English
Ba. Thus and so forth it is said. The vajra king's seal is: there is no difference from the teacher's own thought. The guardian deity is: the stainless secret lamp, or, from all the treatises, the four activities that are spoken of, possessing their characteristics whenever they are needed. Second, the perfection of the place is: in accordance with the treatise, that is, in the order of activities it says: a large army cannot enter, the land and space are auspicious, possessing two kinds of history, delightful, and the power of the land is flourishing. Thus and so forth. Also in the means of accomplishment it says: eight-cornered and so forth, with many peaks. Thus and so forth it is said. Therefore, one must examine the sky, examine the foundation of the place, examine the enemies of the border, and examine the mountain or direction of the place. Moreover, there must be a basis for the tutelary deity of the temple, and one must seek a place that is auspicious for both divine and human dharma, abandoning the bad and taking the good. In particular, one must seek a place that is blessed by being trampled by feet, a place blessed by accomplished ones, a place without the three obstacles, or, a place where practitioners, both the main deity and the retinue, gather, enjoying and delighting in the practice. There, one should build three-story houses in succession, and decorate the top and walls, etc., or, one should also cover them with clouds of various offerings. That is, in the stages of the path it says: a palace with inner, outer, and intermediate chambers, protected by precious ointments, and a palace adorned with jewels. Third, the perfection of the retinue is: in the tantra it says: the teacher is diligent in offering, and the realization is clear. Thus and so forth it is said, one must have a retinue that has abandoned the six faults and possesses the six qualities, karma workers with loud voices, skilled in the arrangement of activities, Vajra Eye Mother, Vajra Raven, pleasing, agreeable, dust sweepers, and so forth. That is: delighting in practice and meditation, and so forth. Fourth, the perfection of equipment is: gathering all the difficult equipment. Therefore, the arrangement is the support of the body, the inner and outer mandalas, the ritual body and skull, and so forth. What is written is the support of speech, letters, and the support of mind, the implements vajra wheel, and so forth. There are also drums, bells, daggers, conches, cymbals, and so forth. These are the equipment of the substances of accomplishment. The equipment of food for sustenance, meat and butter, and so forth.
Chinese
所有供品都陈设在剩余的空地上。悦意神的供品是特殊的三个和共同的五个等等。需要遣除违缘的物品是：遣除敌方违缘的武器，遣除魔障的金刚橛、芥子和古古律香等等，以及遣除疾病的医生和药物。对于这些，甚至一刹那也不要将其视为普通的物品，而应视为获得大成就的物品。《道次第》中说：衣服、装饰、食物、秘密和修行五种物品，以及闲暇、人身、物品、供品等等。第五，时间圆满是：开始修持的时间、灌顶的时间和成熟后获得自在修持的时间。这些也是上述条件都具备的时间。首先，《怖畏金刚》中说：从初八开始。这是它的意思。第二，是指修完近修后生起殊胜心的时候进行灌顶。在《决定解》中说：最初生起菩提心入门时，圆满给予十种物质灌顶。第三，经中说：三十六天吗？等等。第六，修行者圆满是指：认定本师和眷属二者。第二，关于念诵和修持，经中说：念诵和近念诵，修持和大修持。因此，有四种：念诵和近念诵，修持和大修持。第一是：在成熟的灌顶中，通达内续、口传和窍诀的见解。如是性。普贤。一印。有相印。究竟是念诵。之后，修持天数的一半以内是近念诵，一半以上是修持，最后一晚获得成就的是大修持，即获得无漏的持明者。从仪轨的角度来说，第一晚是地基仪轨。第二晚是准备工作圆满后绘制坛城，安放本尊，安放供品圆满后，进行自生、瓶生、前生，直到念诵。第二是近念诵，是修持多久的一半以内。第三是修持，是修持多久的天数一半以上。第四是大修持是：
English
All offerings are arranged in the remaining space. The offerings to please the deities are the special three and the common five, and so on. The items needed to avert obstacles are: weapons to avert enemy obstacles, a phurba to avert hindrances, mustard seeds, guggulu incense, and so on, as well as a doctor and medicine to avert illness. For these, do not regard them as ordinary items even for a moment, but regard them as items for attaining great accomplishment. The Lamrim says: Clothes, ornaments, food, secrets, and five items for practice, as well as leisure, human form, items, offerings, and so on. Fifth, the perfection of time is: the time to begin practice, the time of empowerment, and the time to attain mastery after maturation. These are also the times when the above conditions are met. First, the Rngam-glag says: Begin on the eighth day of the waxing moon. This is its meaning. Second, it refers to giving empowerment when a special mind arises after completing the recitation. The Nges-’byed says: Initially, at the time of entering the generation of bodhicitta, fully bestow the ten material empowerments. Third, the Tantra says: Thirty-six days? and so on. Sixth, the perfection of the practitioner refers to identifying the teacher and the retinue. Second, regarding recitation and practice, the Tantra says: Recitation and near recitation, practice and great practice. Therefore, there are four: recitation and near recitation, practice and great practice. The first is: In the ripening empowerment, realize the view of the inner tantra, oral transmission, and pith instructions. Suchness. Samantabhadra. One Seal. With Signs Seal. Ultimately, it is recitation. Then, up to half of the number of days of practice is near recitation, more than half is practice, and the last night obtaining accomplishment is great practice, which is obtaining the stainless vidyadhara. From the perspective of the ritual, the first night is the ground ritual. The second night is drawing the mandala after completing the preparations well, placing the deities, and after placing the substances, performing self-generation, vase-generation, and front-generation, up to recitation. The second is near recitation, which is up to half of the duration of the practice. The third is practice, which is more than half of the number of days of practice. The fourth is great practice, which is:
Chinese
末后获得成就之仪轨。这些仪轨的次第应当在修法仪轨中了解。第二，关于灌顶。从事业次第来说：地基平整，有尺寸线，颜色和绘画的形态，加持，火供进入，功德十种增长。如是说。从事业目录来说：首先，完全占据地基。第二，安住于准备，在第三个晚上进入。如是说。从幻网经第二品来说：首先，完全占据地基。第二，安住于准备，第三个晚上是进入。如是说。因此，有三个，即第一个晚上是地仪轨，第二个晚上是准备，第三个晚上是正行。第一个方面，从金刚事业次第来说：地基和自相，取灌顶，净化加持守护和占据，首先是支分。如是说，因此有八个：观察地基的总相，观察地基的自相，取地，使地成为灌顶，净化地，加持地，守护地，占据地。第一个方面有两个：观察虚空和观察处所的山。第一个是，从金刚事业次第来说：八个角等等，顶端众多，不像河流一样崩塌，平整并且像牛奶的水一样清澈，太阳非常安住，是了解虚空的特征。如是所说的意义。第二个，观察处所的山是，从事业次第来说：高和低是西北方。东西南倾斜并且平坦的地方。高耸的朋友，光芒，各种水。坛城，威猛，边际应当观察。秀丽的山，具备黑色树林。非常平整并且油亮黝黑。河流是威力的方向。稍微有一点风也少。花朵，树林，鸟鸣应当观察。历史吉祥也是最殊胜的。观察自身并且喜悦，禅定远离敌人。自己的家等等也是这样。精勤是因为具有能力。特征的修习有三个方面。如是意义。第二，观察自相有两个：恶劣的和良好的。第一个是，从事业次第来说：像唐卡、锉刀一样，伤口和脓肿的特征，炎热、粗糙、刺痛、石头、乌龟，沙砾、灰烬、木炭，瓦片、骨头、砾石等等。榕树和紫檀树。优昙婆罗树和马
English
The ritual for obtaining ultimate accomplishment. The order of these rituals should be understood in the practice manual. Second, regarding empowerment. According to the work sequence: The ground is level, with dimension lines, colors and painting forms, consecration, fire offering entry, and the ten qualities increase. It is said. According to the work list: First, completely occupy the ground. Second, abide in preparation, and enter on the third night. It is said. From the second chapter of the Illusion Net Sutra: First, completely occupy the ground. Second, abide in preparation, the third night is the entry. It is said. Therefore, there are three, namely the first night is the ground ritual, the second night is preparation, and the third night is the main part. In the first aspect, according to the Vajra Work Sequence: The base and self-characteristic, taking empowerment, purification, blessing, protection, and occupation are said to be the first limbs. It is said, therefore there are eight: examining the general characteristic of the ground, examining the self-characteristic of the ground, taking the ground, making the ground into empowerment, purifying the ground, blessing the ground, protecting the ground, and occupying the ground. The first aspect has two: examining the sky and examining the mountain of the place. The first is, according to the Vajra Work Sequence: Eight corners and so on, many peaks, not collapsing like a river, level and clear like milk water, the sun is very stable, is to know the characteristics of the sky. The meaning of what is said. The second, examining the mountain of the place is, according to the work sequence: High and low are northwest. East and south sloping and smooth places. Towering friends, light, various waters. Mandala, powerful, boundaries should be observed. Beautiful mountains, with black forests. Very level and oily black. The river is the direction of power. Even a little wind is less. Flowers, trees, bird sounds should be observed. Auspicious history is also the most excellent. Examine oneself and be happy, meditation is far from enemies. One's own home and so on are also like this. Diligence is because of having ability. The practice of characteristics has three aspects. The meaning of what is said. Second, examining the self-characteristic has two: bad and good. The first is, according to the work sequence: Like Thangka, a file, the characteristics of wounds and abscesses, hot, rough, stinging, stone, turtle, gravel, ashes, charcoal, tiles, bones, gravel, etc. Banyan and sandalwood trees. Udumbara and horse
English
Purifying faults, thinking of becoming the ground for accomplishment. Then, inviting and offering to the local deities of the retinue: Those who universally abide in the world, possessing great power and dominion, Holding the seasons of summer, winter, autumn, and spring, Displaying various magical powers, benefiting all seasons. The earth lords, headed by Gtsang Kuntsang Tshang and his retinue, As well as the earth lords Hongpan and These, Bena Lakchen and all the hosts of earth lords, I invite you as guests to the offering torma, Out of loving kindness, I request you to come to this place. Those who possess the land of this region, Snow mountains, steep mountains, rocky mountains, grassy mountains, And earth lords and their retinues dwelling in sandy mountains, Naga waters, naga streams, oceans, water droplets, And those dwelling in springs, ponds, and wells, etc., All those dwelling in this earth and their retinues, I invite you who dwell with different races and colors, I invite you as guests to the offering torma, I request you to come to this place of the Sugata's teachings. Saying this, and making the iron hook mudra. nA ga tri yaM aM gu sha dza dzaH (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) After reciting, invite the guests of the torma. Bless the torma with the six-syllable mantra and the six mudras, and dedicate it as follows: With the offering torma arranged in abundance, Adorned with gold, silver, and other five precious substances, I offer to the earth lords and their retinues, I request you to accept immeasurable wealth and possessions. Precious grains, the essence of all foods, In order to replenish the decay of the body, I offer with a mind free from attachment and full of emptiness, I request you to accept and replenish the decay of the body. Molasses, honey, sugar, milk, butter, In order to eliminate the diseases that have entered the mind through the three poisons, In order to eliminate the suffering of fierce wrath, I request you to accept the offering with peaceful gentleness. Naga saffron and other eight kinds of medicines, In order to clear away decay, disease, and poison, In order to purify the illnesses of the earth lords' bodies, Having searched and gathered from difficult and rare places, I offer to the powerful earth lords and their retinues, In order to eliminate faults and harm, With a mind that is always happy and virtuous, I request you to accept the samaya substance nectar torma. Then, the dedication of the golden drink: Hum! Iron Mountain, Silver Mountain, Golden Mountain, Crystal Mountain, surrounded by snow mountains, Wealth arises for people,