sixth is the protection wheel. The Acharya sits on the ground of the mandala, starting from "the nature of space arising from haṃ (Tibetan, Devanagari, haṃ, emptiness)" to "arising the pride of the protection wheel", according to the sadhana ritual. Seventh is the placement of the stake. From the ten stakes and offerings to "thus purified" is the actual operation of placing the stake, and then offering the torma is also a common ritual after both placing the stake and the protection wheel. The sutra says: "The banyan tree and aśvattha (Devanagari, aśvattha, Bodhi tree), and kaḍ (Devanagari, kaḍ), bone, iron, sendha (Devanagari, sendha, Quercus glauca), Dalbergia sissoo, bilva (Devanagari, bilva, Aegle marmelos), arka (Devanagari, arka, Calotropis gigantea) born." The material of the stake, the banyan tree for pacifying, the Bodhi tree for increasing, the bone for subjugating, the iron for expelling, the sendha (Devanagari, sendha, Quercus glauca) for magnetizing, the Dalbergia sissoo for attracting, the arka (Devanagari, arka, Calotropis gigantea) for bewilderment, the bilva (Devanagari, bilva, Aegle marmelos) for hardening, and the Ficus racemosa for all activities. Generally speaking, the practice of supreme accomplishment is more in line with pacifying and so on, but here it is to control the obstacles, so it is in line with the activity of magnetizing, and the stake of sendha (Devanagari, sendha, Quercus glauca) is used to place it. The size of the stake is: use an eight-cubit ink line, the length is twelve fingers, and the thickness is the size of a thumb. The size of the stake is made according to the size of the mandala, and the others are inferred accordingly. At this time, how is the wrathful deity of the stake, has been explained in the commentary of the sadhana ritual. The seed syllable is, although some people think that it is born from the length of hayarava (Tibetan, Devanagari, hayarava, Heruka), but because it is the wrathful deity of Vajrasattva, the lord of all families, it can also be born only from hūṃ (Tibetan, Devanagari, hūṃ, Hum). The five syllables are all contained in hūṃ (Tibetan, Devanagari, hūṃ, Hum), namely ha u (Tibetan, Devanagari, ha u, ha u) cut off, bindu (Devanagari, bindu, bindu), nada (Devanagari, nada, nada). In the occasion of this land ritual, the one who places the stake is placed by the ten wrathful deities.
Chinese
等等混合，如果进行鬘舞等等的铺陈，就按照那部续部中所说的那样做。对于四方祈请，各自以五部四支圆满的方式生起，供养赞颂等等的铺陈过于盛大是不好的。总的来说，时轮金刚坛城周围的本尊的铺陈，以及为了欲望而对欲望之种子的解说，还有地仪轨和瓶生起等铺陈，这些使得自诩为藏地时轮金刚的人，消减了很多后来者的业力。第九，迎请金刚地神：从“再次于坛城地基上”到“土地特别稳固”之间。先前请回的土地女神被迎请并融入土地中。正如《大疏》中所说：“如前”等词语的含义，以及经论中所说和上师的口诀也是如此。那个方向有特别吉祥的必要，意义的主要是以真实金刚地加持。这本身是其他仪轨的土地女神预备工作的替代，通过加持的方式以及剩余的供养等，因此，其他仪轨中普遍存在的单独进行地神预备工作是多余的。这里也不需要再次进行请地的仪轨，因为在一个法会中请地两次就太过分了。再次向土地供养，是对土地本初无二的欢喜庆贺，经续和注释中都明确说明了。第四，后续仪轨：之后再次献上六十护法的朵玛，以及送神和祈愿等顺带而来的仪轨。如果想要与鬘等共同仪轨混合而进行铺陈，就按照那种方式稍微改变顺序，在那一天首先不进行自生起，而是首先从地方神和村庄神那里请地，然后供养土地女神并请回，然后用咒语净化土地，之后安坐于坛城地基上，观想包括守护轮在内的广大自生起。以“所有方位安住者”等进行劝请安忍，用大金刚杵和大铃等指定四方的主尊，然后进行四方祈请，使坛城如虚空般。
English
Etc. If you perform embellishments such as garland dances, do as it says in that tantra. For the four-directional supplication, it is not good to generate the five families separately with the four limbs complete, and to have too much embellishment of offerings and praises, etc. In general, the embellishments of the deities surrounding the Kalachakra, and the explanation of the desire seed for the sake of desire, and the embellishments of the earth ritual and vase generation, have reduced the great amount of karma of many later practitioners who claim to be Tibetan Kalachakra practitioners. Ninth, inviting the Vajra Earth: From "Again, on the ground of the mandala" to "the earth is particularly stable." The earth goddess who was previously dismissed is invited and absorbed into the earth. As stated in the Great Commentary, the meaning of the phrase "as before," and as it appears in the treatises and also in the oral instructions of the lama, there is a special need for auspiciousness in that direction, and the main point is to bless with the true Vajra Earth. This itself is a substitute for the preparatory work of the earth goddess in other rituals, through the blessing and the remaining offerings, etc. Therefore, it is superfluous to separately perform the earth deity preparatory work that is common in other rituals. Here, too, there is no need to repeat the ritual of requesting the earth, because it would be too much to request the earth twice in one session. Again, offering to the earth is a joyful celebration of the inseparability of the earth and the primordial, as clearly stated in the tantras and commentaries. Fourth, the subsequent ritual: After that, again offer the torma of the sixty protectors, and the dismissal and prayers, etc., which are rituals that come along the way. If you want to mix it with the common rituals of malas, etc., and embellish it, then change the order slightly according to that method. On that day, do not do self-generation at the beginning, but first request the earth from the local deities and village deities, then offer to the earth goddess and dismiss her, then purify the earth with mantras, then sit on the ground of the mandala and meditate on the extensive self-generation, including the protection circle. Supplicate with "Those who dwell in all directions," etc. Appoint the main deities of the four directions with the great vajra and great bell, etc., then perform the four-directional supplication, making the mandala like the sky.
Chinese
抬起、敬礼、发心、忿怒的傲慢和金刚的眼光，向各个方向观看并行走，生起傲慢；用各种脚步在各个方向旋转；对魔障下达命令；加持坛城的地基；方便智慧结合的舞蹈；右伸等五种确定的姿势；男性的脚步等八种不确定的姿势；海浪等四种以脚步行进的方式；击打等九种全部移动的方式；举起金刚杵等六种方式；剑等十三种方式；座位的十种方式，总共二十九种方式；两种金刚的眼光；舞蹈的九种姿态等，在此处被称为环舞的那些，也应适当地进行。最后，用金刚橛击打魔障，应如迎请地基的传统那样做。然而，改变经续注释中所说的仪轨顺序似乎不太好，增加剩余的舞蹈行为没有冲突，因为经续注释本身也提到了婆罗多。上面所说的脚步的咒语，以及环舞等不同方式的众多咒语，并非出自金刚帐、幻网和金刚手灌顶等显示舞蹈方式的经续，因此，在环舞的直接教导中也没有。然而，种姓的加持和达潘阿阇黎等则有讲述，据说婆罗多在舞蹈的场合中，有许多平息非天和魔障的词语，与此相似，是以前的大成就者们结合的，具有实践加持的传承。然而，因为不是出自吉祥之歌，所以可以随意使用。此外，时轮金刚的完整保护轮，与一个广大的坛城没有区别。经续注释中说，占据土地仅依靠保护轮也可以，因此，在没有首先修习广大现观的情况下，为了代替坐在地基中央修习广大修法，仅仅修习以驱魔为先导的广大保护轮，然后进行耳语等也是可以的，虽然看起来可以，但那些只是附带的意义。
English
Raising, prostration, generating bodhicitta, the pride of wrathful deities, and looking in all directions with vajra eyes and walking, generating pride; circling in all directions with various steps; commanding obstacles; blessing the ground of the mandala; the dance of the union of skillful means and wisdom; five definite postures such as right extension; eight indefinite postures such as male steps; four ways of walking with steps such as ocean waves; nine ways of moving all such as striking; six ways such as raising the vajra; thirteen ways such as the sword; ten ways of sitting, a total of twenty-nine ways; two vajra gazes; nine dance postures, etc., those known as circle dances in this context should also be performed appropriately. Finally, strike the obstacles with the vajra dagger, and do as the tradition of inviting the ground. However, changing the order of the rituals mentioned in the tantra commentary does not seem very good, and adding the remaining dance actions is not contradictory, because the tantra commentary itself also mentions Bharata. The mantras of the steps mentioned above, and the many mantras of different ways such as the circle dance, are not from the tantras that show the way of dance such as the Vajra Tent, the Illusion Net, and the Vajrapani empowerment, therefore, they are not in the direct teachings of the circle dance either. However, the blessings of the lineage and Darpan Acharya etc. have explained it, and it is said that in Bharata, in the context of dance, there are many words that pacify non-gods and obstacles, and similarly, they were combined by the great secret mantra practitioners of the past, and have a lineage of practice blessings. However, since it is not from the Song of Glory, it can be used as you please. Furthermore, the complete protection wheel of the Wheel of Time is no different from a vast mandala. The tantra commentary says that occupying the land can also rely solely on the protection wheel, so without first practicing the vast Abhisamaya, in order to replace sitting in the center of the ground and practicing the vast sadhana, just practicing the vast protection wheel led by demon expulsion, and then doing whispering etc. is also possible, although it seems possible, but those are just incidental meanings.
English
What is the point of abandoning the self-view that is usually explained and using borrowed elaborations? Secondly, the preparatory activities include four: making supplications, placing the five substances, placing the disciples, and placing the bedding. The first is from "anointing the ground of the mandala with fragrant scents" to "subtly concealing the traces of the activity." This is called making supplications, which is considered to be the meaning of preparing the deity in this tradition. If it is done in the manner of a true preparation, then it should be done on the second day. If it is not done in the manner of a preparatory placement, then it does not matter how it is done appropriately on the first day, because it is a substitute for the deity preparation of other tantric traditions, and it is only a substitute, not the real thing. In each of their own traditions, it is done at the time that is relevant. It is not necessarily required in the time after that substitute. However, in the tantra it says, "Whoever is in all directions, etc.," after the words of supplication, "Having supplicated all of them, drive stakes of hard acacia nature into the ground." Although it appears that the stakes are driven immediately after the supplication, the "having" in "having driven" does not mean immediately, nor does it indicate the order of before and after, it is merely a connection of words, meaning "driving." As the Ra 'gyur says, "Having supplicated all of them, drive stakes of hard acacia origin into the ground." In the A zha translation, except for the connection of words, there is no other meaning to express, so it is subtly concealed, that is, "Having supplicated all of them, drive stakes of hard acacia origin into the ground." It is just like this. The Sanskrit here is: tāne bādhyaiṣya sarvān dṛḍha khadiramayaiḥ kīlakaiḥ kīlayeta kṣmāṃ (ताने बाध्येष्य सर्वान् दृढ खदिरमयैः कीलकैः कीलयेत क्ष्मां，those, pray, all, solid, acacia, made of, pegs, to nail, earth). Translated, it is: tāne ba (ताने ब，those), dedag (དེ་དག，those); adhyaiṣya (अध्येष्य，pray), sol ba tab cing (གསོལ་བ་བཏབ་ཅིང་，pray); sarvān (सर्वान्，all), kün la (ཀུན་ལ，all); dṛḍha (दृढ，solid), sra ba (སྲ་བ，solid); khadira (खदिर，acacia), seng deng (སེང་ལྡེང་，acacia); mayaiḥ (मयैः，made of), le byung pa (ལས་བྱུང་པ，made of); kīlakaiḥ (कीलकैः，pegs), phur bu rnam kyi (ཕུར་བུ་རྣམས་ཀྱིས，pegs); kīlayeta (कीलयेत，to nail), phur bu gda' (ཕུར་བུས་གདབ，to nail); kṣmāṃ (क्ष्मां，earth), sa la (ས་ལ，earth). Therefore, the word for this kind of connection, the ya-tag ष्य in Sanskrit, can be translated as "having," "driving," "and," etc.