English
It becomes a very important matter to increase the land and bless the lineage, etc. Therefore, with all effort, if you want accomplishment, you should be diligent. The ritual itself is excellent in the way it arises from observation with ability. Doing so creates great merit, which arises in both visible and invisible realms. Through the characteristics of the body image and mantra, blessings will enter into it. It is said. In the Tantra of the Great Powerful Lotus, it says: For the sake of the special support of body, speech, and mind, perform the excellent consecration ritual. As it is said. Fourth, the master who performs the consecration is one who has purified his mind through the teachings of the three vehicles, especially one who has been matured by empowerment in the mandala of the Vajra Vehicle, whose vows are pure, who has mastery over the vast activities of the master, such as the ten realities of outer and inner, and who has mastered the consecration ritual through the lineage of sight, etc., and who practices in accordance with the meaning. The master knows the ten realities and is perfectly endowed with all characteristics, knows mudras, mantras, and rituals, and is skilled in all activities. As it says. The ten realities are: mandala, samadhi, mudra, posture, demeanor, seat, recitation, fire offering, offering applied to activities, and the aspect of gathering back, these are the ten outer realities. As it says. The rituals of returning and dispelling, secret and wisdom, prajna, and the rituals of union and separation, the recitation of the vajra of the torma, the ritual of fierce accomplishment, the establishment of consecration and mandala, these are the ten secret realities. As exemplified by these, monks, novices, and householders are classified into superior, intermediate, and inferior respectively. Fifth, the place where it is to be performed is praised as a place of pacification and increase through the doors of direction and color, etc., and especially a place that is auspicious and pleasing to the mind. Also, initially stupas, etc., and houses and abodes of gods, etc., the consecration of Buddhas, etc., should be complete with pure rituals. As it says. Also, it says, a great place of auspiciousness and purity, pleasing to the mind and delightful. As exemplified by these, as explained in the mandala rituals, etc. Sixth, the time when it is to be performed is, six months and four planets, and whichever of the fourteen constellations, and on the self of the seven lunar days, the Victorious One
Chinese
如“方位等赞”中所说，从冬末到夏中，太阳北行期间，星象良好吉祥。如幻化经中说：“从初八开始，对于所有殊胜星宿，应广行菩提行，为了迅速成就殊胜悉地，应选择吉祥的星象。”因此，也应从其他声明学典籍中了解。如《怖畏电光》中说：“从声明学的分支中，应了解时节，吉祥天之日，财富和良辰吉日，虽然是相的分别，但如果考察，就会出现吉祥之相。”又如：“坛城和开光者，应考察上弦月。”这也是就主要而言。否则，“如果星宿会聚，下弦月也没有过失。”已经说明。第七，应如何做的仪轨是，被称为缘起开光，如《学集论》中说：“以信心迎请佛陀及其眷属，安住于所依物上，进行礼拜供养和吉祥祝愿，这被称为经部传统。”以及从密咒的各个续部中所说的，特别是大瑜伽部的续部、经部、幻化部和修部中所说的意义，应以班智达和成就者如车乘般确立的仪轨，如他们所解释的那样，以提炼精要的清净仪轨来进行。如“佛等开光，应具备清净仪轨，不应以低劣仪轨进行。”以及“因此，应尽一切努力，希求成就者应精进。”等等所说。如《怖畏电光》中说：“无论做坛城等任何事，如果没有开光智慧，就没有聚集和减少的能力。”以及《秘密藏》中说：“以地等作为手印，如果获得解脱次第，以清净智慧净化，更不用说，那就是它。”也应普遍了解。
English
As it is said in "Praise of Directions, etc.," from the last winter month to the middle summer month, the northern course of the sun is considered auspicious and fortunate due to the favorable conjunction of planets and stars. As it is said in the Mayajala: "Starting from the eighth day of the waxing moon, for all the most excellent stars, one should extensively practice the conduct of enlightenment. For the sake of swiftly attaining supreme secret siddhis, one should choose auspicious planets and stars." Therefore, it should also be understood from other treatises of knowledge. As it is said in Ngamglok: "From the branches of knowledge, one should understand the times, the auspicious day of the deity, wealth, and good dates. Although it is a distinction of signs, if examined, auspicious signs will appear." Furthermore, "The mandala and the consecrator should examine the waxing phase of the moon." This is also intended to be the main point. Otherwise, "If planets and stars are assembled, there is no fault even in the waning phase of the moon," as it has been said. Seventh, the ritual of what should be done is known as the interdependent consecration, and as it is said in the Siksamuccaya: "Having invited the Buddha and his retinue with faith, and having requested them to reside on the support, performing prostrations, offerings, and auspicious wishes, this is known as the Sutra tradition." And those that are spoken of from the various Tantra sections of Secret Mantra, and especially the meaning spoken of in the Tantras of the Great Yoga, the Sutra, Mayajala, and Sadhana sections, should be performed with a pure ritual that distills the essence, as explained by the Panditas and Siddhas who are established as great chariots. As it is said, "The consecration of the Buddhas, etc., should be complete with pure rituals; it should not be done with inferior rituals." And, "Therefore, with all effort, those who desire accomplishment should be diligent," and so on. As it is said in Ngamglok: "Whatever is done, such as mandalas, if it does not have consecration wisdom, it has no power to gather or diminish." And as it is said in the Guhyagarbha: "Having made mudras with earth, etc., if the stages of liberation are attained, having purified with pure wisdom, what need is there to say, it is that itself." This should also be generally understood. Second, regarding the ritual of how to do it, there are two: the approach and the consecration ritual. First, the approach has two parts: the basic approach and the close approach. The great teacher said: "When others have requested three times, the mind..."
Chinese
住在该处所，圆满了两种修持，如是说般，权且认为已经稍微融洽。第二，关于开光仪轨的实际操作，有广、中、略三种形式，此处以略式，即一日内如何进行的方式为基础。分为前行、正行、后行三部分。首先，前行包括准备物品、自生本尊瑜伽、迎请天神之瓶和修持沐浴之瓶等。在实际的开光仪轨中，首先是净除障碍，通过布施食子以寂静的方式进行净除，以及使用寂静的物品和猛咒（即半猛咒）进行净除，还有以金刚忿怒的傲慢，连同幻化出的使者一起进行恐吓和惩罚，以猛烈的方式进行净除等方式来消除障碍。然后，用糌粑等四种物品，配合咒语来净除无知，以及用芝麻和火水的混合物来净除罪业等。之后，沐浴的仪轨分为低等和高等两种，前者如大学者所说：“为了消除庸俗之人所造的恶臭。”如是说般，净除的对象是工匠等的不净之垢，净除的工具是瓶水等，净除者是上师及其随从，净除的结果是将所依转变为智慧尊的自性。如“由弟子众，以咒语之洁净洗涤之”所说，通过洗浴、擦拭、按摩、揉搓、擦干、沐浴、清洗等方式使其洁净。然后，以香、衣、饰品等作为侍奉的方式进行供养，这些都是消除罪障的次第。关于正行，即显现功德的方式，如《大集经》中所说，如同上师寂藏在作明佛母修法仪轨中所述，首先进行祈请和发心，然后将所依生起为誓言尊，即“萨玛雅”之意，因为“萨玛提”的声音可以用于行走和聚集，所以是智慧尊聚集之处的誓言手印。如何生起呢？在《次第三篇》中说：“之后，生起为天神，也生起为善逝聚集之天神。”即依所依据的经典而生起，以及“苏布拉底”等。
English
Having stayed in that place, having perfected the two kinds of practice, as it is said, let us assume that it has become somewhat harmonious. Secondly, regarding the actual practice of the consecration ritual, there are some distinctions of elaborate, intermediate, and concise forms. Here, based on the concise form, that is, how to perform it in one day. It is divided into three parts: preliminary, main part, and subsequent actions. First, the preliminary includes preparing the materials, the self-generation yoga, inviting the deity's vase, and practicing the bathing vase. In the actual consecration ritual, first is purifying obstacles, purifying through offering torma in a peaceful manner, and purifying with peaceful substances and fierce mantras (i.e., half-fierce mantras), and also with the arrogance of Vajra Wrathful, threatening and punishing with emanated messengers, purifying through fierce means, etc., to remove obstacles. Then, purifying ignorance with four substances such as zan and chang, along with mantras, and purifying sins with a mixture of sesame and fire water, etc. After that, the bathing ritual has two types, lower and higher. The former, as the great teacher said, "To eliminate the bad odor made by ordinary people." As it is said, the object to be purified is the impure dirt of craftsmen, etc., the means of purification are vase water, etc., the purifier is the teacher and his followers, and the result of purification is to make the support suitable for establishing the nature of the wisdom being. As it says, "By the assembly of disciples, purify with the cleanliness of mantras," it is purified by bathing, wiping, massaging, rubbing, drying, bathing, and washing. Then, offering incense, clothes, ornaments, etc., as a form of service, these are the steps of eliminating the accumulation of faults. Regarding the main part, the method of manifesting qualities, as stated in the Great Assembly Sutra, as described by the teacher Shintamgarbha in the practice ritual of Satcha, first making supplications and generating bodhicitta, then generating the support as the samaya being, which means "Samaya," because the sound of "Samati" can be used for walking and gathering, so it is the samaya mudra where the wisdom being gathers. How to generate it? In the Three Stages, it says, "Then, generating as a deity, also generating as the deity of the gathering of the Sugatas." That is, generating according to the scripture on which it is based, and "Suprati," etc.
Chinese
据说，通过声音，观想作为各自所依之物的形象。然而，对于智慧低下的人来说，很难清楚地区分众多所依之物的差别，因此，各种类别的归纳方法是：在《噶波》中说：“色身的所依是身语意，规制、绘画等等，一般而言是毗卢遮那佛的基础，或者任何种姓的主尊。书本、经卷等等是语，观想为无边无际的殊胜。或者任何本尊的种姓，金刚、铃铛等等一切，不动金刚持，或者身语意和五部集中。”如是说。一般来说，观想种姓的主尊金刚萨埵就能成就，但为了区分种姓的各个部分，如来五部按照幻化网的仪轨，通过生起三种仪轨的方式，观想所依为誓言物。然后，迎请智慧尊，如云：“善生诸佛坛城已，应请智慧之坛城。”如是说。因为将所依本身作为智慧尊的自性，所以为了殊胜地成就，以誓言尊心间的光芒迎请智慧尊，安住在前方的虚空中，进行供养等等。然后，以四印将彼者勾招、安住、系缚，并生起欢喜，使誓言尊和智慧尊如水和牛奶般无二无别。再次，将一切佛的身语意三金刚和所依的身语意二者无别的自性中扩大，不超越彼者，从而成就了圆满安住的意义之精华。如《合修法》云：“仅以此印束缚，一切诸佛皆加持，极度加持之后，一切诸佛皆聚集。”如是说。像这样的所依，灌顶就是殊胜的沐浴。阿毗षेक（藏文：ཨ་བྷི་ཥིཉྩ་）的意思是明显地倾倒，或者用水润湿，仅仅是指实际上使污垢清净。通过传承，使获得地位的法，并且为了生起支配的特殊能力，所以是灌顶。如何灌顶呢？如《噶波》云：“应灌顶五种明智灌顶。”等等，如是说，圆满地灌顶四种灌顶。