English
Thus, may it be very auspicious and excellent through this truth of mine! ( इति ) This is it. Verses of offering garlands and types of auspiciousness, wherever they are needed, it is permissible to combine them there, so there is no certainty. However, if someone who is not skilled mixes them up haphazardly, there will be recitations that are not appropriate for the occasion, so to prevent that, and to avoid doubt about what is suitable and appropriate, here it is written in a definite way. Also, since it is desired to perform the consecration related to this ritual, one must at least obtain the position of a temporary small Vajra Master. After that, both the main text of the consecration ritual and this supplement must be thoroughly memorized, and one must be skilled in practice and understanding. The extensive activity of benefiting beings is the meaning of the tantric texts, an extensive practice that is complete and without error, so the blessing is great. For constant practice, that alone is sufficient. However, for those who like elaboration, sometimes it is necessary to be very extensive, so do not be lazy like a calf piling up even on slight examples. For the very extensive, use this entire supplement. If you are only doing a slightly extensive one, then it is fine to do as appropriate, you don't have to copy everything. For example, for the auspicious words of a wide city, it can be good to supplement it with just remembrance and aspiration. Those things that are said in the extensive activity of benefiting beings should not be omitted in the slightest, because it is the rule of doing the extensive practice of the ritual. Among many kinds of rituals, from the infinite recitations that are needed, abandoning irrelevant crazy talk and so on, it is only a collection of good things. This was said in between by Jiarongpa Taranatha. Checked once. Mangalam! A concise consecration for Tsatsas and stacked houses, etc. Om Svasti! If you are doing a concise consecration for Tsatsas and stacked houses, etc., then gather the materials, first cast the Torma, bless the place and the materials, create a mandala related to the four classes of tantra, extensive or concise, up to the self-generation and recitation of a single hero. If it is related to a mandala of painted cloth etc. in front, then according to their respective
Chinese
正行及与其相关的坛城修法和供养等。内供和自入并非绝对必要，应随顺情况。不依赖于前方生起广大坛城，仅依靠曼扎供养也能很好地完成。按照这种方式，首先清扫净化曼扎。从空性中，由（藏文：བྷྲུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中生起圆满一切特征、以一切庄严装饰的无量宫，外部是广阔的清净刹土，被完全围绕和守护的轮，在殊胜的殿堂之中。由（藏文：བྷྲུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中生起的，具备圆满神圣供品的座垫。从自己的心间发出光芒，迎请安住在十方的诸佛和菩萨圣众，念诵（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाज，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚萨玛扎）。念诵“所有有情母”或者“所有众生的自性”等适当的语句。用甘露咒等进行清净，用莲花卡玛拉耶斯塔姆献上座垫。祈请诸佛菩萨圣众以名为“此”的坛城之形式安住。如此念诵后，念诵该坛城的咒语约一百遍。再次加持供品，如“遍虚空”等，以及适合的供养偈颂，以及坛城所需的赞颂，以及“彼之五”等适当的赞颂。这是制作擦擦的场合，如果之前没有制作擦擦，则此时应进行泥土加持等环节，但大多数情况下此时很少进行。真正的开光是，首先必须进行驱除障碍和净化罪障，如果愿意，也可以进行驱除不祥。如果之前已经按照各自坛城的仪轨修持了宝瓶，则用事业宝瓶进行沐浴，如果未修持宝瓶，则在充满香水的宝瓶上念诵二十一遍加持咒语，然后完整地进行六度偈颂等的沐浴。如果愿意，可以用“对于悭吝”等吉祥偈颂，或者用从五部中产生的任一三宝吉祥祈愿文进行沐浴。清净圣物，从空性中，由（藏文：བྷྲུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中生起如来佛塔，在变得宽广浩大的宝瓶之中。（藏文：ཨོཾ་ཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ hūṃ，汉语字面意思：嗡 吽）
English
Perform the mandala accomplishment and offerings related to the main practice. Inner offerings and self-entry are not absolutely necessary, so adjust according to the situation. Without relying on the elaborate generation of the mandala in front, it is perfectly fine to accomplish it by relying only on a mandala offering. According to that method, first cleanse and purify the mandala. From emptiness, from (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese Meaning: Seed Syllable), arises the immeasurable palace, complete with all characteristics, adorned with all ornaments. Outside, a vast and extensive pure realm, completely surrounded and protected by a wheel, inside the sacred mansion. From (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese Meaning: Seed Syllable), arises a seat cushion of divine substances, endowed with perfect abundance. From one's own heart, rays of light emanate, inviting all the Buddhas and Bodhisattvas, the noble assembly residing in the ten directions, reciting (Tibetan: བཛྲ་ས་མཱ་ཛཿ, Sanskrit Devanagari: वज्रसमाज, Sanskrit Romanization: vajrasamājaḥ, Literal Chinese Meaning: Vajra Samaja). Recite "All sentient beings, mothers" or "The nature of all beings," etc., as appropriate. Purify with mantras like the Amrita mantra, offer the seat with Padma Kamala Ye Tvam. Request all the Buddhas and Bodhisattvas to reside in the form of the mandala called "This." After reciting thus, recite the mantra of that mandala about a hundred times. Again, bless the offerings, such as "Vast Ocean," etc., and appropriate offering verses, and the praises needed for the mandala, and appropriate praises such as "The Fifth of That." This is the time for making tsatsas, and if tsatsas have not been made before, then at this time, the aspects of blessing the clay, etc., should be done, but mostly it is rarely done at this time. The actual consecration is: first, it is necessary to clear obstacles and purify obscurations, and if desired, one can also clear away inauspiciousness. If the vases have been accomplished according to the tradition of each mandala, then bathe with the action vase, and if the vase has not been accomplished, then recite the Abhisheka mantra about twenty-one times on a vase filled with fragrant water, and then completely perform the bathing with the verses of the Six Perfections, etc. If desired, one can bathe with auspicious verses such as "For Miserliness," etc., or with any of the Great Auspicious Prayers of the Three Jewels arising from the Five Families. Cleanse the supports, from emptiness, from (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese Meaning: Seed Syllable), arises the Tathagata stupa, inside the vase that has become vast and extensive. (Tibetan: ཨོཾ་ཧཱུཾ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ hūṃ, Literal Chinese Meaning: Om Hum)
Chinese
ཏྲཱཾ་ཧྲཱིཿཨ་（藏文：ཏྲཱཾ་ཧྲཱིཿཨ་，梵文天城体：त्रं ह्रीः अ，梵文罗马拟音：traṃ hrīḥ a，汉语字面意思：ཏྲཱཾ་ཧྲཱིཿཨ་）等完全转变后，中央是白色毗卢遮那佛，结菩提胜印，东方是不动佛蓝色，右手触地印，左手等印，南方是宝生佛黄色，右手施胜印，左手等印，西方是无量光佛红色，双手结禅定印，北方是不空成就佛绿色，右手施无畏印，左手等印，一切都以金刚跏趺坐而坐，以绸缎和珍宝装饰，分别坐在狮子、象、殊胜马、孔雀、鹏鸟的宝座上。其他所依都观想为金刚萨埵，与共同仪轨相同。之后，到稳固安住之间，按照通常的开光仪轨进行，或者在灌顶时，根据情况适当增减。在赞颂时，念诵四句赞，如果愿意，也可以念诵其他的佛塔赞。此时，布施三份供品，或者外供朵玛，或者空行总供朵玛等。之后，广作吉祥祈愿。如果单独加持泥土，那么先行前行朵玛和加持处所物品，先进行简略的生起次第念诵。然后，将泥土、塑像模具、酥油、内装物、打磨工具、锤子等物品聚集在一处，进行清扫净化。从空性中，从嗡啊吽（藏文：ཨོཾ་ཨཱཿཧཱུྃ，梵文天城体：ओम् आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）中生出的珍宝自性的堆积，遍及虚空边际。以虚空藏的咒印加持三次。从自己的心间发出光芒，从自性处，世尊毗卢遮那佛被所有佛和菩萨的眷属围绕，班杂萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚萨玛扎），迎请安住，供养偈等根据情况添加。以五部众等进行赞颂。祈请世尊毗卢遮那佛等如来，具有大悲心者，加持泥土，并请您们行作利益众生广大之事。从毗卢遮那佛及其眷属的心间发出包含咒语字
English
Having completely transformed into traṃ hrīḥ a (藏文：ཏྲཱཾ་ཧྲཱིཿཨ་，梵文天城体：त्रं ह्रीः अ，梵文罗马拟音：traṃ hrīḥ a，汉语字面意思：traṃ hrīḥ a), in the center is white Vairochana, making the supreme mudra of enlightenment; in the east is blue Akshobhya, with the right hand in the earth-touching mudra and the left in the equanimity mudra; in the south is yellow Ratnasambhava, with the right hand in the bestowing mudra and the left in the equanimity mudra; in the west is red Amitabha, with both hands in the meditation mudra; in the north is green Amoghasiddhi, with the right hand in the refuge-granting mudra and the left in the equanimity mudra. All are seated in the vajra posture, adorned with silks and jewels, and seated respectively on thrones of lions, elephants, supreme horses, peacocks, and garudas. Other supports are visualized as Vajrasattva, similar to the common practice. Afterwards, until the stabilization, perform the consecration as usual, or during the empowerment, increase or decrease as appropriate. During the praise, recite the four-line praise, and if desired, also recite other stupa praises. At this time, offer the three portions, or the outer torma, or the general dakini torma, etc. Afterwards, make extensive auspicious prayers. If blessing the clay separately, first perform the preliminary torma and bless the place and materials, then perform a condensed generation stage recitation. Then, gather the clay, statue mold, butter, inner contents, polishing tools, hammer, etc., in one place, and cleanse and purify them. From emptiness, the heap of precious nature arising from oṃ āḥ hūṃ (藏文：ཨོཾ་ཨཱཿཧཱུྃ，梵文天城体：ओम् आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽) becomes as vast as the sky. Bless it three times with the mantra and mudra of the treasury of space. Light radiates from one's heart, and from the state of self-nature, the Bhagavan Vairochana is surrounded by all the assemblies of Buddhas and Bodhisattvas, Vajrasamājaḥ (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚萨玛扎), invite and seat them. Add the verses of offering, etc., as appropriate. Praise with the five lineages, etc. Request the Bhagavan Vairochana and other Tathagatas, who possess great compassion, to bless the clay and to perform the activities that bring about great benefit for sentient beings. From the heart of Vairochana and his retinue, immeasurable rays of light containing the mantra syllables
Chinese
变成这样后就融入泥土中。将三尖金刚杵手印交叉放置在泥土上，念诵二十一条陀罗尼。其他的咒语也念诵三遍或七遍左右。对安住在虚空中的本尊，用供水等直到声音来供养。用“普遍照耀的佛陀大清净”等来赞颂。做百字明、忏悔、祈请降临、祈请返回、发愿、吉祥等。这对于大型的泥土堆非常重要，并且是按照喜欢广大的情况而做的。如果简略的话，只要在正行的时候念诵咒语和结手印加持就可以了。对于曼唐、散落的石神、三怙主佛塔等，加持的正式部分和上面一样。对于三怙主佛塔，似乎是在各自的咒语加持后做坚固安住。如果有三怙主的佛像，那么观想成三怙主自身是最好的。这是多罗那他所说的。善哉！校对完毕！ 嗡 拿摩 阿雅 达热耶。 以普照的智慧百光之， 网来消除痛苦， 拥有凯拉萨山之光辉的， 圣母之身我顶礼。 智慧之海，如意赐予众生的， 不死珍宝的喜宴施予者， 愿彼之足莲月纹，我等之， 发髻之座上恒时安住。 为了修持从圣者之仪轨中产生的， 不死圣救度母，在最佳的静处，面朝东方伸直身体，手结金刚拳置于心间，念诵：嗡 阿那迪 迪 哲达 瓦吉ra 萨埵 啊 吽。 念诵。嗡 瓦吉ra 喔达 凯 吽。在海螺杯中装水。嗡 达贝 达贝 玛哈 达贝 梭哈。这是迎请智慧尊。嗡 舍利 梭哈，清洗脸。嗡 喀 梭哈，清洗面容。嗡 班杂 昂嘎 吽。五肢。嗡 萨瓦 达塔嘎达 阿比 等等，清洗全身。嗡 萨瓦 巴巴 萨ra 亚 吽 啪特。倒掉洗澡水。嗡 瓦吉ra 萨埵 瓦玉。从右边吸气，从左边呼气。嗡 瓦吉ra 萨那 吽，作为坐垫。嗡 阿 吽，三门。嗡 阿 梭哈 嘎那当，铃。嗡 吽 梭哈 瓦吉ra，金刚杵。嗡 嗡 梭哈。用手印加持身体。然后，观想自己是明亮如本尊的心间之光，没有身体的