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Troops! Please accept this Torma of blessing dedication! In order to accomplish fierce activities, I request the ground. I beseech you to bestow this land with a treasure of jewels. After three times, cast the remaining Torma outwards. Play grand instruments. Request the ground and issue commands. At the site of the mandala's ground, arrange fragrant water droplets or clusters, and bless the Torma and offerings as before, without needing to generate the protective circle and palace of the dwelling. Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: huṃ, Literal Chinese meaning: Hum) Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: huṃ, Literal Chinese meaning: Hum) Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: huṃ, Literal Chinese meaning: Hum) From beneath the seven layers of earth. The Great Mother of all, Buddha Eyes. The Goddess of Earth, holder of wealth, is. I request you to come together with your retinue. Om (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) Prithvi (Tibetan, Devanagari: पृथिवी, Romanized Sanskrit: pṛthivī, Literal Chinese meaning: Earth) Devi (Tibetan, Devanagari: देवि, Romanized Sanskrit: devi, Literal Chinese meaning: Goddess) A (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: A) Gaccha (Tibetan, Devanagari: गच्छ, Romanized Sanskrit: gaccha, Literal Chinese meaning: Come) A (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: A) Gaccha (Tibetan, Devanagari: गच्छ, Romanized Sanskrit: gaccha, Literal Chinese meaning: Come) JAH HUM BAM HOH. Om (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) Vasudhare (Tibetan, Devanagari: वसुधरे, Romanized Sanskrit: vasudhare, Literal Chinese meaning: Vasudhare) Argham (Tibetan, Devanagari: अर्घं, Romanized Sanskrit: arghaṃ, Literal Chinese meaning: Argham) and so on, offer up to Shabda. You are the chief mistress of the earth. You protect the sentient and insentient world. You hold a golden vase in your hand. I prostrate and praise you, who have become the mother of the world. From the protector, all Buddhas, onwards. Having achieved victory, draw the mandala. Gaccha Gaccha Svāsthānam, these are the methods of taking the ground. Om (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) Maha (Tibetan, Devanagari: महा, Romanized Sanskrit: mahā, Literal Chinese meaning: Great) Shunyata (Tibetan, Devanagari: शून्यता, Romanized Sanskrit: śūnyatā, Literal Chinese meaning: Emptiness) Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: huṃ, Literal Chinese meaning: Hum). Recite seven times. This is purification through meditative absorption. Purification through actions and deeds is, building a platform, etc., which is not explained here. Then, holding with a stance is, if one likes elaboration, as it appears in the dance manual. The great glorious majestic dance, etc., which are known as the root dances of Vajrakilaya, are performed at this time, and if one does not focus on elaboration, it is best even without dance. Again, emanate ten wrathful deities from one's own heart. Om (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) Vajra (Tibetan, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Chinese meaning: Vajra) Kili (Tibetan, Devanagari: कीलि, Romanized Sanskrit: kīli, Literal Chinese meaning: Kili) etc. Om (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) Dipta (Tibetan, Devanagari: दीप्त, Romanized Sanskrit: dīpta, Literal Chinese meaning: Dipta) etc. Om (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) Vajra (Tibetan, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Chinese meaning: Vajra) Krodha (Tibetan, Devanagari: क्रोध, Romanized Sanskrit: krodha, Literal Chinese meaning: Wrathful) Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: huṃ, Literal Chinese meaning: Hum) Kara (Tibetan, Devanagari: कर, Romanized Sanskrit: kara, Literal Chinese meaning: Hand) onwards. Sphota (Tibetan, Devanagari: स्फोट, Romanized Sanskrit: sphoṭa, Literal Chinese meaning: Burst) Sphota (Tibetan, Devanagari: स्फोट, Romanized Sanskrit: sphoṭa, Literal Chinese meaning: Burst) Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: huṃ, Literal Chinese meaning: Hum) Phat (Tibetan, Devanagari: फट्, Romanized Sanskrit: phaṭ, Literal Chinese meaning: Phat). Removing obstacles is done in accordance with the common practice. Removing with peaceful means, removing with half-peaceful and half-wrathful means, and removing with wrathful means, etc. At the end of the wrathful praise. From the beginning of residing on the ground of the great mandala. Ghosts do not eat. Up to this point, issue commands to the obstacles. In the context of prose. By the blessing of the great truth. On this side of the earth, the great accomplishment of the activity of glorious Vajrakilaya is being performed. All the hosts of obstacles of the three realms, whatever they may be, do not remain on this side of the earth. After reciting, remove it. Accompany with the sound of musical instruments and fumigate with incense. Sprinkle mustard seeds. Also purify with the substances of the four elements.
Chinese
哦！这些是通过咒语和手印来净化的。占据土地时必须要做的是：陈设供品和食子，坐在坛城的地基上。如以下将要解释的那样，从“以扬（ཡཾ་，梵文：yam，梵文罗马拟音：yam，风）之火焚烧”的物品加持开始，直到念诵结束时的赞颂：“顶礼吉祥的护法神身”之间。桑（སཾ་，梵文天城体：सं，梵文罗马拟音：saṃ，集）哈（ཧ་，梵文天城体：ह，梵文罗马拟音：ha，夺）拉（ར，梵文天城体：र，梵文罗马拟音：ra，火）纳（ཎ，梵文天城体：ण，梵文罗马拟音：ṇa，装饰）吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，种子字）！扎（ཛཿ，梵文天城体：ज，梵文罗马拟音：jaḥ，生）吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，种子字）！邦（བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，水）霍（ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，惊叹词）！”这样将坛城收摄于自己的心中。或者，也可以在此处进行以怖畏金刚步法占据土地。第二，划定界限就是守护土地。对此，首先将四大天王安置为守卫的方式：在高台上写上四大天王的咒语，分别陈设供品和食子。首先，对东方的天王，像加持土地女神时那样加持供品和食子。嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，圆满）德（ཌྷྲྀ，梵文天城体：धृत，梵文罗马拟音：dhṛ，持）达（ཏ，梵文天城体：त，梵文罗马拟音：ta，彼）拉（ར，梵文天城体：र，梵文罗马拟音：ra，火）斯（ཥྚ，梵文天城体：राष्ट्र，梵文罗马拟音：ṣṭa，国土）达（ཡ，梵文天城体：य，梵文罗马拟音：ya，去）雅（སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，成就）！大天王持国天，身色白色，持琵琶。从自己的心间发出光芒，从须弥山的“邦（བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，水）”字次第中，大天王持国天及其眷属，班杂（བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，金刚）萨玛扎（ས་མཱ་ཛཿ，梵文天城体：समाज，梵文罗马拟音：samājaḥ，降临）！嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，圆满）德（དྷྲི，梵文天城体：धृ，梵文罗马拟音：dhṛ，持）达（ཏ，梵文天城体：त，梵文罗马拟音：ta，彼）拉（ར，梵文天城体：र，梵文罗马拟音：ra，火）斯（ཥྚ，梵文天城体：राष्ट्र，梵文罗马拟音：ṣṭa，国土）达（ཡ，梵文天城体：य，梵文罗马拟音：ya，去）。那摩萨瓦等，系上虚空藏的咒语来供养食子。从阿甘到夏布达的供养。 乾闼婆之王， 守护东方诸方， 大天王，护卫此地， 与妃子、王子和大臣一同。 对您赞颂，也顶礼。 接受此供养和食子， 至， 一切成就！ 东方乃持国天， 守护世间，具名声， 大力神，具大威力， 具足颜色，具大神通， 为了满足我等之愿， 阻断一切不净之物！ 阻断东方邪魔之界！ 成就寂静之事业！ 在我等修行未成之前， 愿大天王持国天及其眷属， 不让邪魔障碍进入， 不让成就向外消散， 成为修行的殊胜助伴！ 如此说。其余三位也以此类推。嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，圆满）贝（བཻ，梵文天城体：वै，梵文罗马拟音：vai，胜）汝（རུ，梵文天城体：रु，梵文罗马拟音：ru，吼）达（ཌྷ，梵文天城体：ढ，梵文罗马拟音：ḍha，坚固）嘎（ཀ，梵文天城体：क，梵文罗马拟音：ka，作者）雅（ཡེ，梵文天城体：ये，梵文罗马拟音：ye，的）梭哈（སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，成就）！大天王增长天，身色蓝色，持剑，以此方式改变各自的名号和咒语。瓶子的残渣等。南方。大天王增长天。南方。大天王增长天。南方乃增长天。南方的邪魔等。现行增
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Oṃ! These are purified by mantras and mudras. What must be done when occupying the land is: arrange offerings and tormas, and sit on the mandala's ground. As will be explained below, starting from the blessing of the substances with the fire of Yaṃ (ཡཾ་, Devanagari: यं, IAST: yam, meaning: wind), up to the praise at the end of the recitation: "I prostrate to the glorious Dharma protectors." Saṃ (སཾ་, Devanagari: सं, IAST: saṃ, meaning: collection) haraṇa hūṃ! Jaḥ (ཛཿ, Devanagari: ज, IAST: jaḥ, meaning: birth) hūṃ! Vaṃ (བཾ, Devanagari: वं, IAST: vaṃ, meaning: water) hoḥ! In this way, gather the mandala into your own heart. Alternatively, occupying the land with the Vajrakilaya stance can also be done here. Second, demarcating the boundaries is protecting the land. For this, first, the four great kings are placed as guards: write the mantras of the great kings on the high platform, and arrange offerings and tormas separately. First, for the eastern king, bless the offerings and tormas as in the case of the earth goddess. Oṃ Dhṛtarāṣṭraya svāhā! Great King Dhṛtarāṣṭra, body color white, holding a pipa. Light radiates from your own heart, from the Vaṃ (བཾ, Devanagari: वं, IAST: vaṃ, meaning: water) syllable sequence of Mount Meru, Great King Dhṛtarāṣṭra and his retinue, Vajra samājaḥ! Oṃ Dhṛtarāṣṭraya. Namaḥ sarva, etc., offer the torma by attaching the mantra of the treasury of space. Offerings from argham to shapta. King of the Gandharvas, Protector of the eastern directions, Great King, guardian of this place, Together with consort, sons, and ministers. I praise you and also prostrate. Accept this offering and torma, Until, May all be accomplished! In the east is Dhṛtarāṣṭra, Guardian of the world, renowned, Great deity, with great power, Possessing color, with great miracles, For the sake of fulfilling our wishes, Cut off all impurities! Cut off the boundaries of the eastern obstacles! Accomplish the peaceful activities! Until we accomplish the practice, May Great King Dhṛtarāṣṭra and his retinue, Not allow demons and obstacles to enter, Not allow accomplishments to dissipate outwards, Be a supreme companion for practice! Thus say. The other three are similar. Oṃ Virūḍhakāya svāhā! Great King Virūḍhaka, body color blue, holding a sword, in this way change the respective names and mantras. Remnants of the vase, etc. South. Great King Virūḍhaka. South. Great King Virūḍhaka. In the south is Virūḍhaka. Southern obstacles, etc. Manifest increa
Chinese
“事业”等念诵去除。同样，西方的，嗡 毗噜巴克叉 雅 梭哈。大国王 广目天，身红色，持蛇索和佛塔。龙等。（西方） 广目天。（西方）西方之鬼等。（调伏的事业）念诵去除。北方的，嗡 毗沙门 雅 梭哈。大国王 多闻天子，身黄色，持棍和鼬。（夜叉等）北方。（安乐）北方是多闻天子。（北方的鬼等）胜王的事业。念诵去除。之后，将十忿怒尊如盗贼般派遣，说是修行室外二十一步左右的地方挖洞。但不必确定尺寸，修行室外根据情况挖小洞，将十根小橛子观想为十忿怒尊。从自己的心间放出光芒，将鬼的首领十方守护神召请来，放入洞中。在上方的洞中打入一根橛子，用锤子敲打。最后念诵心咒：嗡 班杂 卓达 吽 嘎拉 吽， 嘎杂 嘎杂 吽 啪。唉玛 自性本生者，大忿怒尊 吽 嘎拉，幻化使者的队伍展开，上方居住的怨敌鬼魅等，用铁钩抓住，用橛子击中，头颅砍成一百块，身体也剁成一千块。心间念诵：吉利 吉拉亚。这样对十方各处进行类推，将“吽 嘎拉”替换成：极度调伏，持青杖者，阎罗王，不动怙主，马头明王，欲王，甘露漩，三界胜者忿怒尊，大威力等念诵去除。将“上方”替换成各个方位，以及十忿怒尊各自的咒语念诵去除。这些是外结界的解释。之后是镇压邪魔，在替身（灵牌）的心间，写上：亚玛 邪魔 斯坦巴 尼 匝 匝。据说这样写。在纸上写的替身，或者将咒语纸卷放入心间，用糌粑或糌粑做的替身也可以。将替身放入洞中，向八部众敬献黄金酒。唉 扬 然 班杂 杂拉 然，
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“Activity” etc. are removed. Similarly, for the west: Om Virupaksha Ya Svaha. Great King Virupaksha, body red, holding snake lasso and stupa. Nagas etc. (Western) Virupaksha. (Western) Western obstacles etc. (Subjugating activity) Recitation removed. For the north: Om Vaishravana Ya Svaha. Great King Vaishravana, body yellow, holding club and mongoose. (Yakshas etc.) North. (Comfortable) North is Vaishravana's son. (Northern obstacles etc.) Victorious King's activity. Recitation removed. Then, sending the ten wrathful ones as thieves, it is said to dig a hole about twenty-one steps outside the retreat room. But there is no need to determine the size, dig small holes as appropriate outside the retreat room, and visualize ten small pegs as the ten wrathful ones. Radiate light from your heart, summon the chief of the obstacles, the ten directional guardians, and put them in the hole. Drive a peg into the hole above and strike it with a hammer. At the end of the essence, recite: Om Vajra Krodha Hum Kara Hum, Garja Garja Hum Phat. Ema, self-born being, great wrathful Hum Kara, the host of emanated messengers spreads out, the enemy obstacles dwelling above, seize them with iron hooks, strike them with pegs, cut off their heads into a hundred pieces, and chop their bodies into a thousand pieces. Recite at the heart: Kili Kilaya. In this way, analogies are made to the ten directions, replacing “Hum Kara” with: Extremely Subduing, Holder of the Blue Staff, Yama, Immovable Protector, Hayagriva, King of Desire, Nectar Swirl, Wrathful One Victorious in the Three Realms, Great Power, etc. are removed. Replace “above” with each direction, and remove the recitation of the mantras of each of the ten wrathful ones. These are the explanations of the outer boundary. Then, suppressing the Dam Sri, write on the heart of the effigy: Yama Dam Sri Stambha Ni Jih Jih. It is said to write like this. An effigy written on paper, or an effigy made of tsampa or tsampa with a mantra paper roll placed in the heart is also acceptable. Place the effigy in the hole and offer golden drink to the Eight Classes. E Yam Ram Vajra Jwala Ram,