Chinese
开光仪轨实践明示 开光仪轨实践明示 名为开光仪轨实践明示善说嬉海之论著。嗡 索斯帝！寂怒百族之坛城轮，如水月般为舒展与收摄之作者，遍一切事物之主金刚萨埵，与无别平等之恩德上师敬礼。彼之语教善说甘露之源，成就珍宝生处嬉戏之海，以圆满倾注自身与具缘听闻者，赐予彼等疲惫者休憩之礼品。是亦应如是确定，即先知差别之说，取说果之仪轨于实践，顺便其他支分扩展之方式。第一，开光之自性，于何而安住之所依，于彼未开光之过患，已作之利益，作者之上师，于何处作之事，于何时作之事等七。第一是，能取所取二者所摄之诸法，一切从本初即已达光明之体性，故非由他所作之智慧萨埵如油在芝麻中般遍在安住，是为任运成就之开光。喜金刚续中云：此即大智慧，一切恒常住于身，有实与无实自性主，二与非二无别之理，遍布于稳固与动摇而安住。如是说故。如是安住之智慧，于未显现者，依于世俗谛而生起誓言者，于彼迎请、遣返、系缚、悦意、灌顶之结合等，以天之体性而成就此者，当知是为众生积聚福德之事物，系于甚深了义之义。如是亦于开光续中云：佛皆安住于一切，然无有开光。又云：依于世间俗谛，开光乃是假立。如是乃是如理如义所说之方式。第二是，经中云：捶打、书写、雕刻等所说之身像所代表的，
English
A Clear Exposition on the Practice of Consecration Rituals A Clear Exposition on the Practice of Consecration Rituals This is the treatise called "A Clear Exposition on the Practice of Consecration Rituals: A Well-Spoken Playful Ocean." Om Swasti! The mandala wheels of the hundred peaceful and wrathful deities, like the moon in water, are the agents of expansion and contraction. To the all-pervading lord of all things, Vajrasattva, and to the kind guru, inseparable and of equal taste, I pay homage. May the nectarine spring of his eloquent teachings, the source of precious attainments, a playful ocean, completely fill myself and those fortunate enough to hear them, and may I offer them as a gift of rest to those who are weary. This should be understood as follows: first, an explanation of the distinctions of knowledge; second, taking the ritual of the result of the explanation into practice; and third, the manner of elaborating on other incidental branches. First, there are seven topics: the nature of consecration, the object on which to base the consecration, the faults of not performing the consecration, the benefits of performing it, the teacher who performs it, the place where it is performed, and the time when it is performed. First: All phenomena encompassed by the duality of grasping and being grasped, from the very beginning, have attained the nature of clear light. Therefore, the wisdom-being, not created by others, abides pervasively like oil in sesame seeds. This is the spontaneously accomplished consecration. As it is said in the Hevajra Tantra: "This itself is great wisdom; all things constantly abide in the body; the essence of reality and unreality is the chief; the manner of being two and not two; it abides pervading the stable and the moving." Thus it is said. For those in whom that abiding wisdom has not manifested, relying on the conventional truth, one generates the samaya-being, and then, through practices such as invoking, dismissing, binding, pleasing, and empowering the wisdom-being, one accomplishes the form of the deity. This should be understood as having the purpose of accumulating merit for beings and connecting them to the profound definitive meaning. As it is also said in the Consecration Tantra: "All Buddhas dwell in everything, yet there is no consecration." And: "Relying on the conventional world, consecration is nominally established." This is the manner of speaking according to the definitive meaning. Second: As it is said in the tantras, represented by the forms of deities that are "hammered, written, or sculpted," etc.,
Chinese
经卷和，佛塔和，寺庙和，法器和，装饰品和，水池和，园林等等。如是说：身像具足相，具有寂静等味，以尺度衡量尺度而美好，如是善安住。如是说，佛和菩萨的身像的显现各自具有证悟的相，味是指体验，具有寂静等的体验和变化，符合经和续部的尺度，因此美好而庄严，是所有人都喜欢的，以其为代表，佛塔等所有成为安住之所的事物，都应具备各自的解说中出现的尺度和相，一切都应齐全而圆满。身像等之中安住的四种舍利是：咒语等是法身的舍利，骨骼等是身躯的舍利，头发指甲等是身毛的舍利，舍利（梵文：śarīraṃ，梵文天城体：शरीरं，梵文罗马拟音：śarīraṃ，汉语字面意思：身体）等是芥子般的舍利。这些安住的方式是：在顶髻和头部中，芥子般的舍利等加持物和上师传承的名咒和身像，乌瑟腻沙的顶髻，尊胜和无垢等。咒语虽然是行续部的对境，但在此处加入是特别的。颈部安住缘起心咒和元音辅音等加持的集合。身体的上半部分安住大瑜伽三部的咒语，以及这些的四种身咒。心间安住明觉，特别是任何本尊的根本咒，法轮等。其下是瑜伽，腰部是行续部，脐部是事续部的咒语以及这些的身像，下部安住过去七佛的布萨等经部的咒语，此外，方位志和生处加持等按照各自的仪轨记载。如果未满，则在身体的上下全部按照之前的顺序不错乱地安住经续部的经卷等。莲花座上安住护法财神的咒语和命轮，护身石，特别是如法修持的夜叉法轮，珍宝，谷物，药物，丝绸，香等所有资具。为了平息明咒错乱等的过失。
English
Scriptures, stupas, temples, ritual implements, ornaments, ponds, gardens, and so on. As it is said: "The body image is endowed with characteristics, possessing flavors such as peace. Measuring with measure, it is excellent. Such should be perfectly established." Thus, the manifestations of the body images of Buddhas and Bodhisattvas, each possessing the characteristics of enlightenment. "Flavor" means experience, possessing experiences and changes such as peace, conforming to the standards of sutras and tantras, therefore excellent and beautiful, pleasing to all. Representing this, all things that become places of establishment, such as stupas, should possess all the measures and characteristics that appear in their respective explanations, complete and perfect. The four types of relics that reside within body images, etc., are: mantras are the relics of the Dharma body; bones are the relics of the physical body; hair and nails are the relics of the body hair; śarīraṃ (Sanskrit: śarīraṃ, Devanagari: शरीरं, Romanization: śarīraṃ, Literal meaning: body) are mustard seed-like relics. The manner of their placement is as follows: In the crown of the head, mustard seed-like relics, blessings, name mantras of the lineage gurus, and body images, the uṣṇīṣa of the crown, such as the Victorious and Immaculate. Although mantras are objects of Action Tantra, their inclusion here is special. In the neck, the heart of dependent origination and vowels and consonants, a collection of blessings. In the upper torso, the mantras of the three sections of Mahāyoga, and their four body mantras. In the heart, awareness, especially the root mantra of whichever deity, the Dharma wheel, etc. Below that is Yoga, at the waist is Conduct Tantra, at the navel are the mantras of Performance Tantra and their body supports. In the lower part, the vows of purification of the seven past Buddhas and other sutra mantras are placed. Furthermore, place descriptions and blessings of birthplaces are recorded according to their respective rituals. If not full, then in the upper and lower parts of the body, without error, place scriptures of sutras and tantras, etc., in the previous order. On the lotus seat, place the mantras of Dharma protectors and wealth deities, life wheels, guardian stones, especially the Yaksha wheel accomplished according to the Dharma, jewels, grains, medicines, silk, incense, and all other requisites. In order to pacify the faults of confused mantras, etc.
Chinese
鸽子和缘起心要，在上下各处安放和供奉时，口中也要念诵。佛塔方面，顶端和头部的轮和斗等，身体方面的宝瓶到最下层台阶，莲花方面的安放在座榻上，画像方面按照适当的方式写在背后。据说没有命根和顺序错乱等会产生不悦意的异熟果，因此有智慧的人们应当以谨慎之心去理解。第三，没有开光的佛像如同尸体，不适合供养。即使供养也不会产生福德的果报，并且据说安放之处也会产生不吉祥，以前的故事中也有记载。经中说：何处身像极圆满，若未开光久安住，于彼不吉祥将生，彼时供养不应理。等等。仪轨也必须按照经和续部中所说，否则以低劣的仪轨也会产生过失。不应以低劣的仪轨进行，开光恒常不吉祥，此世亦有诸痛苦，来世恐怖亦甚大。如是说。第四，一般所说的遮止过失也是利益，特别是以具足特征的仪轨进行开光，以及对开光过的对境进行供养和恭敬的福德，会被诸佛菩萨恒常守护和加持。今生获得一切圆满的兴盛，来世必定能触及无上菩提的殊胜安乐。因此，以一切努力，希求成就者应精进，仪轨自性具能力，以观察而生的善妙方式，行持此等福德大，于可见与不可见处生，身像咒语之特征，于彼加持将变为。如是说。第五，三乘的一切学处，特别是于金刚乘的大坛城中完全成熟，安住于共同和不共的誓言中，以空性和慈悲双运的殊胜智慧的定解来孕育相续，并且精通十种等上师的一切事业。
English
The pigeon and the essence of dependent arising should be placed in all the upper and lower parts, and recited when offering. In the case of stupas, the topknot and the head should be the wheel and the measure, etc. The body should be from the vase to the bottom step, and the lotus should be placed on the seat. For painted images, write on the back as appropriate. It is said that not having a life-force and having a disordered sequence will generate unpleasant results, so those with discernment should understand with a careful mind. Third, a deity that has not been consecrated is like a corpse and is not suitable for offering. Even if offered, it will not produce the fruit of merit, and it is said that it will generate inauspiciousness in the direction where it is placed, and this also appears in ancient stories. In the tantra, it says: Where the body is perfectly complete, If it remains long without being blessed, Inauspiciousness will arise there, It is not appropriate to offer to it at that time. etc. The ritual must also be performed according to what is said in the tantras and commentaries, otherwise even a lesser ritual will generate faults. Do not perform with a lesser ritual, Consecration is always inauspicious, In this world there is suffering, In the next world there is great fear. So it is said. Fourth, generally speaking, preventing faults is also a benefit. In particular, the merit of consecrating with a ritual that possesses characteristics, and of offering and respecting the consecrated object, is always protected and blessed by the Buddhas and their sons. In this life, one will obtain all the glory of perfect prosperity, and in the next life, one will undoubtedly touch the supreme bliss of unsurpassed enlightenment. Therefore, with all effort, those who desire accomplishment should be diligent. The nature of the ritual has power, Through the excellent way of arising from investigation, Doing this generates great merit, It is born in the seen and unseen realms, The characteristics of the body and mantra, Blessing will transform into that. So it is said. Fifth, all the trainings of the three vehicles, and especially being fully ripened in the great mandala of the Vajrayana, abiding in the common and uncommon vows, the continuum is nurtured by the definitive understanding of the supreme wisdom of the union of emptiness and compassion, and being skilled in all the activities of the ten kinds of masters.
Chinese
通过所见传承的方式，精通且通达开光仪轨。那位上师通晓十事，具备所有特征，精通手印、咒语和仪轨，擅长所有事业。如是说。外十事是：坛城、禅定、手印，姿势、站立、座位和念诵，火供、供养应用于事业，收摄和十种相。内十事是：守护、灌顶、朵玛、念诵、驱逐，遣返、坛城、修法、怖畏、降临。因此，守护是语加持轮。灌顶是第二和第三。朵玛是五肉等内部的。驱逐是通过猛厉事业将（有情）解脱于法界。遣返是遣返和书写的遣返，各自计算。修法是智慧勇识入胎等不共的。怖畏是如果未成就，则通过抛掷的仪轨使其入于要害。降临是，象征着如同将心间的月亮收摄于金刚中一般，要知道在那些不同的解释中出现。具有那些法的上师也是比丘上等，沙弥中等，居士下等。时轮中说：通晓那十事，三者中比丘是殊胜的，中等，称为沙弥，在那之中，居家是下等的。如是说。已经获得地的，如果具有居士的相，仍然作为开光的上师和国王的上师，则说对于教法是不合适的。第六，通常，地面的各个方向，光泽油润且平坦，以树木、湖泊、花园和鲜花等装饰而吉祥，对于寂静和增长的事业极力赞叹，应作为符合心意的处所。特别是，如果不能迎请大依怙，则应在与其有权力的方向或任何方便的地方进行。经中说：又在房屋、佛塔等等，家庭和天神住所等处，对于佛陀等开光，应以仪轨和灌顶进行。又，饮血者说：吉祥清净的大处所，令人满意的景象非常喜悦。如是说。第七，确定的时间是六个月，四个星曜，十四个星宿，七个日期。