English
Also, one should think that this place is auspicious and will not be interrupted by others. One should recite the mantra: pa sham kuru svaha. Fifth, regarding the purification of the ground: Through purification, one becomes pure through fire, mantra, mudra, and samadhi. Thus, there are four: purification through action and deed, purification through fire, purification through mantra and mudra, and purification through samadhi. First, purification through action and deed: The phurba of empowerment that was previously placed in the ground is now removed. The deity of the phurba is absorbed into the heart of one's own wrathful Vajra, and the phurba is placed in a secluded place. Then, earth is dug from the navel area. The extent of the digging is: the width and height of the mandala to be constructed, or it is also said to dig deep until water or rock is reached. In this case, if various inauspicious signs are observed when examining the quality of the earth, one should move to another location; if it is merely that the earth is of poor quality, it is said that it can be purified by a peaceful fire offering, which will eliminate the impurities. In the center of the dug-out earth, a new clay vase that has not been used is filled with five precious substances, five medicines, and five nectars. One visualizes that from the letter "A" arises a lunar mandala, and upon it, from the syllable ཏྲཾ་（藏文，tram，梵文天城体，tram，梵文罗马拟音，tram，汉语字面意思）arises a vase treasure, a pillar of precious offerings, and one devoutly wishes that all needs and desires may arise. It is sealed with coarse cloth and placed. The five tastes of the earth and other impurities are removed, and all the Tathagatas are offered the best of the earth, which is scattered throughout the dug-out area. Then, the craftsmen construct the mandala. The earth from which the five tastes were previously removed is mixed with various other auspicious and high-quality earths, such as field soil, and moistened with fragrant water. The size of the mandala should be determined according to the elaboration or abbreviation of the ritual to be explained. The surface should be as smooth as a mirror and the edges even. It is evenly smeared with five types of butter. Then, twenty-five handfuls of barley are scattered. The purpose of this is: through the two aspects of removing external obstacles and pursuing inner meaning, to purify the self-nature of the five aggregates and to attain the five bodies without effort. Then, it is smeared with a paste of five grains: barley, peas, wheat, rice, and white sesame. Similarly, in order to purify the five faculties and attain the five activities, it is smeared with a paste of saffron, musk, white and red sandalwood, camphor, and five incenses. In order to purify the five realms, making them pure places, and to attain the five qualities.
Chinese
作为五种珍宝的替代，用珊瑚、珍珠、玛瑙、红宝石、绿松石这五种的混合物涂抹。为了使五种识清净，获得五种智慧。用盐、红糖、蜂蜜、阿梨勒果、酥油这五种精华的混合物涂抹。为了使五种欲妙自身清净，获得五种语。用甘蔗根、紫苏、白菖蒲、菖蒲根、心脏肉这五种药物的混合物涂抹。为了使五种界自身清净，获得五种姓。用红白菩提心、大便、小便、人肉和甘露这五种的混合物涂抹。像这样，连同涂抹物一起的三十五种涂抹物，可以依次或一次性涂抹。 第二，用火净化：事先观察土地本身的特征，如果没有找到好的土地特征，或者观察到不好的征兆，据说用一个或七个，乃至一百个寂静的火供来净化。将征兆观察与火供结合起来，仪轨应另外了解。
English
As a substitute for the five precious substances, smear with a mixture of coral, pearl, agate, ruby, and turquoise. In order to purify the five consciousnesses and attain the five wisdoms, smear with a mixture of the essence of five things: salt, brown sugar, honey, myrobalan fruit, and butter. In order to purify the five desirable qualities themselves and attain the five voices, smear with a mixture of five medicines: calamus root, zisu (Perilla frutescens), white mustard, calamus rhizome, and heart meat. In order to purify the five elements themselves and attain the five families, smear with a mixture of five things: white and red bodhicitta, excrement, urine, human flesh, and nectar. Thus, the thirty-five types of smearing substances, including the base, should be applied either sequentially or all at once. Second, purification by fire: First, examine the characteristics of the land itself. If good characteristics of the land are not found, or if bad omens are observed, it is said that purification can be achieved with one, seven, or even a hundred peaceful fire offerings. Combine the observation of omens with the fire offering, and the ritual should be understood separately.
Chinese
然后，在下方，从ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中，观想天空的坛城，广阔而巨大。在其上方，从ཡཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中，观想风的坛城，如弓的形状，以旗帜为标志。在其上方，从རཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中，观想火的坛城，三角形，红色。在其上方，从བཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中，观想水的坛城，圆形，白色。在其上方，从ལམ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中，观想土的坛城，四方形，金色。将这些观想为智慧自显的五大元素。在其上方，观想从自己心间的ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中，放射出བྷྲུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。口中念诵བྷྲུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。观想此བྷྲུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）触及白色五大元素的坛城，使其全部融化为光。口中念诵：བྷྲུཾ་བི་ཤྭ་བི་ཤུད་དྷེ་ཛྙཱ་ན་བཛྲ་ཙཀྲ་。观想此光团成为智慧自显的宫殿，以及剩余的形象，以及剩余的禅定坛城，如同具备坐垫一般。第六，加持：在坛城地基的中央，布置上师的法座。周围布置供水等外供，以及如前布置的药、血、朵玛等。然后，金刚上师进入广大的事业中，双手持有金刚杵和铃，观想坛城宫殿，以金刚舞的步伐绕行，到达中央的坐垫上，舒适地坐下，面向东方。或者连同处所一起，或者即使没有，也以禅定生起自身为不动明王，或者黑汝嘎父母。从其交合处放射菩提心，由此坛城之诸神，连同支分剩余之神，圆满观想。观想从交合处放射的菩提心之光芒，以三时诸佛之誓言激励其相续。念诵བཛྲ་ས་མ་ཡ་ཧཱུཾ་ཛཿ（藏文，梵文天城体，Vajra samaya hūṃ jaḥ，金刚誓言 吽 乍），伴随铙钹三次，使其听闻。以ཨེ་ཧྱ་ཧི（藏文，梵文天城体，Ehyahi，来这里）的咒语，以及铁钩手印，三次迎请前方虚空中的智慧尊，并献上普贤外供。献上四种交错的洗足水。献上药、血、朵玛内供。献上秘密供品，即交合解脱嘎纳。然后，在东方等四方，观想持螺女等四位明妃，或者没有也可以观想，观想眼母等。
English
Then, below, from E (ཨེ་, Devanagari: ए, Romanization: e, meaning: E), visualize the mandala of space, vast and expansive. Above that, from Yaṃ (ཡཾ་, Devanagari: यं, Romanization: yaṃ, meaning: Yaṃ), visualize the mandala of wind, shaped like a bow, marked with banners. Above that, from Raṃ (རཾ་, Devanagari: रं, Romanization: raṃ, meaning: Raṃ), visualize the mandala of fire, triangular, red. Above that, from Vaṃ (བཾ་, Devanagari: वं, Romanization: vaṃ, meaning: Vaṃ), visualize the mandala of water, circular, white. Above that, from Laṃ (ལམ་, Devanagari: लं, Romanization: laṃ, meaning: Laṃ), visualize the mandala of earth, square, golden in color. Consider these as the five elements of self-arisen wisdom. Above that, visualize Bhrūṃ (བྷྲུཾ་, Devanagari: भ्रूं, Romanization: bhrūṃ, meaning: Bhrūṃ) radiating from the Hūṃ (ཧཱུཾ་, Devanagari: हूं, Romanization: hūṃ, meaning: Hūṃ) at your heart. By uttering Bhrūṃ (བྷྲུཾ་, Devanagari: भ्रूं, Romanization: bhrūṃ, meaning: Bhrūṃ) with your speech, visualize that the Bhrūṃ (བྷྲུཾ་, Devanagari: भ्रूं, Romanization: bhrūṃ, meaning: Bhrūṃ), being white, strikes the mandala of the five elements, causing everything to dissolve into light. Utter with your speech: Bhrūṃ viśva viśuddhe jñāna vajra cakra. Visualize that the mass of light becomes the palace of self-arisen wisdom, and the remaining image, and the remaining samādhi mandala, as if with a seat. Sixth, the blessing: In the center of the mandala base, arrange the lama's throne. Around the perimeter, arrange the outer offerings such as offering water, and the medicine, rakta, and torma, as before. Then, the vajra master engages in the extensive activity, with both hands holding the vajra and bell. Visualize the mandala palace, circumambulate with the vajra dance, and arrive at the central seat. Sit comfortably, facing east. Either with the place, or even without it, generate yourself through samādhi as Akṣobhya, or Heruka father and mother. From the juncture of their union, radiate bodhicitta, and thus the deities of the mandala, together with the branch and remaining deities, are fully visualized. Visualize that the rays of light of bodhicitta radiating from the juncture of union, inspire the continuum with the commitment of all the Buddhas of the three times. Recite Vajra samaya hūṃ jaḥ (བཛྲ་ས་མ་ཡ་ཧཱུཾ་ཛཿ, Devanagari: वज्र समय हूं जः, Romanization: Vajra samaya hūṃ jaḥ, meaning: Vajra samaya hūṃ jaḥ), accompanied by cymbals three times, to make them hear. With the mantra Ehyahi (ཨེ་ཧྱ་ཧི, Devanagari: एह्यहि, Romanization: Ehyahi, meaning: Come here), and the iron hook mudra, invite the wisdom beings in the sky in front three times, and offer the outer offerings of Samantabhadra. Offer the four crossed foot-washing waters. Offer the inner offerings of medicine, rakta, and torma. Offer the secret offering, the union and liberation gana. Then, in the four directions, east and so on, visualize the four consorts, such as the conch-bearing woman, or if not, it is also fine to visualize, visualize the eye-mother and so on.
Chinese
事业至上，祈请宏伟坛城降临！如是说并以律令催促。主尊观视前方虚空，金刚铃以微笑的光彩催促道：十方无余，三时之中，祈请诸佛菩萨垂念。为成就寂静等目的，我将修作宏伟坛城，为守护我等，祈请善逝加持此地吉祥。如是祈请后，主尊从座上起身，如前以四吽字摄持，以嗔怒金刚之慢，金刚持与太阳，法与马王光明照耀，我即是大自在，一切不得违越我的命令。如是说，以金刚步法，向东方行进，之前的两位侍者，两位在右，两位在左，五位阿阇黎善妙排列，开始舞蹈。舞蹈进入，舞蹈寻觅，舞蹈旋转，以及右伸展的姿势三次，并念诵 嗡 班杂 希日 嘿汝嘎 吽。三次并配合。念诵 嗡 松巴尼 松巴 吽。之后五位师徒以金刚独股步法向南方行进，舞蹈进入等，以及左伸展的姿势三次，并念诵 嗡 惹那 希日 嘿汝嘎 吽。三次并配合。念诵 嗡 格里哈那 格里哈那 吽。之后以金刚三股步法向西方行进，舞蹈进入等，以及圆形的姿势三次，并念诵 嗡 贝玛 希日 嘿汝嘎 吽。三次配合。念诵 嗡 格里哈那 巴雅 格里哈那 巴雅 吽。以威严的步法向北方行进，舞蹈进入等，以及萨嘎的姿势三次，并念诵 嗡 噶玛 希日 嘿汝嘎 吽。三次配合。念诵 嗡 阿那雅 霍 巴嘎万 维迪亚 惹杂 雅 吽。之后以欢喜圆满的步法向东方行进，以妖娆的步态围绕坛城边缘。也以金刚交错步法围绕坛城边缘。也以松巴尼的舞蹈敲击声围绕坛城边缘。之后二十母尊的舞蹈是：在东方，右手持田杖向天空挥舞，左手持颅器于胸前的印相，右脚蜷曲左脚伸展的姿势。念诵 嗡 班杂 嘎日 吽。
English
Supreme activity, please speak of the great mandala! Thus speaking, he urged with command. The Lord looked at the sky in front of him, and the vajra bell urged with a smiling radiance: In all ten directions, in all three times, may the Buddhas and Bodhisattvas be mindful. For the sake of pacifying etc., I will perform the great mandala, for the sake of protecting us, may the Sugata bless this place with auspiciousness. Having prayed thus, the Lord arose from his seat, and as before, gathered with four HŪMs. With the pride of the wrathful vajra, Vajradhara and the sun, Dharma and the horse-chief illuminator, I am the great self. None shall transgress my command. Thus speaking, with the gait of the vajra, he went to the east. The two previous petitioners, two on the right, two on the left, the five teachers arranged well, and began the dance. Entering the dance, seeking the dance, circling the dance, and the posture of stretching the right three times, and reciting Oṃ Vajra Śrī Heruka Hūṃ. Three times and combined. Reciting Oṃ Sumba Ni Sumba Hūṃ. Then the five teachers and disciples went to the south with the gait of the one-pointed vajra, entering the dance etc., and the posture of stretching the left three times, and reciting Oṃ Ratna Śrī Heruka Hūṃ. Three times and combined. Reciting Oṃ Grihna Grihna Hūṃ. Then with the gait of the three-pointed vajra, he went to the west, entering the dance etc., and the round posture three times, and reciting Oṃ Padma Śrī Heruka Hūṃ. Three times combined. Reciting Oṃ Grihna Paya Grihna Paya Hūṃ. With a majestic gait, he went to the north, entering the dance etc., and the Saga posture three times, and reciting Oṃ Karma Śrī Heruka Hūṃ. Three times combined. Reciting Oṃ Anaya Ho Bhagavan Vidyārāja Ya Hūṃ. Then with the gait of complete joy, he went to the east, circling the edge of the mandala with a coquettish gait. Also with the gait of the vajra cross, he circled the edge of the mandala. Also with the dance and drumming of Sumba Ni, he circled the edge of the mandala. Then the dance of the twenty mothers is: In the east, the right hand holding a field staff waving in the sky, the left hand holding a skull cup in the mudra at the heart, with the posture of the right leg bent and the left leg stretched. Reciting Oṃ Vajra Garī Ha.