English
E svaha! By praying with various precious ornaments, may all qualities be perfected and benefit all beings. After offering white clothes etc. to the statue, Oṃ dharma dhātu svabhāva viśuddhe dharma te svāhā. May the meaning of the pure realm of Dharma be fulfilled. After reciting these rituals, when sitting on the seat, recite Oṃ supratiṣṭha vajra ye svāhā while arranging the statues. I request all the victorious ones to remain inseparable and firmly in this support. After saying this, when making the Tsa-tsas, according to one's ability, the readers who are clean with bathing etc., with refuge and bodhicitta, blessing the ground, inviting, requesting to be seated, and the seven-branch offering of bathing the deities as a preliminary, inspiring the minds of the noble ones, and generating the mind of giving Dharma to all impartial sentient beings. The Prajnaparamita Sutra such as the Eight Thousand Verse, the Golden Light Sutra, the Jewel Heap, the Noble Jewel Crown Asked, and the Immaculate Crown Sutra and Dharani should be recited clearly without interruption. Finally, dedicate the merit with the essence of the support and the benefits of teaching the Dharma. If all of that cannot be accomplished, then the Heart Sutra and the long and short Dharanis of the Immaculate Sutra should be recited constantly. Especially the short mantra of the essence is important. If it is very abundant, then it is said that when making Tsa-tsas and practicing, a constant recitation should also be established, which is very important. By these, the work of making Tsa-tsas can be accomplished. Among them, both the long and short Dharanis of the Immaculate Sutra are required to be placed inside, but it is very important to accomplish it in about one hundred and eight times. If you want to make one hundred thousand or one million Tsa-tsas, it is difficult to accomplish it in that way, so only the short mantra is enough. In any case, the scriptures can be printed on paper etc., and smeared with fragrant incense, or mixed with cinnabar ink. The life-force wood, such as pine, etc., which is a symbol of good wood with the head and tail not reversed, is used to roll the mantra from the beginning of the scripture with the mantra facing inward. After the Tsa-tsas are completely dry, it is said that the color should be changed to the color corresponding to the four activities, such as white for peaceful activities and yellow for increasing activities, but usually it is good to offer all white statues. It is also very auspicious if a piece of five-colored silk, which is a symbol of the umbrella, can be attached to the top of the Tsa-tsa. In most cases, the number of Tsa-tsas ranges from one hundred to one thousand, ten thousand to one hundred thousand.
Chinese
另外，此论中所说的“百万”是指陀罗尼本身，因此必须成就具有百万陀罗尼的擦擦百万尊，如果建造数量具足的百供像，则修行方便且来源可靠。二是陈设：堪布的论著中没有说广略的差别，但《无垢释》是莲花生大师所著，大多数人都以此为标准，按照此论可分为两种：广式和略式。第一种是：在建造坛城的地方，上师供奉白食子和黄金酒，用线划分，打橛，撒芝麻和芥子，念诵短咒等，以上擦擦建造仪轨中所说的，都要在之前一天完成。坛城的台子，无论是用土石堆砌还是用木头制作都可以，形状是正方形。上面像镜子一样平滑，四面有八只狮子抬着的珍宝座的腿，或是雕刻或是绘画。大小要能容纳每次法会所供奉的擦擦的数量，因此要根据擦擦的大小等来决定。然后在上面用五种牛乳和藏红花、檀香等香水洒湿。然后，按照修法的主要仪轨，如一百零八座佛塔那样，按照通常的线和颜料，建造没有马蹬的单门殿堂，外面是浴池和莲花光芒的环绕。在中心线的左右四边，各画一个分为六份的表格，每个表格里画一朵八瓣莲花。其中前五份是安放一百零八尊擦擦的地方，第六份中心线四方的左右两个表格里各安放一尊擦擦，这样就凑齐了八尊。剩余的部分是诸圣众聚集的法衣。如果空间足够大，一开始就分成七份，做成两层法衣也可以。如果一次法会要安放一千零八尊擦擦，那么每一面就要分成六十份，以此类推。其余的可以根据道理来推断。因此，坛城在擦擦的取放时不能磨损，如果是木台，可以用水彩画好后涂上清漆等，要知道这些。然后，在每个表格的莲花上放一尊擦擦，首先是中央
English
Furthermore, the "million" mentioned in this text refers to the Dharani itself. Therefore, it is necessary to create a million Tsatsas that possess a million Dharanis. If one constructs a sufficient number of hundred-offering images, the practice will be convenient and the source will appear reliable. Secondly, regarding the arrangement: Although the Khenpo's text does not mention the difference between elaborate and concise, the "Stainless Commentary" composed by Guru Rinpoche is mostly taken as the standard. According to this tradition, there are two types: elaborate and concise. The first is: In the place where the mandala is to be constructed, the teacher offers white Torma and golden beverage, divides it with lines, drives pegs, scatters sesame and mustard seeds, and recites short mantras. All that is mentioned in the above Tsatsa construction ritual should be completed the day before. The mandala platform, whether built of earth and stone or made of wood, should be square in shape. The top should be smooth and even like a mirror, and the four sides should have legs of a precious throne supported by eight lions, either carved or painted. The size should be able to accommodate the number of Tsatsas to be offered in each ceremony, so it should be determined according to the size of the Tsatsas, etc. Then, sprinkle five kinds of milk and fragrant water such as saffron and sandalwood on it. Then, according to the main practice of the ritual, such as the one hundred and eight stupas, according to the general lines and colors, construct a single-door palace without horse ramps, with a bathing pond and a lotus-light environment outside. On the left and right sides of the central line, draw a table divided into six parts each, and draw an eight-petaled lotus in each table. The first five parts are the places where one hundred and eight Tsatsas are placed, and one Tsatsa is placed in each of the two tables on the left and right sides of the central line in the sixth part, so that eight are complete. The remaining part is the Dharma robe where all the noble ones gather. If the space is large enough, it is better to divide it into seven parts from the beginning and make two layers of Dharma robes. If one thousand and eight Tsatsas are to be placed in one ceremony, then each side must be divided into sixty parts, and so on. The rest can be inferred according to reason. Therefore, the mandala should not be worn out when the Tsatsas are taken and placed. If it is a wooden platform, it should be painted with watercolors and varnished, etc. Know these things. Then, place one Tsatsa on each lotus in the table, starting with the center
Chinese
然后按东、南、西、北的顺序顺时针排列。中央的法座上安放着装有佛陀舍利的模制佛塔等。上方有伞和幡幢，旁边有旌旗和胜幢。特别要布置一百零八面红色幡旗，每侧二十七面，布置得美观庄严。在这些幡旗的中央，五彩虹光之中，用金字书写着蓝色明点上的无垢佛顶长短咒语。四方布置白、黄、红、绿四种佛塔，瓶口上书写短咒。还陈设书写长咒的伞盖唐卡。在所有舍利塔的外侧四面，在四个装饰华丽的瓶子中，装入五谷、五药、五宝和香水。在干净的容器中，放入炒过的沙子，与芥末混合。在坛城的四个角上，放置四个香炉，不间断地焚烧檀香、沉香、杜若和古古甲四种香。如果找不到真正的杜若，用白香也可以。在四个门上，放置四个供水的容器，里面稍微放入红花、稻米、大麦、白芝麻、白茅草、牛奶、白花这七种物品。竖立供水的鸟嘴壶，装满净水。还有浴器、镜子、擦身布和衣服。四大天王、护世八部等，也把三个圆形食子安放在舒适的台子上。以鲜花、酥油灯、食物为主的五百种供品，要详细陈设各种供品，但如果在坛城边缘放置擦擦，会很不方便。所以，分开后，在各个方向的台子上，在干净的容器中，盛放着恰如其分的食物，即大型精美的圆形食子，以及各种白色甜食和水果食物，以及五药、五谷、五香、五宝、五心，即五组五种物品。吉祥物品和标志，以浮雕或绘画的形式，面向所依之物陈设。在导师面前，放置装满香水的浴瓶或海螺杯，撒上芥末。此外，还要准备适合仪轨的各种乐器。第二是简略的：坛城的地基仪轨无论如何取舍都可以，坛城的门和马道。
English
Then arrange them clockwise in the order of east, south, west, and north. In the center, on the Dharma seat, place stupas made of molded materials, etc., containing the relics of the Buddha. Above, there are umbrellas and victory banners. On the sides, there are pennants and victory banners. In particular, one hundred and eight red banners are arranged, twenty-seven on each side, arranged beautifully and magnificently. In the center of these banners, within the five-colored rainbow light, write in gold the long and short mantras of the stainless crown on a blue bindu. In the four directions, arrange four stupas of white, yellow, red, and green, with short mantras written on the necks of the vases. Also display thangkas with long mantras written on the umbrellas. On the four outer sides of all the reliquaries, in four ornate vases, pour in five grains, five medicines, five precious substances, and scented water. In a clean container, place roasted sand that has been detoxified, mixed with mustard seeds. At the four corners of the mandala, place four incense burners, continuously burning sandalwood, agarwood, du ru shka, and gugul incense. If real du ru shka cannot be found, white incense will suffice. At the four doors, place four containers of offering water, inside which put a little of seven substances: saffron, rice, barley, white sesame seeds, white kusha grass, milk, and white flowers. Erect the offering water bird-mouthed vase, filled with clean water. Also, there are bathing vessels, mirrors, body cloths, and clothing. The Four Great Kings, the Eight Classes of World Protectors, etc., also place three round tormas on comfortable platforms. With flowers, butter lamps, and food as the main offerings, the various offerings, represented by a string of five hundred kinds of sensory pleasures, should be elaborately displayed, but it is inconvenient to place tsa-tsas at the edge of the mandala. Therefore, separate them and arrange them on platforms in various directions. In the center of these, in a clean container, place appropriate food, namely large and excellent round tormas, and various white sweets and fruit foods, as well as five medicines, five grains, five fragrances, five precious substances, and five essences, i.e., substances of five sets of five. Auspicious objects and symbols, in the form of reliefs or paintings, are arranged facing the supports. In front of the master, place a bathing vase or conch cup filled with scented water, and scatter mustard seeds. Furthermore, various kinds of musical instruments suitable for the sutra rituals should also be assembled. The second is the abbreviated version: the ground purification rituals of the mandala can be adopted or discarded as desired, and the doors and horse steps of the mandala.
Chinese
绘制没有污垢等的莲花座和毡垫。陈设布置如上，但不需要绘制有咒语和佛塔的五幅唐卡。尽力准备百供，并逐一添加。将擦擦的食物也摆放在坛城前即可。如果凑不齐四个宝瓶，就将一个带有沙子的容器放在导师面前。香炉也用一个来象征即可，如果没有好香，烧杜松、普通沉香、苏拉等也可以。如果凑不齐五种五供，画在图上也可以。第三，关于进行仪轨的方式，分为两种：共同的实践和特殊的区分与总结。第一种是：具有戒律的比丘们要洗头和身体，并沐浴。如法穿戴三法衣。如果是居士，则受持八关斋戒，沐浴并穿干净的衣服。谨慎享用非肉、酒、蒜、葱的白色甜食。尽力断除烦恼的分别念、睡眠和懒惰、伤害他人等不净的行为。对三宝的功德、经部和佛塔的利益生起极大的信心和恭敬心。对众生发起慈爱和悲悯之心，仪轨的念诵要不快不慢，咒语的发音要准确等，这些都很重要。如果可以，受持义成妙音法的摩诃衍斋戒，并每天清晨持诵清净戒律的陀罗尼，那就非常好。如果经济允许，可以安排一位诵经者诵读上述经典，一位持咒者念诵咒语。第二种分为三种：广、中、略。第一种是：僧众入座后，念诵金刚摧破咒。念诵心咒和七种智慧咒，尽力加持宝瓶中的水，然后大众用此水沐浴、洒水和饮用，最后宣说利益。如果愿意，可以念诵任何一种赞佛偈。站立，念诵慈母颂，观想十方诸佛菩萨如在眼前，然后顶礼。之后入座，从“由智慧所成”开始，念诵“嗡 索巴ra 谛提 斯度贝 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”三遍，然后念诵“获得一切圆满的灌顶”。中间和之前有“嗡 扎呀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等。