English
It should be known to increase with ten qualities. As stated in the Karma Book: "First, completely occupy the land; second, abide in preparation; third, enter the west." Regarding the great empowerment of complete dominion, "First, possessing completeness, a qualified and learned teacher, having gathered a retinue of qualified individuals, in a place that accords with the scriptures, perfectly completes the ground ritual, possessing a mandala." As it is said, the initial ground ritual has eight meanings: Examining the general characteristics of the land, examining its specific characteristics, taking the land, making it one's own, purifying, blessing, protecting, and occupying. First, the general examination has already been explained in the context of the aforementioned complete place. Second, the specific examination is as follows, according to the Vajra Sequence: "Like Thangka Sogle, characteristics of low and damp places, salt, latches, sharp stones, ashes, gravel, embers, charcoal, tiles, bones, pebbles, etc., banyan trees, Palasha trees, Udumbara trees, Ashvattha trees, Ujjana, and so on, those that are undesirable should be purified and moved." Thus, it speaks of the bad. "Auspicious grass and flowering trees, black and those with color, bricks with very few patterns, are especially excellent." Thus, examine the good land. Third, taking the land is twofold: Taking the land from a visible person and taking the land invisibly. The first is to assess the value and take the land with truthful words from the king, minister, or owner of the land, and to affix a land seal. The second, taking invisibly, is twofold: Taking the land from the Sugata Buddha and taking the land from the earth goddess. The first is stated in the root text: "First, make a mandala of one cubit in that place, and sprinkle it with water of camphor and sandalwood. Place five offerings and one white torma on it, arrange golden drinks, and sit on a mat wearing white clothes." As for the meaning of what was said, the extensive practitioner should make a square platform of one cubit on the ground where the mandala is to be made. On it, fresh cow dung mixed with fragrant substances should be evenly applied to the thickness of cowhide. Camphor and sandalwood water must be sprinkled on it. As the Vajra Sequence says: "In the center of the well-examined land, the mandala is smeared with cow dung, evenly like cowhide.
Chinese
据说，那拉八世说，积累功德是福德资粮，修习无分别念是智慧资粮。根本是，虽然说首先加持地神的供品和食子，然后进行寂静仪轨，但最好先进行仪轨，然后再加持地神供品和食子。按照寂静仪轨，念诵咒语等。总的来说，寂静仪轨和忿怒仪轨的根本是佛陀秘密的印度论典，无可争辩，但由于各个流派的观点不同，所以有一些差异，因此从一些根本的寂静忿怒仪轨中进行研究，在此选取了寂静仪轨。首先，与中等生起圆满次第相结合的预备行之初的四个界限。按照索派的实践和色派的观点来书写，共有四种。第一，激励界限的活动并下达命令： 吽。于此地及时处，不勤奋于真实义，不住于菩提义，无论人与非人，全部聚集在一起，像微尘一样摧毁，让心性安住在伟大的解脱中。具有智慧事业者，不要舍弃平等心。 嗡 班匝 萨玛雅 吽 扎（藏文：ༀ་བཛྲ་ས་མ་ཡ་ཧཱུཾ་ཛཿ，梵文天城体：，梵文罗马拟音：oṃ vajra samaya hūṃ jaḥ，汉语字面意思：嗡，金刚，誓言，吽，扎） 通过手结金刚聚集印，弹指，十方三世的一切如来，以昔日愿力的力量，像云一样聚集在面前的虚空中，进行界限的活动。第二，驱逐障碍，虽然经文中没有明确说明是依靠哪种我慢，但噶玛派的结界大多以金刚黑汝嘎的我慢来进行，因此在这里也认为这样做比较好。念诵“班匝 玛哈 希日 黑汝嘎”，自身观想为金刚黑汝嘎，身色蓝黑色，具有蓝、白、红三面六臂，前两手持九股金刚杵和铃，中间两手持五股金刚杵和宝瓶，后两手持弯刀和托起世间的姿势。四足以舞姿踩踏着罗刹男女。明妃忿怒母自在母，身色蓝色，手持铃和颅碗，拥抱着本尊。父母双方都以尸陀林的装束严饰，并在智慧之火中燃烧。
English
It is said that Nalaga the Eighth said that accumulating merit is the accumulation of merit and that meditating on non-conceptualization is the accumulation of wisdom. The root is that although it is said that the offerings and tormas of the earth deities should be blessed first and then the peaceful ritual should be performed, it is better to perform the ritual first and then bless the offerings and tormas of the earth deities later. According to the peaceful ritual, mantras and so on are recited. In general, the root of the peaceful and wrathful rituals is the secret Indian treatises of the Buddha, which are indisputable, but there are some differences due to the different views of each school. Therefore, after studying some of the fundamental peaceful and wrathful rituals, the peaceful ritual is selected here. First, the four boundaries at the beginning of the preliminary practice combined with the intermediate stage of generation and completion. According to the practice of the So tradition and the view of the Se tradition, there are four to be written. First, to encourage the activities of the boundaries and issue commands: Hūṃ. In this place and time, not striving for the true meaning, not abiding in the meaning of Bodhi, whether human or non-human, all gathered together, destroyed like dust, let the nature of mind abide in the great liberation. Those who have wisdom activities, do not abandon equanimity. Oṃ Vajra Samaya Hūṃ Jaḥ (藏文：ༀ་བཛྲ་ས་མ་ཡ་ཧཱུཾ་ཛཿ，梵文天城体：，梵文罗马拟音：oṃ vajra samaya hūṃ jaḥ，汉语字面意思：嗡，金刚，誓言，吽，扎) By making the vajra gathering mudra and snapping the fingers, all the Tathagatas of the ten directions and three times, by the power of their past vows, gather like clouds in the sky in front of them and perform the activities of the boundaries. Second, to expel obstacles, although the text does not clearly state which pride it relies on, most of the Kagyüpa's boundary cutting is done with the pride of Vajra Heruka, so it is considered good to do so here as well. Recite "Vajra Mahā Śrī Heruka", and visualize oneself as Vajra Heruka, with a blue-black body, three faces and six arms of blue, white, and red. The first two hands hold a nine-pronged vajra and a bell, the middle two hands hold a five-pronged vajra and a vase, and the last two hands hold a curved knife and a gesture of supporting the world. The four feet trample on the male and female Rakshasas in a dancing posture. The consort, Wrathful Mother, the Free Woman, is blue in color, holding a bell and a skull cup, embracing the deity. Both the father and mother are adorned with charnel ground ornaments and burn in the fire of wisdom.
Chinese
于处安住而住。吽。于此大瑜伽士之坛城中，各自秘密之誓言者，除了集聚之神以外，所有皆已以慈悲满足，现在立即各自离开。若不离去而停留，金刚持王亦会忿怒，立即以下令，七代血脉亦将毁灭。吽吽吽。于比秘密更秘密，极秘密心之坛城中，此语秘密稀有，于此尸陀林秘密胜地，不属于集聚之神，成为八十万魔类之一，非人伪装成人，非天伪装成天，未领受无上密咒之语和誓言，不能驾驭猛咒，不能驾驭手印之神，断绝瑜伽士兄弟姐妹之性命，成为成就之障碍和束缚者，所有那些如劫火燃烧，生命之蜜蜂无法停留，或如热油中水滴无法停留，或如阳光中黑暗无法停留一般，不容停留，速速离去！啪！顶礼宝胜三昧耶！顶礼忿怒金刚手！顶礼金刚忿怒尊！大獠牙忿怒暴恶者！持剑、杵、矛者！持钺斧、索套者！达地雅他。嗡，金刚甘露军荼利，卡卡卡嘿卡嘿！呼噜呼噜！谛斯塔谛斯塔！班达班达！哈纳哈纳！达哈达哈！格里赫拿格里赫拿！嘎尔扎嘎尔扎！比斯坡达雅比斯坡达雅！萨尔瓦维格南维纳亚卡南！玛哈嘎纳帕蒂！吉维谛！安达卡拉雅梭哈！如是驱逐魔障后，第三，忿怒尊之舞姿为，从我心间化现出十尊忿怒尊，于各方各隅安住，成为守护。
English
May they abide in that place. Hūṃ. In this maṇḍala of the great yogi, from each secret vow-holder, except for the assembled deities, all have been satisfied with compassion, now immediately depart separately. If you do not leave and remain, the Vajra Holder King will also be wrathful, and immediately upon ordering, the seven generations of lineage will also be destroyed. Hūṃ Hūṃ Hūṃ. In this maṇḍala of the most secret, even more secret than secrets, the heart, this speech secret is wondrous, in this supreme secret place of the charnel ground, not belonging to the assembled deities, becoming one of the eighty thousand classes of obstructors, non-humans disguised as humans, non-gods disguised as gods, not having received the words and vows of the unsurpassed secret mantra, not having power over fierce mantras, not having power over the deities of mudras, cutting off the life force of yogi brothers and sisters, becoming obstacles and bonds to accomplishments, all those, like a kalpa fire blazing, where the life-bee cannot remain, or like a drop of water in hot oil cannot remain, or like the basis of darkness cannot remain in the sun's orb, do not remain, quickly depart! Phaṭ! Homage to the Three Jewels! Homage to the Wrathful Vajrapāṇi! Homage to Vajra Krodha! Mahādaṃṣṭroṃ Takaṭa Bairāvāya! Holder of sword, club, and spear! Holder of axe and noose! Ta dya thā. Oṃ Vajra Amṛta Kuṇḍali Kha Kha Khāhi Khāhi! Hulu Hulu! Tiṣṭha Tiṣṭha! Bhandha Bhandha! Hana Hana! Daha Daha! Gṛhṇa Gṛhṇa! Garja Garja! Visphoṭaya Visphoṭaya! Sarva Vighnan Vināyakanān! Mahā Ganapati! Jīvite! Antakarāya Svāhā! Having thus expelled the obstacles, third, the dance posture of the wrathful ones is, from my heart, emanate ten wrathful ones, abiding in their respective directions and corners, becoming protectors.
Chinese
卓达 哲罗迦 毗匝亚 吽。 宾达 宾达 吽 啪。 嗡 班杂 卓达 玛哈 巴拉 吽。 斯坡达亚 斯坡达亚 吽 啪。 嗡 松巴尼 松巴 吽。 格日那 格日那 吽。 格日那巴亚 格日那巴亚 吽。 阿纳亚 霍 巴嘎万 班杂 维迪亚 惹匝 吽。 第四，兵器结界是：在自己的心间，于日轮座上，从种子字生起五部十尊父母，作交合，从交合处放出五种手印，以兵器结界之咒：阿 月官 曼达拉。 玛 苏雅 曼达拉。 吽 嗡 斯哇 阿 昂 哈。 穆 朗 芒 扬 当。 斯帕惹纳 啪。 桑哈惹纳 吽。 吽 班杂 哲日克。 穆 达特瓦 额西瓦日。 嗡 泽纳 泽克。 朗 德瓦夏惹迪。 斯哇 惹特纳 哲日克。 芒 莫哈惹迪。 昂 阿若利克。 扬 惹嘎惹迪。 哈 般若 哲日克。 当 班杂惹迪。 萨玛亚 霍 萨玛亚 斯当。 班杂 安扎利。 班杂 禅达 匝瓦拉 班杂。 松巴尼 曼达 匝瓦拉 班杂 吽 啪。 嗡 炯。 吽 炯。 昌 炯。 舍 炯。 阿 炯。 兵器依次放出，充满帐篷。 吽。 我之坛城为显示， 怒王加持所生之， 兵器种种各异样， 如坛城次第而守护。 金刚结之，拇指、小指、中指皆竖立。食指二指弯曲，指尖按在中指第三节上，结成金刚三尖印。上方亦有金刚之幡， 下方亦是金刚地， 四面八方金刚满布， 金刚结界魔不能越。 嗡 班杂 惹卡 惹卡 吽 啪。 合掌，手指交错，是轮印。上方亦有轮之幡， 下方亦是轮之地， 四面八方轮满布， 秘密轮之结界魔不能越。 嗡 班杂 嘉纳 匝卡拉 哈纳 匝卡拉 吽 啪。 双手拇指弯曲按住食指，是剑印。上方亦有剑之幡， 下方亦是剑之地， 四面八方剑满布， 秘密剑之结界魔不能越。 嗡 班杂 迪夏纳 钦达 吽 啪。 禅达 若夏 卡嘎 吽 啪。 手指尖端弯曲，如头状，是杖印。上方亦有杖之幡， 下方亦是
English
kro dha trai lokya bi ja ya hum. bhinda bhinda hum phat. om vajra krodha maha bala hum. sphotaya sphotaya hum phat. om sumbhani sumbha hum. grihna grihna hum. grihnapaya grihnapaya hum. anaya ho bhagavan vajra vidya raja hum. The fourth is the weapon boundary: In my heart, on the sun seat, from the seed syllable, the five families and ten deities, male and female, are generated. From the union of the union, five kinds of hand symbols are emitted, and the mantra for spreading the tent of weapons is: a chandra mandala. ma surya mandala. hum om sva am ha. mum lam mam pyam tam. spharana phat. samharana hum. hum vajra dhrik. mum dhatveshvari. om jina jik. lam dvesa rati. sva ratna dhrik. mam moha rati. am arolik. pyam raga rati. ha prajna dhrik. tam vajra rati. samaya ho samaya tvam. vajra anjali. vajra chanda jvala vajra. sumbhani manta jvala vajra hum phat. om bhrum. hum bhrum. tram bhrum. hrih bhrum. ah bhrum. The weapons are emitted in sequence and fill the tent. Hum. For the sake of showing my mandala, The wrathful king is born from blessings, Various kinds of weapons, Protect the mandala in order. Vajra bound, thumbs, little fingers, and middle fingers are raised. The two index fingers are bent, and the tips are pressed on the third joint of the middle finger, forming the three-pointed vajra mudra. Above is also a vajra banner, Below is also a vajra ground, The directions are filled with vajras, No obstacle can pass through the vajra boundary. Om vajra raksha raksha hum phat. Joining the palms and crossing the fingers is the wheel mudra. Above is also a wheel banner, Below is also a wheel ground, The directions are filled with wheels, No obstacle can pass through the secret wheel boundary. Om vajra jnana chakra hana chakra hum phat. Both hands bend the thumbs and press the index fingers, which is the sword mudra. Above is also a sword banner, Below is also a sword ground, The directions are filled with swords, No obstacle can pass through the secret sword boundary. Om vajra tishna chinda hum phat. Chanda rosha khadga hum phat. The tips of the fingers are bent, like a head, which is the staff mudra. Above is also a staff banner, Below is also