Chinese
请赐予能守护恐惧等一切不顺之境，带来寂静、遣除违逆，并赐予获得无上利益安乐之菩提的成就。 往昔，从吉祥天女的颈项中对天界之主如是说：天王，以名为“胜幢顶端之军饰”的此无能胜陀罗尼，无论你交战、争斗、辩论或竞争，都将无所畏惧，并于一切处获得胜利。 若将胜幢顶端佩戴于颈项，则能守护人王及一切勇士。 若将其转变为女身形象，则会安住于前方，施予无畏并加以守护。 能增盛吉祥，使敌方军队充满勇气。 能使吉祥、清净、名声、光辉与圆满兴盛。 祈请如是所说的一切利益，能迅速成就在我与施主等一切有情众生身上。 如来之语真实无谬，祈请如所说般显现真实。 如是祈请三次，并散花。 观想彼等如是应允。 进行酬谢供赞。 于未备及等之后，以百字明忏悔三次。 此处于“依凭”等之后，念诵“苏pratiṣṭha”和“耶dharma”等，并降下花雨。 充满虚空的会供坛城融入依凭，无有分别，从而加持。 再次，诸佛菩萨觉醒于虚空，也以诸多吉祥偈颂进行加持。 伟大的大胜等。 吉祥如理宣说而成就。 ༈。 第二，讲述将善资粮回向菩提之顺缘。 如是，依凭之事并非粗略行持，而是极其细致地完成之后，必须立即进行安住。 何处身像未圆满，未加持之工艺品，彼处将出现不吉祥，因此不可对其进行供养。 仪轨亦然，不可草率进行，安住恒常不吉祥，此世间亦充满痛苦。
English
Please grant the accomplishment of attaining the supreme benefit and bliss of Bodhi, protecting against all unfavorable circumstances such as fear, bringing peace, averting adversities. In the past, from the neck of the glorious goddess, it was said to the lord of the gods: King of the gods, with this invincible dharani called "Victory Banner's Crest, Adornment of the Army," whether you engage in battle, fight, argue, or compete, you will be fearless and victorious in all places. If the Victory Banner's Crest is worn around the neck, it will protect the human king and all brave warriors. If it is transformed into the form of a woman, it will dwell in front, bestowing fearlessness and providing protection. It causes glory to increase. It fills the enemy's army with courage. It causes auspiciousness, purity, fame, splendor, and perfection to abide everywhere. May all the benefits of such pronouncements be swiftly accomplished for me and the patrons, and all sentient beings. Since the words of the Tathagata are true and infallible, may the truth be manifestly revealed as it was spoken. Pray three times in this way and scatter flowers. Think that they have agreed accordingly. Perform thanksgiving offerings and praises. After "not obtained" and so on, confess the faults with the hundred-syllable mantra three times. Here, after "support" and so on, recite "Supratiṣṭha" and "Ye dharma" etc., and shower a rain of flowers. The assembly field filling the sky merges with the support, without distinction, thereby blessing. Again, the Buddhas and Bodhisattvas awaken throughout the sky, and also consecrate with many auspicious verses. The great supreme of greatness, etc. Auspiciousness is accomplished by speaking according to reason. ༈. Secondly, explaining the conducive circumstances for dedicating the accumulation of merit to Bodhi. Thus, after the activity of the support is completed, not as a rough practice, but as a very detailed one, it is necessary to immediately establish it. Where the body image is incomplete, and the unblessed art object, in that place inauspiciousness will occur, therefore it is not appropriate to make offerings to it. Likewise, the ritual should not be done poorly, as the establishment is always inauspicious, and this world is also full of suffering.
Chinese
“来世的恐惧是巨大的。” 还有，导师也说：如果一位精通圣地和内藏事务，吝于虚伪，珍视教义的善知识，能够毫不混淆地按照经文所述进行圣地和咒语的放置，那么就会产生利益和加持，更不用说从其他途径获得加持了。因为这会损害教义和众生，给地方带来不幸，造成巨大的过失，并且浪费物品。因此，具有资格的导师必须仔细地进行实践。在吉祥的星象吉日，按照律宗的圣地仪轨，由五位或更多僧侣进行吉祥的布萨。完整地诵读别解脱经。之后，进行长净仪轨，可繁可简。第二天，按照大乘菩提萨埵的仪轨，进行圣地命名和胜义菩提心仪轨，可繁可简。如果进行供养仪轨，那是最好的。之后，进行近亲等的供养仪轨。第三天，进行密宗金刚乘的圣地，坛城等任何一种的解释。在这些期间，即使没有整天的空闲，也可以在早上进行布萨和长净仪轨，下午进行发菩提心仪轨和近亲供养仪轨。根据情况，密咒的圣地可以根据需要安排天数，可繁可简。在最后一天，在施主发愿的开始，所有聚集在那里的人都聚集并按顺序坐好。当分发食物时，金刚上师根据情况讲述共同的佛法，特别是建造具有舍利子精华的无垢双运等佛塔，以及见、闻、忆、触解脱的广大功德，如《大咒五部》、《无垢光芒经》和绕塔的功德、《胜光王请问经》、《观世音经》等。即使不详细讲述，至少也要用通俗易懂的语言，向在场的男女老少清楚地解释佛塔的功德。这尤其殊胜。如《无垢光芒经》所说：“如果用当地语言能够理解佛法，那么用经文的语言又有什么用呢？”就像这样说的那样，聚集在那里的人
English
"The fear of the next world is great." Also, the teacher said: If a virtuous friend who is skilled in the affairs of the sacred place and inner sanctum, is stingy with hypocrisy, and cherishes the doctrine, can perform the placement of the sacred place and mantras without confusion according to the scriptures, then benefits and blessings will arise, let alone obtaining blessings from other sources. Because this will harm the doctrine and sentient beings, bring misfortune to the area, cause great faults, and waste items. Therefore, a qualified teacher must carefully practice. On an auspicious day with good stars, according to the Vinaya tradition's sacred place ritual, five or more monks perform the auspicious Posadha. Read the Pratimoksha Sutra in its entirety. After that, perform the Sthavira ritual, which can be elaborate or concise. On the second day, according to the Mahayana Bodhisattva tradition, perform the sacred place naming and ultimate Bodhicitta ritual, which can be elaborate or concise. If you perform the offering ritual, that is the best. After that, perform the offering ritual for close relatives, etc. On the third day, perform the sacred place of the Secret Mantra Vajrayana, explaining any kind of mandala, etc. During these periods, even if there is no full day of free time, you can perform the Posadha and Sthavira ritual in the morning, and the Bodhicitta generation ritual and close relative offering ritual in the afternoon. Depending on the situation, the sacred place of mantra can be arranged for the number of days as needed, which can be elaborate or concise. On the last day, at the beginning of the sponsor's vow, all the people gathered there gather and sit in order. When distributing food, the Vajra Master, according to the situation, speaks of the common Dharma, especially the construction of stupas with the essence of relics such as the Immaculate Two Unions, and the vast merits of liberation through seeing, hearing, remembering, and touching, such as the Five Great Dharanis, the Sutra of Immaculate Light, and the merits of circumambulating the stupa, the Sutra Requested by King Clear Victory, the Avalokiteshvara Sutra, etc. Even if not explained in detail, at least explain the merits of the stupa clearly to the men and women, young and old, present in easy-to-understand language. This is especially excellent. As the Sutra of Immaculate Light says: "If the Dharma can be understood in the local language, then what is the use of the language of the scriptures?" Just as it says, the people gathered there
Chinese
当所有的人都以极大的信心和欢喜来分发施主财物，并进行吉祥的回向结尾时，所有人都谦逊地恭敬聆听。上师首先讲述了发心的重要性，以及结尾时的回向就像马的缰绳和车夫一样重要的道理。这样的回向有两种，无缘回向和有缘回向。有缘回向会被愤怒等消耗，如果无缘回向被算入，那么善资粮就不会在中阴时被浪费。无缘回向的特征是，除非获得圣道的智慧，否则不会产生。我们尽自己能力所做的无缘回向有两种，一种是学习追随佛陀的无缘回向，即追随过去、现在、未来三世诸佛等；另一种是学习追随菩萨的无缘回向，即追随文殊勇士等，对此进行了详细的讲述。如果不明白这样的道理，只是想着为了所有众生获得圆满正等觉而回向，那么世间的财富和权势自然而然地就会产生，对此进行了详细的讲述，并进入了仪轨。如果不是这样，现在的一些上师在进行施主回向时，总是匆匆忙忙，有些人忙着收拾东西，有些人忙着整理供品和文字，显得手忙脚乱。殊胜的导师并没有说僧众要很好地进行施主回向，而是说了很多琐碎的事情。为了自己的茶和食物，他们总是慢条斯理，而当施主的重要事情，即回向到来时，却变得如此匆忙，这是为什么呢？末法时代的贫困施主们真是可怜啊，上师们！因此，我多次传达了这些信息。此时，从大译师寂护海的仪轨中摘录如下：祈请十方安住的诸佛菩萨、圣者声闻、独觉佛、仙人、以及拥有祈愿和真实语力量者，还有梵天和帝释天等护法善神，以及所有守护白净一方的众神，请你们关注并垂听以我和施主为首聚集于此的所有人。今天，我们如法建造了法身舍利塔，以此为代表的供养等善行，
English
When everyone, with great faith and joy, comes to distribute the patrons' wealth and make auspicious dedications at the end, everyone humbly listens with respect. The master first explained the importance of generating the mind of enlightenment and the importance of the dedication at the end, which is like the reins of a horse and a charioteer. Such dedication has two types: dedication without object and dedication with object. Dedication with object is exhausted by anger, etc., but if dedication without object is included, then the accumulation of merit will not be wasted in the bardo. The characteristic of dedication without object is that it does not arise unless one has attained the wisdom of the noble path. There are two types of dedication without object that we can do to the best of our ability: dedication without object that follows the example of the Buddhas, such as following the Buddhas of the three times; and dedication without object that follows the example of the Bodhisattvas, such as following Manjushri the Brave. This was explained in detail. If one does not understand such meaning and simply thinks of dedicating for all sentient beings to attain perfect enlightenment, then worldly wealth and power will naturally arise. This was explained in detail, and then the ritual begins. If it is not so, some lamas of the present time are always in a hurry when it comes to dedicating for the patrons. Some are busy packing, and some are busy organizing offerings and texts, appearing flustered. The supreme teacher did not say that the Sangha should perform the dedication for the patrons well, but rather spoke of many trivial matters. For their own tea and food, they are always slow and leisurely, but when the important matter of the patrons, the dedication, arrives, why do they become so hurried? The poor patrons of the degenerate age are pitiable, lamas! Therefore, I have conveyed these messages many times. At this time, excerpted from the ritual of the great translator Shantarakshita of the Ocean: I beseech all the Buddhas and Bodhisattvas, noble Shravakas, Pratyekabuddhas, sages, and those who have power over aspirations and truthful words, who abide in the ten directions, as well as Brahma and Indra, and all the Dharma protectors and deities who protect the white side, to look upon and consider all of us gathered here, headed by myself and the patrons. Today, we have properly built the Dharmakaya Stupa, and with the merit of offerings, etc.,
Chinese
以于母胎中所积聚的一切善根之力，祈愿十方诸佛薄伽梵，圆满成就自性之义，其意得以自然成就。祈愿所有宫殿之坛城，皆为善妙行之供养云所覆盖。祈愿所有圣法，皆能于一切世间兴盛广大，并长久住于众生之相续中。祈愿所有菩萨、独觉、声闻，皆能圆满各自之解脱，并迅速获得一切智之果位。祈愿所有护持圣法者，皆能圆满其广大誓愿，威力、力量、光辉增盛，并证得大法之主，佛陀之果位。祈愿所有护佑我等师徒之神祇，皆能远离身心之过患，具足圆满之吉祥与功德。祈愿无量无边之众生，皆能清净二障，息灭一切痛苦与损害，圆满菩提之善法，并迅速获得一切种智，佛陀之果位。以此善根为代表，我等一切众生自无始轮回以来所积聚之善根，以及三宝之谛实力，诸佛菩萨之加持力，以及供养读诵大乘经典及甚深广大之陀罗尼，如法修造法身佛塔之福德力，以及法界清净之力量，愿经咒中所说之利益，我与施主皆能立即获得、圆满、显现。我等一切众生于无始轮回中，因业、烦恼、异熟之障碍等，将堕入三恶道及八无暇处，或从菩提心、善法方面退失等，自己所造作之种种罪业，或劝他人造作，或随喜他人所作之业
English
By the power of all the accumulated virtues in the womb, may all the Buddhas, the Bhagavat of the ten directions, perfectly accomplish the meaning of their own nature, and may their intentions be spontaneously fulfilled. May all the mandalas of the palaces be covered by the expanding clouds of offerings of good conduct. May all the sacred Dharmas flourish and spread throughout all worlds, and may they remain for a long time in the minds of beings. May all Bodhisattvas, Pratyekabuddhas, and Shravakas perfect their respective liberations and quickly attain the state of omniscience. May all protectors of the sacred Dharma also completely fulfill their great vows, and may their power, strength, and glory increase greatly, and may they realize the state of the great Dharma Lord, the Buddha. May all the deities who protect and benefit us and our retinue be free from the faults of body and mind, and may they be endowed with perfect glory and qualities. May all limitless and boundless sentient beings purify the two obscurations, pacify all suffering and harm, perfect all the virtuous Dharmas of the path to enlightenment, and quickly attain the state of all-knowingness, the state of Buddhahood. By this virtue, may all sentient beings, including myself, by the power of whatever roots of virtue have been accumulated since beginningless time, by the truth of the Three Jewels, by the blessings of all the Buddhas and Bodhisattvas, and by the merit of offering and reciting the profound and vast Mahayana sutras and dharanis, and by properly constructing the stupa of the Dharmakaya, and by the power of the pure realm of Dharma, may all the benefits spoken of in the sutras and dharanis be immediately obtained, perfected, and manifested by myself and the benefactor. May all sentient beings, including myself, in beginningless samsara, due to karma, afflictions, and the obscurations of ripening, be born in the three lower realms and the eight unfavorable conditions, or degenerate from the mind of enlightenment and virtuous practices, and may all the various sinful actions that we have done ourselves, or caused others to do, or rejoiced in what others have done