Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 如来身语意之所依如何作安住仪轨之释文 下一页 如来身语意之所依如何作安住仪轨之释文 安住续中云：何为星宿饶益义，此时以酥油为本。如是说。 凡诸如来，以何手印于世间，为令众生得加持故，仪轨分别解说中，以手印加持手印，为欲长久吉祥稳固故，以咒语及手印，无论加持何者皆无过失，无论多少本尊咒语手印，皆为表征法性解脱唯一。 又，仅一手印，亦成解脱无边表征之门。 事业与成就一切，是故虽无过失，然略为开示者，于此处略述之。 所谓如是身像或绘画之续，或佛塔及经函等之外在手印所示，为积聚福德，及成就悉地，及欲成办种种事业故，凡所请建者，为令长久稳固，且如所愿，具足吉祥，故为加持及成办吉祥之仪轨，与世间所称者相符而行。 此谓之，安住之仪轨，或如是，于佛塔，谓之开光，于经籍，谓之开卷，于身像等，谓之开眼之仪轨等，凡此种种，于诸续部中所略示者，略摄少分，即是所谓加持与开卷。 加持，特别是略为开示者，于此宣说。 如此，若欲于身像及绘画之续等作少分加持，则作共同供养，及如所说之事业等，行者于身像前安坐，首先作大防护。
English
Table of Contents Distribution. Search Options. previous Explanation of the scripture on how to properly consecrate the body, speech, and mind supports of the Sugatas next Explanation of the scripture on how to properly consecrate the body, speech, and mind supports of the Sugatas. From the consecration tantra: "When the planets are beneficial, then it is based on the essence of butter." It is said. Whatever Buddhas, with whatever mudra in the world, for the sake of blessing beings, in the explanation of the separated rituals, bless the mudra with the mudra, wishing for lasting goodness and stability, with as many mantras and mudras as there are, whatever is blessed is without fault, as many deities, mantras, and mudras as there are, all represent the single nature of Dharma and liberation. Furthermore, a single mudra also becomes the door to representing endless liberation. All actions and accomplishments, therefore, although there is no fault, those that are closely shown, will be briefly stated here. In this way, whether it is a statue or a painting lineage, or a stupa and scriptures, which are shown as external mudras, for the purpose of accumulating merit, accomplishing siddhis, and wishing to accomplish various actions, those who are requested to build them, in order to make them last long and stable, and to fulfill their wishes with goodness and auspiciousness, for the sake of blessing and accomplishing auspiciousness, the ritual should be in accordance with what is known in the world. This is called the ritual of consecration, or similarly, for stupas, it is called empowerment, for scriptures, it is called opening the scroll, for statues, it is called the ritual of opening the eyes, etc. From the tantras, only a few selected close instructions are called blessing and opening the scroll. Blessing, especially those that are closely shown, are explained here. In this way, if you want to do a small amount of blessing on statues and painting lineages, then make general offerings and do the activities as described. The mantra practitioner sits near the statue, and first performs great protection.
Chinese
在以这些女性的咒语普遍守护之后，以三昧耶的咒语和手印加持，使其不违越三昧耶。然后，以法界（梵文：Dharmadhatu）的咒语和手印加持那个身像本身，以及一切法都加持为法界的自性。然后，生起并加持圆满具足身语意的佛身。为了即使身语意圆满也更加加持，圆满加持意，圆满加持语，加持光之坛城，加持座垫。仅仅这些也足以圆满加持。之后，进行吉祥和供养。其中，首先以大守护进行守护：对此，从现观庄严（梵文：Abhisamayalankara）的密续中出现咒语和手印。咒师自身处于虚空中，作为普遍供养诸佛的行列，以自身本尊的等持力，将自身作为本尊，为了守护一切障碍，双手合掌，手心空虚，两无名指向内弯曲，两拇指竖立，食指和小指稍微弯曲，中指竖立。从这个手印到下面的手印之间，幻化自在，作为标志给予，此处的霍尔范围从其他地方获得。从这里开始，通过给予，能够掌控所有十方，以及示现一切乘的，成为伟大的法王。转轮王的缘起。如果问大象珍宝具有什么样的状态？直到下面的星王，所有巴巴桑的星星为止。此处的第二张纸似乎混入了其他东西。大象珍宝的颜色是灰白色，七肢非常高耸，用黄金装饰，用黄金网装饰，在空中行走，当与天和非天战斗时，能够战胜那些战斗。同样，大象以这种方式加持，将六道众生提升到大乘的境界，具有力量。
English
After generally protecting with the mantras of these women, bless them with the mantras and mudras of the three samayas so that they do not transgress the samayas. Then, with the mantras and mudras of the Dharmadhatu (Sanskrit: Dharmadhatu), bless that very image and all dharmas as the nature of the Dharmadhatu. Then, generate and bless the Buddha's body, which is complete with body, speech, and mind. In order to bless even more, even though body, speech, and mind are complete, completely bless the mind, completely bless the speech, bless the mandala of light, and bless the seat. Even just these are enough to complete the blessing. After that, perform auspiciousness and offerings. Among them, first, protect with great protection: For this, both mantra and mudra arise from the tantra of Manifest Enlightenment (Sanskrit: Abhisamayalankara). The mantra practitioner himself is in space, as one of the general offerings to all the Buddhas, with the power of his own deity's samadhi, making himself the deity, in order to protect all obstacles, join the hands with hollow palms, bend the two ring fingers inward, raise the two thumbs, slightly bend the index and little fingers, and raise the middle fingers. From this mudra to the mudra below, magical power arises and is given as a sign, and the Hor range here is obtained from elsewhere. From here, by giving, one is able to control all ten directions, and showing all vehicles, become the great Dharma King. The cause of the Chakravartin King. If asked what kind of state the elephant jewel possesses? Up to the star king below, all the stars of Baba Sang. Another thing seems to be mixed in as a substitute for the second sheet here. The color of the elephant jewel is ash-white, the seven limbs are very high, adorned with gold, adorned with a gold net, walking in the sky, and when fighting with gods and asuras, it is able to conquer those battles. In the same way, the elephant blesses in this way, elevating sentient beings of the six realms to the state of the Mahayana, possessing power.
Chinese
愿获得如是灌顶。以宝象加持，愿能获得十力之权，愿能示现一切乘，愿能获得殊胜灌顶。 轮王之宝，如宝珠之相如何具足？ 宝珠一切皆为蓝色，安住于毗琉璃之自性中，具有八角三棱，光芒万丈。为令国王觉醒，夜晚在黑暗的房间里，于光明的园林中，将宝珠竖立于旗杆顶端，一由旬之内，皆能生起白昼之觉知。 如是宝珠灌顶，内外一切皆明亮无暗，具有明亮显现之功德，愿能获得如是灌顶。 以宝珠加持，于世间中如来，以妙相庄严，愿能获得金色之身。 轮王之骏马宝，如骏马之相如何具足？ 颜色如同黎明之色，头为黑色，鬃毛卷曲，行走迅速，名为塔拉哈嘎。为令国王觉醒，早晨国王骑上骏马，围绕四大部洲及海洋，复又如孩童般感受喜悦。 如是骏马宝灌顶，愿能获得无碍解脱于不住涅槃之界之权。 以宝马加持，获得神足通，愿能度越烦恼之海，获得解脱之果。 轮王之宝妃，如宝妃之相如何具足？ 既不太高也不太矮，既不太胖也不太瘦，既不太白也不太黑，具足适中圆满之相。 皮肤颜色如同priyangku花，口中散发着莲花的香味，寒冷时触摸温暖，炎热时触摸凉爽。 甚至在心念上，也不违背轮王的意愿，更何况是身语呢？ 她能消除所有女性的过失，譬如众星之王月亮能消除所有星星的
English
May you receive such empowerment. By blessing with the precious elephant, may you have power over all ten strengths, may you reveal all vehicles, and may you receive the supreme empowerment. What are the qualities of the precious jewel, an ornament of a Chakravartin king? The precious jewel is entirely blue, abiding in the nature of lapis lazuli, possessing eight corners and three edges, and radiating light. For the king's awakening, at night in a dark room, in a garden of light, if it is placed on the top of a victory banner, the perception of daytime will arise up to one yojana. Thus, through the empowerment of the precious jewel, may you receive the empowerment of having the quality of appearing clearly, with everything inside and outside clear and without darkness. By blessing with the precious jewel, may you, the Tathagata in the worlds, adorned with excellent marks, obtain a golden body. What are the qualities of the precious horse, an accessory of a Chakravartin king? Its color is like the color of dawn, its head is black, its mane is curled, it travels swiftly, and it is called Talahaga. For the king's awakening, in the morning, the king rides the horse, circles the four continents and the ocean, and again experiences the joy of a child. Thus, through the empowerment of the precious horse, may you receive the empowerment to liberate without obstruction in the realm of non-abiding Nirvana. By blessing with the precious horse, having obtained the power of miraculous feet, may you cross the ocean of afflictions and obtain the fruit of liberation. What are the qualities of the precious queen, an ornament of a Chakravartin king? She is neither too tall nor too short, neither too fat nor too thin, neither too white nor too black, possessing a perfect and complete form. The color of her skin is like the priyangku flower, her mouth exudes the fragrance of a lotus, she is warm to the touch in cold weather, and cool to the touch in hot weather. Even in her thoughts, she does not contradict the Chakravartin king's mind, let alone in body and speech. She eliminates the faults of all women, just as the king of stars, the moon, eliminates all the stars.
Chinese
全部。安座后，以内外供品作供养，将所有本尊各自的身体、语言、意和肢节、小肢节以及生处等，以咒语和手印加持而安住，这些要特别重视。其中，殊胜的法之身像和绘画续、佛塔和经卷以及静室等，实际上是安立了圣者三宝的所依，因此属于本尊所依之列。那又是如何呢？当佛陀显现于世间，殊胜的法轮得以明显转动，并且众多圣者僧团也仅仅是住世之时，则不需要另外建造供养的所依，而是供养圣者本身。之后，佛陀涅槃，圣者僧团也涅槃，世间没有圣者住世之后，就变成了供养所依。那又是像这样，导师亲自加持的菩提树和金刚座等。导师涅槃后，将遗体分为八份，建造佛塔等等。导师涅槃后三百年，出现了名为国王达玛阿育王的国王，在菩提树的心脏金刚座处，迎请建造了薄伽梵的佛像，并且在那之前三藏之法都安住在个人的心中，为了国王能够清净且长久稳固，于是汇集教义，书写于经卷之上，安放在静室之中。这是共同的供养所依之方式。从密咒的方式来说，为了那些无法成为佛陀行境之众生，将手印安立于世间，利益有情。其中，无论清净与不清净的手印有多少，也都汇集为身语意的象征。其中，对于外在感官的行境中显现的事物进行加持，比如：坛城的彩粉、佛像和绘画续、佛塔和经卷等，成为眼睛和身体的行境；以及密咒的声音、殊胜的法之文字，以及提取为名和词的声音等，成为耳朵的行境。
English
All. After being seated, offering with outer and inner offerings, each deity's body, speech, and mind, limbs, minor limbs, and sources of birth, etc., are blessed with mantras and mudras and placed, which should be given special attention. Among them, the sacred Dharma body images and painting lineages, stupas, scriptures, and meditation chambers are actually established as the supports of the noble Three Jewels, and therefore belong to the category of deity supports. How is that so? When the Buddha manifested in the world, and the sacred Dharma wheel was manifestly turned, and many noble Sangha members were also just residing, there was no need to build separate supports for offerings, but rather to offer to the noble ones themselves. Then, after the Buddha passed into nirvana and the noble Sangha members also passed into nirvana, after there were no noble ones residing in the world, it became offering to supports. That is, like this, the Bodhi tree and Vajra Throne blessed by the Teacher himself. After the Teacher passed into nirvana, the relics were divided into eight parts and stupas were built, and so on. Three hundred years after the Teacher passed into nirvana, a king named King Dharma Ashoka appeared, and at the heart of the Bodhi tree, the Vajra Throne, he invited and built the image of the Bhagavan, and before that, the Dharma of the Three Pitakas resided in the minds of individuals. In order for the king to be pure and long-lasting, he compiled the teachings and wrote them on scriptures, placing them in the meditation chamber. This is the common way of offering supports. From the perspective of secret mantras, for the sake of those who cannot become the objects of the Buddha's activity, mudras are established in the world to benefit sentient beings. Among them, however many pure and impure mudras there are, they are all gathered into symbols of body, speech, and mind. Among them, the blessing of things that appear in the realm of external senses, such as: mandalas of colored powders, images and painting lineages, stupas and scriptures, etc., become the objects of the eyes and body; and the sounds of secret mantras, the letters of the sacred Dharma, and the sounds extracted into names and words, etc., become the objects of the ears.