Chinese
以光芒如阳光照在酥油上般，净化我身语意三门的所有罪障习气。又念诵“吽 班匝 智嘎”时，自身化为忿怒金刚，身色深蓝黑色，右手持金刚杵，左手结期克印，以怖畏的怒眼视向魔障，双足底和心间有日轮，其上各有一燃烧的金刚交杵，并以“吽”字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）标帜。根本文中说：“摇动金刚杵，对不离去的魔障下令！”如此说道。下令如是说：摇动金刚杵。顶礼！三宝的教令和真谛，以及大集会坛城诸尊的教令和真谛，以真谛的加持力，我金刚阿阇黎某某，为了使弟子某某等一切有情获得无上智慧，在此处建立一切坛城之王——大集会经、幻化经、心经三部的广大坛城。因此，住在此地的地神男女、龙神男女、持明咒者老者、老妇，以及所有属于恶劣眷属的一切，不要对我们的修行制造障碍和阻挠，在修行完成之前，移往他处！凡是不离去的，将被名为“具光荣金刚吽”者，以极其炽燃的眼睛，将头颅炸裂成一百块！如此念诵，并伴随乐器，将红白食子抛向外面，念诵苏姆巴。摇动金刚杵，摇动铃铛，用芥子驱逐魔障，观想整个世间充满忿怒尊的化身，从空中驱逐魔障。向内聚集，观想为忿怒尊的帐篷，以忿怒尊的乐器声保护。观想从眼中生出智慧之火，化为火焰的帐篷。如果愿意，可行金刚交杵步。观想脚步之下和所有方位都充满金刚交杵的帐篷。根本文中说：“然后回到自己的位置，坐在天女面前。”因此，在坛城中央威严地坐下，右手持金刚杵，以拇指压住小指，结三叉戟手印。
English
With the light, like sunlight shining on butter, purify all the sins, obscurations, and habitual tendencies of my body, speech, and mind. Again, by reciting "Hūṃ Vajra Dhṛk," transform oneself into Wrathful Vajra, with a dark blue-black body, right hand holding a vajra, left hand raising a threatening mudra, with fearful, angry eyes looking at the obstructing forces, with two soles of the feet and a sun mandala at the heart, each marked with a blazing crossed vajra and the syllable "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: 吽). The root text says, "Shake the vajra and command the obstructing forces that do not leave!" Thus it is said. The command is as follows: Shake the vajra. Homage! By the command and truth of the Three Jewels, and by the command and truth of the deities of the great assembly mandala, by the blessing of truth, I, Vajra Acharya so-and-so, in order to enable the disciple so-and-so and all sentient beings to attain unsurpassed wisdom, am establishing here the great mandala of the Great Assembly Sutra, the Illusory Sutra, and the Mind Sutra, the king of all mandalas. Therefore, the male and female earth lords residing in this place, the male and female nāgas, the elderly vidyādharas, the elderly women, and all those belonging to the evil retinue, do not create obstacles or hindrances to our practice, and until this practice is completed, move to another place! Those who do not leave will have their heads split into a hundred pieces by the extremely blazing eyes of the one called "Glorious Vajra Hūṃ!" Thus recite, and accompanied by musical instruments, cast the red and white torma outside, recite Sūṃbha. Shake the vajra and ring the bell. Scatter mustard seeds to dispel the obstructing forces, visualizing the entire world filled with the emanations of wrathful deities, dispelling the obstructing forces from the sky. Gather inward, visualizing it as the tent of wrathful deities, and protect it with the sounds of the wrathful deities' musical instruments. Visualize wisdom fire arising from the eyes, transforming into a tent of flames. If desired, perform the crossed vajra steps. Visualize the ground beneath the feet and all directions filled with the tent of crossed vajras. The root text says, "Then return to your own place and sit in front of the goddess." Therefore, sit majestically in the center of the mandala, holding the vajra in the right hand, pressing the thumb on the little finger, forming the trident mudra.
Chinese
以禅定之心，双手握持橛，安立于坛城中央，念诵：嗡 班玛 格勒 格拉亚 帕香 玛纳耶 瓦香 咕噜耶 梭哈。观想橛化为本尊，从安立于坛城中央的橛中发出红色光芒，融入大地，大地成为地神所掌控。如仪轨所说：为成就悉地，以铜等制成半月形橛，从吽字所生的胜乐忿怒尊，具有红拉嘎之色，顶端为半月形，莲花索套缠绕于橛上，观想其具有嗔怒之眼和四臂，将身语加持融入中央，以光芒摄集一切，成为我所拥有的土地，一切事业皆吉祥。因此，第五为净化土地，共有四种方法。如仪轨所说：以净化之火咒手印，通过禅定进行净化。因此，第一种是通过事业和行为进行净化，首先是观察腹部。根本经文中说：从四方台阶的东北方开始。另一本旧书上写着“从四方台阶的北方开始”，但似乎是版本有误，写成“从四方台阶的东北方”似乎是笔误。无论如何，实际操作是：将所占土地的橛神融入自身心间，并将橛放置在僻静处。关于详细观察腹部的方法，可从其他地方了解，此处简而言之，从台阶的东方开始，春季三个月为虎、兔、龙，夏季三个月为蛇、马、羊，秋季三个月为猴、鸡、狗，冬季三个月为猪、鼠、牛，以当月所对应的生肖为头部朝向，其前方角落为尾部所在。虽然这遍布整个地区，但可将其汇聚于一处，挖掘一肘长的正方形即可。而且，从右手握持珍宝的方向，从腹部开始挖掘，即可获得悉地。除此之外，从头部挖掘会带来上师，从面部挖掘会带来自己，从背部挖掘会带来眷属死亡，从尾部挖掘会带来财富流失。那么，具体应该如何操作呢？向土地神腹部供奉朵玛和祭品后，将其身体汇聚于腹部的位置，举向天空，以鲜花和抛洒物进行供养，并宣说真谛。首先，从其腹部的位置稍微挖掘一些泥土，以此供养如来，并向四面八方抛洒。实际观察分为两
English
With a meditative mind, hold the phurba with both hands and place it in the center of the mandala, reciting: Om Padma Kili Kilaya Paasham Manaye Vasham Kuru Ye Svaha. Visualize the phurba transforming into the deity, and from the phurba placed in the center of the mandala, red rays of light emanate, merging into the earth, so that the earth is controlled by the earth deity. As the ritual says: In order to accomplish siddhis, make a half-moon-shaped phurba out of copper, etc., the supreme wrathful one arising from the Hum syllable, having the color of red raga, the tip being half-moon-shaped, a lotus lasso coiled around the phurba, definitely contemplate it as having wrathful eyes and four arms, combine the body, speech, and blessings into the center, gather everything with light, and may the earth that has become mine be auspicious for all activities. Therefore, the fifth is purifying the earth, which has four methods. As the ritual says: Purify with the fire mantra mudra, purify with samadhi. Therefore, the first is purifying through actions and deeds, and the first is examining the abdomen. The root text says: From the northeast of the four-sided platform. Another old book says, "Starting from the north of the four-sided platform," but it seems to be a mistake in the version, and writing "from the northeast of the four-sided platform" seems to be a scribal error. In any case, the actual practice is: dissolve the deity of the phurba of the occupied land into one's own heart, and place the phurba in a secluded place. The detailed method of observing the abdomen can be learned from other sources, but here, in short, starting from the east of the platform, the three months of spring are tiger, rabbit, and dragon, the three months of summer are snake, horse, and sheep, the three months of autumn are monkey, bird, and dog, and the three months of winter are pig, rat, and ox, with the head facing the zodiac animal corresponding to the current month, and the tail located in the corner in front of it. Although this covers the entire area, it can be gathered in one place, and digging a square cubit is sufficient. Moreover, digging from the abdomen in the direction of the right hand holding the jewel will obtain siddhis. Other than that, digging from the head will bring a guru, digging from the face will bring oneself, digging from the back will bring death to the retinue, and digging from the tail will bring loss of wealth. So, how should it be done specifically? After offering tormas and offerings to the earth deity's abdomen, gather its body at the position of the abdomen, lift it into the sky, offer it with flowers and scattering, and declare the truth. First, dig a little soil from the position of its abdomen, and offer it to the Tathagatas and scatter it in all directions. The actual examination is divided into two.
Chinese
这是通过土地占卜和水占卜的方法。首先，在根部，按照想要的尺寸挖掘，如果像上面一样出现坏兆头，即使出现好兆头，也比以前更好，这部分似乎不正确。实际操作是，从上面挖掘的痕迹开始，挖掘到下面的水或石头，无论挖掘多深都没有问题。或者，挖掘一个长宽各一肘的方形。然后，像前面在普遍观察地基时引用的程序一样，观察好坏的征兆，如果挖掘后的坑没有被土壤填满，则不好，如果多余则好。这是用土地占卜的方法。第二种是用水占卜，在挖掘的坑中注水，走一百步后再回来，如果水减少很多则不好，如果水没有减少，而且有美丽的图案，则好，这是用水占卜的方法。对此，格南·索南贡布说：“在挖掘的坑中注水后，工匠自己数到一百，然后向远处走五十步，再回来五十步。”他说需要走一百步来占卜，但现在大多数的实践是走两百步。因此，程序书的注释也和格南的说法一样，我认为这样比较好，需要研究。从这些程序中得知：“需要知道其他的进餐时间，从不错误的方向开始工作，在长宽各一肘的方形中心，仔细观察所说的特征，注满水后走一百步观察。”这样，在挖掘后的坑中放入装有二十五种物品的宝瓶，然后埋起来。观想从那个宝瓶中，从阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），月亮（藏文：ཟླ་བ，梵文天城体：चन्द्र，梵文罗马拟音：candra，汉语字面意思：月），种子字（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎），出现如自己所愿的珍宝佛塔，以及所有想要的愿望。就像程序书里说的：“放入吉祥、珍贵的土地和各种谷物，捣碎并紧密地压实。”现在很少有人进行进餐时间占卜，除非是在建造寺庙等建筑物的时候。原因是他们通常不专门建造坛城台，而是在绘画或木制平台上进行。即使成功完成，也会成为圆满的因缘，即使没有成功完成，也没有违背誓言的过失。即使不能专门在绘画中挖洞来放入宝瓶，也可以放在木制平台的下面。无论在哪个平台上进行，都摆放宝瓶，通过观想放入，然后放回原来的房间位置，这似乎是最好的。
English
This is done through earth divination and water divination. First, at the root, dig according to the desired size, and if bad omens appear as above, even if good omens appear, it is better than before, but this part seems incorrect. The actual operation is to dig from the traces of the previous digging until you reach the water or stone below, and it doesn't matter how deep you dig. Alternatively, dig a square that is one cubit in length and width. Then, like the procedure quoted earlier when generally observing the foundation, observe the signs of good and bad, and if the pit after digging is not filled with soil, it is bad, and if it is excessive, it is good. This is the method of earth divination. The second is water divination, which involves pouring water into the dug pit, walking a hundred steps and then returning. If the water decreases a lot, it is bad, but if the water does not decrease and there are beautiful patterns, it is good. This is the method of water divination. Regarding this, Glen Sonam Gonpo said, "After pouring water into the dug pit, the craftsman himself counts to one hundred, then walks fifty steps away and returns fifty steps." He said that it is necessary to walk one hundred steps to divine, but now most practices involve walking two hundred steps. Therefore, the commentary in the procedure book is also the same as Glen's statement, and I think this is better and needs to be studied. From these procedures, it is known: "It is necessary to know other meal times, start work from the correct direction, in the center of a square that is one cubit in length and width, carefully observe the characteristics mentioned, fill with water and observe after walking one hundred steps." In this way, put a treasure vase containing twenty-five items into the dug pit and bury it. Visualize that from that vase, from the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: None), the moon (Tibetan: ཟླ་བ, Sanskrit Devanagari: चन्द्र, Sanskrit Romanization: candra, Literal meaning: Moon), the seed syllable (Tibetan: ཏྲཾ, Sanskrit Devanagari: त्रं, Sanskrit Romanization: traṃ, Literal meaning: Tram), a jeweled stupa appears as you wish, and all the desires you want. Just like the procedure book says: "Put in auspicious, precious earth and various grains, crush and compact them tightly." Nowadays, few people perform meal time divination, unless it is when building temples or other buildings. The reason is that they usually do not specifically build mandala platforms, but perform them on paintings or wooden platforms. Even if it is successfully completed, it will become a cause for perfection, and even if it is not successfully completed, there is no fault of breaking vows. Even if you cannot specifically dig a hole in the painting to put in the treasure vase, you can put it under the wooden platform. No matter which platform you perform on, place the treasure vase, put it in through visualization, and then put it back in its original room position, which seems to be the best.