English
It is acceptable to place it on either the right or left side. The action vase, starting with the mandala, must be placed on its left side. In front of it, the offering torma is also arranged in accordance with the general practice. In any spacious direction, place a lotus eight-petal seat, whether it is painted with colored powder or on cloth. If that is not available, a clean base is sufficient as appropriate. On top of that, if available and willing, arrange eight bathing vases in the eight directions. In the center, on a low table, place a bathing basin, as well as a mirror, silk cloth, fragrant scents, and so on. If eight are not available, four vases are also acceptable. If even that is not available, one is also acceptable. If there are four, place a vase in each of the four directions, and place a low table in the center. If there is only one, place the vase in the center. All the objects to be consecrated, such as statues, should be facing forward. Thus, the general summary of the one-day consecration ritual is: Prepare the assembly of implements and arrange them well. Two preliminaries, self-generation, and vase accomplishment. Purification, bathing, arising of the support, and invoking the wisdom being. Empowerment, offering, eye-opening, and bestowing dominion. Supplication, subsequent offering, torma, and entrusting the patrons. Auspicious words, subsequent gathering, generosity, and fire offering. The sequence of rituals is condensed into eighteen. Initially, there are twenty-two activities. If there is an extensive front mandala, it can be added. If not, the vase and mandala are accomplished together. Purification is divided into three, and bathing is explained as two. Invoking the wisdom being includes inviting the presence, dispelling obstacles, offering, and supplication (mixed), which are five activities. During the offering, there are supreme transformation and fire offering. Excellent food, anointing, mouthwash, offering praise, and bestowing dominion with implements and mantras are seven activities. Two activities of stabilization, mantras, and specific statements, along with the limbs of supplication, are four types. Front generation, offering, and confession, along with requesting departure, the subsequent offering has three variations. Gathering implements, dissolving the deities, protecting oneself, aspiration prayers, and auspiciousness are the four activities of subsequent gathering. In the sequence of preliminaries, main practice, and subsequent practice, the limbs of the ritual are explained as five, seven, and six. Thus, the general preliminaries of the ritual are two activities, self-generation, vase generation, purification of the support, and bathing, which are the five preliminaries. The support is considered as a samaya object.
Chinese
生起，迎请智慧尊，灌顶，供养，开光，赐予权位，祈请，这是正行七支。后行：供朵玛，劝诫施主，广说吉祥语，后摄，护摩是后行六事，如此共十八。第一，总仪轨的前行二者是：前行朵玛，加持处所和用具，按照所作本尊生起法的仪轨，或者因为是共同行持，以空行母总朵玛的仪轨施放前行朵玛。嗡 阿 尾格那安札格热 吽 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。嗡 梭巴瓦……从空性中，处所从班 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)生出的宫殿中央，从嗡 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)生出的珍宝所成的器皿宽广浩大，其中吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)融化生出的供品美好浩大，充满整个虚空界。嗡 班杂 阿甘 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。巴当。嗡 班杂 布贝 阿 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)乃至夏达。那摩 萨瓦 达塔嘎达 贝 维夏……康 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。嗡 班杂 斯帕惹那 康 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。嗡 班杂 达玛惹尼达等作盛大乐器。第二，本尊生起：之后，任何本尊生起直至念诵之间圆满。如果是观修坛城之类，则收摄于自身。如果是观修单独本尊，则不必收摄。第三，瓶生起：在天神宝瓶上，陈设金刚结、咒索、海螺法器等与共同实修相符之物。观想坛城和宝瓶，以 嗡 阿 尾格那安札格热 吽 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 净化。以梭巴瓦净化。从空性中，在坛城处，从班 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)生出莲花，从让 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)生出太阳，从吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)生出各种金刚，以吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)为标志，从中放光。金刚地基和围墙内外都燃烧着智慧之火。其中心，从炯 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)生出四方形的宫殿，以四门和四阶梯装饰，一切特征都圆满具足。从空性中，在宝瓶处，从班 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)生出莲花，从阿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)生出月亮，其上从炯 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)生出珍宝宝瓶，腹部膨胀，颈部纤细，嘴巴下垂，以天神之物的衣领装饰，以如意树装饰瓶口，内部充满天河之水和甘露。坛城的宫殿和胜
English
Generation, summoning the wisdom being, empowerment, offering, eye-opening, bestowing authority, supplication, these are the seven main practices. Subsequent practices: offering the torma, exhorting the patron, extensive recitation of auspicious verses, subsequent gathering, and fire offering are the six subsequent activities, thus making eighteen in total. First, the two preliminaries of the general ritual are: the preliminary torma and the blessing of the place and implements, according to the ritual of whatever self-generation is being done, or because it is a common practice. The preliminary torma is offered with the ritual of the general torma of the dakinis. Om Ah Vighnantakrita Hum Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Om Svabhava... From emptiness, in the center of the palace arising from Bhrum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), the vessels made of jewels arising from Om (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) are vast and extensive, and within them, the offerings arising from the melting of Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) are excellent and vast, filling the entire realm of space. Om Vajra Argham Svaha (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Padyam. Om Vajra Pushpe Ah Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) up to Shapta. Nama Sarva Tathagata Bhyo Vishva... Kham Svaha (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Om Vajra Spharana Kham (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Om Vajra Dharma Ranita, etc., perform grand music. Second, self-generation: Then, complete whatever self-generation there may be, up to and including the recitation. If it is the type of meditation on a mandala, then gather it into oneself. If it is meditation on a single deity, then there is no need to gather it. Third, vase generation: On the deity vase, arrange the vajra knot, mantra cord, conch shell, Dharma instruments, etc., in accordance with the general practice. Focusing on the mandala and the vase, purify with Om Ah Vighnantakrita Hum Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Purify with Svabhava. From emptiness, in the place of the mandala, from Pam (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises a lotus, from Ram (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises the sun, from Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises a variety of vajras marked with Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), from which light radiates. The vajra ground and the enclosure, inside and out, are ablaze with the fire of wisdom. In its center, from Bhrum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises a four-sided palace adorned with four doors and four staircases, complete with all characteristics. From emptiness, in the place of the vase, from Pam (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises a lotus, and from Ah (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises a moon, upon which, from Bhrum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises a jewel vase with a bulging belly and a slender neck, with a hanging spout, adorned with a collar of divine cloth and a wish-fulfilling tree at its mouth, filled inside with the water of the celestial river and nectar. The palace of the mandala and the victorious va
Chinese
吽。嗡啊当吽。嗡啊麦吽。嗡啊克兴吽。嗡啊哲任吽。嗡啊康吽。嗡啊芒吽。嗡啊冈吽。嗡啊斯康吽。嗡啊桑吽。嗡啊吽吽。嗡啊章吽。嗡啊啥日吽。嗡啊啊吽。这些也各自念诵七遍左右。嗡啊，阎魔敌利，吽吽。嗡啊，般若敌利，吽吽。嗡啊，莲花敌利，吽吽。嗡啊，障碍敌利，吽吽。这些念诵二十一遍。其他忿怒尊的咒语不必念诵，如果喜欢念诵，因为这是总集。嗡啊吽吽，仅仅念诵七遍就可以了。观想事业瓶，念诵障碍敌利，或者，嗡，班杂，阿弥利达，昆扎利，哈纳哈纳，吽，啪。念诵一百零八遍等任何数量。如果知道并且喜欢，也可以念诵甘露旋转的根本咒。最后，嗡啊，萨瓦，达塔嘎达，阿比谢嘎达，萨玛雅，西日，吽，梭哈。念诵二十一遍左右。 清理净化食子。 扬字化为风，让字化为火，阿字化为颅器。其中，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），榜（藏文：བྷྲཱུྃ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿），赫利（藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利），康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）化为五甘露， 旺（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：水），榜（藏文：བྷྲཱུྃ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），赫利（藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利），章（藏文：ཏཾ，梵文天城体：तं，梵文罗马拟音：taṃ，汉语字面意思：章）化为五肉。 哈，霍，赫利，这些融化后，化为誓言甘露。 嗡字放出光芒，迎请智慧甘露，两者无二无别地融合，食子化为甘露的大海。 嗡啊吽，三次。 如果喜欢，在上面所说的每个念诵咒语的结尾，加上阿卡罗（藏文：ཨ་ཀཱ་རོ，梵文天城体：अकारो，梵文罗马拟音：akāro，汉语字面意思：阿字）等来供养。 如果不能做到那么多，用阿卡罗七遍供养坛城和尊胜瓶的本尊，用三遍供养事业瓶的本尊。 用涂香等直到乐器来供养。 不动金刚智慧大等，用那第五品来赞颂。 祈请享用此供施食子，心中所愿皆能成就。 观想瓶生本尊，念诵金刚萨埵百字明三遍。 忏悔不圆满等过失。 嗡啊吽，这样供养供品。 诸本尊从后生之火完全融入菩提心中，化为甘露水流的形象。 观想净水沐浴瓶，清理净化。 从空性中，在莲花和月亮座垫上，从榜字化生的珍宝瓶
English
Hūṃ. Oṃ āḥ tāṃ hūṃ. Oṃ āḥ maiṃ hūṃ. Oṃ āḥ kṣiṃ hūṃ. Oṃ āḥ jriṃ hūṃ. Oṃ āḥ khaṃ hūṃ. Oṃ āḥ maṃ hūṃ. Oṃ āḥ gaṃ hūṃ. Oṃ āḥ skaṃ hūṃ. Oṃ āḥ saṃ hūṃ. Oṃ āḥ hūṃ hūṃ. Oṃ āḥ traṃ hūṃ. Oṃ āḥ hrīḥ hūṃ. Oṃ āḥ āḥ hūṃ. Recite these seven times each. Oṃ āḥ yamāntakṛta hūṃ hūṃ. Oṃ āḥ prajñāntakṛta hūṃ hūṃ. Oṃ āḥ padmāntakṛta hūṃ hūṃ. Oṃ āḥ vighnāntakṛta hūṃ hūṃ. Recite these twenty-one times each. It is not necessary to recite the mantras of other wrathful deities, but if you like to recite them, this is a compilation. It is sufficient to recite only Oṃ āḥ hūṃ hūṃ seven times each. Focusing on the action vase, recite Vighnāntakṛta or Oṃ vajra amṛta kuṇḍali hana hana hūṃ phaṭ. Recite as many as one hundred and eight times, or whatever is appropriate. If you know and like it, you can also recite the root mantra of the nectar swirling. Finally, recite Oṃ āḥ sarva tathāgata abhiṣekata samāya śrī hūṃ svāhā about twenty-one times. Cleanse and purify the torma. Yaṃ transforms into wind, raṃ transforms into fire, and a transforms into a skull cup. Inside it, hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字), aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿), hrīḥ (藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利), and khaṃ (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空) transform into the five nectars, and vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：水), bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字), hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), hrīḥ (藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利), and taṃ (藏文：ཏཾ，梵文天城体：तं，梵文罗马拟音：taṃ，汉语字面意思：章) transform into the five meats. Ha, ho, hrīḥ, these melt and transform into the samaya nectar. Oṃ radiates light, inviting the wisdom nectar, and the two merge without duality, transforming the torma into a great ocean of nectar. Oṃ āḥ hūṃ, three times. If you like, at the end of each of the above-mentioned recitation mantras, offer by adding akāro (藏文：ཨ་ཀཱ་རོ，梵文天城体：अकारो，梵文罗马拟音：akāro，汉语字面意思：阿字) etc. If you cannot do that much, offer akāro seven times to the deities of the mandala and the victory vase, and three times to the deities of the action vase. Offer with arghaṃ up to shapta. Praise with "Immovable Vajra Great Wisdom" etc., with that fifth chapter. Please accept this offering and alms torma, and may all wishes of the mind be fulfilled. Focusing on the vase-generation deity, recite the Vajrasattva Hundred Syllable Mantra three times. Ask for forgiveness for incompleteness etc. Oṃ āḥ hūṃ, thus offer the offerings. All the deities completely dissolve into the mind of enlightenment with the fire of subsequent attachment, transforming into the form of a stream of nectar. Focusing on the impurity-cleansing bath vases, cleanse and purify. From emptiness, on top of a lotus and moon seat, a precious vase with a belly arising from bhrūṃ.