Chinese
以及给学生灌顶等事宜。在简略的土地仪轨中，施放土地神的朵玛，驱逐邪魔。哈纳哈纳克罗达（藏文，梵文天城体，梵文罗马拟音，愤怒，愤怒）以世俗的方式净化，萨瓦瓦（藏文，梵文天城体，梵文罗马拟音，自性）以胜义的方式净化即可。此外，在外续部中，涂抹牛黄和香料，在上师无上的坛城中，涂抹五甘露等仪轨的差别，以及土地仪轨也有广略等不同的仪轨传统。这是事部和行部等坛城总体的土地仪轨，是包含准备工作的精华。在这种方式中，在究竟大圆满中，如果具备汇集经部的支分，事部和行部以及瑜伽的修供新立坛城的土地仪轨，那就更好了。为了引导修持事部和行部三类坛城，在具德瑜伽士坚固金刚海的恳切劝请下，按照新旧上师的传统，总结精华，由米旁蒋扬南嘉在如达姆山间静处迅速写成，愿吉祥增盛。༈。金刚摧毁的瓶浴仪轨，无垢明晰，在此安住。那摩战扎班匝巴纳耶（藏文，梵文天城体，梵文罗马拟音，敬礼忿怒金刚手）。关于金刚摧毁的瓶浴，首先，瓶的修法如掘藏师德达林巴的甘露水流一般，或者简略地说，以自身和对生刹那间显现的方式修持。此时，前方本尊的咒鬘的光芒照射在所修之人身上，消除一切疾病、邪魔、罪障和障碍，并且以增长寿命、福德和智慧为目标，念诵咒语广略二十一遍或一百零八遍。如果愿意，也可以按照仪轨加入息增咒语。最后，对瓶中的本尊进行供养和赞颂，并进行已逝和未逝者的朵玛供养。之后，如果成就，首先用苏提和尼辛以及粘土混合的水清洗受浴者。内外清洁后，穿上新衣。向本尊和密咒顶礼，然后安坐在前方。首先，进行三种净化，如果进行沐浴，则按照通常的方式进行。实际沐浴的方式是：之后，从自己的心间发出光芒，观想忿怒金刚摧毁佛被诸佛和菩萨以及十忿怒尊众围绕，在前方虚空中，嗡
English
And the activities of empowering the students, etc. In the abbreviated land ritual, after offering the Torma of the earth deity, the obstacles are expelled. Hana Hana Krodha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Wrathful, Wrathful) purifies in a conventional way, and Svabhava (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Self-nature) purifies in an ultimate way. Moreover, in the outer tantras, there are differences in rituals such as applying cow-bezoar and fragrant substances, and applying the five nectars to the supreme mandala. There are also various traditions of land rituals, which are performed in various ways, both elaborate and concise. This is the essence of the land ritual for the general mandala of Kriya and Charya, etc., which includes the preparations. In this way, in the ultimate Great Perfection, it is said that it would be good to have a separate land-raising ritual for the establishment of a new mandala for the practice offerings of Kriya, Charya, and Yoga, which are branches of the Compendium of Gatherings. In order to guide the practice of the three types of Kriya and Charya mandalas, at the earnest urging of the virtuous ascetic Gyurme Gyatso, according to the traditions of the former lamas of the old and new schools, the essence was condensed and quickly written by Mipham Jamyang Namgyal in the Rudam mountain hermitage. May virtue and excellence increase. ༈. The method of performing the vase ablution of Vajra Vidarana, immaculate and clear, abides herein. Nama Canda Vajrapanaye (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Homage to the Wrathful Vajrapani). Regarding the performance of the vase ablution of Vajra Vidarana, first, the accomplishment of the vase is like the stream of nectar of the treasure revealer Tertön Glingpa, or briefly, it is accomplished in the manner of oneself and the front deity appearing instantaneously. At that time, the rays of light from the mantra garland of the deity in front strike the object to be accomplished, pacifying all diseases, evil spirits, sins, and obscurations, and with the aim of increasing life, merit, and wisdom, the mantra is recited extensively or concisely twenty-one or one hundred and eight times. If desired, the mantras for pacifying and increasing can also be added according to the text. Finally, offerings and praises are made to the deity in the vase, and Tormas are offered to the deceased and the not-yet-deceased. After that, if accomplished, the object to be accomplished is first washed with water mixed with Suti, Nyeshing, and clay. After being clean both internally and externally, new clothes are worn. One prostrates to the deity and the secret mantra, and then sits in front. First, the three purifications are performed, and if bathing is done, it is done in the usual way. The actual method of bathing is: Then, rays of light emanate from one's own heart, and one visualizes the wrathful Vajra Vidarana Buddha surrounded by the Buddhas and Bodhisattvas and the assembly of the ten wrathful deities, in the sky in front, Om.