English
If so, it is in accordance with the saying, "accomplishment recitation great practice." The activity of close retreat is to replenish the recitation at the time of empowerment for the disciple. Both of these are combined with one session of the ritual, and the method of having the four branches of recitation and practice complete is: As stated in the Tantra of the Great Yoga of Vajrakilaya: "In general, for the certainty of secret mantra, generating the three samadhis is recitation. Generating oneself as the deity is close recitation, knowing to generate the consort is practice. The others are great practices." Like this, meditating up to the three samadhis is recitation, meditating on oneself as the main deity is close recitation, meditating on the consort, blessing the secret space, and meditating on the complete assembly of retinue deities is practice, from empowerment, sealing, invitation, etc., to recitation, offering, praise, etc., is great practice. Second, the four branches of the ground ritual are: Like this, the teacher himself first accomplishes the recitation, and then benefits others. The procedures for constructing and practicing the mandala, etc., are: As stated in the Vajra Activity Sequence: "The ground is level and has complete boundaries, colors and types of painting, consecration, offering, fire offering, in the mandala, entering and residing are the qualities." Thirteen meanings are stated, and the remaining ones are done as will be explained. First, the meaning of the ground being level is: In that itself, it says: "The ground and its own characteristics, erecting power and, purification, blessing, protection, and holding are, said to be the essence of the first." Like this, seven categories are stated, first, examining whether or not a mandala can be built in that place is: As stated in the Vajra Dakini: "Villages and cemeteries, market places and, gardens and temples, in cities, the eastern and northern grounds are auspicious, the southern and western directions are not like that." Six places are stated, and then it is said that the eastern and northern auspicious ground outside of the measurement is the place. In general, examining the three realms of sky, earth, and in-between, examining the ground, and examining the characteristics of the land itself in particular, etc., are said to be many, although it is difficult to examine, there is no obstruction to naturally giving happiness to the mind of the yogi, or whatever the mind likes, in those places, draw the mandala. And, in the General Tantra, it says: "Perfectly complete, all good, gatherings are difficult to find. In short, the ground is level and, glossy and oily, inclined to the east is good. Places with plenty of water and,
Chinese
以妙树庄严， 我心甚是欢喜， 无害且离痛苦， 坛城处所吉祥， 成就一切世间悉地。 如是说。 第二，整理土地：考察后若认为可以，则向该土地的主人国王等支付报酬或以言语开解，从而获得该土地的自主权，这是向显现的人征求；向坛城之神祈求所愿，并向土地女神、土地神、地基主及其眷属供奉朵玛，请求允许，这是向非显现的神征求。 第三，使其臣服：用铜或红木制成的橛，即莲花金刚橛，通过竖立增上的殊胜橛来使其臣服。 第四，净化：金刚次第中说：“净化以业之明咒手印，以等持而清净。”因此有四种方式：第一，以业和行为净化：将土地用线划分为四个部分，每个部分划分九十个表格，与三个月的日数相符，并在表格上涂上精美的食子。在秋季第一个月的初一，将头部放置在有权势者方向的表格中，将尾部放置在罗刹方向的表格中，以躺卧的姿势，每天从面部开始沿顺时针方向移动一个表格，以此方式运行一年，了解其循环方式，从腹部方向挖掘土地，用水和土进行占卜，埋藏宝藏，建造中央略高的平台，并用牛奶和三十种物品进行清洁。 第二，以火净化：如果出现不好的征兆，则进行息灾的火供。 第四，以等持净化：将所净化的事物和能净化的事物之分别念平息于寂静的法性中，以无相的空性进行净化；并在其境界中观想该地有宫殿和座垫，这是有相的等持，通过这两种方式进行净化。以上大部分是坛
English
Adorned with excellent trees, My mind is greatly pleased, Free from harm and pain, Auspicious is the mandala's place, Accomplishing all worldly siddhis. Thus it is said. Second, preparing the ground: If, after examination, it is deemed suitable, then the owner of the land, such as the king, is paid or appeased with words, thereby obtaining autonomy over the land. This is requesting from visible beings. Prayers are offered to the deities of the mandala, and tormas are offered to the earth goddess, the earth spirits, the local deities, and their retinues, requesting permission. This is requesting from invisible deities. Third, subduing: Subduing is done by erecting the supreme kila, which is a lotus vajra kila made of copper or red wood, that increases power. Fourth, purification: The Vajra Sequence states, "Purification is done with the mantra and mudra of action, purified by samadhi." Thus, there are four methods: First, purification through action and deeds: The ground is divided into four sections with lines, each section divided into ninety squares corresponding to the number of days in three months. Fine torma dots are applied to the squares. On the first day of the first month of autumn, the head is placed in the square in the direction of the powerful one, and the tail is placed in the square in the direction of the rakshasa. With the characteristic of lying down, moving one square each day from the face in a clockwise direction, it is known that it completes a cycle in one year. Digging the ground from the direction of the abdomen, divination is performed with water and earth, treasures are buried, and a platform is built that is slightly higher in the center and slopes slightly to the east and north, and it is cleansed with milk and thirty substances. Second, purification by fire: If bad omens appear, a pacifying fire offering is performed. Third, purification by mantra and mudra: If moderate omens appear, the mantra "oṃ hana hana krodha hūṃ phaṭ" is recited, and the trident mudra is formed with the hands, or it is contemplated that the light emanating from the vajra nature blesses the ground as a vajra. Fourth, purification by samadhi: Pacifying the proliferation of the object to be purified and the purifier into the peaceful dharma nature, purification is done with the formless emptiness; and within that state, contemplating that the ground has a palace and seat, this is the samadhi with form, purification is done through these two methods. Most of the above is about the man
Chinese
考虑建造新的坛城殿。如果用彩沙建造旧的坛城殿，那么需要进行四个步骤：启动（显现），用物质、咒语和禅定净化，掌握（加持），和守护。如果是用布绘制的坛城，据说只需掌握加持和守护即可。第五个是加持：上师以金刚步从东门进入，安住于中央，从自身生起本尊父母的意念云，从而生起坛城眷属，供养遍布虚空的诸佛。之后，执持四母傲慢的四方弟子向上师供养并祈请。上师劝请诸佛并收摄加持，然后自己以嗔怒金刚的傲慢燃烧的眼睛和金刚步，加持大地成为金刚自性。第六个是守护：如《道次第》所说：“遍布虚空的十方，日上三神镇压诸神，十怒尊从心中显现安立。” 像这样，召请邪魔之主十方守护神，钉上十怒尊的橛，并用五种兵器的栅栏进行守护。第七个是掌握：与神祇预备相同，将在下文阐述。这里将地基仪轨归纳为四个部分：因为建造旧坛城殿的情况较多，所以舍弃了土地勘察，而“掌握土地”在此处解释为加持土地，因此两者意义相同，并且也可以将“控制”包含在其中。所以，就是启动，净化，掌握和守护这四个。第三，预备有四个分支：土地神，坛城本尊，宝瓶和弟子预备。第一：迎请土地神，供养朵玛并委托事业。因为之前在土地仪轨中已经有了，所以这里很多人不做，不做也可以，做了也没有额外的过失。因为《金刚鬘》中是这么说的。第二，神祇预备：如果不做这个，就会有侵犯和轻蔑神祇的过失，所以是为了禀告。在这个时候，从之前金刚事业次第中所说的十个要点中，也需要说明坛城的尺度等。
English
It is considered to build a new mandala palace. If the old mandala palace is built with colored sand, then four steps are required: initiation (manifestation), purification with substances, mantras, and samadhi, mastering (blessing), and protection. If it is a cloth-drawn mandala, it is said that only mastering and protection are sufficient. The fifth is blessing: the master enters from the east gate with the vajra gait and abides in the center, generating the retinue from the mind-cloud of the self-generated principal deity as father and mother, and offering to all the Buddhas pervading the sky. Then, the four disciples in the four directions, holding the pride of the four mothers, offer to the master and make requests. The master urges the Buddhas and gathers the blessings, and then blesses the earth with his own eyes burning with the arrogance of the wrathful vajra and the vajra gait, transforming it into the nature of vajra. The sixth is protection: as the Lamrim says, "In the ten directions pervading the sky, the three gods above the sun suppress the gods, and the ten wrathful deities arise from the heart and are established." Like this, summon the chief of the obstructing forces, the ten directional guardians, and drive in the pegs of the ten wrathful deities, and protect with a fence of five weapons. The seventh is mastering: it is the same as the deity preparation and will be explained below. Here, the ground ritual is summarized into four parts: because there are many cases of building old mandala palaces, the land examination is abandoned, and "mastering the land" is explained here as blessing the land, so the two have the same meaning, and "controlling" can also be included in it. So, it is initiation, purification, mastering, and protection, these four. Third, the preparation has four branches: the earth deity, the mandala deity, the vase, and the disciple preparation. First: inviting the earth deity, offering torma, and entrusting the activity. Because it was already there in the previous earth ritual, many people do not do it here, and it is okay not to do it, and there is no additional fault in doing it. Because the Vajra Garland says so. Second, the deity preparation: if this is not done, there will be the fault of infringing and despising the deity, so it is for the purpose of reporting. At this time, from the ten points mentioned in the previous Vajra Karma sequence, the dimensions of the mandala, etc., also need to be explained.
Chinese
第二，关于度量：从天众的种类来安立，金刚部、如来部、宝生部、业部和不空成就部等，有逐渐增大的方式。《金刚帐续》中说：“金刚持的量为三肘，佛部坛城为四肘，五肘是作明佛母的量，事业自在为六肘，马王为七肘。”从房屋的宽窄等方面来安立，《秘密藏续》中说：“坛城应作一肘之量，或者以自身量为准。”这是两种小量。又说：“或者以自身三量，或者以十六肘。”这是两种中量。又说：“二十或二十五肘。”这是两种大量，共说了六种量。从施主财富的角度来安立，薄伽梵说：“赡部洲的自在者，或是转轮圣王，应当在周遍一由旬的范围内，绘制最胜的坛城。”因此，国王等供养时，即使是一由旬也不限制，为了调伏所化众生的根器和财富，也说了可以在手掌中绘制：“随自己的意愿，将一切坛城，绘制在手掌中。”对于那些不能用手绘制的，说了可以用意念绘制。第三，关于线：用具备材料、量、颜色等特征的线绳，通过加持来祝圣，制作誓言线和智慧线两种。将线绳交给明妃实物或对此有信者，在观想上师和佛母双运的状态中，先系上誓言线，观想为身语意的自性。然后系上智慧线，或者以誓言的自性，以五种智慧来增上的方式，或者先系上智慧线，为了智慧坛城显现为幻化的方式，再系上誓言线。无论如何，都要避免线绳脱落等系线方式的过失，详细的系线仪轨可以从各自的仪轨中了解。这样先进行事业线的行为后，真正的本尊安住是：用线绳所表示的本尊的各个方位，用妙香和五甘露，在主尊的位置上画正方形，在眷属的位置上画圆形。