English
The stake: From that very text. On silver or white wood, the head is a Chinese knot, the tip is round. Meditate on the ten wrathful deities above, below, and on the sides. For the Sugata stake that gathers and assembles, after blessing with mantras and mudras, connect the surrounding limbs to the heart. On gold or yellow wood, the head is a Chinese knot, the tip is four-cornered. The deities are likewise jewel wrathful ones, residing in the four corners, planting them in the four places of the body, virtues will increase. On copper or red wood, the head is a Chinese knot, the tip is crescent-shaped. Know that it is a stake of attachment in that way, connect the five senses to the five ends of the crescent. On iron or black wood, the head is a Chinese knot, the tip is three-cornered. Likewise, bless it as a vajra stake, connect the three corners to body, speech, and mind. It will be accomplished, there is no doubt about this. Thus it is said. The eighth meaning is the deity: there are two deities, the deity of giving and the deity of fire offering. Of these two, the first is the deity of giving: the fire deity who has become a mouth, that is the fire deity. From that very text: Because it is an emanation of the Buddha family, all activities proceed without obstruction. Know the color and attire in order. Holding a club, a snare, and a trident. Thus it is said. The second is the deity of fire offering: the king is beautiful in body, holding a wheel. The kings are peaceful and white. Thus it is said. Also, the joyful radiance of jewels is yellowish, blazing with light and possessing jewels. Thus it is said. Also, desire, vajra, iron hook, the color is reddish-brown, the light is powerful. Thus it is said. Also, hatred, vajra, great wrathful one blazing, smoky black color is similar. Thus it is said, and so on, the deities of the families become the main ones. The ninth meaning is time: summer, winter, autumn, spring in order, morning, noon, evening, midnight time. If you start the activity in order, it is said to be auspicious. Thus it is said. According to the power of a year and a day, in order, winter or morning is peaceful, summer or noon is increasing, autumn or evening is subjugating, spring or midnight is wrathful. The tenth meaning is the order of activity: Give the offerings of the four activities excellently. That is, build a furnace of burning wood on the hearth. Place the firewood equal to the number of deities. Arrange the outer and inner offerings and the above-mentioned fire offering substances. Light the fire that is in accordance with the family. Then give three portions to the outside. Inwardly, from prostrations to tsok and so on, follow the ritual text.
Chinese
念诵的剩余部分进行催促。然后，在灶台上进行净化，生起誓言的火神。以部主作为顶饰。加持为身语意。请智慧尊降临并迎请。以外内供品等进行供养。将焚烧物在根本咒上，将寂静等词语进行转换，供奉七次或二十一次。然后进行赞颂，委托事业，并祈祷所求之事。然后，在火神的腹中，从勃隆（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）中生起寂静的坛城。在那里，从三种仪轨中，生起以自己部族为主的焚烧神。对其进行灌顶加持后，请智慧坛城降临，迎请安住并使其稳固。以外内供品等进行供养。然后，将诸神众的根本咒语转换为寂静、咕噜等四种事业，供奉七次或二十一次。赞颂完毕后，祈祷所求之事。然后，智慧尊返回，誓言尊收摄。最后的意义，剩余部分，如第二十章所说的那样进行。然后，穿法衣，进行身体防护。以百字明进行忏悔。将善根完全回向。进行持续的禅定。这些应该在何时进行呢？在土地仪轨时进行寂静的，在弟子的加持时，如果做恶梦则进行猛烈的，在坛城加持时进行增益的，在实际灌顶时进行怀柔的火供。正如金刚次第中所说：土地和加持这两种，是给予安乐之时。因此这样说。第九个意义是进入坛城，分为两种：上师和弟子进入。第一个是：一切作者自在者以明觉进入。正如金刚次第中所说：自在进入和忍耐祈求。从这两者来看，第一个进入是因为自身具有自在衣，前往坛城的东方。手中拿着鲜花，抛洒明觉之花，催促悉地，思维与本尊无二无别。又是从那里说：具有自在衣的是自在者，其他人用其他来装饰。在东门恭敬地安坐于坛城中。显现诸神，具有珍宝。五谷金刚誓言的咒语。
English
The remaining part of the recitation is urged. Then, purify the hearth and generate the fire deity of samaya. Adorn it with the family lord. Consecrate it into body, speech, and mind. Invite the wisdom being to descend and invoke it. Offer outer and inner offerings, etc. Transform the sacrificial substances into the root mantra, such as śāntiṃ, and offer seven or twenty-one ladles. Then, praise and entrust the activities, and pray for the desired purpose. Then, in the belly of the fire deity, generate the peaceful mandala from bhrūṃ (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanized: bhrūṃ, Chinese literal meaning: bhrūṃ). There, from the three rituals, generate the fire deities, with your own family as the main one. After empowering and blessing them, invite the wisdom mandala to descend, invoke, absorb, and stabilize it. Offer outer and inner offerings, etc. Then, transform the root mantras of all the deities into the four activities, such as śāntiṃ kuru, and offer seven or twenty-one ladles. After the praise is completed, pray for the desired purpose. Then, the wisdom being departs, and the samaya being is gathered. The final meaning, the remaining part, should be done as described in the twentieth chapter. Then, wear the robes and protect the body. Confess with the hundred-syllable mantra. Dedicate the merit completely. Practice continuous samadhi. When should these be done? During the earth ritual, perform peaceful activities; during the disciple's empowerment, if there are bad dreams, perform wrathful activities; during the mandala empowerment, perform enriching activities; and during the actual empowerment, perform subjugating fire offerings. As it is said in the Vajra Sequence: The two, earth and empowerment, are the time for giving bliss. Therefore, it is said. The ninth meaning is entering the mandala, which is divided into two: the master and the disciple enter. The first is: The all-creating sovereign enters with awareness. As it is said in the Vajra Sequence: Sovereign entry and forbearance request. From these two, the first entry is because one possesses the sovereign garment, go to the east of the mandala. Holding a flower in hand, throw the flower of awareness and urge siddhi, thinking of being inseparable from the deity. Again, it says from there: The one with the sovereign garment is the sovereign. Others are adorned by others. Sit respectfully at the east gate of the mandala. Manifest the deities, possessing jewels. The mantra of the five grains, vajra, and samaya.
Chinese
以地之身语意功德，事业智慧无二合。如是。第二，忍恕是导师以语劝请，金刚铃以微笑光芒催促。是说，坛城诸神的脸以微笑的光芒，代替三世一切如来的传承，金刚导师您让弟子进入坛城，以灌顶成熟相续。这样想，获得允许。如是说。这样，以二法让其进入坛城后，第二义是弟子以十六法门进入坛城。如彼经云：沐浴遮眼问，献身驱魔，加持为神赐誓言。度量饮水誓，宣告舍珍宝，降神勤精进，开眼善示坛，会供上妙供，共十八。如是说。此处十六和上面的二者，共十八。其中第一个沐浴是：极其美好的衣服等，以香水使其清净。如是。遮眼是眼罩，手中持有鲜花等，以红色布等遮盖脸。如是。问是导师问：孩子你喜欢什么？孩子回答：我喜欢吉祥。如是，由此导师，引导至轮前。如是。献身是：合掌恭敬，向十方诸佛菩萨等，献上而加持，自在佛陀现在我。如是向导师献上而灌顶，未来自性有情。如是向有情献上而增长利益，如是说：为三要故献身。如是说。驱魔是：以长寿护法的忿怒众，驱除障碍邪魔，划定界限。如是以导师心间，（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）从眉间放射，生起一个如意宝殿的门。其中心是（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），门上生起（藏文：ཨཱར，梵文天城体：आर्，梵文罗马拟音：ār，汉语字面意思：阿），（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），（藏文：ཙ，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：匝），（藏文：ལ，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：拉）而长寿护法，以毗湿婆金刚驱魔。加持为神必定是，遮蔽
English
With the body, speech, and mind qualities of the earth, combine activity and wisdom, indivisibly. Thus it is. Secondly, forbearance is when the teacher speaks words, urging with the smiling radiance of the vajra bell. This means that the faces of the deities of the mandala, with smiling radiance, replace the lineage of all the Tathagatas of the three times, and the Vajra Master, you allow the disciple to enter the mandala and ripen the continuum with empowerment. Thinking that permission has been granted, as it is said: "Think that permission has been granted with a smile." Thus it is. Thus, after the two dharmas have caused him to enter the mandala, the second meaning is that the disciple should be caused to enter the mandala through the sixteen gates of dharma. As it is said in that very text: "Bathing, covering, questioning, offering the body, dispelling obstacles, blessing as a deity, bestowing vows. Measuring, drinking water vows, proclaiming, discarding jewels, invoking deities, diligent effort, opening the eyes, well showing the mandala, assembly offering supreme offerings, eighteen in total." Thus it is said. Here, sixteen and the two above, are eighteen in total. Among them, the first, bathing, is: "All the extremely good garments, purify with fragrant water." Thus it is. Covering is the blindfold, holding flowers etc. in the palms, covering the face with red cloth etc. Thus it is. Questioning means the teacher asks: "Child, what do you like?" The child answers: "I like auspiciousness." Thus, by that teacher, he is led to the wheel. Thus it is. Offering the body is: "With folded hands and reverence, to the Buddhas and Bodhisattvas of the ten directions etc.," offering and blessing, "The powerful Buddha is now me." Thus, offering to the teacher and empowering, "Future sentient beings by nature." Thus, offering to sentient beings and increasing benefit, thus it is said: "The body should be offered for three purposes." Thus it is said. Dispelling obstacles is: "With the wrathful assembly of longevity protectors, dispel obstacles and hindrances, and set boundaries." Thus, from the teacher's heart, (Tibetan: བྷྲཱུཾ, Devanagari: भ्रूम्, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Seed syllable) radiates from the brow, generating a single wish-fulfilling jewel palace door. In its center is (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), on the door generate (Tibetan: ཨཱར, Devanagari: आर्, Romanized Sanskrit: ār, Literal Chinese meaning: Ar), (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), (Tibetan: ཙ, Devanagari: च, Romanized Sanskrit: ca, Literal Chinese meaning: Tsa), (Tibetan: ལ, Devanagari: ल, Romanized Sanskrit: la, Literal Chinese meaning: La) and the longevity protectors, dispel obstacles with Vishva Vajra. Blessing as a deity is definitely, obscuring
Chinese
然后从吽字生起金刚萨埵，以净障除垢之仪轨。 从吽字生起其他本尊也可以。 这是以上的内容。赐予誓言是指将甘露加持为身语意之处。 具德金刚持。 等等的仪轨是赐予身语意的誓言，大誓言五种智慧。 自性果报身语意。 以光辉灿烂加持，称为誓言律仪之殊胜。 这是以上的内容。衡量彼是指，如实践般以言词衡量。 水灌顶是指，混合红白檀香。 做金刚持的加持。 因此，将檀香水观想为金刚夜叉后放在舌头上，讲述仪轨和以咒语没有守护誓言的过失之处，要殷勤谨慎。又将甘露水放在心间，以守护誓言的功德生起喜悦而守护的殷勤谨慎。 宣说，是指将这决定之乘如经典般唯一行持而宣说。 抛弃珍宝是指，在心中显现坛城后。 想要或者其他也可以。 抛弃后好好观察关系。 这是以上的内容。降神是指，以铁钩哈哈勾召。 清楚地显现罪过和功德的事业。 以手印融入而稳固。 因此，将花放在弟子的头顶上，将任何本尊从色究竟天迎请融入是外在的本尊，对此有观修的方法，让其观修是内在的本尊降神。 殷勤谨慎是指，将花抛掷，并将先前降下的本尊殷勤谨慎地让弟子观修，具有同等缘分的智慧是。 等等，观察经典，以观修的功德之门殷勤谨慎，如是说。 自己与本尊结合时，功德虽小也能成就。 因为完全远离一和多，所以一切坛城都能成就。 以及，如果清楚观想本尊的身相，就能成就广大的福德资粮。 如果了解彼如水中月般的道理，就能成就广大的智慧资粮。 等等。从没有观修彼的过失之门殷勤谨慎是指，没有信心修持就会衰败。 这是说，又如