English
Driven by the sound of the syllable Hūṃ and its rays of light, the earth goddess, the embodiment of wisdom, emerges from the earth and merges. Visualize her as having a joyful mind, wearing a yellow and white lower garment, adorned with various ornaments, with one face and two arms. Her left hand holds a golden, excellent vase, and her right hand makes the gesture of fearlessness. The mudras of her two hands are in accordance with the source of vows. The tantras say to merge with the wisdom being, while the Vajra Dakini says that half of the body emerges, and the two hands hold the vase, without merging with the wisdom being, but rather making offerings and praises, as many Indian texts also say. Therefore, after offering water and other offerings, at the end of the offering: Oṃ, come here, come here, goddess of the earth, mother of the world, filled with all kinds of jewels, adorned with excellent ornaments, with bracelets and anklets making sounds, offering to Vajrasattva, enjoy this offering water, please accomplish well in the mandala. Hūṃ Hūṃ Hūṃ Hūṃ Hūṃ Svāhā, recite three times, and perform the remaining abiding together with the invitation and the request to abide closely. The meaning of "accomplish well" implies abiding closely. Or: The protector of all Buddhas, the manner of conduct and distinctions, for the earth and the transcendent ones, you, goddess, are the witness. The protector, Shakya Simha, how he destroyed the army of demons, so too may I destroy the power of demons, and then draw the mandala. Recite three times, and perform the remaining abiding. These two earth goddesses, in the case of this and the raising of the earth, have no difference in whether they are born or not, and in offerings of tormas, etc., so the ritual should be the same. "Come here," etc.: In the seventh chapter of the Compendium of Principles and the forty-sixth chapter of the Vajra Dakini, there is Sanskrit, and the meaning is the same. The first of the two verses of "protector" is from the Net of Illusion, and the second is from the Abhisambodhi of Vairochana. Then, the earth goddess also says, "Do it like that," and then contemplate merging into it. The Black Practitioner and others say, "What should I do?" Pray that the earth goddess speaks of the earth, and as a response to that, offer offerings, etc., and then pray to the protector, and as a response to the prayer, grant the blessing of "Do it like that," and explain it according to that.
Chinese
然后，双手结金刚内缚印，用它按压地面，念诵三遍 嗡 班则 帕瓦 吽（藏文：ༀ་བཛྲི་བྷཱ་བ་ཧཱུཾ།，梵文天城体：ओँ वज्रि भाव हुं，梵文罗马拟音：oṃ vajri bhāva hūṃ，汉语字面意思：嗡，金刚，生，吽），从金刚缚印中生出的吽字发出炽盛的光芒。观想直至触及强大的黄金地基，都变成金刚。念诵三遍 嗡 班则 哲达 迪叉（藏文：ༀ་བཛྲ་དྲི་ཌྷ་ཏིཥྛ་，梵文天城体：ओँ वज्र दृढ तिष्ठ，梵文罗马拟音：oṃ vajra dṛḍha tiṣṭha，汉语字面意思：嗡，金刚，坚固，安住），加持之。经《鬘》中所说，以此能使土地归于自己掌控，即通过之前所说的仪轨，能使地神归于自己掌控。关于救护者们如何掌控行为，以及萨ra哈用手拍击地面，唤醒地神，说是过去诸佛的行持。在《广大嬉戏经》第二十一品中说：导师对魔说：“你仅凭一次无常的供养，就获得了欲界的自在。而我，以无数百千万亿的供养，做了无常的供养。”魔说：“我这样做有你作证，而你这样做却没有证人。”当时，世尊用右手涂遍全身，然后拍击地面说：“此地是众生之所依，因与非因平等，无亲无依。此乃我之证，我无虚言。你以此为我作证。”说完，刚一触地，大地便震动，发出长长的声音。当时，地神坚牢地母与百千万亿眷属，使一切土地震动，在不太长的时间里，破土而出，以一切饰品庄严，半身出现，合掌恭敬，如彼大士。“此于我乃现量。然而，世尊您是天人世间的自在和殊胜的量。”听到此言，魔及其军队便逃跑了。如经中所说。如同过去您作自在主一般，现在也请您在我念诵修持圆满后，在灌顶坛城的仪轨时，作自在主吧，至尊策摩如是说。在《现观庄严论》的解释中说，导师观察菩萨的行为，在菩提树下摧伏魔军而成就佛陀，都是在您的土地上进行的，请您作主。
English
Then, with the two hands forming the vajra inner binding mudra, press down on the ground with it, and recite three times Oṃ Vajri Bhāva Hūṃ (Tibetan: ༀ་བཛྲི་བྷཱ་བ་ཧཱུཾ།, Sanskrit Devanagari: ओँ वज्रि भाव हुं, Sanskrit Roman transliteration: oṃ vajri bhāva hūṃ, Chinese literal meaning: Om, Vajra, Being, Hum), from the Hūṃ syllable arising from the vajra binding mudra, blazing rays of light emanate. Visualize that up to the powerful golden ground, it becomes vajra. Recite three times Oṃ Vajra Dṛḍha Tiṣṭha (Tibetan: ༀ་བཛྲ་དྲི་ཌྷ་ཏིཥྛ་, Sanskrit Devanagari: ओँ वज्र दृढ तिष्ठ, Sanskrit Roman transliteration: oṃ vajra dṛḍha tiṣṭha, Chinese literal meaning: Om, Vajra, Firm, Abide), and bless it. It is said in the Garland that this makes the earth come under one's control, that is, through the rituals mentioned earlier, the earth goddess comes under one's control. Regarding how the protectors gain control over actions, and how Saraha struck the ground with his hand, awakening the earth goddess, it is said to be the conduct of the Buddhas of the past. In the twenty-first chapter of the Extensive Play Sutra, the Teacher said to the demon: "You have only gained the power of desire through a single impermanent offering. But I have made impermanent offerings with countless billions of offerings." The demon said, "You have me as a witness to your doing so, but you have no witness to your doing so." At that time, the Blessed One smeared his entire body with his right hand and struck the ground, saying: "This earth is the abode of all beings, cause and non-cause are equal, without relatives or protectors. This is my witness, I have no falsehood. You be my witness to this." As soon as he touched the ground, the earth shook and a long sound arose. At that time, the earth goddess, Sthavara, with hundreds of millions of retinues, caused all the earth to shake, and in a not very long time, broke through the earth, adorned with all ornaments, half of her body appeared, with palms joined and bowed, like that great being. "This is manifest to me. However, the Blessed One himself is the sovereign and supreme measure of the world with gods." As the sutra says, upon hearing this, the demon and his army fled. Just as you acted as the lord in the past, now also, after I have completed the recitation and meditation, please act as the lord when empowering the mandala ritual, thus spoke Jetsun Tsemoche. In the explanation of the Manifest Enlightenment of Vairocana, it says that the Teacher observed the conduct of the Bodhisattvas, subdued the demons under the Bodhi tree, and attained Buddhahood, all of which were done on your land, please be the master.
Chinese
如同乌鸦一般。我为了众生的利益，也要在这地上绘制坛城，成就佛陀。”这样说了之后，请您作为主宰，消除障碍。这就是它的意思。无论是请地还是准备阶段，都可以用“救护”等词语来表达，但区别在于，前者是请求允许在做坛城的土地上进行，而后者则是请求允许在那里进行坛城的仪式。这里，关于自己的本尊瑜伽，考虑到之前的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）字瑜伽就足够了，所以没有说其他的，其他的也用主尊瑜伽就可以了。第二部分分为两点：为了确定本尊的位置而划线，以及确定之后如何进行本尊的准备。第一点分为四部分：坛城划线的尺寸，划线的顺序和时间，如何划工作线的顺序，以及对所划线的意义的解释。第一点是：在这里，因为要划坛城的线，所以想知道应该划多大的尺寸。对此，从本尊的角度和施主（檀越）的角度来确定，第一种是：从《帐篷续》第二品中说：“金刚持的三个肘尺，佛坛城四个肘尺，五个肘尺是对于显现者，自在天的六个肘尺，马王的七个肘尺。”这样说了，对于不动佛、毗卢遮那佛、宝生佛、无量光佛和不空成就佛的坛城，说了从三个肘尺到七个肘尺之间。如《密集金刚续》中所说，对于意、身、语的坛城，依次说了十二、十六和二十个肘尺。那些是根据根线四面来确定的，所以之前的也应该是那样。如果施主是转轮王之类的，也说了有俱卢舍（梵文长度单位）那么大，也引用了根据所化对象，在手掌上画也可以的续部，坛城的尺寸也是最 广为人知的，但不仅仅是这些。就像薄伽梵（世尊）所说的那样：“赡部洲的自在者，或者转轮圣王，从各方面来说，都要在俱卢舍的边缘，很好地绘制坛城。智者要正确地观察所化众生的心，欲望
English
Like a crow. I, too, for the sake of sentient beings, will draw a mandala on this earth and attain Buddhahood.” After saying this, please act as the master and eliminate obstacles. That is its meaning. Whether it is requesting the land or the preparation stage, it can be expressed with words such as “protection,” but the difference is that the former is requesting permission to perform on the land where the mandala is made, while the latter is requesting permission to perform the mandala ritual there. Here, regarding one's own deity yoga, considering that the previous Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: seed syllable) yoga is sufficient, so nothing else is said, and the others can also use the main deity yoga. The second part is divided into two points: drawing lines to determine the position of the deity, and how to prepare the deity after it is determined. The first point is divided into four parts: the size of the mandala to be drawn, the order and timing of drawing the lines, the order of drawing the work lines, and the explanation of the meaning of the drawn lines. The first point is: Here, because the lines of the mandala are to be drawn, I want to know how large a size should be drawn. In this regard, it is determined from the perspective of the deity and the benefactor (donor). The first is: From the second chapter of the Tent Tantra, it says: “The Vajradhara's three cubits, the Buddha mandala's four cubits, the five cubits are for the illuminator, the six cubits of the Isvara, the seven cubits of the Horse King.” It is said that for the mandalas of Akshobhya, Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi, it is said to be between three cubits and seven cubits. As stated in the Guhyasamaja Tantra, for the mandalas of mind, body, and speech, twelve, sixteen, and twenty cubits are said in order. Those are determined according to the four sides of the root line, so the previous ones should also be like that. If the benefactor is a Chakravartin or the like, it is also said to be as large as a krosha (Sanskrit unit of length), and it also quotes the tantra that it is okay to draw on the palm of the hand according to the object to be tamed. The size of the mandala is also the most widely known, but it is not just these. Just as the Bhagavan (World Honored One) said: “The sovereign of Jambudvipa, or the Chakravarti king, from all aspects, must draw the mandala well at the edge of the krosha. The wise should correctly observe the minds of the beings to be tamed, desires.