English
It is said that through sound, one should contemplate the forms of the respective objects of reliance. However, for those of lesser intelligence, it is difficult to clearly distinguish the differences between many objects of reliance, so the method of gathering the various families is as follows: In the Galpo it says, "The body, speech, and mind of the form's reliance, regulations, paintings, and so on, are generally the basis of Vairochana, or whichever deity is the lord of the family. Books, scriptures, and so on are speech, contemplate as limitless and supreme. Or whichever yidam's family, vajra, bell, and so on, all are Akshobhya Vajradhara, or the body, speech, and mind are gathered into the five families." As it is said. Generally, one can accomplish by contemplating Vajrasattva, the lord of the family, but in order to distinguish the various parts of the family, the five Tathagata families, according to the practice of the Magical Net, contemplate the reliance as the samaya object through the method of generating the three rites. Then, to invite the wisdom being, as it is said, "Having well generated the mandala of the deities, one should invite the wisdom mandala." As it is said. Because the reliance itself is made the nature of the wisdom being, in order to accomplish supremely, the wisdom being is invited by the rays of light from the heart of the samaya being, and after residing in the sky in front, offerings and so on are made. Then, by the four mudras, the samaya being is drawn in, made to abide, bound, and joy is generated, making the samaya and wisdom beings inseparable like water and milk. Again, the body, speech, and mind of all the Buddhas, the three vajras, and the body, speech, and mind of the reliance are expanded into the nature of being non-dual, and by not transgressing beyond that, the essence of the meaning of perfect abiding is accomplished. As the Samyoga says, "Merely by binding this mudra, all the Buddhas are blessed. Having been extremely blessed, all the Buddhas will gather." As it is said. Bestowing empowerment on such a reliance becomes the supreme ablution. Abhiṣiñca means manifestly pouring or moistening with water, and merely refers to actually purifying defilements. Through the lineage, it causes one to obtain the dharma of status, and because it generates a special ability of dominion, it is empowerment. How is it bestowed? As the Galpo says, "One should bestow the five wisdom empowerments." And so on, as it is said, the four empowerments are bestowed completely.
Chinese
修法和《次第三篇》中说：从自己心间的种子字发出光芒，迎请到奥明净土的诸佛菩萨。祈请他们降临，从他们的心间，无数的妙欲天女显现出来，伴随着供品、乐器和宝瓶，以及吉祥的声音，观想他们正在灌顶。如是，对所依物进行灌顶，所净化的对境是所化众生的蕴、界、处等，所净化之物是轮回的二取显现及其种子，能净化之物是宝瓶等灌顶的标识，依靠这些，将五部、五智的菩提心甘露之流的主尊，迎请到虚空中，具足三处（座）的灌顶诸尊。净化的结果是，所取的对境之所依物，与能取的自性无二无别，以因、缘、果的方式相互关联而存在，因此与殊胜的境界相结合。如《现观庄严论》所说：犹如四大洲的自在主，以轮王灌顶的方式进行灌顶，同样，咒师以奇妙和吉祥的方式进行灌顶。如是宣说的。如此灌顶后，对于获得地位之法的权力，为了加冕，以供养和赞颂来制造喜悦，这是灌顶的后续。然后是开光等差别。《续部》中说：在那里，用黄金自性的金刚针来开光。如是所说，通过开光等，消除众生无明的翳障等遮蔽，为了使诸佛的智慧观照等无碍地进入，所依物与智慧本尊平等受用的缘起，也依赖于这些生处，为了使有境智慧的观照与对境的妙欲受用处相同，而开启诸根之门。然后是转变所依物。《次第三篇》中说：以各自的咒语和手印，将坛城本尊转变于彼处吗？以咒语和手印，以及钹，身体转变于所化众生的何种面貌？观想以何种方式调伏。如是所说，先前在生起所依物时，观想的五部中的哪一部，此时如何安住的身像、经函和佛塔等各自的形象是什么，也转变成那样的事业。
English
In the practice and the Three Successive Steps, it says: From the seed syllable at one's heart, light radiates, urging the deities of Akanishta. Requesting them to come, from their hearts, countless goddesses of desire emanate, accompanied by offerings, music, and vases, and with auspicious sounds, contemplate that they are bestowing empowerment. Thus, by empowering the support, the object to be purified is the aggregates, elements, and sense bases of the beings to be tamed; the object of purification is the dualistic appearance of samsara along with its seeds; the means of purification is the vase and other symbols of empowerment. Relying on these, the lords of the stream of bodhicitta nectar of the five families and five wisdoms, the empowerment deities complete with the three seats, are invited into the sky. The result of purification is that the support of the object to be grasped and the nature of the grasper are inseparable, existing in relation as cause, condition, and result, thus uniting with the supreme state. As it says in the Manifest Enlightenment of the All-Seeing One: Just as the lord of the four continents empowers the wheel-turning king with empowerment, likewise, the mantra practitioner empowers with wonder and auspiciousness. Thus it is spoken. Having thus empowered, to consecrate the attainment of power over the dharma of status, creating joy with offerings and praise is the aftermath of empowerment. Then there are the distinctions of opening the eyes, etc. The Tantra says: There, with a golden needle of golden nature, the eyes are opened. As it is said, by opening the eyes, etc., the obscurations such as the cataracts of ignorance of sentient beings are removed, and in order to allow the wisdom vision of the Buddhas to enter without obstruction, the interdependence of the support and the wisdom deity equally enjoying, also depends on those sense bases. In order to make the vision of the wisdom of the subject and the object of enjoyment of the senses the same, the doors of the senses are opened. Then there is the transformation of the support. In the Three Successive Steps, it says: With their respective mantras and mudras, does the mandala deity transform there? With mantras and mudras, and cymbals, into what face of the being to be tamed does the body transform? Contemplate in what way to subdue. As it is said, which of the five families was contemplated at the time of generating the support earlier, what are the respective forms of the body, scriptures, and stupas, etc., that abide at this time, and transform into that activity.
Chinese
就像那些根据所化对象的不同而采取不同方式的人们，这是为了显着成就功德的仪轨。像这样，对于如法制作的所依，加冕是指：如同世间王子被册封为国王时，其臣民以圆满的供品来加冕一样，这里也是如此。一般以水、香、花、灯、涂香、食物、音乐，七宝，五妙欲等供养和赞颂来加冕；特别是以与身语意所依各自相关的必需品来加冕；以护摩或食子（梵文：caru）的食物，即被称为天神的食物来加冕；以开光仪轨的咒语和吉祥来加冕，这些被称为四种加冕方式，即加冕。这些是增长圆满的仪轨。像这样，祈请所依作为所化对象的吉祥怙主而稳固安住：如《集学论》中所说：“乃至世间未空，为众生身语净障故，行利乐，转法轮，祈请安住。”像这样，只要轮回未空，就祈请所依安住，这与“开光”一词相关联，并且稳固地加持，即如自己的誓言般安住所依，并且不由自主地以咒语和手印束缚。如金刚手灌顶中所说：“宣说妙吉祥秘密咒的法性，以此显示词句的形态，就能成办事业。观察妙吉祥所依的法性，就能成办事业。例如，依靠钻木座，通过摩擦钻木，从人的努力中，产生具有力量的火。同样，咒语、手印、本尊三者聚合，就能产生伟大的力量，产生后就能成办心中所想的一切需求。”以及《幻网经》中说：“仅仅通过束缚，就能从一切罪业中解脱，此身即是加持，若观想为自己的形象，甚至能获得佛果，何况其他成就？”如是宣说。这些是增长圆满，即正行。
English
Just as those who act according to how they engage with the objects to be tamed, this is the ritual for manifestly accomplishing qualities. Like that, for the support that has been transformed as it should be, the enthronement is: just as in the world, when a prince is enthroned as king, his retinue and subjects enthrone him with an abundance of offerings, so too here. In general, enthroning with offerings and praises of water, incense, flowers, lamps, perfume, food, music, the seven precious things, the five desirable qualities, and so forth; and especially, enthroning with the necessary items closely related to the respective supports of body, speech, and mind; and enthroning with the food of burnt offerings or caru, which is known as the food of the gods; and enthroning with the mantra of consecration and auspiciousness, these are known as the four types of enthronement, which is enthronement. These are the rituals for increasing abundance. Like that, requesting that the support remain stable as the glorious protector of those to be tamed: As it says in the Compendium of Trainings, "Until the world is empty, for the sake of purifying the obscurations of beings' body and speech, acting for benefit and happiness, turning the wheel of Dharma, please remain." Like that, as long as samsara is not empty, requesting the support to remain, this is connected with the term "consecration," and stably blessing, that is, abiding in the support according to one's own samaya, and involuntarily binding with mantra and mudra. As it says in the Vajrapani Abhisheka, "Showing the nature of the secret mantra of Manjushri, by showing the form of words, one will be able to accomplish activities. Look to the nature of the support of Manjushri, one will be able to accomplish activities. For example, relying on a rubbing seat, by rubbing a rubbing stick, from the effort of a person, a fire with strength will arise. Likewise, mantra, mudra, and deity, the three having come together, great ones will arise, and having arisen, they will accomplish all the needs that one desires in one's mind." And it says in the Net of Illusion of Vairocana, "Merely by binding, one will be completely liberated from all sins, in this place the body is blessed, if one meditates on it as one's own form, one will even attain Buddhahood, what need is there to mention other accomplishments?" Thus it is said. These are what increase abundance, that is, the main part.
Chinese
在真谛等之后，以大真谛的加持，对善妙安住的所依和施主眷属作加持时，驱逐所有障碍吉祥的邪魔，令其不得停留于此，前往他处等，以猛咒、香、乐器、威胁等驱赶后，由施主以咒语和瓶水进行清净。从空性中，将施主观想为薄伽梵金刚萨埵，或观想为适合此时的本尊。清净吉祥物，从空性中，观想从མཱཾ་（藏文，梵文天城体：माम्，梵文罗马拟音：mām，汉语字面意思：玛）中生出的成就的八吉祥物等，各自具有圆满事业的功德，并持有镜子。如同往昔圆满正等觉释迦牟尼佛时，形色天女光蕴母供养镜子，加持为吉祥物一般，如今也同样，以善妙安住的此所依和包括我和施主在内的所有众生，依靠镜子的吉祥物，变得非常吉祥。镜子是智慧大海等语。同样地，护地象供养药草，农家女供养酸奶，婆罗门昆达利供养吉祥草，树神供养木瓜，天王帝释供养右旋海螺，土地神坚稳母供养红丹，秘密主金刚手供养芥子等供养结束后，伴随和谐的变调和，在每个偈颂结束后，伴随乐器，散花并将供品供于所依上，接触在场的所有人并献给施主。同样，如果乐意供养七宝，那么无论何时出现具有大福德威严的转轮圣王，那都是从各方获得胜利的地位的独特加冕之物，即七宝。而且，轮宝等七宝各自具有自性成就的七种功德，神通的七种功德，菩提分法的七种功德，以及正法的七种功德。因此，这是圆满具足的大善妙。
English
After the truths, etc., when blessing the well-established support and the patrons with their retinue with the blessings of the great truth, dispel all the obstructing evil spirits that hinder auspiciousness, ordering them not to stay here but to depart elsewhere, etc., driving them away with fierce mantras, incense, musical instruments, threats, etc. Then, purify the patrons with mantras and vase water. From emptiness, visualize the patrons as the Bhagavan Vajrasattva, or as the deity appropriate for the occasion. Purify the auspicious substances. From emptiness, visualize the eight accomplished auspicious substances arising from mām (藏文，梵文天城体：माम्，梵文罗马拟音：mām，汉语字面意思：玛), etc., each possessing the power to accomplish all things with perfect functions, and holding a mirror. Just as in the past, when the perfectly complete Buddha Shakyamuni, the goddess of form, Light-Bearing Mother, offered a mirror, which was blessed as an auspicious substance, so too today, may this well-established support and all sentient beings, including myself and the patrons, become extremely virtuous and auspicious by relying on the auspicious substance of the mirror. The mirror is the great ocean of wisdom, etc. Similarly, the elephant Earth Protector offered medicinal herbs, the farmer's daughter offered yogurt, the Brahmin Kundali offered durva grass, the tree goddess offered bilva fruit, the king of the gods, Indra, offered a right-spiraling conch shell, the earth goddess Firm Mother offered red arsenic, and the lord of secrets, Vajrapani, offered mustard seeds, etc. After the offering, accompanied by harmonious modulations, and after each verse, accompanied by musical instruments, scatter flowers and offer the substances to the support, touching everyone present and dedicating it to the patrons. Similarly, if one wishes to offer the seven precious jewels, then whenever a wheel-turning monarch with great merit and splendor appears, the unique objects of empowerment for the position of victory over all directions are the seven precious jewels. Moreover, each of the seven, such as the wheel, possesses seven qualities of self-accomplishment, seven qualities of magical power, seven qualities of the limbs of enlightenment, and seven qualities of dharma. Thus, this is a great perfection of goodness.