Chinese
应当观想驱除障碍。这样说。念诵苏姆巴尼和那摩ra那扎雅雅等。之后进行土地的占领，用一根刺槐木橛，加持忿怒甘露旋，词句也说：于善逝之意趣，以瑜伽智慧之勤奋，直至修习成就前，祈请大忿怒尊守护。这样说并钉入。之后请土地女神作为见证，过去薄伽梵释迦牟尼在金刚座前，降伏四魔，蕴魔、烦恼魔、死魔、天子魔，并且转动法轮也是在珍宝土地之上进行的。我们瑜伽士们也同样以如来之意趣，修习智慧之勤奋，祈请土地女神作为知者和神圣的见证。如释迦狮子，摧毁魔众和军队，今天我从魔业中，获得胜利后绘制坛城。这样说。手拍打地面，土地女神身体一半沉没出现，也述说我过去积累了什么善根，现在也同样，为了众生的利益，祈请允许建造大坛城。之后在尸陀林的土地上，建造一个平台，用一寻长的正方形来象征身体，使其像镜子一样。之后也向世间的土地神、龙族等宣誓真诚，给予供品和赏赐，然后挖掘土地。经续中说：于观察处所和土地时，挖掘、观察和净化，驱除障碍，占领土地，立为见证，向世间土地神、龙族等，寻求地价后挖掘土地。这样说。在此之前，应处于处所和土地的准备阶段。这是所说的意义。于方便之自性中，以四义所示之最后事业之次第，有八义：即是，划定界限之事业，镇压母鬼之事业，绘制影像坛城并安放物品之事业，加持一切之事业，灌顶弟子之事业，令天神欢喜之事业，真实。
English
One should contemplate dispelling obstacles. Thus it is said. Recite Sumbhani and Namo Ratna Trayaya, etc. Then, one should proceed to seize the ground. Consecrate a single acacia stake with the wrathful nectar swirl. The words also say: In the intention of the Sugata, with the diligence of yogic wisdom, until the practice is accomplished, I beseech the great wrathful one to hold it. Thus saying, drive it in. Then, set the earth goddess as witness. In the past, the Bhagavan Shakyamuni, at the Vajra Seat, subdued the four Maras: the Mara of the Aggregates, the Mara of Afflictions, the Mara of Death, and the Mara of the Son of the Gods. And turning the Wheel of Dharma was also done on the precious earth. We yogis also, with the intention of the Thus-Gone One, cultivate the diligence of wisdom. We beseech the earth goddess to be the knower and sacred witness. Just as Shakya Simha, destroyed the hosts and armies of Mara, today I, from the deeds of Mara, having achieved victory, will draw the mandala. Thus it is said. Striking the hand on the ground, the earth goddess appears with half of her body submerged. Also, state what virtues I have accumulated in the past, and now also, for the benefit of sentient beings, I pray for permission to construct a great mandala. Then, on the ground of the charnel ground, build a platform, a square of one fathom to symbolize the body, making it like a mirror. Then, also swear truthfully to all the worldly earth lords, gods, and nagas, give offerings and rewards, and then excavate the land. It is said in the tantra: When examining the place and the ground, excavating, examining, and purifying, dispelling obstacles, seizing the ground, establishing as witness, to the worldly earth lords, gods, and nagas, after seeking the price of the land, excavate the land. Thus it is said. Until then, one should be in the preparatory stage for the place and the ground. This is the meaning of what is said. In the nature of means, in the order of the final activity shown by four meanings, there are eight meanings: namely, the activity of demarcating boundaries, the activity of suppressing Matram, the activity of drawing the image mandala and placing the substances, the activity of consecrating all, the activity of empowering disciples, the activity of pleasing the deities, and reality.
Chinese
成就自在的事業和，事業餘留的事業。༈ ༡༽。其中，遮止的事業有三種意義：外遮止、內遮止、中遮止的次第。那些又是怎麼想的呢？第六個結合的章節是進行內外供養並遮止，按壓母怛楞伽的時候。九個壇城中的第二個是遮止的壇城。六個邊界中的第四個是行爲。兩種資具中的方法是三摩地。九種教言中修習三摩地是事業的教言。第三個是按壓母怛楞伽的教言，也進入屍陀林的教言。對精靈佈施食子後，進行秘密意義的事業。這樣說的，首先在外遮止的時候，應當積累福德資糧，從好好建造壇城開始，灑上五種香，在那裡佈置五種穀物的堆，在花朵的地面上畫上花環，供養五種供品和，好好陳設食子，自己和眷屬們沐浴和灑掃乾淨，向三寶祈求皈依，生起憶念各自本尊的形象，守護身體後，從心間或眉間發出字母ཨེ。（藏文：ཨེ，梵文天城體：ऐ，梵文羅馬擬音：ai，漢語字面意思：唉！）從那裡發出虛空，ཡཾ。（藏文：ཡཾ，梵文天城體：यं，梵文羅馬擬音：yaṃ，漢語字面意思：洋！）從那裡發出風，ཁཾ。（藏文：ཁཾ，梵文天城體：खं，梵文羅馬擬音：khaṃ，漢語字面意思：康！）從那裡發出水，སུྃ。（藏文：སུྃ，梵文天城體：सुं，梵文羅馬擬音：suṃ，漢語字面意思：桑！）從那裡發出金色的地基，ཀེཾ。（藏文：ཀེཾ，梵文天城體：के，梵文羅馬擬音：keṃ，漢語字面意思：給！）從那裡發出珍寶的山王，རྃ。（藏文：རྃ，梵文天城體：रं，梵文羅馬擬音：raṃ，漢語字面意思：讓！）從那裡發出火焰山，བྷྲཱུྃ。（藏文：བྷྲཱུྃ，梵文天城體：भ्रूं，梵文羅馬擬音：bhrūṃ，漢語字面意思：部隆！）從這些上面，觀想在層層疊疊的諸元素之上，有無邊無際的珍寶宮殿，具足日月蓮花座，自己具足各自的慈悲力量後，以無量慈悲、慈愛、喜悅、捨心想著要利益有情，念誦各自本尊的心咒後，在那裡，安置擦擦，念誦十萬遍《般若波羅蜜多》，讀誦《頂經》，念誦五部陀羅尼，進行證人迎請，然後，以བཛྲ་ས་མཱ་ཛཿ（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思：金剛薩瑪札）和，從事業行爲的善逝各自的宮殿中迎請起駕，迎請後安住在日月座上，以內外五種供品進行供養。語言意義上，供養侍奉的賓客，供養賓客功德的賓客，爲六道衆生迴向慈悲的賓客，爲自己的護法神和作饒益損害的迴向，爲宿債的
English
The activities of the accomplished masters and the remaining activities of karma. ༈ 1༽. Among them, the activity of cutting off boundaries has three meanings: the order of cutting off outer boundaries, intermediate boundaries, and inner boundaries. What are those thought to be? The sixth combined chapter is the time of performing outer and inner offerings and cutting off boundaries, pressing the Matram. The second of the nine mandalas is the mandala of boundaries. The fourth of the six boundaries is conduct. The method of the two implements is samadhi. Among the nine transmissions, meditating on samadhi is the transmission of activity. The third is the transmission of pressing the Matram, and it also goes to the charnel ground transmission. After offering the torma to the spirits, perform the activities of secret meaning. It is said that, first, at the time of cutting off outer boundaries, one should accumulate merit, starting from building the mandala well, sprinkling the five fragrances, arranging piles of five grains there, drawing garlands on the flower ground, offering the five offerings and arranging the tormas well, purifying oneself and one's retinue with bathing and cleansing, taking refuge in the Three Jewels, generating the remembrance of the form of one's own yidam deity, protecting the body, and from the heart or brow, emitting the letter ཨེ. (Tibetan: ཨེ, Devanagari: ऐ, Romanized Sanskrit: ai, Literal meaning: Ah!) From there, emitting space, ཡཾ. (Tibetan: ཡཾ, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: Yang!) From there, emitting wind, ཁཾ. (Tibetan: ཁཾ, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal meaning: Kham!) From there, emitting water, སུྃ. (Tibetan: སུྃ, Devanagari: सुं, Romanized Sanskrit: suṃ, Literal meaning: Sum!) From there, emitting the golden ground, ཀེཾ. (Tibetan: ཀེཾ, Devanagari: के, Romanized Sanskrit: keṃ, Literal meaning: Kem!) From there, emitting the king of precious mountains, རྃ. (Tibetan: རྃ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal meaning: Ram!) From there, emitting the fire mountain, བྷྲཱུྃ. (Tibetan: བྷྲཱུྃ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal meaning: Bhrum!) From these, visualize on top of the layered elements, an immeasurable precious palace, complete with sun and moon lotus seats, and having oneself endowed with the power of compassion, thinking of benefiting sentient beings with immeasurable compassion, love, joy, and equanimity, reciting the heart mantra of one's own yidam deity, and in that place, placing tsatsas, reciting the Prajnaparamita in one hundred thousand verses, reciting the "Tog" scripture, reciting the five dharanis, and performing the invocation of witnesses, and then, with བཛྲ་ས་མཱ་ཛཿ (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning: Vajra Samaja) and, requesting the Buddhas of the activity to arise from their respective palaces, inviting them and having them sit on the sun and moon seats, offering the five outer and inner offerings. In terms of language meaning, offering the serving guests, offering the guests of qualities, dedicating to the guests of compassion for the six realms of beings, dedicating to one's own deity protectors and those who benefit and harm, and dedicating to the karmic debts.
Chinese
是为对侍客的供养，以及对突发违缘的供养。朵玛也是以五种智慧的差别来供养，外在是胜幢、伞盖、幡幢、飘拂的丝绸、粉末、金刚橛，内在是五种妙欲，秘密是幻化为交合解脱的供养，并加以加持。陈设如下：向三宝顶礼皈依！对于不局限于一方，没有门户之见的供施之王朵玛，从器具、因缘、缘起聚合的力量中，从意义、法性完全清净的加持，以及功德、三宝珍宝堆积的盛大，以及精华、手印决定的誓言，以及我的智慧、愿望、禅定，变幻出普贤供云、红花的山坡、旃檀的森林、沐浴的水池、不耕而获的庄稼、如意宝牛、绿松石的沙滩、水晶的量具、香烟的云雾、甘露的海洋、善于奔跑的骏马等，以五种智慧庄严的这些，作为我的供养处、侍奉的宾客，至高无上的三宝和本尊，三世善逝诸佛父母，菩萨八姐妹，八大力士，以及声闻缘觉阿罗汉圣众等一切，成为虚空无尽的无尽宝藏。在供养处至尊上师们的宫殿中，愿普贤等供养之云充满且增长！那摩！对于成为侍奉宾客的，献上供养。通过忏悔共同和特殊的罪过和违犯，清净我们修行者的障碍并加以加持，获得殊胜和共同的成就，祈愿赐予成就，并将所有损害成就的邪魔障碍，平息于无分别大智慧的境界中。如此念诵，并念诵缘起咒（梵文：ye dharma hetu prabhava hetum tesham tathagato hyavadat tesham ca yo nirodha evam vadi mahasramanah），供献鲜花。之后是功德的宾客，分为两种：共同的和特殊的。对于共同的宾客，加持一个朵玛并供养：向三宝顶礼皈依！这个没有门户之见的供施之王，是供养处功德助伴的宾客
English
These are the offerings to the honored guests, and the offerings to immediate obstacles. The torma is also offered with the distinctions of the five wisdoms, the outer being the victory banner, parasol, pennants, fluttering silks, powders, and phurbas. The inner being the five desirable qualities. The secret being transformed into the offering of union and liberation, and blessed. The presentation is as follows: I prostrate and take refuge in the Three Jewels! This torma, the king of offerings, which is not limited to one direction and has no fixed abode, from the power of the assembly of implements, causes, conditions, and interdependence, from the blessing of meaning and the completely pure nature of reality, and the greatness of accumulating qualities, the Three Jewels, and precious things, and the essence, the commitment of definite mudras, and my wisdom, aspirations, and samadhi, may it transform into the clouds of Samantabhadra's offerings, saffron-colored hills, sandalwood forests, bathing ponds, uncultivated crops, wish-fulfilling cows, turquoise sandbanks, crystal measures, incense-filled clouds, oceans of nectar, swift horses, etc., adorned with the five wisdoms. May these, as my place of offering and guests of service, the unsurpassed Three Jewels and yidam deities, the Sugatas of the three times, the victorious Buddhas, male and female, the eight bodhisattva sisters, the eight wrathful heroes, the Pratyekabuddhas, the Shravaka Arhats, and all the noble ones, become an inexhaustible treasure that fills the expanse of space. In the palaces of the supreme lamas, the places of offering, may the clouds of offerings, such as Samantabhadra's, be filled and increased! Namo! To those who have become guests of service, I offer the offerings. By confessing common and special sins and transgressions, may we practitioners purify our obscurations and be blessed, and may we receive supreme and common siddhis. I pray that you grant siddhis and pacify all enemies and obstacles that harm siddhis into the state of great non-conceptual wisdom. Recite this, and recite the essence of interdependence (ye dharma hetu prabhava hetum tesham tathagato hyavadat tesham ca yo nirodha evam vadi mahasramanah) on the flower and offer it. Then there are two kinds of guests of merit: common and special. For the common guests, bless one torma and dedicate it: I prostrate and take refuge in the Three Jewels! This king of offerings without fixed abode is the guest of the place of offering, the virtuous companion