Tibetan
【处理错误】 [ { "chinese_translation": "吉祥圆满如意灌顶之功德主劝请仪轨所需。", "english_translation": "Essential Offering Ritual for Inviting Patrons of the Auspicious, Virtuous, and Wish-Fulfilling Consecration." }, { "chinese_translation": "吉祥圆满如意灌顶之功德主劝请仪轨所需。", "english_translation": "Essential Offering Ritual for Inviting Patrons of the Auspicious, Virtuous, and Wish-Fulfilling Consecration." }, { "chinese_translation": "吉祥圆满如意灌顶之功德主劝请仪轨所需。顶礼佛陀！若欲略述圆满灌顶仪轨中劝请功德主之缘起，则首先念诵三宝吉祥祈愿偈等相关联之文句，或不念亦可。如是，布施之主以增上意乐与清净之行为，圆满成就如来之身语意所依，祈请灌顶，此乃一切吉祥之根本。如《法王经》云：“于天人世间，除三宝之外，无余功德处，故以物供养。”如是，一切天人所应依止之无上福田，即是三宝。又，对于甚深之义具有卓越智慧者而言，三宝之自性即是菩提心、自生之智慧、自明之体性，本来任运成就而安住。如《幻化镜》云：“自生无漏智慧身，不坏明点大乐性，如虚空般遍一切，不住法身之自性。”又，《宝树庄严经》云：“何者我与诸佛，自性平等而灌顶，不住无取即彼等，将成善逝。”“色与受想及，识与心等彼，彼等成大能仁。”又，怙主弥勒亦云：“为胜义谛故，众生之救护，唯一是佛陀，能仁具法身。”如是宣说。对于未能领会如是意义之共同所化众生而言，诸佛之大悲化现为身语意之手印加持者，乃是为积聚二资粮而观想之所依，是故称之为三宝，由此解脱。", "english_translation": "Essential Offering Ritual for Inviting Patrons of the Auspicious, Virtuous, and Wish-Fulfilling Consecration. Homage to the Buddha! If one wishes to briefly elaborate on the connection of inviting patrons in the extensive ritual of consecration, then first recite auspicious verses of praise to the Three Jewels, or any related verses, or it may be omitted. Thus, the patron, with superior intention and pure action, having perfectly accomplished the support of the body, speech, and mind of the Sugata, requests the consecration, which is the basis of all auspiciousness and virtue. As it is said in the Sutra, \"The King of All Dharmas\": \"In the world with gods, other than the Three Jewels, there is no place of merit, therefore, all beings make offerings to them.\" Thus, the unsurpassed field of merit to be relied upon by all beings, including gods, is the Three Precious Jewels. Furthermore, for those with supreme wisdom regarding the profound state, the nature of the Three Jewels is the mind of enlightenment, self-born wisdom, and the essence of self-awareness, which is naturally and spontaneously present from the beginning. As it is said in the \"Mirror of Illusion\": \"The self-born, immaculate form of wisdom, the indestructible bindu of great bliss, pervading all like the sky, is the nature of the non-abiding Dharmakaya.\" And in the \"Adornment of the Tree\": \"Whoever, myself and all the Buddhas, consecrate the field as equal in nature, without abiding or taking, they will become Sugatas.\" \"Form, feeling, perception, consciousness, and mind, these will become great Thubpas (Buddhas).\" Furthermore, the Protector Maitreya also said: \"For the sake of the ultimate truth, the protector of beings is only the Buddha, the Muni possesses the Dharmakaya.\" Thus it is said. For the common beings who have not understood such meaning, the compassionate manifestation of the Buddhas, blessed as the mudras of body, speech, and mind, are the supports for accumulating the two accumulations, and are therefore known as the Three Jewels, from which liberation arises." } ] ============================================================
Chinese
是故，一切希求（利乐）者，必须依止（三宝）。鉴于此理，经续中多处宣说了依止三宝之所依及修持之法，以及修持之不可思议之利益。如《律分别》中云：“僧园寺庙，卧具资具常时供。”等等，物质所生之福德之主，亦是僧伽之集体，于彼处建寺庙，塑佛像，造经卷，建佛塔等。其他经部中亦云：较之于无数俱胝之声闻僧众，以无量年数以资具承侍供养，不如以泥土塑造一尊圆满彩绘且具有舍利子之如来身像，其福德更为殊胜。胜光童子请问经中亦云：“造作或令作佛塔，灭除忧恼身庄严，珍宝库藏世间主，其人胜伏诸敌方。世尊佛塔及身像，所有微尘之数量，如是数量之王位，天界地上人定获。色与无色界之等持，圆满殊胜诸地皆获得，最终生老等诸般，痛苦永离证佛位。”又《妙法白莲经》云：“何人以七宝，或以铜与锡，造作善逝像，彼等皆成佛。”又《幻化经》云：“以土等作手印，次第获得解脱已，以清净智慧净治，何须多言即彼性。”如是等等，如是广说利益，如是所造之所依，亦以开光，迎请安住，加持等名相，以吉祥善妙之仪轨修饰之。此仪轨名为Pratiṣṭhāvidhi（梵文天城体：प्रतिष्ठाविधि，梵文罗马拟音：pratiṣṭhāvidhi，汉语字面意思：安立仪轨），其中Pra为表示增上意义之语助词，tiṣṭhā为稳固或长久安住，vidhi为仪轨，即就此安住仪轨而言，是解释能知之基础。
Chinese
关于如何进行开光仪轨的阐述，可归纳为两种方式。首先，分为七个方面：开光的自性、所依之物、开光的必要性、主持开光的导师、进行开光的地点、进行开光的时间，以及所进行的开光仪轨。首先，关于自性：正如大导师在《密集开光》中所说：“需要或不需要进行开光，已阐述为两种情况。”如同所有轮回与涅槃的法，从原始以来，其自性即已完全清净，并且具备自然成就的功德，这种不可改变的法性，如虚空般普遍存在。对于证悟此种状态的智者而言，从前文中可知：“若证悟法性空性之义，何者以何物于何处开光？对于本初未生之无生者，如何如何进行开光？诸法光明无生，具足证悟者，无需对供养处进行开光。”此外，对于那些认为佛像等所依之物，是如来慈悲的化现，是身语意的象征之虔诚者而言，从前文中可知：“或者即使未证悟空性，佛像、经书、佛塔等，乃是佛陀的化现，由加持所生，若非如此则不会出现。若能了悟并具足极大的虔诚，则无需进行开光。”因此，为了使那些未能领会上述两种意义的普通信众，安住于二资粮之地，才需要进行开光仪轨，正如以直说与隐喻的区分所说：“安住于世俗名言，是为了阐述世俗谛。”如同从开光的分别念中也可知：“诸佛皆已安住于一切处，实无任何开光之必要。然依世俗谛，开光乃是假立。”其本质是：在所依之物上汇集佛陀的伟大功德，使其成为吉祥如意之物。正如《忿怒尊仪轨》中所说：“建造佛像之后，应以恭敬之心如佛般供养。能仁如是观照之后，将救护有情众生。”此外，在《觉沃之教言》中也说：“见到所依之物，皆因其由加持所生，如来
English
The explanation of how to perform the consecration ritual is presented in two ways. Firstly, it is divided into seven aspects: the nature of consecration, the object to be consecrated, the necessity of consecration, the consecrating master, the place where the consecration is performed, the time when the consecration is performed, and the consecration ritual itself. Firstly, regarding the nature: As the great master said in the Hevajra Consecration, "Whether consecration is necessary or not has been explained in two ways." Like all phenomena of samsara and nirvana, from the very beginning, their nature is completely pure and possesses spontaneously accomplished qualities. This immutable dharma nature, like the sky, is universally present. For those wise individuals who realize this state, it is known from the previous text: "If one realizes the meaning of the emptiness of dharma nature, who consecrates what with what and where? For the unborn, which has never been born, how does one consecrate? All phenomena are clear light and unborn. Those who possess realization do not need to consecrate the objects of worship." Furthermore, for those who believe that supports such as Buddha images are manifestations of the compassion of the Tathagatas, transformed into symbols of body, speech, and mind, it is known from the previous text: "Or even if one does not realize emptiness, Buddha images, scriptures, stupas, etc., are manifestations of the Buddha, born from blessings. If not, they would not appear. If one understands this and possesses great devotion, then consecration is not necessary." Therefore, in order to establish those ordinary beings who have not understood these two meanings in the state of the two accumulations, it is necessary to perform the consecration ritual, as it is said with the distinction of direct and indirect meaning: "Abiding in worldly conventions, it is taught for the sake of conventional truth." Just as it is known from the conceptualization of consecration: "All Buddhas abide everywhere, there is no need for any consecration. However, relying on worldly convention, consecration is nominally established." Its essence is: to gather the great qualities of the Buddha on the object of support, making it an auspicious and virtuous object. As it is said in the Wrathful One's Ritual: "After creating a Buddha image, one should respectfully offer to it as to the Buddha. After the Sage has thus observed, he will protect sentient beings." Furthermore, in the Instructions of Jowo it is said: "Even seeing the objects of support, because they arise from blessings, the Tathagata
Chinese
就是如此。认为如此并心怀虔诚与恭敬。如是说。总而言之，对于身语意的所依物，具有注入智慧的加持力，是轮回五蕴生起之处，即是身语意。如是说。词义是：从“苏pratiṣṭha vidhi”这个词来说，是善妙地成就和长久安住的仪轨。因为所依物被成就为智慧本尊的自性，所以是善妙的；因为能使轮回存在多久就存在多久，所以是长久的。这两者也因为与迎请、安住智慧尊和坚固安住有关，所以称为开光仪轨。又是，苏，极好；prati，各个；ṣṭha，安住，也可以说是安住在各个所依物的自性中。《金刚布置》中说：如来佛像，为了无边解脱之因，应当迎请和安住诸佛。如是说。第二，应当安住的所依物是：从分别念来说，用捶打、书写、雕刻等方式来表示的，色身的如来寂静与忿怒的显现，以及语的所依物，圆满的佛陀和圣者们的经典。意的所依物是法身所依的总称，特别指定为八大佛塔等，以及其他的寺庙、装饰和法器等等。这些也必须在形状和装饰等方面，各自具有特征并达到标准，如：身像具有特征，具有寂静等神态，符合尺寸标准且精美，应当如此开光。如是说。第三，安住的必要是：从过失和功德两方面来说，第一是：那个所依物如果没有开光，或者用低劣的仪轨来做，也不会吉祥，也不会成为福田。哪里有圆满的佛像，如果长时间没有加持，那里就会发生不吉祥的事情，在那之前不适合供养。以及，不能用低劣的仪轨来做，开光总是会带来不吉祥，今生会痛苦，来世会恐惧。如是说。第二是：不出现前面所说的过失，并且供养那个所依物会带来福德
English
That is how it is. Think like that and have faith and respect. It is said. In short, for the supports of body, speech, and mind, which have the blessing of instilling wisdom, the place where the five aggregates of samsara arise, is the body, speech, and mind. It is said. The meaning of the words is: From the word "Supratiṣṭha vidhi," it is the ritual of accomplishing well and abiding for a long time. Because the support is accomplished as the nature of the wisdom deity, it is good; because it makes samsara exist as long as it exists, it is long-lasting. These two are also called the consecration ritual because they are related to inviting, abiding, and firmly abiding the wisdom being. Also, Su, very good; prati, each; ṣṭha, abiding, it can also be said to be abiding in the nature of each support. In the Vajra Arrangement it is said: For the image of the Tathagata, for the cause of infinite liberation, one should invite and abide the Buddhas. It is said. Second, the support on which to abide is: From the perspective of conceptualization, the appearances of the peaceful and wrathful Tathagatas of the form body, represented by hammering, writing, carving, etc., and the scriptures of the complete Buddhas and noble ones, which are the supports of speech. The supports of mind are the general name for the supports of the Dharma body, specifically designated as the eight great stupas, etc., as well as other temples, decorations, and implements, etc. These must also have their own characteristics in terms of shape and decoration, etc., and must meet the standards, such as: the body image must have characteristics, have peaceful and other expressions, be reduced to the standard size and be beautiful, and should be consecrated in this way. It is said. Third, the necessity of abiding is: From the perspective of faults and merits, the first is: if that support is not consecrated, or if it is done with an inferior ritual, it will not be auspicious, nor will it become a field of merit. Where there is a complete Buddha image, if it remains for a long time without being blessed, in that place inauspicious things will happen, and it is not appropriate to offer to it until then. And, it should not be done with an inferior ritual, consecration always brings inauspiciousness, there will be suffering in this life, and great fear in the next life. It is said. The second is: the faults mentioned earlier do not occur, and offering to that support brings merit.
Chinese
土地增盛且加持血脉等，会变成非常重要的事。因此，以一切努力，若欲成就，则应精进。仪轨本身以能力，从观察而生的方式善妙。如此行持，福德极大，会生于可见与不可见之处。以身像咒语的特征，加持会融入其中。如是说。莲花自在续中说：为了身语意所依的殊胜，应行殊胜的开光仪轨。如是说。第四，行持之阿阇黎是，以三乘之学修净自相续，特别是于金刚乘之坛城中，以灌顶成熟，且清净誓言，内外十如是等，于阿阇黎之无量事业中得自在。对于开光之仪轨，以见传承等精通者，于意义相符而实践。阿阇黎通达十如是，且与一切特征完全相应，通晓手印咒语与仪轨，于一切事业皆精通。如是说。十如是是：坛城、三摩地、手印，姿势、威仪、坐垫与念诵，火供、供养应用于事业，以及收摄之相，是外之十如是。如是说。返回与遣除二者之仪轨，秘密与智慧、般若，以及合修、分别之仪轨，朵玛金刚之念诵，猛厉成办之仪轨，开光与坛城之修法，是秘密之十如是。如是等所代表的，比丘、沙弥、居家者，依次分为上中下三等。第五，于何处行持之处所是，以方位与颜色等之门，赞叹为息增之处所，特别是吉祥且赏心悦目之处所。又，最初佛塔等，以及家与天之处所等，佛等之开光，应具足清净之仪轨。如是说。又说，吉祥清净之大处所，心仪且赏心悦目。如是等所代表的，如坛城之仪轨等所说。第六，于何时行持之时是，六个月与四星宿，以及十四星宿任何一个，以及七个日期之自体上，胜者