English
The complete deities. Through the pure lineage of aimless cultivation results, establishing the special essence of the wisdom deity as the agent of empowerment. Its definition lies in the connection of washing away impurities and bestowing power. In the third step, holding the empowerment vase, raising umbrellas and banners, etc., reciting auspicious verses and accompanied by music, empower the deity of the residence. As it is said, from inviting the empowerment deity to pleasing them. Eleventh, offering praise, reciting mantras, and offering torma: In the third step, only after the empowerment of the remaining deity, then to the deity of the residence, after offering and praising, recite the mantra of the mandala deity one hundred and eight times, and also recite the mantra of dependent origination in the same way. According to the order mentioned, after all the tormas of the yidam and dharma protectors have been sent out, offer the tormas of worldly deities such as the guardians of the directions to the outside, and sprinkle water from the vase at the entrance of the mandala house, fumigate with incense, and then enter. Offering, as stated in the tantra: With flowers and the like as a prelude, the guardians of the directions should also be offered. In this way. Twelfth, requesting to listen: It is requesting permission to carry out the activities of the consecration ritual, and praying for the one who dwells near the support. The object of the request is: the one to whom the samaya being was previously invoked. How to do it? Oṃ, removing the hat, kneeling, holding the vajra bell and incense, from Vajra jihva (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བཛྲ་ཛི་ཧ་，वज्रजिह्व，vajrajihva，Diamond Tongue) etc., grant permission until the offering. Thirteenth, confessing faults and requesting departure: After three repetitions of the hundred-syllable mantra, with "not found," "incomplete," etc., ask for forgiveness. Oṃ Āḥ Hūṃ Muḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ༀ་ཨཱཿཧཱུཾ་མུཿ，ओम् आः हूँ मुः，oṃ āḥ hūṃ muḥ，Om Ah Hum Mu), request the wisdom being of the support to depart into the sky in front, and make offerings and praises. Here, the departure of the wisdom being and the abiding of the samaya being, etc., show various differences, but the deity of the mandala ritual, the remaining abode and necessity are the same, so understand as mentioned before. Fourteenth, protecting and covering the support: Anoint and offer incense in the five places of the samaya being manifested on the support. Touch with the hand holding the vajra, after allocating the directions. As stated in the tantra: Cover with yellow cloth. This means, for example, like a royal family not being granted the throne, the con
Chinese
因为没有成熟的本尊不值得供养，如 嗡 班杂 瓦什塔 等等。第十五，保护自己是，在三处安置三个字等如常。那是修法的坛城仪轨之后的行为，除了送迎之外，到吉祥之间按照各自的规定。这样讲述的是先前特别安住的仪轨。第二，真实仪轨的总结是：自前修供净沐外，祈请依生迎请尊，勾招增益灌顶做，供赞请等分依迁，四种供养稳固住。如是说，早上早起，先前准备的物品齐全且陈设良好，沐浴后具有庄严。圆满观修自己的瑜伽，明观面前的坛城，与其相关的供品朵玛等，第三次布施朵玛，在太阳升起时，如是说，所以外面的朵玛要在天亮时完成。先进行净沐，或者，如果有机会，接受灌顶，以及做沐浴瓶的生起念诵等。然后第二和第三是净沐，到供养双衣之间如前。其他论典中说这里放入舍利，但在仪轨的次第中不方便，所以在先前所说的时机做是好的。第四，祈请发心是，穿上法衣等站立，手持鲜花和金刚铃。在此处母亲和，奇妙端坐。伟大等，以恭敬和顶礼的力量，用香、乐器、鲜花等散布。第五，生起所依，第六，迎请智慧尊，到遣除外来的障碍之间如前，特别是在那时到来的智慧尊，在准备时与台座无二无别，请来安住，供养并勾招安住，束缚喜悦成为一体之间。在《二观察》中说：安住在虚空中的诸佛，请安住在身像的心间。这是其中的含义。第七，增益如前。第八，灌顶是，经部中说：以手印咒语善加劝请，按照如何合适而给予明显灌顶。
English
Because deities who are not mature are not worthy of offering, such as Om Vajra Vashta, etc. Fifteenth, protecting oneself is, placing three letters in three places, etc., as usual. That is the activity after the ritual of the mandala of practice, except for sending and welcoming, according to the respective regulations until auspiciousness. What is explained in this way is the ritual of especially abiding beforehand. Second, the summary of the actual ritual is: Self, front, practice, offering, purification, bathing, outer. Request, rely, generate, invite. Hooking, increasing, empowering. Offering, praising, requesting, etc., dividing, relying, transferring. Four kinds of offerings, stable dwelling. As it is said, get up early in the morning, prepare the previously prepared items completely and arrange them well, bathe and be adorned. Fully meditate on one's own yoga, clearly visualize the mandala in front, and the related offerings, tormas, etc., and give the torma for the third time, at sunrise, as it is said, so the outer torma should be completed at dawn. First, engage in purification and bathing, or, if there is an opportunity, receive empowerment, and do the generation and recitation of the bathing vase, etc. Then the second and third are purification and bathing, until the offering of double clothes as before. Other treatises say to put relics here, but it is not convenient in the order of the ritual, so it is good to do it at the time mentioned earlier. Fourth, the prayer and generation of mind is, wearing Dharma clothes, etc., stand up, holding flowers and vajra bell. Here, mother and, wonderfully sit cross-legged. Great, etc., with the power of reverence and prostration, scatter incense, musical instruments, flowers, etc. Fifth, generating the support, and sixth, inviting the wisdom deity, until dispelling external obstacles as before, especially the wisdom deities who come at that time, who are inseparable from the pedestal at the time of preparation, please come and stay, offer and hook and dwell, bind joy and become one. In the Two Examinations it says: All the Buddhas who dwell in the sky, please dwell in the heart of the body. This is the meaning of it. Seventh, increase as before. Eighth, empowerment is, in the Tantra it says: With mudras and mantras, urge well, and give obvious empowerment according to how appropriate.
Chinese
如是说后，如对待弟子般交付。在金刚手灌顶中说：如四大洲的自在者，转轮王的灌顶，如是赞叹的奇妙和，吉祥的一切都灌顶。也就是说，水灌顶是真实或镜中的影像，同样头饰等也是束缚或特别爱慕而行事。仪轨如各自的本续中所说，或者以心间的种子字迎请灌顶本尊，进行供养赞颂祈祷为前行，进行水灌顶等五种，以及瓶灌顶四种，直到种姓主以头饰装饰之间如常。如是进行以儿子方式的灌顶，前五种使五蕴、五界成为五智，后四种使身语意成为智慧萨埵的自性，从而清净以导师布施的相续，迅速获得修持的果，这与之前所说的理由也有关联。第九，进行供养赞颂，灌顶之后，如经中所说供养弟子般，以灌顶为随行，十方无边的供养，以及五道众生等进行赞颂。第十，区分眼等，经中说：在那里，以黄金自性的，针来区分眼。如是说了生处的开始，表示区分耳等，在第三次第等具量的经中多有述说，使所依与智慧的本尊平等，也从那些生处开始，因为必须平等享用智慧的行境受用一切。以何区分呢？根据身像等的大小和施主的发心，为六高的六分之一。用不小于虚空的金针，以及耳挖、镊子、面针、齿木等。如何呢？如眼科医生国王般，等等依次区分。如果对经卷佛塔等如何做呢？此处所依尚未转变，所以容易，其他地方经典等的本尊，是对着镜子观想其影像。如是说也知道了。在第三次第中，如果说是经卷，也如先前般转变为文字，并且也进行开眼供养等。
English
Having said that, it was entrusted as it should be to a disciple. In the Vajrapani empowerment, it says: Just as the lord of the four continents, the empowerment of the wheel-turning king, similarly, with wonders of praise, may all auspiciousness empower. That is, the water empowerment is either real or a reflection in a mirror, and similarly, the headdress and so on are also done by binding or especially admiring. The ritual is as it appears in each of their own treatises, or by inviting the empowerment deity with the seed syllable of the heart, offering praise and supplication as a preliminary, performing the five water empowerments and so on, and the four vase empowerments, as usual, until the lineage lord adorns the head. Thus, by bestowing the empowerment in the manner of a son, the first five make the five aggregates and elements into the five wisdoms, and the latter four make body, speech, and mind into the nature of wisdom beings, thereby purifying the continuum of the master's generosity, and quickly attaining the fruit of practice, which is also related to the reasons mentioned earlier. Ninth, the act of offering praise: After the empowerment, as it is often said in the scriptures to offer to the disciple, following the empowerment, the ten directions offer boundless offerings, and beings of the five realms and so on should praise. Tenth, distinguishing the eyes and so on: In the tantra, it says: There, with a needle of golden nature, the eyes should be distinguished. By mentioning the beginning of the sense bases, it indicates distinguishing the ears and so on. It is often described in the third stage and other authoritative texts, and making the support equal to the wisdom deity is also from those sense bases, because all the objects of enjoyment of wisdom must be enjoyed equally. What distinguishes them? According to the size of the body and the intention of the patron, it is one-sixth of the six heights. With a golden needle no smaller than the sky, and ear picks, tweezers, face needles, toothpicks, etc. How? Like an ophthalmologist king, etc., distinguish them in order. How to do it for scriptures, stupas, etc.? Here, the support has not yet been transformed, so it is easy, but elsewhere, the deity of scriptures and so on is to meditate on its image in a mirror. As it is said, it is also known. In the third stage, if it is a scripture, it is also transformed into letters as before, and eye-opening offerings and so on are also performed.
English
Thus it is said. According to the previous occurrence of the transformation of supports, since the object of distinction is the body of wisdom, it seems that the form of birth is not necessary. For example, when offering to stupas and scriptures, it is also necessary to have the form of face and hands, which is the same as this. However, Prajñāpa says: For stupas and scriptures, etc., Because there are no faculties and births, There is no need to open the eyes, etc. Although he distinguishes the types and explains them separately, please adhere to the former. The eleventh is the transformation of supports: In the third sequence, With their respective mantras and mudras, Think of transforming the mandala deity into it. As it is said, the teacher touches the three places of the support with his hand, together with the vajra, and recites his own mantra three times, thereby transforming it. For example, to illustrate the case of initially generating the body of the teacher as Vairochana, at the end of the three, such as Muni, from the Bhagavan, the glorious Vairochana, having been completely transformed, the Victorious Shakyamuni, whose body color is like pure gold, whose splendor of marks and signs blazes supremely, whose two hands press the earth and are in meditative equipoise, having the appearance of a supreme emanation body, all qualities being completely perfected, until it becomes endowed with power and blessings. In some texts, after the request for steadfastness has been completed, the transformation of supports is not seen as having a definite source of explanation, and it is not considered reasonable either. The twelfth is offering dominion: For example, when a royal lineage is placed on the throne, the ministers and vassal kings offer gifts of great value, thereby offering or bestowing dominion, and this is also the same. In order to newly establish that support as the essence of the wisdom deity, the meaning is to offer a joyful feast as a gift of offering dominion. Thus it is also said, In the Tantra of the Supreme Horse Play, After the auspicious offering of dominion and empowerment, The image will be a support for offerings. Thus it is said. The Gathering of Intentions, Consecration, Auspicious Accumulation, and Tibet, According to the four practices of the ancients: Offering dominion with extensive offerings and praises, Offering dominion with necessary items, Offering dominion with burnt offerings or tsāru food, Offering dominion with consecration mantras and auspiciousness. The first is: According to the offering and praise ritual of the deity that has been consecrated. Water two