English
Through the way of the seen lineage, being skilled and accomplished in the consecration ritual. That master knows the ten things, possesses all the characteristics, knows the mudras, mantras, and rituals, and is skilled in all activities. Thus it is said. The outer ten are: mandala, meditation, mudra, posture, stance, seat, and recitation, fire offering, offering applied to activities, absorption, and ten aspects. The inner ten are: protection, empowerment, torma, recitation, expulsion, reversal, mandala, practice, terror, and descent. Therefore, protection is the wheel of speech empowerment. Empowerment is the second and third. Torma is the inner one such as the five meats. Expulsion is liberating (sentient beings) into the dharmadhatu through fierce activities. Reversal is the reversal and the written reversal, each counted separately. Practice is the uncommon such as the wisdom hero entering the womb. Terror is, if not accomplished, then through the ritual of throwing, making it enter the essential point. Descent is, symbolizing like gathering the moon in the heart into the vajra, it should be known that different explanations appear in those. The master who possesses those dharmas is also a bhikshu superior, a shramanera intermediate, a householder inferior. In the Kalachakra it is said: Knowing those ten things completely, among the three, a bhikshu is excellent, intermediate, called a shramanera, in that, a householder is inferior. Thus it is said. Having already attained the ground, if having the appearance of a householder, still acting as the consecration master and the king's master, it is said to be unsuitable for the teachings. Sixth, generally, the directions of the ground, glossy and smooth and even, adorned with trees, lakes, gardens, and flowers, are auspicious, and are greatly praised for peaceful and increasing activities, and should be made into a place that suits the mind. In particular, if it is not possible to invite the great support, then it should be done in the direction where it has power or in any convenient place. In the tantra it says: Also in houses, stupas, and so on, in homes and abodes of gods, for the consecration of the Buddhas and so on, it should be done with ritual and empowerment. Also, the blood drinker says: An auspicious, pure, great place, a pleasing sight is very delightful. Thus it is said. Seventh, the definite time is six months, four planets, fourteen constellations, seven dates.
Chinese
月是： 氐宿一月，昴宿二月，参宿三月，室宿四月，奎宿五月，张宿六月。 木曜日一，水曜日二，角宿三，岁星四。 星宿：王一，毕宿二，井宿三，参宿四，心宿五，女宿六，氐宿七，尾宿八。 箕宿九，斗宿十，女宿十一，虚宿十二，危宿十三，室宿十四。 吉日：二，三，五，七，八，十三，十五。 如是说，坛城和开光，要在上弦月观察。 虽说如此，二十九和初一的晦日，如果星辰吉利，也可以做。 如果星辰会合，晦日也没有过失。 因此，在这些确定的时间里，避开死亡结合、火烧日、恶日等，仔细观察短暂的吉祥星辰会合。 有些论典说，任何时间都可以开光，这是指能够以三摩地压制异端邪说的导师。 第二，将讲解的成果付诸实践，有念诵和仪轨两种。 首先是，仅仅为了寺庙等开光，或者为了自己和他人获得无上成就，由弟子祈请，或者自己心中想到这些，在与自己心意相合的地方，以不为深奥瑜伽所动的状态，按照各自坛城轮的念诵修法，圆满完成补缺的火供。 近行念诵是，在所要开光的事物之前，补充念诵。 《次第三根本》中说： 三次由他人祈请，住在如意的地方，两种念诵都圆满完成。 第二，实际的仪轨是与广轨相结合的。 前行、正行、后行。 首先是总的来说： 地基仪轨，准备，书写和陈设。 修供，瓶，念诵，净化和清洗。 生起，迎请，驱逐障碍，供养，勾招和安住。 加持，灌顶，供养，赞颂，咒语。 食子，聆听，供养和赞颂。 宽恕，送走，覆盖所依，守护自身。 如是说。 首先是地基仪轨： 观察，祈请，净化，受持，守护，在广轨时，根据仪轨的不同，也要进行歌舞。 这些等等。 二
English
The months are: Mgo 1, Mchu 2, Dbo 3, Sa-ga 4, Chu 5, Stod-nag 6. Thursday 1, Wednesday 2, Pa-wa 3, Sangs-zla 4. Constellations: Royal 1, Me 2, Bzhi Lha-mtshams 3, Dbo 4, Snar 5, Ma-byi-bzhin 6, Mgo 7, Lag 8. Snron 9, Snubs 10, Chu-stod 11, Chu-smad 12, Khrums-stod 13, Khrums-smad 14. Auspicious dates: 2, 3, 5, 7, 8, 13, 15. Thus, it is said that the mandala and consecration should be observed during the waxing moon. However, even on the 29th and the new moon, if the planets and stars are auspicious, it can be done. If the planets and stars are in conjunction, there is no fault even on the new moon. Therefore, in these fixed times, avoid death conjunctions, burning days, and bad dates, and carefully examine the brief moments of auspicious planetary and stellar conjunctions. Some texts say that consecration can be done at any time, which refers to a teacher who is able to subdue opposing views with samadhi. Secondly, to put the explained results into practice, there are two aspects: recitation and ritual. Firstly, either for the sole purpose of consecrating temples, etc., or for the sake of oneself and others to obtain unsurpassed siddhis, upon the request of a disciple, or by contemplating these purposes in one's own mind, in a place that is in accordance with one's mind, without wavering from the profound yoga, the recitation of the mandala wheel is completed according to the respective sadhana methods, along with the supplementary fire offering. The near recitation is to supplement the recitation before the consecration is performed. In the "Three-Step Root," it is said: "Three times requested by others, residing in a pleasing place, the two recitations are completed." Secondly, the actual ritual is combined with the extensive sequence. Preliminary, main part, and subsequent part. Firstly, the summary is: Ground ritual, preparation, writing and arranging. Accomplishment offering, vase, recitation, purification and cleansing. Generation, invitation, expulsion of obstacles, offering, summoning and abiding. Blessing, empowerment, offering, praise, mantra. Torma, listening, offering and praise. Forgiveness, departure, covering the support, protecting oneself. Thus it appears. Firstly, the ground ritual: Observation, request, purification, acceptance, protection, and in the extensive ritual, dancing and chanting are also performed according to the ritual. These and so on. Two
Chinese
关于准备：如果有地神坛城坛瓶的剩余物，或者有弟子，就用那些。也可以将所依据的论典的准备工作与此相连。在第三个阶段，要进行坛城绘制和修法的准备。正如上师的仪轨所说的那样。第三，绘制坛城并陈设物品：在修法的坛城需要扩大时，也要进行内外边界的划分，驱逐魔障等。按照经典放置牛粪和瓶等，特别的供品用具是：在三个次第中：将所有物品都聚集起来，在南方的方向建造一个台子。用五种牛粪涂抹后，也要摆放瓶等。如是说。用牛黄和月官等水涂抹，并用幡幢和胜幢等装饰的四方台上，放置所依之物，用红色和黄色的新布覆盖。如果看到红色的布，野蛮人等也会逃跑。如是说。在所依之物的前面，以及坛城修法的东方或南方，共同设置沐浴台和瓶座。每个面四肘高，高度一肘，建造正方形，或者与此尺寸相同，用线条划分的基座上，涂抹五甘露和牛粪，并用白色线条围绕。用一个黄色缺角的正方形围绕。有人认为在八瓣莲花的中心，在方位角上绘制五种姓，其他地方绘制八吉祥物，但正如所说重要的就是这个。绘制四位明妃的标志。如果不生起本尊，则不需要标志。在其中心放置绘制莲花瓣的木制台等，并在上面放置沐浴盆。在八个花瓣上放置装有物品的沐浴瓶，将香木、香茅、白茅香、甘松香、月官等各二两用布包好，放入八斗水中，煮沸至剩下四分之三。用占三分之二的水装满的八个瓶子，从前面顺时针放置。首先是樟脑、藏红花、檀香（白色和红色）、麝香或豆蔻等各种香料。第二是冰糖、蜂蜜、红糖等甜味。第三是酸奶。第四是余甘子等水果。第五是大麦、稻米、小麦、豆类、芝麻等谷物。第六是稻米。第七是 बृहती (bṛhatī，梵文天城体：बृहती，梵文罗马拟音：bṛhatī，汉语字面意思：大)， स्लेष्म तक (śleṣma taka，梵文天城体：श्लेष्मतक，梵文罗马拟音：śleṣma taka，汉语字面意思：黏液)， कण्टकारी (kaṇṭakārī，梵文天城体：कण्टकारी，梵文罗马拟音：kaṇṭakārī，汉语字面意思：刺)， 很容易理解。第八是 शातपर्वा (śātaparvā，梵文天城体：शातपर्वा，梵文罗马拟音：śātaparvā，汉语字面意思：百节)， शुद्ध (śuddha，梵文天城体：शुद्ध，梵文罗马拟音：śuddha，汉语字面意思：纯洁) 白色。
English
Regarding the preparation: If there are remnants of the earth deity mandala vase, or if there are disciples, use those. One can also connect the preparation of the scripture one relies on to this. In the third stage, one should prepare for drawing the mandala and performing the practice. As it appears in accordance with the guru's practice. Third, drawing the mandala and arranging the substances: When the practice mandala needs to be expanded, one should also perform the demarcation of inner and outer boundaries, the expulsion of obstacles, etc. Placing cow dung and vases, etc., according to the scripture, the special offering implements are: In three stages: Having gathered all the substances, build a platform in the southern direction. After smearing it with the five types of cow dung, also arrange the vases, etc. As it says. On the square platform smeared with water of cow-yellow and Chandra Gomin (月官), etc., and adorned with banners and victory banners, place the objects of reliance, covered with new red and yellow cloths. It is said that if one sees red cloths, barbarians, etc., will flee. In front of the objects of reliance, and to the east or south of the mandala practice, commonly set up a bathing platform and vase stand. Each side four cubits high, one cubit in height, build a square, or equal to that size, on a base divided by lines, smeared with the five elixirs and cow dung, and surrounded by a white line. Surround it with a yellow square with a missing corner. Some believe that in the center of the eight-petaled lotus, the five lineages should be drawn in the cardinal directions, and the eight auspicious symbols elsewhere, but as it is said, this is what is important. Draw the symbols of the four consorts. If the deity is not generated, symbols are not needed. In its center, place a wooden stand, etc., on which lotus petals are drawn, and place the bathing basin on top. On the eight petals, place bathing vases containing items, wrapping each two ounces of fragrant wood, Cyperus rotundus, Usira root, Nardostachys jatamansi, and Chandra Gomin (月官) in cloth, and putting them into eight bre of water, boiling until three-quarters remain. The eight vases filled with two-thirds of water are placed clockwise from the front. First, various fragrances such as camphor, saffron, sandalwood (white and red), musk, or nutmeg. Second, sweets such as sugar candy, honey, and molasses. Third, yogurt. Fourth, fruits such as Emblica officinalis. Fifth, grains such as barley, rice, wheat, beans, sesame. Sixth, rice sprouts. Seventh, बृहती (bṛhatī, Devanagari: बृहती, IAST: bṛhatī, meaning: large), स्लेष्म तक (śleṣma taka, Devanagari: श्लेष्मतक, IAST: śleṣma taka, meaning: mucus), कण्टकारी (kaṇṭakārī, Devanagari: कण्टकारी, IAST: kaṇṭakārī, meaning: thorn), it is easy to understand. Eighth, शातपर्वा (śātaparvā, Devanagari: शातपर्वा, IAST: śātaparvā, meaning: hundred joints), शुद्ध (śuddha, Devanagari: शुद्ध, IAST: śuddha, meaning: pure) white.
Chinese
托当多拉，蓝色莲花。哈萨德瓦，焦格果药是力量。等等药。第八，装入黄金、白银、珍珠、珊瑚、玛瑙等各种珍宝。在这些物品的前面，按照顺序，首先是榕树、无花果树、榕树、毕钵罗树、旃檀树等木制容器中。五种树皮。在藏地难以找到，所以用相似的羊毛、白杨、桃树、柳树、柏树、唐树等有乳汁的树代替。第二，在铜器中。五种甘露，即牛奶、酸奶、酥油、蜂蜜、糖。第三，五种牛的产物是：在《鸟类传承成就》中说：“红色和黄色的牛奶，牛的酸奶和牛的酥油，牛尿和牛粪。”也就是说，用纯净食物喂养的红色和黄色母牛的牛奶、酸奶、酥油、粪便和水这五种。第四，香铜器。五种妙香等。第五，木制容器。用和前面一样的树皮。五种。第六，珊瑚粉末木制容器。无。第七，芥菜粉末木制容器。无。第八，香铜器。将妙香等分别装入铜、木等容器中。如果没有，就将豆蔻、檀香、肉豆蔻、白豆等的粉末放在一个容器中。同样，珍宝的容器。用芥菜籽油或菜籽油等，用香气扑鼻的油涂抹，以及涂抹它们的蓝色杜尔草笔。在这些物品的上方，盖上白色伞，四周环绕着供品。此外，还有镜子和未损坏的洗浴用白布，用香气书写五种姓的种子字，以及成对的衣服。净化用的朵玛、丁香、古古甲香、芥末、水、石榴、容器、粪便、糌粑、青稞酒、僧裙等，以及芝麻等也按照舒适的方式摆放。在一侧，绘制了具有八个大圆圈的施食坛城，从中央向每个方向均匀地分成五份，在角落处绘制两层圆形，并在中心绘制两个圆形。中央是各种莲花，有八片花瓣。外面的四个部分是须弥山的层级，即东方白色、南方蓝色、西方红色、北方黄色的角落里的方格是黑色的。外围是蓝色的水纹图案，东面是半月形的白色胜身洲，南面是蓝色 Jambudvipa，西面是圆形红色牛货洲，北面是方形黄色俱卢洲。每一个都由两个相似的小洲支撑。