English
And recite the essence mantra of interdependence. May the clay become the body of the Thus-gone One. Then, blessing the clay: Om, shuddhe na du, shodhaya, svaha! On the lotus moon disc, the clay becomes a pile of jewels. The rays of light from one's own heart shine to Akanishta, urging the mindstream of Vairochana Buddha. The light emanating from it purifies the afflictions of sentient beings. Reassembling and dissolving into the clay pile, it becomes the wisdom nature of all Sugatas. The left little finger presses the thumb, and the three fingers are slightly opened upwards, and the right hand is also the same, with the palm facing down, placing the clay in between. Namo Bhagavate, Vairochana, Prabha Rajaya, Tathagataya, Arhate Samyaksambuddhaya. Tadyatha. Om, sushme, sushme, same, samaye, shante, dante, asama rabe, analambe, tarambe, yashovati, mahateja, nirakule, nirvane, sarva buddha adhishthana adhishthite svaha! Recite twenty-one times. Om, ratna chiti pam tseye ye bibi sara svaha! Bless by reciting as much as possible. Light radiates from the clay ball, benefiting sentient beings. Reassembling, it becomes a lump of five kinds of jewels. Say this and contemplate. These are the steps of blessing. Without kneading the clay, it is sufficient to perform those rituals and thoughts on a single pile of earth. If not, it is meaningless to beat dry things with hundreds of thousands of tsatsas. If all the clay is kneaded at once, it will also dry out. Even if blessed many times, it is impossible to complete because many blessings are needed every day, etc., because the actual operation is inconvenient, so there is no conflict even if the soil pile is blessed. The actual method of making tsatsas is: If the person making tsatsas is not a monastic but a householder, they should take the eight precepts of refuge. At the place of production, gather with those who recite the dharani sutras, bathe and keep clean, take refuge in the Buddha, Dharma, and Sangha, etc., generate Bodhicitta, with the truth of the Three Jewels, and the blessings of all Buddhas and Bodhisattvas, and the great power of perfecting the two accumulations, from the pure Dharmadhatu and inconceivable power, today these surrounding lands
Chinese
通过观想迎请入住嚓（tsa）坛城的咒语。中间的沙子没有粘性，倒塌了会有很大的问题。用于制作擦擦（tsa tsa）的土地没有石头是最好的。用干燥的沙子制作的擦擦（tsa tsa）等，要确保头和脚不颠倒，并且要牢固地压实，这是制作擦擦（tsa tsa）等工作的开始和结束。第三，关于土修坛城和供品的分类和总结：虽然堪布仪轨的文本中没有详细和简略的区别，但正如无垢释论《俱生嬉戏》中所说的那样，根据所说的详细和简略两种方式，在建造坛城的地方，金刚上师供养白食子和黄金饮料，放置线和橛，撒芝麻和芥末，念诵短咒，就像之前制作擦擦（tsa tsa）的步骤一样。坛城的上方是一个平坦的正方形，四面画有或雕刻有八只狮子，其大小应能容纳一百零八个擦擦（tsa tsa），并用牛奶、香料、檀香、藏红花等进行混合。真正的土修坛城的大小应能容纳一百零八个擦擦（tsa tsa），按照通常的线条和颜色绘制没有马蹬的天宫，门卫之外有沐浴池和莲花光芒的环绕。在其他坛城中诸神的住所的位置，放置能容纳一定数量擦擦（tsa tsa）的八瓣格子。然后将其分为两层外院，是圣众聚集的地方。内院被如来佛的座位狮子宝座所环绕。外院的内侧也被菩萨的座位莲花月亮所环绕。然后，展示用莲花填满的圣者、独觉和声闻大弟子们座位的绘画。此外，在坛城的四个方向，放置四个木柱，其高度略高于擦擦（tsa tsa）的高度，与僧侣的数量相同，并多出一个。在较低的台座上，展示土修坛城的绘画。在其上方的纸或布上，根据擦擦（tsa tsa）的大小，在每一面上放置十个格子。左右两侧的直径各有一个格子，总共一百零八个。在每个格子上印上八瓣莲花，并用颜色装饰，使其与僧侣的数量相同。坛城的中央是幻化台
English
Invoke and invite to reside in the tsa mandala with mantras and visualization. In between, the sand lacks adhesion, and if it collapses, it will be a big problem. The ground for making tsatsas should ideally be free of stones. When making tsatsas from dry sand, ensure the head and feet are not reversed, and firmly compact them. This is the beginning and end of making tsatsas. Third, regarding the classification and summary of the earth mandala and offerings: Although the Khenchen ritual text does not have distinctions of elaborate and concise, as stated in the immaculate commentary "Spontaneous Play," according to the two ways of elaborate and concise, at the base where the mandala is to be made, the Vajra Master offers white torma and golden beverage, places lines and pegs, scatters sesame and mustard seeds, and recites short mantras, following the previous practice of making tsatsas. Above the mandala, a flat square with eight lions drawn or sculpted on the four sides, its size should accommodate one hundred and eight tsatsas, and it should be mixed with milk, fragrance, sandalwood, saffron, etc. The actual earth mandala should be the size of one hundred and eight tsatsas in area. Following the general lines and colors, the celestial palace without horse steps, with bathing ponds and lotus radiance surrounding the outside of the gatekeepers. In the place of the deities' abode in other mandalas, place eight-petaled grids that can accommodate a certain number of tsatsas. Then divide it into two outer levels, which are the places where the noble ones gather. The inner level is surrounded by the seats of the Thus Gone Ones, lion thrones. The outer level is also surrounded by the seats of the Bodhisattvas, lotus moons, facing inward. Then, display a cloth painting filled with lotus seats for the noble Pratyekabuddhas and great Shravakas. Furthermore, at the four directions of the mandala, place four wooden pillars, slightly higher than the height of the tsatsas, equal to the number of the Sangha, plus one extra. On the lower platform, display the cloth painting of the earth mandala. On top of it, on paper or cloth, according to the size of the tsatsas, place ten grids on each side. The diameter, left and right, has one grid each, totaling one hundred and eight. On each grid, imprint eight lotus petals and decorate them with colors, making them equal to the number of the Sangha. The center of the mandala is the illusion platform.
Chinese
迎请具有如来舍利子精华的泥像等。放置擦擦时，从中央开始，按东、南、西、北的顺序顺时针放置。所有上师和弟子将擦擦放置在座位上，仪式结束后离开时，按照各自念诵的咒语放置和离开。此外，如果做九层台，则一个坛城会更大。八层台则可以容纳八位僧侣，这样取放擦擦也会更方便。在宝座上依次放置一百零八面红色旗帜，每面二十七个，以及四面胜幢、四把伞盖。上方放置幡或伞。中央放置蓝色 bindu，上面用金字书写无垢顶髻陀罗尼长咒，并带有五色光环。四面放置与方位颜色对应的佛塔形状的瓶子，瓶口处有短咒。悬挂写有伞盖长咒的唐卡，这些是坛城的陈设。如果将供品放置在坛城旁边，取放擦擦会不方便，因此分开，在寺庙的四个方向的台子上，中央放置用各种食物装饰的圆形大食子，包括用糌粑制作的圆形食子，精美的白色甜食、水果等。吉祥八宝的立体图案或绘画图案。五谷、五香等五组物品，以及以花、灯、食物为主的一百零八个擦擦，每个擦擦都有一百零八种供品的特殊之处。四个方向放置四个装满二十五种物品的宝瓶，瓶子内放置炒过的沙子，去除毒素后与白芥子混合。坛城的四个角落持续燃烧檀香、白檀、杉木、杉树等香料。四个门处放置四个装有供水的容器，里面装满七宝和牛奶。装满净水的供水海螺或宝瓶。陈设洗浴用具、镜子、擦拭身体的布、衣服，以及四大天王、护法神的圆形、锥形、三角形食子，用谷物等装饰。上师面前放置海螺或洗浴宝瓶，撒上白芥子，放置手铃。此外，增加各种乐器等是广式仪轨。简式仪轨是：不需要坛城的线条和橛，也不需要绘制陀罗尼和佛塔的唐卡，坛城也可以用没有门等的莲花座和布料来代替。
English
Invite the clay images etc., which contain the essence of the Tathagata's relics. When placing the Tsatsas, start from the center and place them clockwise in the order of East, South, West, and North. All the masters and disciples place the Tsatsas on the seat, and when the ritual is over and they leave, they place and leave according to the mantras they recite. Furthermore, if nine platforms are made, one mandala will be larger. Eight platforms can accommodate eight Sanghas, so it will be easier to take and place Tsatsas. On the throne, place one hundred and eight red banners in order, twenty-seven on each side, and four victory banners, four canopies. Place a banner or umbrella on top. In the center, place a blue bindu with the long mantra of the Stainless Pinnacle written in gold, with a halo of five colors. On the four sides, place stupa-shaped vases of directional colors, with short mantras at the mouths of the vases. Hang thangkas with the long mantra of the umbrella written on them, these are the arrangements of the mandala. If the offerings are placed next to the mandala, it will be inconvenient to take and place Tsatsas, so separate them and place them on platforms in the four directions of the temple, with a large, excellent, round Tsa-ru offering cake in the center, decorated with various foods, including round tormas made of tsampa, fine white sweets, fruits, etc. Three-dimensional or painted patterns of the Eight Auspicious Symbols. Five sets of five items such as five grains, five incense, etc., and one hundred and eight Tsatsas with flowers, lamps, and food as the main offerings, each Tsatsa having the special feature of one hundred and eight offerings. Place four vases filled with twenty-five items in the four directions, with roasted sand placed inside the containers, mixed with white mustard after removing the toxins. In the four corners of the mandala, continuously burn incense of sandalwood, white sandalwood, cedar, fir, etc. Place four containers for offering water at the four doors, filled with the seven treasures and milk. A conch shell or vase filled with pure water for offering water. Arrange bathing utensils, mirrors, body wipes, clothes, and round, conical, and triangular tormas for the Four Great Kings and Dharma Protectors, decorated with grains, etc. Place a conch shell or bathing vase in front of the master, scatter white mustard seeds, and place a hand bell. Furthermore, adding various musical instruments etc. is the elaborate ritual. The concise ritual is: the lines and pegs of the mandala are not needed, nor are the thangkas depicting dharanis and stupas. The mandala can also be replaced with a lotus seat and cloth without doors etc.
Chinese
啊！供品也方便地摆放在一个方向，擦如的食物、瓶子、沙器、竹瓶、香炉等各自一份即可。供品尽量丰盛摆设即可。其他供品如果无法更换，也至少要准备一些补充，清水是无论如何都不能缺少的，要逐一陈设。泥像在适合放置于坛城时，白色身像等法衣和五色布的头饰，也要用权力、手、青稞面粉等粘合晾干。具有长咒语的泥像，顶髻无垢的一百零八个，颜色白色；光明的九十九个，颜色黄色等，要事先做好准备。第四，仪轨的繁简运用分为繁、中、简三种。所有仪轨的开始，按照所说的咒语将泥像放置于坛城中，放置完毕后，僧众沐浴，穿法衣。如果可以，受持布萨。如果是居士，则守护斋戒的戒律。无论如何，都要享用非肉、酒、蛋、葱蒜的白三物。从始至终断除烦恼、睡眠、懒惰、害心等不良思想。坚信三宝和佛塔的利益，心怀虔诚恭敬，对众生生起慈悲心，这是任何时候都应珍视的。如果能有专门念诵陀罗尼经和持咒的人，那就最好。即使没有，也必须有人念诵经文。这些是所有繁简仪轨共同的行为准则。繁复的仪轨是堪布寂护的仪轨，僧众先行列队礼拜和如法礼拜后入座。念诵金刚摧毁的陀罗尼和心咒，以及七种沐浴的明咒，尽力加持瓶中的水。给与会者洒水和饮用，并讲述其利益。念诵一句偈颂，忆念导师或赞颂导师等。进行自他等皈依。简略的仪轨从无垢道次第的开头开始，从“苏帕拉底提塔（藏文，梵文天城体：सुप्रतिष्ठ，梵文罗马拟音：supratiṣṭha，汉语字面意思：善安立）”到“成为无量寿佛的清净世界”之间念诵，咒语念诵三遍。念诵“以何为所依，以何为缘”等。仪轨经文中，从“一切法”开始安立，修持四无量心。我于