English
Pra ti ha ta ba la ya Phat! I prostrate to the wrathful nectar-swirling one and the wind-bestowing goddess! Hara Hara, Hasa Hasa, I prostrate to the Vajra Hook and the Hook Mother! Praha ra Praha ra, Dhara Dhara, I prostrate to the Vajra Lasso and the Lasso Mother! Chindha Chindha Mara ya Mara ya, I prostrate to the Vajra Chain and the Chain Mother! Bhindha Bhindha Nasha ya Nasha ya, I prostrate to the Vajra Bell and the Bell Mother! Recite each of these mantras three times each. If descending from the sky, add "A be sha ya A" to the end of each of these mantras and recite it once. There is no need to invoke the wisdom deity. If generating the Samaya being, then the wisdom deity must be invoked later. Within the circle of protection, various jewels residing on various Vajra platforms, each seat is also accomplished. On the central seat, the Lord Secret Lord is adorned with joy. On the four cardinal points, the east is the Wrathful One, equal to the Lord Mother. From the door frame of the east gate, perform activities. Then, if invoking the wisdom deity and performing empowerment and sealing, from the Hum (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in one's own heart, rays of light emanate. Before these two phrases is "the head is adorned." Then, offering the offerings, from cleansing to the five objects of desire, is the same as in the main part. After that, offer the inner offering with Om Amrita (藏文，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露), etc., and praise with praises such as the union of wisdom and means. As it will be explained at the entrance of self-entry during the main part, after offering the inner torma, one should request to listen: All who dwell in every direction, Heroic Yoginis, please consider, For the love of the disciples, And also for offering to you, I, called Vajra Holder, Draw the mandala of the Vajra One, May all come here today, Please grant the accomplishment here. Three times. Offer with Argham to Shapta. Recite the essence slightly. Om Vajra Udhishtha Hum Phat (藏文，梵文天城体：ॐ वज्र उत्तिष्ठ हुं फट्，梵文罗马拟音：oṃ vajra uttiṣṭha hūṃ phaṭ，汉语字面意思：嗡，金刚，起立，吽，啪)! Thus, throw it into the sky. The mandala enters the center of the union of the sun and moon, and the garland of vowels and consonants increases, as the previous lamas have said. Then recite the Hundred Syllable Mantra, and perform aspirations and auspiciousness as appropriate.
Chinese
做。后续仪轨不需要。第三是弟子准备，将在下文讲述。如果做本尊日，供朵玛的前后两次，以及坛城升到空中之后，这三种情况无论在哪种情况下做都可以。这些是从斯玛钦波的坛城仪轨和印度典籍的文本章节开始的。这种传承的藏族上师们，坛城仪轨与其他大部分仪轨的实践顺序一致。因为与共同的坛城仪轨的顺序一致，并且为了容易理解实践，这类法主要以口诀为主，并且是实践的传承。因此，实践的次第应该那样做。然而，从经文的字面意思来看，顺序似乎不同。虽然有像共同坛城仪轨中那样，地基仪轨和准备混合在一起的情况。但是，印度典籍的字面意思和自身体系中，没有混合，顺序也没有错乱。也就是说，这个坛城仪轨中没有提到观察地基。认为地点的特征已经在其他经文中讲述过了。那么，此时应该先进行详细的自生仪轨，然后从地主那里请地。净化包括事业、咒语、火供，以及没有征相的净化。这样说。第一个有“吃剩的食物是常”这一偈颂来详细解释。其他的没有详细解释，意义如上所述。占据土地有“智慧和天神占据土地”这样说。第一个如通常所说的那样。天神占据土地是，在坛城的地基上放置颅器，念诵天神众的咒语，在那里撒花，观想坛城的天神们瞬间降临，认为他们拥有土地，做供养赞颂，然后观想无所缘。通常的地基，如金刚座等等，也包含了这个意义。从经文的字面意思来看，对于占据的两种情况也没有详细解释。然后，此时在坛城的地基上摆放宝瓶，放置在与天神身色相应的曼扎上等等。宝瓶修法的内容与通常的相同。在坛城的地基上安放宝瓶的天神众，也就是坛城的天神占据了土地。宝瓶修
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do. No subsequent rituals are needed. The third is the preparation of the disciple, which will be discussed below. If doing the deity's day, either before or after offering the torma, or after the mandala has been raised into the sky, it is the same no matter which of these three situations it is done in. These are from the mandala ritual of Smar Chenpo and the textual chapters of Indian scriptures. The Tibetan lamas of this tradition, the order of practice of the mandala ritual is consistent with most other rituals. Because it is consistent with the order of common mandala rituals, and in order to easily understand the practice, this type of Dharma mainly focuses on oral instructions, and is a lineage of practice. Therefore, the order of practice should be done in that way. However, from the literal meaning of the scriptures, the order seems different. Although there are situations where the ground ritual and preparation are mixed together, as in the common mandala ritual. However, in the literal meaning of the Indian scriptures and in its own system, there is no mixing and the order is not confused. That is to say, in this mandala ritual, there is no mention of examining the ground. It is thought that the characteristics of the place have already been discussed in other scriptures. Then, at this time, the detailed self-generation ritual should be done first, and then the land should be requested from the earth lord. Purification includes actions, mantras, fire offerings, and purification without signs. It says so. The first one has the verse "Leftover food is constant" to explain in detail. The others are not explained in detail, the meaning is as mentioned above. Occupying the land has "Wisdom and gods occupy the land" it says. The first is as usually said. The gods occupying the land is, placing the skull cup on the base of the mandala, reciting the mantras of the assembly of gods, scattering flowers there, visualizing the gods of the mandala descending in an instant, thinking that they own the land, making offerings and praises, and then visualizing non-objectification. The usual ground, such as Vajra Throne, etc., also contains this meaning. From the literal meaning of the scriptures, there is no detailed explanation for the two situations of occupying. Then, at this time, the vases are arranged on the base of the mandala, and placed on the mandala painted in accordance with the body color of the deities, etc. The content of the vase practice is the same as usual. Placing the assembly of gods of the vase on the base of the mandala is also the gods of the mandala occupying the land. Vase practice
Chinese
因此，考虑到仪轨，在准备阶段没有讲述。守护土地是：完整地观想坛城地基上的自生。将坛城升到空中。以自身双臂的傲慢，对魔障下令，并讲述共同的桩橛式守护轮。成为罗网和栅栏。以上是土地仪轨。之后，所讲述的土地女神仪轨是土地神准备。考虑到由此成就目的，在土地仪轨的阶段没有土地神的仪轨。藏地的喇嘛们对此颠倒解释。之后，上师带着供品，向“遍布各方的所有”等十方诸佛陈白。在上师主要显现时，进行四方的祈请。之后，真正的本尊准备是：降下虚空的坛城，迎请智慧尊等。虽然对其余部分没有明确说明，但在颜料之前，讲述了将坛城升到空中，此时取用也可以。经文的直接指示是：在诸佛安住时，迎请之前修持的宝瓶，进行念诵和供赞。用事业宝瓶对处所和所有物品进行洒扫。之后用帷幕隔开，当晚供品要能彻夜存在。虽然没有讲述降下垂听，但从秘密总续中出现，所以做也可以。无论如何，第二天早上先进行供赞，然后将坛城升到空中。之后进行颜料的工作。宝瓶准备的阶段，出现“对于圆满念诵的宝瓶”的语句，因此，依靠宝瓶修法来补充念诵，虽然似乎是间接指示，但在占据土地和守护之间，没有念诵的必要，因此，经文中讲述的是本尊守护土地，而不是念诵。如果说，经文中说：“之后宝瓶的精华是，奉献十万遍念诵，在时间和数量和征相的，每个时段结合处，主要奉献一百遍念诵，眷属依次奉献五十遍”，因此认为是讲述宝瓶念诵，那么，奉献一百遍念诵，是因为没有区分念诵和修持，愚笨之人随口胡说，而且
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Therefore, considering the ritual, it was not discussed during the preparation stage. Protecting the land is: completely visualize the self-generation on the mandala's ground. Raise the mandala into the sky. With the pride of one's own two arms, command the obstacles, and speak of the common stake-style protection wheel. Becoming a net and fence. The above is the land ritual. After that, the ritual of the earth goddess that is spoken of is the earth god's preparation. Considering that the purpose is accomplished by this, there is no ritual of the earth god in the stage of the land ritual. Tibetan lamas interpret this in reverse. After that, the master, with offerings, reports to the Buddhas of the ten directions such as "All who dwell in all directions". When the master is mainly manifested, perform the prayers of the four directions. After that, the real deity preparation is: lowering the mandala of the sky, inviting the wisdom being, etc. Although there is no clear explanation for the rest, before the pigments, it is said that the mandala is raised into the sky, and it can be taken at this time. The direct instruction of the scripture is: while the Buddhas are dwelling, invite the previously practiced vases, and perform recitation and praise. Use the action vase to sprinkle and sweep the place and all objects. Then separate with a curtain, and the offerings that night must be able to exist overnight. Although it is not said to lower the hearing, it appears from the Secret General Tantra, so it is good to do it. In any case, the next morning, first perform offerings and praises, and then raise the mandala into the sky. After that, do the work of pigments. In the stage of vase preparation, the phrase "for the vase of complete recitation" appears, therefore, relying on vase practice to supplement recitation, although it seems to be an indirect instruction, there is no need for recitation between occupying the land and protecting it, therefore, what is said in the scripture is that the deity protects the land, not recitation. If it is said that the scripture says: "Then the essence of the vase is, to offer a hundred thousand recitations, in time and number and signs, at each juncture of time, mainly offer a hundred recitations, and the retinue gradually offer fifty recitations", therefore it is thought that vase recitation is taught, then, offering a hundred recitations is because the distinction between recitation and practice is not distinguished, and foolish people talk nonsense, and
Chinese
如果是本尊的念修，依靠宝瓶是不合理的。如果是被称为补充弟子的念修，那么“时间和”等说法是不合理的。这里出现“十万、一百和一百五十”等说法，与前面所说“念珠的咒语念诵根本一个”相矛盾。宝瓶的精华无法确定等，词句和意义两方面都显得不好，因此，这显然是作者掺杂了杂质的语句。下面所说“念修圆满的宝瓶上”也是，念修和灌顶的宝瓶修法两者仪轨相同的意思，所以必须解释为“像宝瓶一样”的意思。否则，因为说了“从加持等开始”，所以宝瓶念修成就后不需要再次加持，而且如果用宝瓶念修的宝瓶后来进行灌顶，那就太过分了，而且与所有其他宝瓶念修的实践相违背。又一种情况是，对于“在念修圆满的宝瓶上进行加持等，直到供养圆满”这句话，因为接续了“然后是宝瓶的精华”等，所以也要考察是否是人为添加的。还有一些人认为，像这样按照经文的直接指示的顺序来做是不行的，四方祈请应该在土地仪轨中驱逐障碍之前进行，在准备阶段是不行的，如果与其他坛城仪轨相符，那么这样说是可以的，但是因为这个仪轨与其他坛城仪轨在这个时候有很大的不同，所以因为是不同的规矩，所以不能那样安排。这个四方祈请是从哪里说的根本，自己的出处是《吉祥密集金刚》第四品，那里是在祈请之后，只说了绘制坛城和修持供养，没有说是土地仪轨的特殊法，所以与根本的出处经典并不矛盾，这里也是在绘制坛城之前进行。其中“请说神圣的坛城”是“请幻化并宣说坛城”的意思，这里是从观想开始，认为是幻化生起本尊的坛城，所以是与此相联系的，而不是无意义的扭曲。
English
If it is the recitation of the deity, it is unreasonable to rely on the vase. If it is the recitation known as supplementing the disciple, then the phrase "time and" is unreasonable. Here, the occurrences of "one hundred thousand, one hundred, and one hundred fifty" contradict the previous statement, "the mantra of the rosary is recited as one root." The essence of the vase cannot be determined, and both the words and meaning appear to be unfavorable. Therefore, it is evident that these are words adulterated by the author. The statement below, "on the vase of completed recitation," also implies that the recitation and the empowerment vase practice have similar rituals, so it must be explained as meaning "like a vase." Otherwise, because it is said, "starting from the blessing, etc.," it is not necessary to bless again after the vase recitation is accomplished. Moreover, if the empowerment is later performed with the vase of the vase recitation, it would be excessive and contradict all other practices of vase recitation. In another case, regarding the statement, "performing blessings, etc., on the vase of completed recitation, until the offering is complete," it should also be examined whether it was artificially added because it continues with "then the essence of the vase," etc. Some also think that it is not permissible to do things exactly according to the order of the scripture's direct instructions. The four-directional supplication should be done before expelling obstacles in the context of the land ritual, and it is not permissible during the preparatory stage. If it is in accordance with other mandala rituals, then it is permissible to say so, but because this ritual is very different from other mandala rituals at this time, it cannot be arranged that way because it is a different rule. Where is the root from which this four-directional supplication is spoken? Its own source is the fourth chapter of the Glorious Guhyasamaja, where it is only said to draw the mandala and practice offerings after the supplication, and it is not said to be a special Dharma of the land ritual. Therefore, it does not contradict the root source scripture, and here it is also done before drawing the mandala. Among them, "Please explain the sacred mandala" means "Please manifest and proclaim the mandala." Here, it starts from visualization and is considered to be the manifestation of the deity's mandala, so it is related to this, and it is not a meaningless distortion.