English
In clarity, the illusory body enters and exits freely, also known as the Samadhi of Valiant Conduct. Samadhi is spontaneously accomplished, meaning that through union, the ultimate two obscurations are eliminated, and the Dharmakaya is manifested. Therefore, body, wisdom, and activity are spontaneously accomplished. Since its essence is unchanging, it is spoken of as Samadhi. These are also summaries of the meaning of the scriptures. This scripture has a translation by Dharmaśrī Bhadra up to 278, and a translation by Ratna Bhadra, both of which are very good. The consecration ritual of the Guhyasamaja is composed by Nāgpopa. The etymology is "Prakana Hena Tiṣṭha," meaning supreme and long-lasting, hence it is called consecration. Supreme means to accomplish the nature of the wisdom being, and long-lasting means to remain in samsara as long as it exists. There are two types of classification: the classification of the base and the classification of the method of accomplishment. The classification of the base refers to temples, stupas, Buddha images, thangkas, etc., as well as stables, stone tablets, trees, wells, and springs, which serve as the basis for the nature of the body. Rosaries, worldly treatises, and transcendental scriptures serve as the basis for the nature of speech. Vajras, wheels, and all the symbols of deities serve as the basis for the nature of mind. The classification of the method of accomplishment is as follows: the nature of the body, such as temples, etc., is contemplated as emptiness. From that, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises. From Hūṃ, a wheel arises. From the wheel, the body, Vairochana, is accomplished and then consecrated. The basis of speech, such as rosaries and scriptures, is contemplated as emptiness. From emptiness, speech, Vajra Dharma, is accomplished and then consecrated. The basis of mind, such as vajras, is accomplished as the mind, Akshobhya, and then consecrated. The ritual has extensive and concise versions. Thus it is said. People do not make offerings to a person who does not possess lineage. Similarly, there is no fruit from prostrations and offerings to the supports of body, speech, and mind that have not been consecrated. It is like performing a fire offering with ashes devoid of mantra. Therefore, for body, speech, and mind,
Tibetan
་ཀྱི་རྟེན། ། བཞེངས་ནས་རིང་པོར་བཞག་མི་བྱ། །དཔལ་དང་འབྱོར་པ་ཉམས་འགྱུར་བས། །དེ་བས་མྱུར་དུ་རབ་གནས་བྱ། །ཞེས་སོ། ༈ །ཟ་ཧོར་གྱི་མཁན་པོ་ཤཱན་དེ་ཝས་མཛད་པའི་གཏོར་ཆོག་ལས། བགེགས་རྣམས་མ་ལུས་བསྲུང་བ་དང་། །ཞི་བ་ལ་སོགས་ལས་རྣམས་དང་། །གྲུབ་ཆེན་བརྒྱད་དང་དངོས་གྲུབ་མཆོག །བསྒྲུབ་ཕྱིར་གཏོར་མའི་ཆོ་ག་བཤད། །ཅེས་སོ། ༈ །སྦྱིན་སྲེག་གི་ཆོ་ག་ལས། །སྡིག་པ་ཐམས་ཅད་བསྲེག་ཕྱིར་དང་། །སྔགས་རྣམས་གཟི་བྱིན་བསྐྱེད་པ་དང་། །ལྷ་རྣམས་ཚིམས་པར་བྱ་བ་ལ། །རྫོགས་སངས་རྒྱས་ཀྱིས་སྦྱིན་སྲེག་བསྔགས། །གང་ཕྱིར་ལྷ་རྣམས་ཚིམ་གྱུར་པས། །བཟླས་བརྗོད་བས་ཀྱང་སྦྱིན་སྲེག་ཤིས། །བཟླས་པའི་ལས་རྣམས་ཐམས་ཅད་ལ། །སྦྱིན་སྲེག་རྒྱས་པས་མཆོག་ཏུ་འགྱུར། །ཞེས་སོ།། སློབ་དཔོན་ཨཱརྱ་དེ་ཝས་མཛད་པའི་རིམ་ལྔའི་དོན་གསལ་བར་བྱེད་པའི་བསྟན་བཅོས་སྤྱོད་བསྡུས་སྒྲོན་མར།
Chinese
之所依。 建造后不宜久置，因财富和荣耀会衰退，因此应尽快举行开光仪式。如是说。 ༈ 扎霍尔的堪布香提戴瓦所著的朵玛仪轨中说：为了守护一切魔障，以及息灾等事业，以及成就八大成就者和殊胜成就，故宣说朵玛仪轨。如是说。 ༈ 火供仪轨中说：为了焚烧一切罪业，以及增长咒语的威力和使诸神欢喜，圆满正觉赞叹火供。因为诸神欢喜之故，火供比念诵更为吉祥。在一切念诵的事业中，火供的兴盛最为殊胜。如是说。 阿阇黎圣天所著的《五次第义明灯论·行集灯》中：
English
The basis of. It should not be left for a long time after construction, because wealth and glory will decline, therefore, the consecration ceremony should be performed as soon as possible. Thus it is said. ༈ In the Torma ritual composed by the Khenpo Shantideva of Zahor: To protect all obstacles, and for activities such as pacification, and to accomplish the eight great siddhas and supreme accomplishments, the Torma ritual is explained. Thus it is said. ༈ In the fire offering ritual: To burn all sins, and to increase the power of mantras, and to please the deities, the perfectly enlightened Buddha praised the fire offering. Because the deities are pleased, the fire offering is more auspicious than recitation. In all activities of recitation, the flourishing of fire offering is the most excellent. Thus it is said. In the "Compendium of Practices Lamp," a treatise clarifying the meaning of the Five Stages, composed by Acharya Aryadeva: