English
If initiating a disciple, one should perform the remaining rituals and the deity preparation rituals called "Vajra Karma Timing." Thirdly, one should perform confession and boundary setting, suppress the "Matram," draw the mandala and arrange the decorations, and begin the practice of the first night. The first includes confession and fulfillment, and boundary setting, two parts. The first part is further divided into three parts: The outer confession is to offer to the Three Jewels, recite the "Hundred Thousand Songs" or other scriptures such as witness gatherings, erect "Satsa," release the torma, ransom life, repair roads, etc., and do whatever follow-up matters can be accomplished. The intermediate confession is to pour out the garbage. The inner confession is to perform the confessions of the four great roots. The second is, as the "Lamrim" says: "The work of outer offering is completed, the outer boundary protection door is done in order." Also, as the "True Root" says: "After releasing the torma offering to the spirits, perform the works of secret meaning." Therefore, one should release torma to the spirits, expel them, and then set the boundary. In addition, in grand ceremonies, ninefold boundaries are set, but here for the sake of brevity, only three boundaries are set: outer, inner, and secret. The first is to erect pillars of the Four Great Kings and the Ten Direction Guardians seventy steps outside the practice room, and to contemplate that protection is carried out uninterruptedly from the positions of each direction. As the "Heruka Galpo" says: "After erecting four pillars in the four directions, entrust the Four Great Kings to carry out the work of setting the outer boundary. Entrust the powerful Ten Direction Guardians and their retinues who have promised to protect the outer boundary, give each direction a share of the torma, and entrust the work of protecting the outer boundary." The second is the inner boundary, which includes suppressing "Damsey," hanging door signs, and using the Ten Wrathful Ones to drive stakes into obstacles with phurbas. The first is that those who previously entered the secret door but became "Damsey" who harm those with vows due to violating the command, since they have previously mixed with vows, other boundary methods are ineffective. Therefore, draw a lingam on a red brick, suppress it outside the door of the practice room, and beat the drum, contemplating that they will not be able to rise until the end of the kalpa. As the "Compendium" says: "In order to eliminate obstacles and to use secret mantras, one must suppress the invading 'Damsey'." The second is the demon drawn on the red brick.
Chinese
思维将橛钉打入厉鬼的心脏，驱逐至阎罗王处。将头朝下地倒挂在门下。与此正对的门上方，是智慧本尊的门牌：将绘有阎罗王形象的绵羊或野驴的肩胛骨挂在那里，思维在未完成修法之前，能起到阻挡外来障碍进入内部，以及不让内部成就外泄的作用。此处，在黑汝嘎根本续中说：内外都要悬挂护法神之门牌。如是，悬挂缠绕的门牌也不相违背。第三，如同国王入狱，民众遭殃一般。为了使小鬼们无法兴起，须将橛钉打在鬼怪之首领——十方护法上。通过涂香和焚香，使橛钉生出光辉。自己以嗔怒金刚的傲慢，将橛钉化为十怒尊的父母。然后，通过札吉惹札（梵文：Taki Raja），召唤十方护法，铺设于座垫之上，由断除诸魔者打入橛钉，思维将其钉入金色的地基之中，降下智慧的十怒尊，进行供养、赞颂和祈请。如是，在道次第中也说：我融入怖畏金刚的权能，使忿怒男女成为眷属，置于座垫上压制，用橛钉钉住，降下自性并进行供养和赞颂，以殊胜的禅定遣除障碍。如果守护地界时，已经完成了打十方护法橛的修法，那么如宗喀巴大师所说，在此对之前所打的橛钉进行事业加持，我认为是合理的，因此不需要重新打橛。第三是无相、无分别的界限。如经部所说：于无界限处设立界限，这是瑜伽士的行为。第二是，在外、内、秘密的界限设立完毕之后，进行镇压。如道次第中所说：应守护外、内、秘密，如法镇压罗刹之王。因此，以具形的母咒鲁扎形象，进行勾招、诛杀、抛掷的游戏，镇压并调伏，将腹部加持为宫殿。此本身也转变为界限之义，因为鲁扎是鬼怪之王，诛杀它就能阻止其他小鬼的侵扰。
English
Thinking of driving the stake into the heart of the demon and banishing it to the realm of Yama. Hang it upside down under the door. Directly above the door, the doorplate of the wisdom deity is: Hang the shoulder blade of a sheep or wild donkey on which the image of Yama, the executioner, is painted, thinking that until the accomplishment of the practice, it will serve to prevent external obstacles from entering the interior, and to prevent internal accomplishments from leaking out. Here, in the Heruka Galpo, it says: The doorplate of the Dharma king, nectar, should be hung inside and outside. Thus, it is not seen as contradictory to hang a coiled doorplate. Third, just as when a king is imprisoned, the people are subdued. In order to prevent the lesser obstacles from rising, the stake should be driven into the chief of the obstacles, the ten directional guardians. By applying incense and fragrance, generate the glory of the stake. With the pride of one's own anger vajra, transform the stakes into the male and female forms of the ten wrathful deities. Then, through Taki Raja, summon the ten directional guardians, spread them on the seat, and drive the stake with the terminator of obstacles, thinking that it is embedded in the golden ground, and descend the ten wrathful deities of wisdom, and perform offerings, praises, and supplications. Thus, it is also said in the Lamrim: I enter into the power of the terrifying one, making the wrathful male and female deities my retinue, oppressing them on the seat and driving them with the stake, descending their nature and offering praises, and averting obstacles with supreme samadhi. If the practice of driving the stakes of the directional guardians has been completed at the time of guarding the ground, then, as Je Tsongkhapa said, it is reasonable to empower the activities of the stakes that were previously driven here, so there is no need to drive them again. The third is the boundary of non-conceptual, non-discriminating nature. As stated in the Sutra: To establish a boundary where there is no boundary, this is the act of a yogi. The second is, after the outer, inner, and secret boundaries have been established, to suppress. As it is said in the Lamrim: The outer, inner, and secret should be protected, and the king of the Rakshasas should be suppressed according to the Dharma. Therefore, with the formed image of Matram Rudra, play the game of hooking, killing, and throwing, suppress and subdue the fleeing ones, and bless the abdomen as a palace. This itself also transforms into the meaning of a boundary, because Rudra is the king of obstacles, and killing him will prevent other minor obstacles from interfering.
Chinese
因为无法断除。第三，绘制坛城并陈设供品：具备线条和颜色的仪轨，按照所修习的坛城组合的仪轨绘制坛城，然后进行开光和火供。之后，加持所有物品，进行修法物品、供品和坛城装饰的陈设。其中说到：绘制各自相应的形象，陈设装饰和供品等。第四，首先进行排列礼拜和如法礼拜，然后以忿怒十尊的舞姿来划定界限。其中说到：进行共同守护的轮。这里与何者共同呢？觉囊派的卓浦巴尊者认为是近修、修持四者的共同，以及拉杰、兰组合三者的共同界限。这里虽然说是寂静和忿怒二者的共同界限，也没有矛盾。之后，进行开启象征之门等。所谓象征之门，就是将外器内情显现为本尊的自性，思维从四智之门进入。象征之手印是说，本尊和坛城并非存在于其他地方，而是自己的觉性显现为坛城，在能所二取无别中相见，以象征之手印来表示并生起稀有之想。之后，进行忏悔、立誓、对坛城进行加持。为了使自生母和空行母等如军队的旗帜般了解自己所属的部类等目的，对所有修行者涂抹三种涂料的标志，加持供品。之后，进入近修，首先修习三种等持。随所修习的所依和能依的坛城组合而修习。其中说到：瑜伽以方便和智慧，观想如来和佛母，观想勇士和明妃自身，各自的咒语和手印，以及正确的等持各自明观。因此，可以观想男女瑜伽士和本尊父母拥抱在一起而分别观修，或者瑜伽士们共同观修整个组合，随自己所喜好而行。如《道次第》中所说：或者共同或者一一，依次观修组合的坛城。之后，进行灌顶、加持，迎请、引导、融合智慧尊，进行供养和赞颂，然后进行近修。
English
Because it cannot be severed. Third, drawing the mandala and arranging the offerings: possessing the rituals of lines and colors, draw the mandala according to the scriptures of whichever mandala assembly is being practiced, and then perform consecration and fire puja. After that, bless all the implements, and arrange the substances for practice, offerings, and mandala decorations. It says: Draw images appropriate to each, arrange decorations and offerings, etc. Fourth, first perform the row prostrations and proper prostrations, and then demarcate the boundary with the dance of the ten wrathful deities. It says: Create a common protective wheel. What is common here? Jowo Drophukpa of the Jonang school considers it a common boundary for the four: approach, accomplishment, practice, and activity, as well as for the three assemblies of Lhaje and Lan. Although it is said here to be a common boundary for both peaceful and wrathful deities, there is no contradiction. After that, perform opening the symbolic door, etc. The symbolic door is to manifest the outer vessel and inner essence as the nature of the deity, and to contemplate entering through the door of the four wisdoms. The symbolic hand gesture is to say that the deity and the mandala are not in some other place, but that one's own awareness manifests as the mandala, and to meet in the inseparability of subject and object, expressing it with the symbolic hand gesture and generating a sense of wonder. After that, perform confession, take vows, and bestow blessings on the mandala. In order to understand self-born mothers and dakinis as belonging to one's own retinue like the banners of an army, apply the marks of the three ointments to all practitioners for such purposes, and bless the offerings. After that, enter into approach, first meditating on the three samadhis. Meditate according to whichever support and supported mandala assembly is being practiced. It says: Yogis, with skillful means and wisdom, contemplate the Tathagata and the Mother, contemplate themselves as heroes and heroines, each with their own mantra and mudra, and clearly visualize the correct samadhi separately. Therefore, one can either contemplate male and female yogis and deities embracing each other and meditate separately, or yogis can jointly meditate on the entire assembly, as one pleases. As it says in the Lamrim: Either jointly or individually, contemplate the mandala of the assembly in sequence. After that, perform empowerment, bestow blessings, invite, guide, and merge the wisdom being, make offerings and praises, and then perform approach.
Chinese
如是行之。彼（仪轨）中云：以加持灌顶力，从自性处降下，安住稳固后次第供养，圆满后赞颂而修持。如是。其中，初夜之修持者，彼（仪轨）中云：于智慧尊前，以三显明作念诵。如是，自为誓言尊，本尊为智慧尊，中间作光芒之放收，即以三显明之方式如诀念诵。开启念诵室后，激励道：白色光芒向外放射，清净诸障。收摄后，观想自身之障垢已净，成为能盛载成就之器，而念诵。末尾，将所开启之坛城融入自身。如是，前文亦云：以彼等念诵修持之放收，激励希求并成器，即是圆满生起坛城。如是。如是念诵完毕后，作会供、余供，融入寿命，积累食子，将后续供养与结界座相连，安住。若出行，则加持念珠为忿怒相，守护座位。于六时中观察有无障碍侵扰，并以各自之对治法，如劝请等遮止之。恒时不断本尊之慢，如是行之。彼（仪轨）中云：完毕后收摄，瑜伽士作会供，如法作供养事业，内夜施予空行母之余食，遮止障碍而修持。如是。此处，解脱与饶益二者之注释中，仅以与仪轨支分相连而作修持，而不认可初夜之修持。然于此（仪轨）中，如轮之方式而作观修。如是，依于如“轮之方式而作观修”之教证，如智者饶等，依于昔日之作业清单而行。其他，于开始修持之初夜起，认可近修之宗派亦非不合理。如《道次第》之忿怒尊章节中云：其后于第二（日）作庄严等。以及于《成就法》中云：以次第与仪轨相连之故。如是等是否能成立，尚待考察。第二，近修者，其他仪轨之安立与前相同，然特殊之处在于六时或四时作会供与食子施，作火供，于念诵之放收时，以白色向外放射作劝请，以红色向内收摄。