Chinese
是宣说殊胜之法的声音。 是遮止所有邪见的边际。 是威严，以昔日之愿力而不推迟。 是慈悲，以调伏所化众生为目的而观视。 是奇妙，以烦恼作为成办之因。 是寂静，心从真实的体性中不动摇。 威严赫然黑大身。 这表示具有威严的身躯，身体肥大，肤色黝黑，这样的身形是表示大忿怒尊。 显示本尊的数量是： “五威严”也表示，绘制主尊和眷属五尊，中央是雅曼达嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），左边是贝达里（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），右边是埃嘎札地（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），儿子是雅玛茹阿札（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），其母是血眼母，五尊本尊按照观修方法绘制。 显示所依的分类是： 身语意中殊胜是身，从材料中产生智者用。 这表示身像的所依是泥塑像、唐卡、模制像等身像；语的所依是经书；意的所依是法器。这三者中，因为此处是文殊身的修法，所以最殊胜的是建造身像。 如果制作泥塑像，就用金、银、铜等材料。如果制作模制像，就用泥土或同类材料。如果制作雕刻像，就用象牙或木头等材料。如果制作绘画像，就用绸缎、画布、树皮等材料，由精巧的工匠精心绘制，由精通经典的喇嘛不违背经典和考证而精心绘制。 显示开光的方法是： 分开迎请融入及供养，如法仪轨善安住。 这是指，开眼、生起誓言尊、迎请智慧尊并融入、进行供养，这些开光仪轨由精通者如法进行。 其口诀实修的次第有四种：体性、定义、分类和仪轨次第。 体性是佛的身语意。 定义是，因为是最殊胜的，所以称为开光，是通过智慧勇识来成就的。 因为长久，所以称为开光，是住留到轮回存在之时。 分类有两种：基础的分类和修法的分类。 基础的分类是：唐卡是身的自性，念珠是语，钺刀是意的自性。
English
It proclaims the sound of the wondrous Dharma. It prevents all extremes of evil views. It is majestic, not delaying due to the power of past aspirations. It is compassionate, observing sentient beings to be tamed as the object. It is marvelous, making afflictions the cause of accomplishment. It is peaceful, the mind unmoving from the true nature. Majestic and imposing, a great black body. This indicates a majestic body, a plump physique, and a dark complexion, such a form represents the Great Wrathful One. Showing the number of deities: "Pañca Majestic" also indicates that the main deity and the retinue of five deities are drawn. In the center is Yamāntaka, on the left is Vetālī, on the right is Ekajati, the son is Yamarāja, and the mother is Krodhakali. The five deities are drawn according to the method of visualization. Showing the distinction of supports: Among body, speech, and mind, the most excellent is the body; produced from materials, used by the wise. This indicates that the support for the body is a clay statue, a thangka, a molded statue, and other forms of the body; the support for speech is scriptures; the support for mind is ritual implements. Among these three, since this is the practice of Manjushri's body, the most excellent is to construct a body statue. If making a clay statue, use gold, silver, or copper. If making a molded statue, use clay or similar materials. If making a carved statue, use ivory or wood. If making a painted statue, use silk, canvas, bark, etc., and have a skilled craftsman carefully paint it. A lama who is well-versed in the scriptures should carefully paint it without deviating from the scriptures and verifications. Showing the consecration: Separating, generating, inviting, absorbing, and offering; perform the ritual properly and consecrate. This refers to opening the eyes, generating the samaya being, inviting and absorbing the wisdom being, and making offerings. These consecration rituals should be performed properly by an expert. The order of its oral instruction and practical application is fourfold: essence, definition, classification, and the order of rituals. The essence is the body, speech, and mind of the Buddha. The definition is that it is called consecration because it is the most excellent, accomplished through wisdom and courage. It is called consecration because it is long-lasting, remaining as long as samsara exists. The classification is twofold: the classification of the base and the classification of the method of accomplishment. The classification of the base is: the thangka is the nature of the body, the mala is speech, and the kartrika is the nature of the mind.
English
The divisions of the practice method are: the Thangka is made into the body from Oṃ (藏文，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：Om). The rosary is made into speech from Āḥ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah). The vajra chopper is made into mind from Hūṃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum). There are three parts to the ritual: what the master is like, what the disciple is like, and the actual ritual. The master should be skilled in the tantras, transmissions, and instructions of Manjushri Mitra. The disciple should practice and recite Manjushri. There are three parts to the actual ritual: first, the recitation; second, the preparation; and third, the final consecration. The first is the recitation: the time is the three months of winter, on the constellation Krittika. The place is in a pleasing temple. The materials are offerings and tormas arranged on the mandala. During the recitation, visualize the mandala of wisdom, make offerings and praises, and then recite "A-kro" for three months. At the end, recite the mantra of dependent origination. The method of especially abiding is: at the time of consecration, construct the mandala of Yama. To its south, make a bathing platform. There, spread out the Thangka. Arrange offerings in front. Place a vase in the center of the mandala. Finally, spread out the materials for consecration. Then, establish the boundaries. For the auspicious ritual, recite Hūṃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum) on mustard seeds, recite Oṃ (藏文，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：Om) on water, and then throw them into the fire. Then, bathe with the five ambrosias, reciting: Oṃ Sarva Tathāgata Abho Śodhana Svāhā (藏文，梵文天城体：ओं सर्व तथागत अभो शोधनि स्वाहा，梵文罗马拟音：oṃ sarva tathāgata abho śodhana svāhā，汉语字面意思：Om, all tathagatas, bath, purify, svaha), and bathe with a durva grass brush. After that, mix fragrant sesame oil and apply it with a durva grass brush. Recite: Oṃ Hūṃ Trāṃ Hrīḥ Khaṃ (藏文，梵文天城体：ओँ हुं त्रं ह्रीः खं，梵文罗马拟音：oṃ hūṃ trāṃ hrīḥ khaṃ，汉语字面意思：Om, Hum, Tram, Hrih, Kham). Then, to remove the sesame oil, wash with fragrant water mixed with fragrant tree bark. Then, wash with water of three whites and three sweets. Then, wash with fragrant water. Then, wipe off the water on the image with a red cloth. These baths: for the Thangka, it is done on the surface of a mirror; for the rosary and vajra chopper, it is done directly. Then, apply the fragrance of sandalwood and saffron. Offer incense, lamps, and flowers. Then, with the right knee on the ground, holding incense in the right hand and ringing the bell in the left hand, respectfully request: Blessed One, Vajra Yama's Destroyer, I prostrate and praise the King of Wisdom. Out of love for the disciples, and also for the sake of offering to you. Protector, you are the nature of compassion, please grant consecration. Please, with respect, bestow your kindness upon me and this. May the Buddhas be mindful of me, may the Vajra have eyes.
Chinese
等。金刚持大尊，阎魔敌。以智慧之王，我欲作此开光。因此，请您以慈悲加持我和弟子。萨玛雅 斯德వం 阿 吽。如是念诵三遍。观想所有文殊菩萨众如是对我垂念。之后，将唐卡生起为本尊。念珠观想为语咒。钺刀观想为手印智慧。以心间的光芒迎请前方安住者并融入，进行供养。嗡 阿尔岗 扎底叉，以此供养浴水。嗡 萨瓦 桑 效达 吽，以此供养洗足水。之后，尽力进行供养和念诵。之后，请其返回，准备使其长久安住。真实的开光是：之后第二天遮断结界。加持供品。开光时，将唐卡生起为本尊。念珠生起为咒语。钺刀生起为手印，迎请并融入。用涂有甘露的金针开眼。嗡 扎秋 萨曼达 扎秋 比效达纳 梭哈。之后，进行宝瓶灌顶。如初生之时，诸天神沐浴一般。如是五部佛之圣水，赐予五种智慧灌顶。嗡 阿 吽 梭哈。之后，献上五种供品。赞颂大忿怒尊，祈请坚固安住。进行酬补朵玛。念诵吉祥颂。生起次第有两种：生起誓言尊和迎请智慧尊并献上侍奉。生起誓言尊有两种：主尊父母和子尊父母。首先是开示：从依止无量梵天处开始。如是开示如小乘般修习，因果本身也有大小乘之分。声闻和缘觉是小乘，菩萨是大乘，但相对于密宗内宗来说，也是小乘。小乘观轮回众生，见其陷入痛苦的泥潭，或观涅槃，见其安住于安乐的旱地，为了他们的利益，修习四无量心：慈爱、悲心、喜悦和舍心。视一切众生如独子的母亲是慈爱。他们
English
Etc. Great Vajradhara, Yamantaka. With this king of knowledge, I wish to perform this consecration. Therefore, please bless me and my disciples with compassion. Samaya Tvam Ah Hum. Recite this three times. Visualize all the Manjushri deities as if they are mindful of me in the sky in front. Then, generate the Thangka as the deity. Visualize the mala as the speech mantra. Generate the chopper as the wisdom of the hand symbol, and with the light from the heart, invite the one who abides in front and dissolve them, and make offerings. Om Argham Pratitsa, offer bath water with this. Om Sarva Sam Sho Dha Hum, offer foot washing water with this. Then, make offerings and recitations as much as possible. Then, ask them to return, preparing to have them stay longer. The actual consecration is: Then, the next day, block the boundaries. Bless the offerings. During the consecration, generate the Thangka as the deity. Generate the mala as the mantra. Generate the chopper as the hand symbol, invite and dissolve them. Open the eyes with a golden needle smeared with nectar. Om Chakshu Samanta Chakshu Bisho Dhana Svaha. Then, perform the vase empowerment. Just as at the time of birth, the gods bathe. Likewise, the holy water of the five Buddha families, bestow the five wisdom empowerments. Om Ah Hum Svaha. Then, offer the five offerings. Praise the Great Wrathful One, and request them to remain steadfast. Perform the Tsha offering for refreshment. Recite auspicious verses. There are two stages of generation: generating the Samaya being and inviting the wisdom being and offering service. There are two types of generating the Samaya being: the main deity parents and the child deity parents. The first is the teaching: starting from relying on the immeasurable Brahma abode. As such, teaching to meditate like the Lesser Vehicle shows that there are major and minor vehicles in causality itself. Shravakas and Pratyekabuddhas are the Lesser Vehicle, Bodhisattvas are the Greater Vehicle, but relative to the inner tantras of Secret Mantra, it is also the Lesser Vehicle. The Lesser Vehicle views sentient beings in samsara, seeing them trapped in the mud of suffering, or views nirvana, seeing them abiding in the dry land of happiness, and for their benefit, meditates on the four immeasurables: loving-kindness, compassion, joy, and equanimity. Thinking of all sentient beings as a mother to an only child is loving-kindness. They
Chinese
希望从轮回痛苦中解脱的慈爱之心即是慈悲。希望与超越悲伤的喜乐相遇即是喜悦。无有敌友地修持是舍。因为如同梵天之境一样具有慈悲，所以瑜伽士对梵天之境生起坚定之念，这是在先导之时如此修习。殊胜大乘之生起方式。这是说要像大乘一样修持。因为能容纳一切所以是乘，因为见解广大所以是大。由此修持众生生起慈悲的方式是：如是法身中，显现普贤光明报身，由此，以因之等持化身，利益众生。因此，修持身语意慈悲的生起方式。如是宣说。指示处所是：于大尸陀林之宫殿中。如是，于空性中，普贤光明慈悲生起。由此，因从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中显现。ཨེ་（藏文：ཨེ་，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）中生出虚空，ཡཾ་（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）中生出风，ར་（藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）中生出血海，སུྂ་（藏文：སུྂ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏姆）中生出大地，ཀེཾ་（藏文：ཀེཾ，梵文天城体：केँ，梵文罗马拟音：keṃ，汉语字面意思：肯）中生出须弥山，བྷྲཱུྂ་（藏文：བྷྲཱུྂ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）中生出宫殿，在尸陀林的四方房屋中。座是阎摩雅曼达嘎父父双运之上，有水牛，其上有莲花和日月。指示生起之方便是：从三种仪轨的连接中。说是语文字的仪轨，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）落在座上，是从自明觉乐的门径中生起，如同中阴的明觉一般。意手印的仪轨金刚，是从部分和片段中生起，如同父母的精血中神识入胎一般。金刚作舒放和收摄二义后，是身圆满的仪轨，如同从五大种中形成自身一般。那是什么呢？毒树哈拉黑色的颜色。说是譬如剧毒的黑色毒药一样，接触就会死亡。意义是黑色以猛烈的力量摧毁一切。三六六具足，极其炽燃庄严。说是三面，三身也是在法身中合一，所以面是深蓝色。六手是从三身中生起六大智慧。从法身中生起空性，法界和如镜智。从报身中生起平等性和，个别观察智。