English
All phenomena are equally established in the single dharma-nature of no self-nature. As it says in the Abhisamayalankara: "The mantra practitioner dwells in conceptualization; whoever practices purifying the ground abandons the thought of bodhicitta; he is the lord of secrets' demon. Therefore, abandoning all conceptualizations, all lands should be purified." So it is said. Most of the land rituals up to this point involve a mandala house that is square with four doors and parapets, intending to newly construct one that is in accordance with the mandala itself. As it says in the Dakini Tantra: "On the ground thus purified, a house of the mandala should be made, four times the size, with jewels and so forth, in accordance with the mandala." The four times refers to four times the size of the platform on which the mandala is to be made. If the mandala house is old and constructed with powdered colors, then one must perform the four steps of invoking from the non-manifest, and purifying, grasping, and protecting with substances, mantras, and samadhi. If it is painted on cloth, then grasping and protecting alone are sufficient. Fourth, from the state of the deity yoga, one breaks the cross-legged posture and stands up. In order to subdue obstacles and tame the ground, one first blesses the feet and then proceeds with the ground-laying. Drawing vajras on the ground with the four foot postures of a single-pointed vajra, a three-pointed vajra, a five-pointed vajra, and various vajras; and the two ways of looking, the manifest direction of looking forward with the two eyes of the vajra, and the averted direction of looking backward; the eight postures of the east being the poison arrow eight, the south being the left extension, the west being the saga, the north being the round, the center being the equal and the union, the turtle single point, and the suitable net; that is, the eight foot postures and the nine dance gestures, showing the mudras of the hammer, staff, bow and arrow, and sword, these are the stages of the vajra dance, which are the key points of the general tantra section of the Great Blood Drinker, and especially the dance of the Illusion Net and other tantras. In order to generally occupy the land, one recites: Om pranamami sarva tathagatanam (藏文：ཨོཾ་པྲ་ཎ་མ་མི་སརྦ་ཏ་ཐཱ་ག་ཏཱ་ན།，梵文天城体：ओṃ प्रणममि सर्व तथागताना，梵文罗马拟音：oṃ praṇamami sarva tathāgatānā，汉语字面意思：嗡，我礼敬一切如来), and with this, one makes prostrations to all the Tathagatas by joining the palms at the crown of the head. One looks with compassion upon all sentient beings who have come under the power of ignorance and demons, in order to dispel them.
Chinese
然后金刚铃的执持者以忿怒的傲慢站立。右眼从嘛（藏文：མ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：嘛）中生出太阳，左眼从吒（藏文：ཊ་，梵文天城体：टा，梵文罗马拟音：ṭa，汉语字面意思：吒）中生出月亮，眼珠从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出末劫之火燃烧的金刚眼，向所有方向观看。以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的歌声和金刚脚步的舞步，围绕坛城的地基行走，那时从脚下生出如同劫末之火般的光芒，心想已驱散了恶毒者，于是将金刚铃如颅骨杖般举在臂膀前，并如轮子般旋转，如箭般射出，如铁钩般勾取，如绳索般抛掷等，同时结各种手印。仅以主尊的咒语和松巴哈尼（Sumbhani）驱逐邪魔并下达命令，也能圆满意义，如经鬘中所说：完全不知晓或无能力，或喜欢简化事务，或不情愿也好，即使金刚脚步等全部或少许未修持，也不会使应时之事衰退，因为驱除障碍仅以绕行等也能成就。如此安住于本尊的傲慢，在对邪魔下达命令之后，用香和五甘露等好好涂抹坛城的地基。用鲜花、熏香、歌舞等供养四角和四门。用手掌覆盖地基，念诵坛城主尊的咒语一百零八遍和百字明咒七遍，同时观修现观，然后舒卷地神之轮，并躺下，这才是真正的占地。第五是，下达命令后，在占据坛城地基之时，对于不守誓言且心怀恶意者，以十忿怒尊的橛来钉住，这叫做防护。如同君主被囚禁，臣民自然会听从一样，十方邪魔之主，如帝释天等十位，在坛城之事未成就之前，折磨并镇压他们，将他们作为抵押。将一切执着于实有之物，以空性（梵文天城体：शून्यता，梵文罗马拟音：śūnyatā）来清净。从那空性中，让让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字生出自身坛城的上方，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出各种金刚的中心，也以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字标帜，从光芒中生出的燃烧金刚放射，使没有间隙地凝聚成一体。那也是在下方……
English
Then, the holder of the vajra and bell stands with the pride of a wrathful deity. The right eye arises from ma (藏文：མ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：Ma) as the sun, and the left eye arises from ṭa (藏文：ཊ་，梵文天城体：टा，梵文罗马拟音：ṭa，汉语字面意思：Ta) as the moon. The pupils, from hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), blaze with the vajra gaze of the fire of the end of time, looking in all directions. With the song of hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) and the steps of the vajra feet, circumambulate the base of the mandala. At that time, rays of light like the fire of the eon arise from under the feet, thinking that the malicious ones have been scattered, and then raise the vajra and bell like a skull staff in front of the arm, and rotate it like a wheel, shoot it like an arrow, hook it like an iron hook, and throw it like a rope, etc., along with various mudras. Even just dispelling obstacles and issuing commands with the mantra of the main deity and Sumbhani is sufficient to fulfill the meaning, as it says in the Garland Tantra: Whether one is completely ignorant or incapable, or likes to simplify matters, or is unwilling, even if all or a little of the vajra steps, etc., are not accomplished, it will not cause the occasion to deteriorate, because dispelling obstacles can also be accomplished by circumambulation, etc. Thus, abiding in the pride of the deity, after issuing commands to the obstacles, the base for making the mandala is well anointed with incense and the five elixirs, etc. Offerings to the earth are made at the four corners and four doors with flowers, incense, song, and dance, etc. Cover the base with the palms of the hands, and while reciting the mantra of the mandala lord one hundred and eight times and the hundred-syllable mantra seven times, contemplate the clear realization, and then expand and contract the wheel of the earth deity and lie down, which is the actual occupation of the ground. The fifth is: after issuing commands, at the very time of occupying the base of the mandala, for those who do not keep their vows and harbor malice, protecting by impaling them with the ten wrathful deities' phurbas, is called protection. Just as when a king is imprisoned, the subjects naturally obey, so the lords of the ten directions of demons, such as Indra and the other ten, are tormented and suppressed until the activities of the mandala are accomplished, and they are placed as collateral. Purify all attachment to phenomena as real with emptiness (梵文天城体：शून्यता，梵文罗马拟音：śūnyatā). From that emptiness, let raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Raṃ) arise above the self-mandala, and from hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) arise the center of various vajras, also marked with hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), the blazing vajra arising from the rays of light radiates, so that it coalesces into one piece without gaps. That is also below...
Chinese
各种地基变成金刚自性，各方变成金刚栅栏，上方变成金刚帐篷和帷幔，外围箭等武器排列成网，内部燃烧且难以忍受。观想自己变成能吞噬胜过其他忿怒尊等的魔障者。从心间放出无数忿怒尊欲王，迎请所有被称为护方的众生之本体。观想圆满具足量与相的橛，安住于十忿怒尊的自性中，与金刚爪智一起，从自在天开始，诸护方的头顶至脚底如灰烬般融入，思维调伏了法性与傲慢，然后将橛安放在橛座上，或者在坛城周围光鬘的上方，或者在坛城殿外八方，随自己所喜安放。即上方东方的东方，下方西方的西方。如果只有一个橛，则如前观想，观想在坛城中央，安放在自在天的方向。如果一个也没有，则将手握拳仰放，念诵“嗡 班匝 阿 吽 (藏文：ཨོཾ་བཛྲ་ཨཱཧཱུཾ།，梵文天城体：ओṃ वज्र आः हूँ，梵文罗马拟音：oṃ vajra āḥ hūṃ，汉语字面意思：嗡，金刚，阿，吽)”，敲击地面，以先前收摄的等持橛来安放也可以。或者如果以智慧能够，则以等持橛来安放。如是说。其中，橛的材料、量度、形状、涂饰，以及息增怀诛四种事业各自不同的形态、观想意义等，唯金刚橛续部中有极妙的阐述依据。十忿怒尊各自的舞姿，也在智慧顶续中极为清晰地阐明。第三，准备工作有四个分支：地神、坛城本尊、宝瓶和弟子准备。其中，第一个地神在做地基仪轨时已经有了，所以此处很多人不做，不做也可以，但没有增补的过失，因为金刚鬘中如是说。第二，如果不做本尊准备，则有对本尊不敬和轻蔑的过失，所以为了禀告而做。其中，做多大坛城的决定，从本尊的部族方面安立，即金刚部和如来
English
The various ground bases become of vajra nature, the directions become vajra fences, and the upper parts become vajra tents and canopies. Outside, arrows and other weapons are arranged in a net, and inside, they burn and are difficult to endure. Meditate that you yourself become an angry one who overcomes others and devours obstacles. From your heart, emanate countless wrathful desire kings. Invoke all those known as protectors of the directions as the essence of the chest. Think that the complete and perfect phurba, abiding in the nature of the ten wrathful ones, together with the wisdom of the vajra claw, from the powerful one onwards, melts the protectors of the directions from the crown of their heads to the soles of their feet like ashes, and subdue the Dharma nature and arrogance. Then, place the phurba on the phurba seat, or on the garland of light surrounding the platform, or outside the mandala palace in the eight directions, wherever you like. That is, the east of the upper east and the west of the lower west. If there is only one phurba, then meditate as before, visualizing it in the center of the mandala, and place it in the direction of the powerful one. If there is none, then turn the fist of the hand upwards and recite "Om Vajra Ah Hum (藏文：ཨོཾ་བཛྲ་ཨཱཧཱུཾ།，梵文天城体：ओṃ वज्र आः हूँ，梵文罗马拟音：oṃ vajra āḥ hūṃ，汉语字面意思：Om, Vajra, Ah, Hum)", strike the ground, and it is permissible to place the phurba of samadhi with the previous contraction. Or, if you are able to do so with wisdom, then place it with the phurba of samadhi. This is what is said. Among them, the material, measure, shape, and decoration of the phurba, as well as the different forms of the four activities of pacifying, increasing, subjugating, and destroying, the meaning of meditation, etc., are only found in the Vajrakila Tantra, which has a wonderful basis for explanation. The dance postures of each of the ten wrathful ones are also very clearly explained in the Wisdom Peak Tantra. Third, the preparation has four branches: the earth deity, the mandala deity, the vase, and the disciple. Among them, the first earth deity is already there when the ground ritual is done, so many people do not do it here, and it is okay not to do it, but there is no fault of adding, because it is said so in the Vajra Garland. Second, if the deity preparation is not done, there is a fault of disrespect and contempt for the deity, so it is done for the purpose of reporting. Among them, the decision of how big the mandala should be made is established from the aspect of the deity's family, that is, the Vajra family and the Tathagata.