Chinese
通过加持煤炭之神，他能够加持众生，这一点已在经文中明确指出，因此没有怀疑的余地。这就是它的意义。如此预言了三者之间的和谐关系后，现在将展示自我加持的次第。如经中所说，在秘密经中：由此生起事业之勇士，最初的忿怒尊之王，每日进行沐浴之仪轨。之后，激励忿怒尊，在自己的身体上进行守护。自身特殊的行为，从梵文中产生的这个誓言，是生起誓言勇士的方式。安坐于意之莲花座上，于自身之上，从种子字吽 (ཧཱུྃ，हूँ，hūṃ，吽) 转化之身。应当观察，观察之后，加持身体。于自身顶轮安放字母嗡 (ༀ，ॐ，oṃ，嗡)，双目安放字母阿 (ཨ，अ，a，阿)。进行守护之后，再次，咒语是阿克柔，十七个字母。念诵并如是知晓忆念后，在自己的身体上安放咒语。于心间安放字母吽 (ཧཱུྃ，हूँ，hūṃ，吽)。之后，以忿怒尊之殊胜母，忿怒尊，触及我的殊胜母。忿怒尊之主尊的顶髻，之后也应安放于顶髻。之后，身体的盔甲，也应由持咒者如仪轨般进行。之后，于自己的双手上，具慧者应安放兵器。以傲慢和，自身具有誓言之手印。这是迎请智慧勇士。以智者的仪轨束缚后，应进入供养忿怒尊。如是说。如此加持的供养之处，坛城和，身像和，画像都是共同的，如是说。如此说：又于彼经中说，宣说忿怒尊之供养，是给予一切欲求，大多数的饿鬼坛城和，其他常时的身像和，如所宣说的画像上，宣说以意进行供养。如是说。那些供养之处，也只是对任何一个进行供养，并非必须圆满地供养一切，因为，如此说：又于彼经中说，展示供品，天神之花朵和香气，以及比尔瓦的美好树叶和，香水等，或者，供养于身像等。如是说的缘故
English
Having blessed the god of charcoal, that he will be able to bless beings, this has been clearly shown in the scriptures above, so there is no room for doubt. This is the meaning. Having thus prophesied the harmony of the three, now the order of self-blessing will be shown. As it says in the same tantra, in the Secret Tantra: From this, generating the hero of action, the first king of wrathful ones, perform the ritual of bathing every day. Then, urging the wrathful one, perform protection on your own body. One's own special action, this vow arising from the Sūtra of the Bam, is the way to generate the vow hero. Sit on the lotus seat of the mind, and also on top of that self, the body transformed from the seed syllable Hūṃ (ཧཱུྃ，हूँ，hūṃ，吽). It should be examined, and after examining, bless the body. Place the letter Oṃ (ༀ，ॐ，oṃ，嗡) on the crown of one's head, and the letter A (ཨ，अ，a，阿) on both eyes. Having protected, then again, the mantra is Akro, the seventeen letters. Reciting and knowing and remembering in this way, place the mantra on one's own body. Place the letter Hūṃ (ཧཱུྃ，हूँ，hūṃ，吽) in the heart. Then, with the supreme mother of the wrathful one, the wrathful one, touch my supreme mother. The topknot of the chief of the wrathful ones should also be placed on the topknot later. Then, the armor on the body should also be done by the mantra holder according to the ritual. Then, on one's own two hands, the intelligent one should place weapons. With pride and, one's own hand seal with vows. This is the invocation of the wisdom hero. After binding according to the ritual of the wise, one should enter into offering to the wrathful one. Thus it is said. Thus, the place of offering for blessing is also said to be common to the mandala, the body image, and the paintings. As it says: Again, in the same, it says, the offering of the wrathful one is explained, it is the giving of all desires, the mandala of most of the hungry ghosts and, also the body image at all times and, on the painting as it is shown, it is proclaimed to make offerings with the mind. Thus it is said. Those places of offering, too, are only offered to any one of them, it is not necessary to offer everything completely, because, as it says: Again, in the same, it says, showing the substances, the flowers and fragrance of the gods, and the good leaves of the bilva and, perfumes, etc., or, offer to the body images, etc. Because it is said so.
Chinese
以及。在其顶上安立顶髻。其身体上穿着盔甲，在武器的位置安放武器。以意念放置鲜花，如所说的那样去做。那样供养后焚香，以真言加持后供奉于彼。然后将熊熊燃烧的火焰，在八个方向也应安置。将供养鬼神的食子献给忿怒尊，然后对于大多数饿鬼，在外面的地方由智者，布施涂抹的食子。如是说。这样的供养次第，仅仅是首先供养供水是确定的。次第上没有特别的确定。暂时在这里如所说的那样展示完毕。像这样加持的次第也是，坛城和身像的差别是，是否迎请天尊降临的区别，以及在瑜伽续中，解脱手印的场合中，手印在自己的位置上解脱。如是所说的含义，以及身像和佛塔和经卷等作为对境，长久稳固地安住而加持的那些，在开光仪轨的时候，不再次迎请天尊降临，也不解脱手印，这样著名的事情结合起来，身像和图画的续部不是一部分，而是完全圆满的天尊本身，所以手印稍微也不需要解脱是合理的。对于佛塔和经卷，在迎请和加持的时候，当时，即使加持为部分圆满的天尊，在解脱手印的时候，将完全圆满的大手印收摄为誓言手印，然后不解脱而稳固安住是合理的。有些教师说，在我的面前没有解脱加持过的天尊的手印，自己加持过的手印也不能解脱，因为咒师被关在铁里了。以前听到过，像这样的情况在经典中也没有见到。如果那样的话，咒师自己在那里以禅定显现为天尊的坛城，也不是全部。那个手印本身与天和人二者以及所有时候都显现为天尊相违背。道理上也无法确定。又有些人说，首先是佛像
English
and. On its top, place the crown protuberance. On its body, wear armor, and in the place of weapons, place weapons. Mentally place flowers, and do as instructed. After offering in that way, burn incense, consecrate it with mantras, and offer it to it. Then, the blazing fire should also be placed in the eight directions. Offer the elemental torma to the wrathful deity, and then, for most of the pretas, the wise should give smeared tormas outside. Thus it is said. Such a sequence of offerings, only offering water first is certain. There is no particular certainty in the sequence. For now, the explanation here is finished as it was said. This sequence of blessings is also, the difference between the mandala and the statue is, the difference between whether or not to invite the deity to descend, and in the yoga tantra, in the occasions of releasing the mudras, release the mudras in their own places. The meaning of what is said, and the statues and stupas and scriptures, etc., as objects, those that are blessed to remain stable for a long time, during the consecration ceremony, the deity is not invited to descend again, and the mudras are not released, combining these famous things, the continuums of statues and paintings are not just parts, but the completely perfect deity itself, so it is reasonable that there is no need to release the mudras at all. For stupas and scriptures, at the time of invitation and blessing, at that time, even if blessed as a partially complete deity, at the time of releasing the mudras, the completely perfect great mudra is condensed into the samaya mudra, and then it is reasonable to remain stable without releasing it. Some teachers say that if the mudra of the deity blessed in front of me is not released, then the mudra that I have blessed cannot be released either, because the mantra practitioner is locked in iron. I have heard before that such a situation is not seen in the scriptures either. If that were the case, the mantra practitioner himself would appear there as the mandala of the deity in meditation, but not in all cases. That mudra itself contradicts the appearance of both gods and humans and at all times as a deity. It is also not determined by reason. Again, some say that first, the Buddha image
Chinese
生起。供养圆满后，诸佛化为光融入，变成经卷等。听闻此说，这样的说法，既未见于续部中的授记，也未见与理相悖。又有些人说，这和弟子的灌顶仪式相似。听闻此说，这样的说法，既未见于续部中的授记，也未见与理相符。因为对于弟子，从生起菩提心和受持戒律开始，直到最后被授记为佛，并赐予果位的法位之间，在法位之法流中生起和赐予，属于布施波罗蜜多的范畴，弟子所获得的也是获得教法的特征。而加持佛像这件事，是因为智慧本尊们为了利益众生而示现化身，在世间留下了身语意的印记，对于做成印记形象的，通过咒语、手印、禅定和供养的方式，以手印加持手印而进行加持而已，所以没有见到这两者相似的道理。对于佛像和绘画，从各自信奉的本尊的种子字中，生起各自的本尊身，并专注观想念诵，直至获得佛的果位，续部中有所阐述。例如，在《毗卢遮那佛幻化网》中这样说到：金刚手，以何种对境，持明者的智慧得以圆满，智慧圆满便能轻易获得佛果，那么对于其他成就，又何须多言呢？现在谛听我宣说所有密咒之集的甚深禅定。嗡的智慧所成就，大日如来，是智慧和觉性的增长。如是宣说了身相的特征后，念诵内在的密咒，并将此作为行境进行禅修。如是等等，宣说了从心髓中生起一切本尊的身相，并进行观修和念诵。因此，这样的做法是可以通过教证成立的。如果想要这样做，也应当如是修持。总结。
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generation. After the offering is complete, all the Buddhas dissolve into light and become scriptures, etc. Having heard this, such a statement is neither seen as a prophecy in the tantras, nor is it seen as contradicting reason. Some also say that it is similar to the initiation ceremony for disciples. Having heard this, such a statement is neither seen as a prophecy in the tantras, nor is it seen as consistent with reason. This is because, for a disciple, from the generation of bodhicitta and the taking of vows, up to the point of being prophesied as a Buddha and bestowed the rank of the fruit, the generation and bestowal of the dharma lineage of the rank belongs to the category of the perfection of giving, and what the disciple obtains is also the characteristic of obtaining the teachings. This blessing of the statue is because the wisdom deities manifest apparitions for the benefit of beings, and from the body, speech, and mind seals left in the world, those made into the form of seals are blessed by sealing the seals with mantras, mudras, samadhi, and offerings. Therefore, I have not seen the reason for these two being similar. For statues and painted images, from the seed syllables of each deity they believe in, generating their respective deity bodies, focusing and reciting, one will attain the state of Buddhahood. This is stated in the tantras. For example, in the "Vairochana Illusion Network," it says: Vajrapani, by what object of focus will the wisdom of the vidyadharas be perfected, and by the perfection of wisdom, Buddhahood will be easily attained? Then, what need is there to mention other accomplishments? Now listen as I explain the profound samadhi of all the collections of secret mantras. Accomplished by the wisdom of Om, the great king Vairochana is the increase of wisdom and awareness. Having spoken of the characteristics of the body, recite the inner secret mantra and meditate on it as the field of practice. Thus, and so on, it is taught to generate and meditate on and recite the bodies of all the deities from the essence. Therefore, such a practice can be established by scriptural proof. If you want to do this, you should also practice in this way. In summary.
Chinese
此外，对于身像、经卷和佛塔等寻常之物，以文字等神力加持而供养，以及从该基础上将本 嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）和吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等转化为事业身而供养，以及从法界清净之状态中，如清澈水中不费力显现日月之影像般，仅以此便转化为身而供养等，若与幻化网续自身的正文相结合，则宣说了三种本尊瑜伽。因此，对于身像等，无论采用三种方式中的哪一种，都不会有矛盾。经文也如前所示般成立。这三种瑜伽是，如此说道：从幻化网中说：瑜伽有三种，即加持和遍计，以及形相圆满，佛陀说这是瑜伽。如是宣说。如何显示其真实性呢？如此说道：从该经中说：咒语的加持产生奇妙，说是瑜伽的加持。菩提心是清净的，密咒中本生甚大。以手印之会众，次第生起仪轨，次第使形相圆满，这被称为遍计，说是瑜伽仪轨是三摩地的坛城。从收摄和开展中，如三摩地的坛城之理，自性坛城，具足一切殊胜之相，次第，以刹那智慧圆满，自性之坛城，被称为圆满瑜伽。如是宣说。那么，这三种瑜伽的基础，即我的自性，与哪个基础经典的宗义相符呢？如此，首先是声闻乘的宗义，说外境是存在的；其次是认为唯有内心的唯识，瑜伽行派的宗义；第三是认为境心二者无二的，中观的宗义。以这三种宗义相符的方式，以我的自性为基础，宣说了修持本尊瑜伽。如是宣说。从该经中说：首先是誓言加持，瑜伽行
English
Furthermore, regarding ordinary objects such as body images, scriptures, and stupas, offering them after blessing them with the divine power of letters and so on, and also offering by transforming the basis of that into activity bodies such as the seed syllables Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡) and Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and also offering by transforming them into bodies merely by the appearance of the reflection of the sun and moon in clear water without effort from the state of complete purity of the Dharmadhātu, if combined with the text of the Guhyagarbha Tantra itself, then three types of deity yoga are taught. Therefore, it is reasonable that there is no contradiction in applying any of the three methods to body images and so on. The scriptures also establish it as previously shown. These three yogas are as follows: It is said thus: From the Guhyagarbha Tantra: There are said to be three yogas, namely blessing and complete ascertainment, and the form itself becoming perfect, the Buddha said that is yoga. Thus it is said. How is its reality shown? It is said thus: From that very text: The blessing of mantra produces wonders, it is said to be the blessing of yoga. Bodhicitta is pure, and the birth of Bon in secret mantra is great. Through the assembly of mudras, the ritual is generated in sequence, and the form is gradually perfected, that is said to be complete ascertainment, it is said that the yoga ritual is the mandala of samādhi. From gathering and scattering, like the principle of the mandala of samādhi, the self-nature mandala, possessing all the supreme aspects, in sequence, perfected by the wisdom of an instant, the self-nature mandala, is called the perfect yoga. Thus it is said. So, what basis scripture does the essence of my suchness, which is the basis of these three yogas, correspond to? Thus, firstly, the doctrine of the Śrāvakas, which asserts that external objects exist; secondly, the Yogācāra doctrine, which considers only the internal mind as mind-only; and thirdly, the Madhyamaka doctrine, which considers objects and mind as non-dual. In accordance with these three doctrines, based on my suchness, it is taught to practice deity yoga. Thus it is said. From that very text: Firstly, the samaya blessing, the yoga practice