English
On the great lotus seat of sun and moon. From the SWA (藏文，梵文天城体，梵文罗马拟音，SWA，Swa) syllable, arises the yellow Ratnasambhava, yellow in color, holding a jewel and a bell. The consort Mamaki, yellow in color, holding a jewel and a bell with it as a handle, in union. Armor and substances, etc., on the jewel lotus seat of sun and moon carried by the Shangshung people. From the HA (藏文，梵文天城体，梵文罗马拟音，HA，Ha) syllable, arises the green sword, marked by HAS (藏文，梵文天城体，梵文罗马拟音，HAS，Has), Amoghasiddhi, green in color, holding a sword and a bell. The consort Samaya Tara, green in color, holding a sword and a bell with it as a handle, in union. Thus, the supports of body, speech, mind, qualities, and activities are divided into five families, and each is generated separately. Is it any one of them? If all five are needed, then do it that way. Furthermore, it is also said that stupas and temples, etc., are generated as Vairochana. Thus, divide the families, or, any support whatsoever, it can be generated like the front generation based on whatever sadhana mandala it relies on, because all the deities are undifferentiated in the realm of wisdom. Whichever of the five families is generated, those deities are peaceful and smiling, with the beauty of marks and examples greatly flourishing, adorned with all ornaments of silk and jewels, radiating infinite rays of light, marked at the crown of the head with OṂ (藏文，梵文天城体，梵文罗马拟音，Om，Om) white. At the throat with ĀḤ (藏文，梵文天城体，梵文罗马拟音，Ah，Ah) red. At the heart with HŪṂ (藏文，梵文天城体，梵文罗马拟音，Hum，Hum) blue. Fourth, inviting the wisdom being, from the HŪṂ (藏文，梵文天城体，梵文罗马拟音，Hum，Hum) at the heart of the deity of oneself and the support, rays of light emanate, and all the Tathagatas of the ten directions and four times, in the form of an inconceivable wisdom mandala. OṂ VAJRA SAMAJAḤ (藏文，梵文天城体，梵文罗马拟音，Om Vajra Samaja，Om Vajra Samaja) is recited, making the vajra gathering mudra. With vajra bell and incense, etc. The verses of the protector of all sentient beings, etc. Just as the Buddhas from Tushita, the emanation of the noble White Umbrella Son of the Gods, after Maitreya the Protector received the empowerment of the regent, observing all of Jambudvipa with five kinds of vision, like a white elephant walking slowly and peacefully, the supreme families of Vajra, Ratna, and Padma, as well as the Karma family and the Tathagata family, all the victorious ones of the ten directions with their retinues, at this time I invite with faith, please come to this supreme support, for the sake of love for me and beings, by your miraculous power, please may the protector always abide here, and cherish with compassion.
Chinese
祈请加持！莲花莲花座！敬献座位。从无垢悦意天物所生的，供水、洗足水、鲜花、焚香和，明灯、香水、食物、音乐等，以普贤供云大海供养。嗡 班匝 阿让 巴当 布贝 杜贝 阿洛给 根德 涅威德 夏达 扎地扎 梭哈，如此供养后，第五，是迎请、安住、融入智慧尊，各自结手印。嗡 班匝 昂古夏 扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཛཿ，jaḥ，迎请），如是迎请。嗡 班匝 巴夏 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུྃ，hūṃ，勾召），以此安住于所依。嗡 班匝 斯坡扎 旺（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བཾ，vaṃ，系缚），以此无别束缚。嗡 班匝 阿贝夏亚 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧོ，hoḥ，降临），如是思维生起融为一体的欢喜。第六，加持印玺：观想需加持之诸佛，于其三处，明显有轮、莲花、金刚所依之三字。各于其处，以五股、三股、一股金刚手印加持。嗡 具德佛陀身语意，金刚不坏三金刚，身语意于今，赐予诸佛之，身之语之意之灌顶。嗡 萨瓦 达塔嘎达 玛哈 嘎瓦嘎 泽达亚 班匝 梭巴瓦 阿玛郭杭（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཱཏྨ་ཀོ྅་ཧཾ，ātmako'haṃ，我即是）。如是身语意，应知转变。第七，于彼灌顶：自心间种子字所生之光芒，迎请灌顶之本尊如来，五部怙主父母及眷属一切众，嗡 班匝 萨玛扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཛཿ，jaḥ，降临），迎请后安住于前方虚空。以嗡 班匝 阿让等供养。以法身虚空等偈颂赞叹后，金刚持祈请诸佛：为救度众生而灌顶，如何赐予功德之源，如是亦请赐予此。如是祈请后，充满虚空之如来众，作灌顶之意念。明妃众以宝瓶之水流灌顶。菩萨众唱诵吉祥之歌。天女众竖立伞盖及幢幡等，并伴随乐器之声，降下供品之雨。忿怒尊众思维作驱逐魔障之事业。何吉祥安住于一切众生之心，一切之自性，一切种姓之主尊，无余众
English
Please grant your blessings! Lotus, lotus seat! Offering the seat. From immaculate and pleasing divine substances, Offering water, foot-washing water, flowers, incense, And lamps, perfumed water, food, music, etc., I offer with a vast ocean of Samantabhadra's offering clouds. Oṃ Vajra Argham Padhyam Pushpe Dhupe Aloke Gandhe Naivedye Shabda Pratīccha Svāhā. Having made the offering in this way, Fifth, is the invoking, abiding, and merging of the wisdom being, Each with their respective mudras. Oṃ Vajra Ankusha Jah (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: ཛཿ，jaḥ，Invoke), thus closely invoke. Oṃ Vajra Pasha Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: ཧཱུྃ，hūṃ，Hook), thus cause to abide in the support. Oṃ Vajra Sphota Vam (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: བཾ，vaṃ，Bind), thus bind inseparably. Oṃ Vajra Abeshaya Ho (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: ཧོ，hoḥ，Enter), thus contemplate generating the joy of becoming one taste. Sixth, sealing: Clearly visualize the deities to be consecrated, marked in their three places by the three seed syllables residing on a wheel, lotus, and vajra. Direct the mudras of a five-pronged, three-pronged, and one-pronged vajra to their respective places. Oṃ Glorious Buddhas, holding body, speech, and mind, The indestructible vajra of the three vajras, Body, speech, and mind, now, Bestow the empowerment into the essence of the body, speech, and mind of all Buddhas. Oṃ Sarva Tathagata Maha Kawa Kacetaya Vajra Swabhava Atmako'ham (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: ཨཱཏྨ་ཀོ྅་ཧཾ，ātmako'haṃ，I am the self). And likewise, know how to transform speech and mind. Seventh, bestowing empowerment upon that: With the rays of light emanating from the seed syllable in one's own heart, invoke the empowerment deity, the Tathagata, all the five families, fathers, mothers, and sons, Oṃ Vajra Samaja (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: ཛཿ，jaḥ，Come), having invoked them, they abide in the sky in front. Offer with Oṃ Vajra Argham, etc. Praise with verses such as the Dharmakaya, the sky, etc., Vajradhara requests the Buddhas: For the sake of saving beings, empower, How the source of qualities is bestowed, Likewise, please bestow upon this one as well. Having made the request in this way, all the Tathagatas filling the sky, make the intention of empowerment. The consorts bestow empowerment with a stream of water from a vase. The Bodhisattvas sing auspicious songs. The goddesses raise umbrellas and banners, etc., and with the sound of musical instruments, rain down a rain of offering substances. The wrathful ones contemplate performing the activity of dispelling obstacles. May that auspiciousness reside in the hearts of all sentient beings, The essence of all, the supreme lord of all lineages, All beings
Chinese
一样。以供养赞颂和真言来赐予权位，最后以祈请等结束。之后进行自生仪轨。如果非常简略，则观想自身刹那间化为吽字，驱逐邪魔，用沐浴天尊的圣水进行简略的沐浴。之后从生起所依开始，进行迎请、广布、灌顶的简略仪轨。最后以开眼、转面、供养赞颂、祈请等，通过吉祥颂来完成。如此这般，无论誓言物、所依三者中的哪一个，都是为了加持成为智慧的游舞。这种开光仪轨，如同符合标准的经文所说的那样。如是开光之续，以及印度和西藏的成就上师们，特别是以吉祥如意和吉祥降雨的意旨为基础，提炼其精华，在名为“开光种种妙宝”的纪年萨嘎月的上弦初三，于嘉绒白岩的寂静处，由麦彭南巴嘉瓦所著，愿此举利益教法和众生！吉祥！
English
same as before. Bestow authority with offerings, praises, and mantras, and conclude with prayers, etc. After that, perform the subsequent rituals of self-generation. If it is very brief, visualize yourself instantly transforming into the syllable Hūṃ, dispel obstacles, and perform a brief bath with the water for bathing the deities. Then, starting from the generation of the support, perform the abbreviated rituals of invitation, extensive arrangement, and empowerment. Finally, complete it with the recitation of auspicious verses after opening the eyes, turning the face, making offerings, praises, and prayers. In this way, whichever of the three, the samaya substance, the support, is for blessing as the play of wisdom. This consecration ritual is as stated in the authoritative scriptures. Thus, the tantra of consecration, and the accomplished masters of India and Tibet, especially based on the intention of Auspicious Wish-Fulfilling and Auspicious Rain-Falling, extracting its essence, on the third day of the waxing moon of the Saga month in the year called "Consecration of Various Treasures," composed by Mipham Nampar Gyalwa in the secluded place of Gyarong Drakkar, may this benefit the teachings and beings! Mangalam!