English
Offering prayers to fulfill wishes. Second, the land ritual has five parts: examination, summoning, empowerment, purification, seizing and protecting. The first is: characteristics, dependent origination, examining fertility, etc., which are not necessary for old practice sites. Second, assuming that the visible has already been summoned from humans, there are two ways to summon from the invisible: earth deities, non-humans, and general local deities. The first is: where to make the mandala, the cleaned base should have a torma placed on it, in front of which are placed two offering tormas marked with white round small tormas, and golden drink. Around the perimeter, starting from the northeast corner, place flowers, then water, arranging the offerings clockwise. To generate oneself as the deity, arrange the inner and outer offering tormas, such as what is needed inside and out. The items needed for each of the following sections should also be prepared in advance. Then, First, the yoga of self-generation: In some traditions, it is sufficient to generate only the main deity, remember it completely, and recite it a hundred times. However, according to the general practice, the Seven-Line Prayer and the Lineage Prayer should be recited first, and the mindstream should be purified by taking refuge, generating bodhicitta, and accumulating merit. According to one's own practice method, visualize the deity clearly in a concise way, and at the end of the recitation, perform the dissolution and rising. The offering tormas, etc., are purified with OM VAJRA AMRITA (藏文：ཨོཾ་བཛྲ་ཨ་མྲྀཏ།，梵文天城体：，梵文罗马拟音：oṃ vajra amṛta，汉语字面意思：Om, Vajra, Ambrosia), and purified with RAM YAM KHAM (藏文：རཾ་ཡཾ་ཁཾ་，梵文天城体：，梵文罗马拟音：raṃ yaṃ khaṃ，汉语字面意思：Ram Yam Kham). Everything is the nature of emptiness and space. From BHRAM (藏文：བྷྲཱུྃ་，梵文天城体：bhruṃ，梵文罗马拟音：bhrūṃ，汉语字面意思：Bhram), in a precious vessel, from OM (藏文：ཨོཾ་，梵文天城体：oṃ，梵文罗马拟音：oṃ，汉语字面意思：Om), arise the collections of inner and outer offerings, each accompanied by the play of goddesses, filling the boundless sky. OM VAJRA PUSHPE DHUPE ALOKE GANDHE NAIVEDYA SHABDA PUJA SAMAYA HUM (藏文：ཨོཾ་བཛྲ་པུཥྤེ་དྷཱུ་པེ་ཨཱ་ལོ་ཀེ་གྷནྡྷེ་ནཻ་ཝིདྱཱ་ཤབྡ་པཱུ་ཛ་ས་མ་ཡ་ཧཱུྃ།，梵文天城体：，梵文罗马拟音：oṃ vajra puṣpe dhūpe āloke gandhe naivedyā śabda pūja samaya hūṃ，汉语字面意思：Om, Vajra, Flower, Incense, Light, Perfume, Food, Sound, Offering, Samaya, Hum). And, in the torma plate of the precious palace, pile up the tormas of desired objects like mountains. OM AH HUM (藏文：ཨོཾ་ཨཱཿཧཱུྃ།，梵文天城体：oṃ āḥ hūṃ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：Om Ah Hum), bless by reciting three times and with mudras. The torma itself, from BAM (藏文：བཾ་，梵文天城体：vaṃ，梵文罗马拟音：vaṃ，汉语字面意思：BAM), arises the earth goddess, her body color like pure gold, one face and two arms, holding a precious vase, with a peaceful and smiling expression, adorned with silk upper garments and various precious ornaments, emerging from the earth from the navel upwards. From the rays of light from one's own heart, invite the wisdom goddess and her retinue from underground, with VAJRA SAMAJA (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：vajrasamājaḥ，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：Vajra Samaja). JAH HUM BAM HOH (藏文：ཛཿཧཱུྃ་བཾ་ཧོཿ，梵文天城体：jaḥ hūṃ vaṃ hoḥ，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：Jah Hum Bam Hoh) become inseparable. OM VAJRI BHAVA ABHISINCA HUM (藏文：ཨོཾ་བཛྲཱི་བྷ་ཝ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ།，梵文天城体：oṃ vajrī bhava abhiṣiñca hūṃ，梵文罗马拟音：oṃ vajrī bhava abhiṣiñca hūṃ，汉语字面意思：Om, Vajri, Become, Consecrate, Hum). Thus empower. Precious Source with
Chinese
洒水，头戴冠冕。从嗡 贝地 瓦 德威 萨巴热瓦ra 阿刚 扎地扎 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）到音声之间进行供养。以阿字咒供养食子，并作镇压地基之印。 救护者一切诸佛， 行持之方式与特别之处， 对于土地与度母等， 汝为见证之天女。 释迦狮子救护者， 如何摧毁魔众军， 如此我亦从魔军中， 获得胜利后绘制坛城。 如是祈请后，赐予“明咒持明者，随汝所喜而行”之加持，并融入其中。 以寂静之乐供养食子后撤回。 第二，从非人土地神处征地： 以嗡 布弥 巴地 萨巴热瓦ra 班匝 萨玛匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）迎请。 斯雅那 巴地 刹多ra 巴拉 匝那玛 萨瓦 达塔嘎 德贝 贝夏穆开 贝 萨瓦 塔 康 嗡嘎 德 萨帕ra那 额芒 嘎嘎那 康 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵三遍后供养食子。 吽！ 谛听，土地神祇龙族眷属， 雪山崖顶草地花园， 湖泊水池各个处所中， 祈请诸神龙土地神至此， 为于赡洲四方修法征地， 土地神与眷属请降临于此， 受用加持供养之食子后， 祈请赐予珍宝之土地。 布弥 巴地 萨巴热瓦ra 嘎匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 赐予 允许后，观想返回各自处所，伴随乐器供养食子与黄金酒。 收摄所有供品。 第三，摄伏： 从法座前，上师手持胜乐金刚橛， 观想自身为事业嘿汝嘎，一面二臂，心间吽字放光，融入橛中。 观想其转变为马头明王之身，念诵 吽 班玛 达嘎 哲达 吽 啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）七遍，从橛中发出红色光芒遍布所有土地，观想其被我摄伏。 此乃《意集经》中之大威力。 从橛中生起金刚童子等，各经典中有不同之特殊之处，应按其行持。 第四，净化： 以咒语和手印净化， 上师观想右手为五股金刚杵，手持金刚杵置于法座之顶
English
Sprinkling water, crowned with a diadem. Offerings are made from Om Prithvi Devi Sapariwara Argham Pratitsa Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, literal Chinese meaning) to the sound. Offer the torma with the mantra of A and make the mudra of suppressing the earth. All the Buddhas who protect, The manner of conduct and special features, To the earth and the perfections, You are the goddess of witness. Shakyamuni, the protector, How he destroyed the armies of demons, Likewise, may I also from the armies of demons, After gaining victory, draw the mandala. After praying thus, grant the blessing, "Vidyadhara, act as you please," and dissolve into it. Offer the torma with peaceful music and withdraw it. Second, requesting from non-human land owners: Invite with Om Bhumi Pati Sapariwara Vajra Samaja (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, literal Chinese meaning). Sayana Pati Kshetra Palantsa Nama Sarva Tathagata Ebhyo Vishva Mukhe Bhyah Sarva Tha Kham Unggate Saparana Imam Gagana Kham Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, literal Chinese meaning), offer the torma three times. Hum! Listen, land owners, gods, nagas, and retinues, Snow mountains, cliffs, meadows, and gardens, Lakes, ponds, and various places, I invite the gods, nagas, and land owners to this place, For the purpose of requesting land for practice in the four continents of Jambudvipa, Land owners and retinues, please come here, After receiving this blessed and dedicated torma, Please grant this land of precious treasures. Bhumi Pati Sapariwara Gaccha (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, literal Chinese meaning) Having given permission, visualize returning to their respective places, and offer torma and golden drink with gentle music. Gather all the offerings. Third, subjugation: From in front of the platform, the master holds the supreme vajra kila, Visualizing oneself as the Karma Heruka, one face and two arms, light radiating from the Hum in the heart, dissolving into the kila. Visualize it transforming into the body of glorious Hayagriva, and recite Hum Padma Antaka Krit Hum Phat (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, literal Chinese meaning) seven times, red rays of light emanating from the kila pervading all the earth, visualizing it being subjugated by me. This is the great power from the Gongdu teachings. Generating Vajrakumara from the kila, etc., there are different special features in various texts, which should be practiced accordingly. Fourth, purification: Purifying with mantras and mudras, The master visualizes the right hand as a five-pronged vajra, holding the vajra and placing it on top of the platform.
Chinese
བཞག་གོ། །ཐམས་ཅད་ཀྱི་རྡོ་རྗེ་དང་བཅས་ལག་གཡས་ས་ལ་རེག་པའི་ཚུལ་བྱས་ནས། ཨོཾ་སྭཱ་བྷཱ་ཝ་ཤུདྡྷཿསརྦ་དྷརྨཱཿསྭཱ་བྷཱ་ཝ་ཤུདྡྷོ྅་ཧཾ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ལན་གསུམ་གྱིས་ས་ལ་བསྣུན། ཏིང་ངེ་འཛིན་གྱིས་སྦྱང་བ་ནི། བདག་གི་ཐུགས་ཀའི་ཧཱུྃ་ལས་ཧཱུྃ་ཕྲ་མོ་གྲངས་མེད་པ་ཕྱོགས་བཅུར་འཕྲོས། འཕགས་པ་མཆོད། སེམས་ཅན་གྱི་དོན་བྱས། ཚུར་འདུས། ཡེ་ཤེས་ཀྱི་མེ་རླུང་ཆུར་གྱུར་པས་མ་དག་པའི་དངོས་འཛིན་ཐམས་ཅད་བསྲེགས་གཏོར་སྦྱངས། ཞི་བའི་རིགས་ལ། རྣམ་དག་ཡེ་ཤེས་ཀྱི་ཞིང་ཁམས་ཆེན་པོར་གྱུར། ཅེས་དང་ཁྲོ་བོ་ལ། དུར་ཁྲོད་རོལ་པའི་ཞིང་ཁམས་ཆེན་པོར་གྱུར། ཅེས་མོས། ལྔ་པ་གཟུང་ཞིང་སྲུང་བ་ནི། བགེགས་གཏོར་བྱིན་བརླབས། བཀུག་ཅིང་སྔགས་ཀྱིས་བསྔོ། ལས་བྱང་ལྟར་བཀའ་བསྒོ་ཞིང་མཚམས་བཅད། སྲུང་འཁོར་བསྒོམ། སློབ་དཔོན་དཀྱིལ་འཁོར་དབུས་སུ་བཞེངས་ཏེ་ལས་ཕུར་ཐོགས་ལ། བདག་གི་ཐུགས་ཀ་ནས་ཁྲོ་བོ་བཅུ་སྤྲོས་པའི་ཚོགས་ཀྱིས་ས་གཞི་གང་བར་གྱུར། ཕུར་བུ་རྣམས་སྟོད་ཞལ་གསུམ་ཕྱག་དྲུག་ཕུར་བུ་འདྲིལ་བ། སྨད་ལྕགས་ཕུར་མེའི་ཚྭ་ཚྭ་འཕྲོ་བར་གྱུར། ཕུར་བུ་བསྒྲིལ་ཞིང་། ཨོཾ་གྷ་གྷ་གྷཱ་ཏ་ཡ་གྷཱ་ཏ་ཡ་སརྦ་དུཥྚཱན་བཛྲ་དྷ་རོད་ཨཱ་ཛྙཱ་པ་ཡ་ཏི་སརྦ་བིགྷྣཱན་ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་ཧཱུྃ་ཧཱུྃ་ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ལན་གསུམ། ཕུར་བུ་ལས་འཕྲོས་པའི་ཁྲོ་ཆུང་དང་མེའི་འོད་ཀྱིས་ས་གཞི་ཁེངས་པར་གྱུར། སྤྲོ་ན་འདིར་སྟངས་སྟབས་དང་བསྐོར་བ་སོགས་རྒྱས་བསྡུས་གང་རུང་བྱའོ། ༈ །རྩ་བའི་གཉིས་པ་དངོས་གཞི་ལ་གསུམ། ཡེ་ཤེས་ཀྱི་ལྷ་བསྙེན་པ་དང་ཉེ་བར་བསྙེན་པའི་རིམ་པ། ལྷ་དང་དབྱེར་མེད་དུ་བྱེད་པའི་སྒྲུབ་པའི་རིམ་པ། གྲུབ་ནས་དངོས་གྲུབ་ལེན་པ་སྒྲུབ་པ་ཆེན་པོའི་རིམ་པའོ། །དང་པོ་ལ་བཅུ་སྟེ། མཚམས་གསུམ་རྟེན་བཅའ་སྟ་གོན་བྱ། །རྒྱན་འགོད་མངའ་གསོལ་བརྡ་སྦྱར་ཅིང་། །བསྲེ་བསྣན་སྐོས་གདབ་བྱིན་འབེབ་བོ། །ཞེས་པའི་དང་པོ་ཕྱི་མཚམས་གཅད་པ་ནི། དཀྱིལ་འཁོར་གྱི་ཁང་པའི་ཕྱོགས་བཞིར་ཐོ་བཞི་ལ་རྒྱལ་ཆེན་སོ་སོའི་སྐུའམ་སྔགས་བྱང་རྒྱལ་མཚན་དང་བཅས་བཙུགས་ལ་སོ་སོའི་མདུན་དུ་སྟེགས་གཙང་མར་གཏོར་མ་ དཀར་ཟླུམ་མདུན་དུ་མཐེབ་ཀྱུ་རིལ་བུས་མཚན་པ་རེ་དང་། དེའི་མདུན་དུ་གཡོན་ཕྱོགས་ནས་བརྩམ་པའི་ཆུ་གཉིས་ཉེར་སྤྱོད་ལྔ་བཅས་བཤམ། སྒྲུབ་པ་པོ་རྣམས་རོལ་ཆས་སོགས་སེར་སྦྲེང་གི་ཚུལ་གྱིས་སྒྲུབ་ཁང་ནས་དོན་ཏེ་ཤར་གྱི་ཐོ་མདུན་དུ་འཁོད་ལ། མཆོད་གཏོར་རྣམས། ཨོཾ་བཛྲ་ཨ་མྲྀཏས་བསང་། རཾ་ཡཾ
English
Placed. Then, with the vajra of all, make the gesture of touching the earth with the right hand. Recite three times: Oṃ svābhāva śuddhaḥ sarva dharmāḥ svābhāva śuddho 'haṃ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Strike the earth three times. The purification through samadhi is as follows: From the Hūṃ in my heart, countless tiny Hūṃ emanate in the ten directions. They make offerings to the noble ones, benefit sentient beings, and then gather back. The fire, wind, and water of wisdom transform, burning, destroying, and purifying all impure perceptions. For the peaceful lineage, it transforms into a great pure realm of wisdom. And for the wrathful, say: It transforms into a great charnel ground realm. The fifth, grasping and protecting, is as follows: Bless the obstructing demons, invoke and dedicate with mantras. As per the ritual manual, command and set boundaries. Meditate on the protective circle. The master erects the mandala in the center, holding the activity phurba. From my heart, a multitude of ten emanated wrathful deities fill the earth. The phurbas have three faces and six arms on top, intertwined phurbas. The bottom is an iron phurba emitting sparks of fire. Intertwining the phurbas, recite three times: Oṃ ghagha ghātaya ghātaya sarva duṣṭān vajra dharod ājñāpayati sarva vighnān kāya vāka citta vajra kīli kīlaya hūṃ hūṃ phaṭ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) The small wrathful deities and the light of fire emanating from the phurbas fill the earth. If desired, here, any elaboration or abbreviation of postures, steps, and circumambulation can be done. ༈ The second of the root, the main part, has three sections: the stage of approaching and closely approaching the wisdom deity, the stage of accomplishment, which is making oneself inseparable from the deity, and the stage of great accomplishment, which is taking the siddhis after accomplishment. The first has ten parts: Set the three boundaries, establish the support, prepare. Adorn, consecrate, apply the signs, mix, add, affix, and bestow blessings. The first of these is to cut the outer boundary: In the four directions of the mandala house, erect four pillars with the images or mantra banners of the respective great kings. In front of each, place a clean platform with a white round torma marked with a hooked pellet in front. In front of that, arrange two waters and five desirable objects, starting from the left side. The practitioners, with musical instruments and so on, come out of the practice room in a row and stand in front of the eastern pillar. Purify the offerings and tormas with Oṃ vajra amṛta. Raṃ yaṃ