English
One should do as instructed and begin the practice. Thus it was said. Therefore, the yogi who has completed the approach should examine and seek the actual preparation items, namely, auspicious and pure items with good lineage and beautiful form, etc., possessing all the characteristics; the divine items that are pure for seven generations; the corpse of a young, brave man killed by a sharp weapon, or a woman of good lineage and possessing characteristics who died suddenly in her sleep, which is the supreme item for practice; and tsara, etc., slaughtered like vegetables, which are items for offering to the deities and for the enjoyment of the practitioner; items that are trampled and slaughtered and spoken about; items that are slaughtered and removed with fingernails, and items that are slaughtered manifestly, these latter two are counted as items for slaughtering fields, making a total of four types, of which the first three are actually needed in this case, and should be examined beforehand. Whenever they are found and obtained, a mandala should be made, and the union of Vajra King Father Tantra should be performed, and the three, King Substitute and Karma-ging, should be empowered with deities, and implements should be entrusted to them, and they should be dispatched as messengers. Those three messengers should also walk with the gaze of their eyes and the posture of their feet, and meditate on dispelling the executioner and measuring the cycle of existence. The khatvanga, vajra, phurba, and hand vajra claws are also for destroying the executioner and blessing as deities, then the Karma should hold it in his mouth, the King Substitute should bless it, and the ging should crush and destroy it with phra men ma, and accompanied by the sound of rala, strike the cymbals fiercely, take it up and carry it away. At that time, the Vajra King and others should dispatch messengers to block the consciousness of the deceased. Upon arriving at the door of the practice room, they should recite mantras, and after entering inside, they should demarcate the boundary, break the box, and seal it with the syllable Hūṃ. If the above items are not found, other clean corpses that are not mentioned as being abandoned can also be taken according to the above ritual, and this is the examination and seeking of items. Secondly, examining the ground and showing the ground ritual, first is examining the ground, for peaceful places, the top of a mountain that has passed beyond the abode of the deities and the edge of a snowy mountain; for wrathful places, the red rock and forest, etc., which are the abodes of rakshasas; the places of the Vajra family, etc., or the respective places of the four activities; in general, a sky that resembles a wheel, a ground that resembles a lotus, an intermediate space that resembles nectar falling, etc., according to the examination and instructions between heaven and earth, occupying an auspicious place, this is the examination. On that ground, the rising of the ground ritual, digging about a span and examining, etc.
Chinese
在那里自己放置宝藏，彻底捣碎，焚烧、抛撒、擦拭，通过认为清净来净化，缓慢平稳地抛撒五种香料，以具有天神的禅定，用姿态和金刚步法驱逐邪魔，将远处的甘露加持后插上，使土地变得优良，为了绘制坛城，请土地女神作为证人，通过七种方式进行土地的仪式，并在该处将绸缎中的土地制成一肘见方的平台，像镜面一样清澈。第二，实际修持的方法，修持的准备工作，以及实际修持的仪轨两部分。第一部分包括：遮止违缘，以及促成顺缘，建立坛城并进行灌顶两部分。第一，即使布施了鬼神的朵玛，也要进行秘密意义的事业。如是说，揭示了外遮、内遮、中遮三种遮止。首先，向个别的鬼神众或者显有世间的宾客广泛布施朵玛，以此遮止外遮；通过镇压邪魔来遮止中遮；然后，对于不能观看甚深坛城者，严厉遮止，这是秘密意义的事业。其中，对于内部细分的遮止，有七种著名的遮止，应如仪轨般进行。或者，向窥视的鬼神布施朵玛并驱逐，对于不能观看者，进行秘密意义的三种遮止事业。虽然这样说，但对我来说是显而易见的。也就是首先，为了积累福德，陈设供养的曼扎和五种朵玛，以自己本尊的慢心加持，向三宝供养的宾客们供奉，祈祷修持没有障碍，并且获得所需之物。然后，对于鬼神的朵玛，也向功德的宾客，如共同清净种姓的吉祥怙主等供奉一个朵玛，并委派事业。其中特别的是，为了遮止四大天王的眷属等窥视秘密修持的鬼神，在四个方向用四根柱子迎请四大天王，供奉四份朵玛和普杂，委派遮止的事业。然后，一份朵玛供奉给猛烈种姓慈悲的宾客。再一份朵玛供奉给特殊的当机宾客，自己的护法。
English
There, place the treasure yourself, thoroughly crush it, burn, scatter, wipe, and purify by thinking it is pure, slowly and steadily scatter the five incense, with the samadhi of the deities, dispel obstacles with gestures and vajra steps, bless the distant nectar and insert it, making the land excellent, in order to draw the mandala, invite the earth goddess as a witness, perform the earth ritual through seven methods, and in that place, make the land in the silk into a platform one cubit square, as clear as a mirror. Second, the method of actual practice, the preparation for practice, and the actual practice of the ritual in two parts. The first part includes: blocking obstacles, and promoting favorable conditions, building the mandala and performing the empowerment in two parts. First, even if the ghost's torma is offered, secret meaningful activities must be performed. As it is said, it reveals the three blockings of outer, inner, and middle blocking. First, widely offer tormas to individual ghost assemblies or guests of phenomenal existence, thereby blocking the outer blocking; block the middle blocking by suppressing demons; then, for those who cannot view the profound mandala, strictly block it, this is a secret meaningful activity. Among them, for the internal subdivided blocking, there are seven famous blockings, which should be performed as in the ritual. Or, offer tormas to the spying ghosts and expel them, and for those who cannot view, perform the three blocking activities of secret meaning. Although it is said like this, it is obvious to me. That is, first, in order to accumulate merit, arrange the mandala of offerings and the five tormas, bless them with the pride of one's own deity, offer them to the guests of the Three Jewels, and pray that there are no obstacles to practice and that the desired things are obtained. Then, for the ghost's torma, also offer a torma to the guests of merit, such as the glorious protectors of the common pure lineage, and entrust them with activities. Among them, especially to block the retinues of the Four Great Kings and other ghosts who spy on secret practice, invite the Four Great Kings with four pillars in the four directions, offer four portions of torma and puja, and entrust them with the activity of blocking. Then, offer one portion of torma to the guests of the fierce lineage of compassion. Another portion of torma is offered to the special occasional guests, one's own protectors.
Chinese
以分派的词语和真言念诵，观想从自己坛城的绿色吽字中，化现出无数的忿怒尊和夜叉，驱逐一切邪魔。步履和姿势的界限是，从嗔怒金刚座上起身，带着傲慢，挥舞金刚杵，摇动铃铛，念诵“吽”字，手势舞蹈，脚步稳健，从东方到有权者之间行走，驱逐一切憎恨，将大地加持为金刚自性。栅栏和火焰的界限是，从自己的鼻孔中，放射出金刚等五种兵器的集合，如劫火般燃烧的智慧光芒，将一切邪魔化为灰烬，驱散四方，光芒 वापस 融入，五种手印的舞室以五层顺序排列，更不用说邪魔和邪恶的引导者了。瑜伽士们观想在连世间的风都无法进入的其中，自在地享用。以金刚、法轮、宝剑、棍棒、十字架来划定界限的词语和真言念诵。伸展法轮的界限是：观想从嗔怒金刚坛城中放射出吽字，从中生出忿怒尊吽嘎惹，接受命令。为此，念诵执行命令的词语桑巴尼，命令四方忿怒尊的座位要稳固。从吽嘎惹的坛城中，化现出接受命令的荼吉尼王，派遣他们，四方守护神用铁钩固定，用锤子敲打，放置在金刚岩石和太阳之上，男面朝下，女面朝上，头脚交错，铺设座位，祈请作为忿怒尊的化身降临，然后融入吽嘎惹的坛城。观想吽嘎惹也融入嗔怒金刚的坛城。然后，将檀木橛子等，融入嗔怒金刚坛城的吽字中，净化橛子的物质，从吽字中生出，以各自的真言，观想所有忿怒尊，上部三面六臂，下部铁橛火焰三叉戟，带着燃烧的光芒显现，进行净化、加持、击打三次。迎请智慧尊融入，进行顶礼、供养、赞颂，并以真言来巩固。将甘露聚集在前方，手持金刚锤，观想钉入橛子。以此，念诵金刚爪的真言，向上
English
By uttering the words of division and mantras, visualize that from the green Hūṃ syllable of one's own mandala, countless wrathful deities and yakshas emanate, dispelling all obstructing forces. The boundary of gait and posture is to rise from the seat of wrathful Vajra, with pride, brandishing the vajra, ringing the bell, uttering the syllable "Hūṃ," with hand gestures and steady steps, walking from the east to the powerful one, dispelling all hatred, and blessing the earth with the nature of vajra. The boundary of fence and flame is that from the nostrils, a collection of five weapons, such as the vajra, radiates, blazing like the fire at the end of an eon, destroying all obstructing forces into dust, scattering them in all directions, the light वापस dissolving, the dance chamber of the five emblems arranged in five layers, not to mention obstructing forces and evil guides. Yogis meditate on freely enjoying themselves within, where even the wind of existence cannot escape. Uttering the words and mantras that demarcate the boundary with vajra, wheel, sword, club, and swastika. The boundary of the straightening wheel is: visualize that from the mandala of wrathful Vajra, the syllable Hūṃ radiates, from which arises the wrathful deity Hūṃkāra, accepting the command. For this, utter the words of executing the command, Saṃbhani, commanding that the seats of the wrathful deities in all directions be firm. From the mandala of Hūṃkāra, emanate the Ḍākinī King accepting the command, dispatching them, the guardians of the directions secured with iron hooks, struck with hammers, placed upon the vajra rock and the sun, male face down, female face up, heads and feet crossed, laying the seats, requesting them to descend as emanations of the wrathful deities, then dissolving into the mandala of Hūṃkāra. Visualize that Hūṃkāra also dissolves into the mandala of wrathful Vajra. Then, dissolving the sandalwood pegs, etc., into the Hūṃ syllable of the mandala of wrathful Vajra, purifying the substance of the pegs, arising from the Hūṃ syllable, with their respective mantras, visualize all the wrathful deities, the upper part with three faces and six arms, the lower part with iron pegs and flaming tridents, appearing with blazing light, performing purification, blessing, and striking three times. Inviting the wisdom deities to dissolve, performing prostrations, offerings, praises, and consolidating with mantras. Gathering the nectar in front, holding the vajra hammer, visualize driving in the pegs. By this, uttering the mantra of the vajra claws, upwards
Chinese
从……开始依次放置，观想护方诸神从尘土中升起，到达太阳的中心。用旋转的锤子指向愤怒金刚，愤怒金刚自己将甘露旋转的锤子投向北方夜叉。这样，一切邪魔之王，护方诸神都坐在座位上，就像国王被囚禁，民众被降伏一样，其他小邪魔就不能制造障碍了。就这样进行内部的结界。第二，关于外部的坛城建立和灌顶：坛城的建立和灌顶的仪轨。首先，为了绘制沙坛城，今天通过预先进行的念诵，准备坛城、本尊、上师、物品用具和五位弟子。首先，准备坛城的地基，香和香料。在宽阔的地方，金刚夜叉念诵咒语，向四面八方撒播，以此驱除邪魔。第二，观想自己是本尊金刚夜叉，用五甘露的滴液在坛城上制作与本尊数量相等的点，念诵根本心咒四遍，将与本尊数量相等的花朵堆积起来，并念诵各自的心咒四遍。迎请智慧尊，进行融入、安住、稳固、礼拜等，并念诵祈请加持的偈颂，祈请绘制沙坛城。观想诸本尊垂视我们，并关注誓言。第三，在西方的宝座上，迎请国王和业，请上师就座。将金刚杵放在手中，口中念诵：请上师加持修行者和想要灌顶和实物准备的人。第四，准备修行的物品和供品，特别是灌顶的物品宝瓶。在胜乐宝瓶上，驱除邪魔，使其空性，观想在广大无垠的虚空中，生起具有座的宫殿。将三十五种宝瓶物品放入其中，从自己的心中放射出种子字，融入到广大无垠的虚空中，使物品各自发出光芒，念诵心咒，在虚空中生起四十二尊寂静本尊和阎摩，用结果实的树木装饰，用未损坏的丝绸覆盖瓶口。