Chinese
圣物安住仪轨·吉祥如意宝。 圣物安住仪轨·吉祥如意宝。 名为圣物安住仪轨·吉祥如意宝之法，敬在此陈列。嗡 索斯帝！名为圣物安住仪轨·吉祥如意宝。顶礼吉祥金刚萨埵！ 遍布不变大乐金刚萨埵，于有寂之轮中以寂静与忿怒舞，以不可思议之幻化，赐予福德与，智慧之胜妙，敬礼具德上师！ 原始之智慧实相遍布安住，觉醒之善逝显现智慧之影像，以手印加持安住仪轨之次第，降下吉祥如意之雨。此中有二：当知之基的阐述，与将阐述之仪轨付诸实践之次第。第一者有七：安住之自性，所安住之圣物，安住之必要，安住者之阿阇黎，所行之处所，所行之时节，所行之仪轨。第一，自性者，如大阿阇黎于《乐集安住》中所说：当做与不做，已示二者。如是，若以了悟轮涅一切诸法，自始以来即自性清净且任运成就之功德，殊胜不可变之法性，如虚空般周遍安住之实相的智者而言，如前者所说：若了知法性空性之义，何者以何于何处毁坏？于本初未生之无生者，如何如何安住？诸法光明无生中，具足了悟之应供处，无需安住也。又，若以视佛像等圣物为如来等之大悲化现，身语意之手印所化现之具信者而言，亦如前者所说：又若未悟得空性，佛像经函佛塔等，由佛陀之化现加持力，生起若非彼则不生，了悟且具足胜信者，无需安住也。如是，对于未能领会此二种意义之共同所化众生，为了安置于二资粮之位，故而宣说需要安住之仪轨，乃是世间
English
The Consecration Ritual for the Three Supports, the Auspicious Wish-Fulfiller. The Consecration Ritual for the Three Supports, the Auspicious Wish-Fulfiller. The method called "The Consecration Ritual for the Three Supports, the Auspicious Wish-Fulfiller" is present herein. Om Swasti! The Consecration Ritual for the Three Supports, the Auspicious Wish-Fulfiller. Homage to glorious Vajrasattva! All-pervading, immutable, great bliss Vajrasattva, In the wheel of existence and peace, with peaceful and wrathful dances, With inconceivable manifestations, bestowing merit and, Supreme wisdom, I bow to the glorious Lama. The original wisdom essence pervades all, The awakening Sugata's appearance is the image of wisdom, With mudras, blessings, the arrangement of the consecration ritual, May it shower the rain of auspicious wishes. This has two parts: explaining the basis to be understood, and the order of putting the explained ritual into practice. The first has seven parts: the nature of consecration, the supports to be consecrated, the need for consecration, the preceptor who consecrates, the place where it is done, the time when it is done, and the ritual to be done. First, the nature is, as the great teacher said in the Bliss Gathering Consecration: It is shown as two, whether to do it or not. As such, if one understands the nature of all phenomena of samsara and nirvana, which from the beginning are naturally pure and spontaneously accomplished qualities, the unchanging dharma nature, abiding pervading like the sky, then, according to the wise, from the former: If the meaning of emptiness of dharma nature is realized, Who destroys what, with what, and where? For the unborn, unoriginated from the beginning, How, how is it consecrated? In the clear light unborn of all dharmas, Those who possess realization, the objects of offering, Do not need consecration. Also, if one has faith that the supports of images, etc., are manifestations of the compassion of the Tathagatas, emanations of the mudras of body, speech, and mind, then, according to the former: Or even if emptiness is not realized, Images, scriptures, stupas, etc., From the blessings of the Buddha's manifestations, Arise, and if not for that, they would not arise, Realizing this and having great faith, Consecration is not needed. Thus, for the common disciples who have not understood these two meanings, in order to place them in the position of the two accumulations, it is shown that the ritual of consecration is necessary, which is worldly.
Chinese
安住于名言，是为了显示世俗谛的意义。正如以正与不正的区分所说的那样，从加持的分别中也说：诸佛皆善住，无有任何安住者。依赖于世间世俗，安住是假立的。如是说。其自性是，在任何所依上，汇集诸佛的伟大功德，使其具有吉祥的意义。从忿怒者的分别中说：建造胜者的身像后，以恭敬如胜者般供养。能仁如是观照后，救护有情众生。如是说。在གལྤོར中说：身语意的所依中，具有安住智慧的加持。轮回是五种元素的处所，是身语意本身。如是说。词义是：从“supratiṣṭhāvidhi”这个词中，是善妙地成就和长久安住的仪轨。因为将所依成就为智慧有情（菩萨）的自性，所以是善妙的；因为使之安住到轮回存在之时，所以是长久的。这两者也与迎请、安住智慧尊和坚固安住相关联，因此称为加持的仪轨。又，su是极好，prati是各个，ṣṭhā是安住，即安住在各个所依的自性中，也可以这样理解。在《金刚布置》中说：如来身像，为了无边解脱之因，应迎请和安住胜者。如是说。第二，所安住的所依是：从分别中说，以捶打、书写、浮雕等来表示，身像的所依是如来寂静与忿怒的显现，语的所依是圆满佛陀和圣者们的经典，意的所依是法身的所依，总名为特别指定的八大佛塔等，以及寺庙、装饰和法器等所有。这些也必须具备各自的形状、装饰等特征，并达到标准，如《身像具相》中说：身像具有特征，具有寂静等姿态，达到尺寸的标准且美好，应如是善妙地安住。如是说。第三，安住的必要是
English
Abiding in terminology, it is to show the meaning of conventional truth. As it is said by the distinction of right and wrong, from the conceptualization of consecration it is also said: All Buddhas dwell well, there is nothing that abides. Relying on the mundane convention, abiding is nominally established. Thus it is said. Its essence is to gather all the great qualities of the Buddhas in whatever support, making it have the meaning of virtue and auspiciousness. From the conceptualization of the wrathful one it says: Having erected the body image of the Victorious One, worship with reverence as the Victorious One. The Able One, having thus beheld, protects sentient beings. Thus it says. In Galpo it says: In the supports of body, speech, and mind, there is the blessing of wisdom dwelling. Samsara is the place of the five elements, it is the very nature of body, speech, and mind. Thus it is said. The meaning of the words is: From the word "supratiṣṭhāvidhi," it is the ritual of accomplishing well and abiding for a long time. Because the support is accomplished as the nature of the wisdom being (Bodhisattva), it is good; because it makes it abide as long as samsara exists, it is long-lasting. These two are also related to inviting and abiding the wisdom being and firmly abiding, therefore it is called the ritual of consecration. Also, su is excellent, prati is each, ṣṭhā is abiding, that is, abiding in the nature of each support, it can also be counted as such. In the Vajra Arrangement it says: For the body image of the Thus Gone One, for the cause of infinite liberation, one should invite and abide the Victorious Ones. Thus it is said. Second, the support on which to abide is: From the conceptualization it says, represented by hammering, writing, embossing, etc., the support of the body image is the appearance of the peaceful and wrathful manifestations of the Thus Gone One, the support of speech is the scriptures of the complete Buddhas and noble ones, the support of mind is the support of the Dharma body, the general name is the particularly designated eight great stupas, etc., as well as temples, ornaments, and implements, etc., as many as there are. These must also have the characteristics of their respective shapes, decorations, etc., and must reach the standard, as it says in "The Body Image Has Characteristics": The body image has characteristics, has peaceful and other postures, reaches the standard of measurement and is beautiful, one should thus excellently abide. Thus it is said. Third, the necessity of abiding is
Chinese
从缺点和优点两方面来说。第一方面是：如果所依之物没有进行开光，或者即使进行了开光，但因仪式简略而不吉祥，也不会成为积累福德的田地。如云： “何处身像极圆满， 未曾加持久安住， 于彼不吉祥事生， 彼时供养不应理。” 又云： “仪式简略不应作， 开光恒常不吉祥， 于此世间亦痛苦， 于彼世间大恐怖。” 第二方面是：不会出现之前所说的那些过失，而且供养所依之物会增长福德，使相续得到加持等，会变成非常重大的利益。因此，要尽一切努力，为了获得成就而精进。凭借仪轨自身的力量，通过观察而产生的良好方式。如此行事，所生福德极大，于可见与不可见之处皆会增长。身像凭借真言的特征，会融入加持。如云。 《莲花自在续》中说：为了身语意所依的特殊性，要进行良好的开光仪式。如是宣说。 第四，进行安住的阿阇黎是：以三乘的学处调伏自相续，特别是以金刚乘的坛城灌顶成熟，并且具有清净的誓言，通达内外十如是等阿阇黎的一切事业，精通开光仪轨，通过见传承等成为精通者，并且在意义上一致地实践。如云： “阿阇黎知十如是， 具足一切之特征， 知晓手印咒语仪轨， 精通一切诸事业。” 其中，十如是是： “坛城三摩地手印， 姿势步态与坐垫， 念诵火供与供养， 应用于事业及收摄， 乃为外之十如是。” 以及： “遣除返回二仪轨， 秘密智慧与般若， 和合分别之仪轨， 朵玛金刚之念诵， 猛厉成办之仪轨， 安住及坛城之修， 乃为秘密十如是。” 等等所代表的，比丘、沙弥、居家者依次分为上中下三等。 第五，所行之事的处所是：方向和颜色等
English
There are two aspects regarding faults and merits. The first is: if the support has not been consecrated, or even if it has been consecrated but the ritual is deficient, it will not be auspicious and will not become a field of merit. As it is said: "Wherever a complete and perfect image resides, If it remains for a long time without being blessed, In that place, inauspicious things will occur. It is not appropriate to offer to it at that time." And: "A deficient ritual should not be performed, Consecration is always inauspicious. In this world, there is suffering, In the next world, there is great fear." The second aspect is: the faults mentioned earlier will not occur, and offering to the support itself will increase merit, bless the lineage, and become a very great benefit. Therefore, one should make every effort and diligently strive to attain accomplishments. Through the power of the ritual itself, and through the excellent method that arises from examination. By doing so, great merit is generated, increasing in both visible and invisible realms. The image, through the characteristics of mantra, will receive blessings. As it is said. In the Tantra of the Great Powerful Lotus, it is said: "For the sake of the special nature of the support of body, speech, and mind, perform the excellent consecration ritual." Thus it is proclaimed. Fourth, the Acharya who performs the establishment is: one who has tamed their mind-stream with the trainings of the three vehicles, especially one who has been matured by empowerment in the mandala of Vajrayana and possesses pure vows, who has mastery over all the activities of an Acharya, such as the ten realities of outer and inner, and who is an expert in the consecration ritual, having become proficient through the lineage of sight and having put it into practice in a meaningful way. As it is said: "The Acharya knows the ten realities, Possesses all the characteristics, Knows mudras, mantras, and rituals, Is skilled in all activities." Among these, the ten realities are: "Mandala, samadhi, mudra, Posture, gait, seat, Recitation, fire offering, and offering, Applied to activities and re-absorption, These are the ten outer realities." And: "The rituals of dispelling and returning, Secret, wisdom, and primordial awareness, The rituals of union and separation, Torma, vajra recitation, The rituals of fierce accomplishment, Establishment and mandala accomplishment, These are the ten secret realities." And so on, represented by monks, novices, and householders, who are respectively classified as superior, intermediate, and inferior. Fifth, the place where the activity is to be performed is: directions and colors, etc.
Chinese
通过这种方式，它被赞美为寂静与增益之地，特别是吉祥且令人愉悦之地。此外，如佛塔等，以及房屋和神灵的住所中，佛陀等的开光，应以清净的仪轨进行。如是说：吉祥清净的大地，令人心旷神怡。等等，正如在坛城的仪轨中所说的那样。第六，何时进行的时间是：六个月和四个星宿，以及十四星宿中的任何一个，以及七个日期之主，胜者赞美开光等。如是说，从冬月的小月到夏月的中月之间，太阳北行期间的白分，星宿吉祥之时进行。幻化经中说：从初八开始，在极佳的星宿中，大行菩提行，为了迅速获得秘密殊胜成就，应选择吉祥的星宿。因此，也应从其他的声明论典中了解。在《怖畏电光》中说：从声明论典的支分中，应了解时间，吉祥天神之日，财富和良辰吉日，虽然是占相的分别，但如果考察，就会出现吉祥的征兆。又说：坛城和开光，应在上半月进行观察。这主要是从重要的角度考虑。否则，如果星宿汇聚，下半月也没有过失。如是说。第七，应进行的仪轨是：被称为缘起开光，以及在《学集论》中说：以信心迎请佛陀及其眷属，安住于所依之物上，进行礼拜供养和吉祥祝愿，这被称为经部的方式。以及从密咒的各个续部中所说的，特别是瑜伽大续、幻化经和修部中所说的意义，应以班智达和成就者所建立的大车般的仪轨，如他们所解释的那样，以提炼精要的清净仪轨来进行。如是说：佛陀等的开光，应以清净的仪轨进行。不应以低劣的仪轨进行。因此，应尽一切努力，以渴望成就之心而精进。如是说。《怖畏