English
"next_section": "Thirteenth: Enthronement. From the tantra: "Place it on a throne. Of the image of the body
Chinese
是三倍之量。于其量上而极赞叹。嗡 索布ra底色他 瓦及ra 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以花等为前行。如是说。安住之方式亦，于前方而不倾覆，无有歪斜且正直，如是安置美妙之身像。如是说故，于身像三分之一量之法座上迎请，索布ra底色他 瓦及ra 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是正直且稳固地祈请安住。以五种供养物供养，于圣物之法座或花鬘系缚时，由所有供养者执持，并念诵开光之咒语，于适当之时机念诵。复次，以合掌并持花而顶礼，乃至如是地水火与，如是等，赐予所有之成就。如是之间三次诵念，并降下花雨。彼稳固地加持后，复次供养与赞叹，并作吉祥之事。如是迎请智慧尊后，乃至稳固安住与眷属之间，此等乃是开光之真实仪轨。如觉沃之论典中云：于誓言之有情修习生起，为使智慧之有情长久，安住之故而开光。如是说。三者，仪轨结尾之总结：朵玛 布施 守护 劝请 供养 赞叹 祈请，罪忏 祈请返回 劝请施主，吉祥语 圣物供养 欢宴 功德，回向 吉祥 之后收摄 布施 火供。如是所出之最初，布施朵玛者，乃是世间与出世间之朵玛，各自如其论典而布施。二者，劝请守护者，阿阇梨不动金刚云：其后劝请守护者，自己观为增上之本尊，勾招大黑天，迎请与系缚及作自在。于彼供养与布施朵玛，于彼劝请教敕。如是等所说之方式，于寺庙等开光后之圣物之守护者所应者，复次供养朵玛与献供，及赞叹等，各自如其仪轨之论典中，交付事业与委托。作，以誓言印持与教敕守护且善加守护。如是之后，祈请护法之守护者与眷属，汝等今日于此开光之圣物，直至未来之边际守护
English
Is a threefold measure. Upon that measure, it is greatly praised. Oṃ su pratiṣṭha vajre svāhā. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) With flowers and the like as preliminaries. Thus it is said. The manner of sitting is also, in front, without overturning, without distortion, and upright, thus arranging the beautiful image. As it is said, invite it onto a throne that is one-third the size of the body. Su pratiṣṭha vajre svāhā. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus, request it to sit upright and firmly. Offer with the five offerings, and when the throne of the sacred object or a garland of flowers is tied, hold it with all the offerings, and recite the mantras of consecration at the appropriate times. Again, bowing with palms together holding flowers, until as long as earth, water, fire, and so on, grant all accomplishments. Recite this three times, and shower flowers. After blessing it firmly, offer and praise it again, and do auspicious things. Thus, after inviting the wisdom being, up to the stable residence and retinue, these are the actual rituals of consecration. As it is said in Jowo's treatise: Practice and generate the samaya being, and for the sake of the wisdom being residing for a long time, consecrate it. Thus it is said. Third, the conclusion of the ritual's summary: Torma offering, guarding, exhortation, offering, praise, supplication, confession of faults, requesting departure, exhorting the patrons, auspicious words, offering to the sacred object, feast, merit, dedication, auspiciousness, subsequent collection, generosity, fire offering. The first of these, offering the torma, is to offer the worldly and transworldly tormas according to their respective treatises. Second, exhorting the protectors, Acharya Akshobhya Vajra said: Then, exhorting the protectors, transforming oneself into a superior deity, summoning Mahakala, inviting, binding, and subjugating. Offer offerings and tormas to them, and exhort them with commands. In the manner described, after consecrating temples and other sacred objects, offer tormas and offerings again to those who are suitable as protectors of the sacred object, and entrust them with tasks and responsibilities according to their respective ritual treatises. Do, seal with vows, and protect and guard with commands. After this, pray to the Dharma-protecting guardians and their retinues, that you protect these sacred objects that have been consecrated today until the end of the future.
Chinese
请您耕作和供养！祈愿我和施主及其眷属，所有违逆不顺之障碍皆得守护，所有顺应正法之善愿皆如意成就。如此吩咐后，进行守护神的食子回向和坚住等后续仪轨。第三，供养赞颂后祈祷：为了感谢坛城诸尊，将新摆设或补充的供品加持后，供奉并赞颂。以“地和水和火风中”等祈祷所愿。第四，祈求宽恕后请诸尊返回：右绕坛城三圈后，面向东方而坐，念诵三遍百字明咒后，以“未得圆满及不全”等祈求宽恕。嗡。您以有情等请坛城之智慧尊返回，誓言尊融入自身，结护身甲等如自宗仪轨。第五，嘱咐施主：在好的坐垫上画谷堆雍仲，在施主所坐的面前，从其右侧开始摆设一套五妙欲供品。上师的传承语，如果不能详细讲述结合经续的教理，就说：“您对我……请您供养！”如您向我祈请一般，已将圆满的加持善妙成就，请您于此圣物七日内作广大供养！此后也请您尽力不断地作供养！如此吩咐后，将之前摆设的供品献给施主，如果不知道，就观想由他供养，以“无边大海”等依次置于施主手中。配合文句，由事业金刚献于圣物前。所有僧众都献供并绕三圈、顶礼三次。第六，令彼吉祥：再次请施主坐于坐垫上，进行洒扫。以“彼之事业皆”之咒语和宝瓶水，从空性中，将生起为誓言尊之手递上鲜花，令其作礼拜。
English
Please cultivate and make offerings! May all adverse and unfavorable obstacles be warded off for me and the patrons along with their retinues, and may all favorable thoughts in accordance with the Dharma be accomplished as desired. After giving such instructions, perform the torma offering to the guardian deities and the subsequent rituals such as the stable abiding. Third, offering and praising, then supplicating: In order to thank the deities of the mandala, bless the newly arranged or replenished offerings, offer and praise them. Pray for the desired purpose with "From earth and water and fire and wind," etc. Fourth, asking for forgiveness and then requesting the deities to depart: Circumambulate the mandala three times clockwise. Then, facing the east gate, sit down. At the end of reciting the Hundred Syllable Mantra three times, ask for forgiveness with "Unfound and incomplete," etc. Om. You, with sentient beings, etc., request the wisdom deities of the mandala to depart. The samaya beings are absorbed into oneself, and the binding of armor, etc., is done according to one's own tradition. Fifth, instructing the patron: Draw a swastika of grain on a good cushion. In front of the seated patron, arrange a set of five desirable offerings, starting from his right. The master's lineage words, if you cannot explain in detail the teachings combined with the scriptures and tantras, say: "You to me... Please offer!" Just as you have requested me, I have accomplished the perfect blessing well, please make great offerings to this sacred object for seven days! After that, please continue to make offerings to the best of your ability! After giving such instructions, offer the previously arranged offerings to the patron, or if you do not know how, visualize that he is offering them, and place them in the patron's hands one by one with "Boundless Ocean," etc. In accordance with the words, the action vajra offers it in front of the sacred object. All the sangha members make offerings and circumambulate three times and prostrate three times. Sixth, making it auspicious: Again, invite the patron to sit on the cushion and perform sweeping and scattering. With the mantra "All his actions" and vase water, from emptiness, hand over the flower that arises as the samaya deity into the hand and make him prostrate.
Chinese
讲述加持力。如今，为了使开光之物和施主及其眷属吉祥，所有阻碍吉祥的魔障都不要留在此处，用香、乐器、猛咒和芥子驱赶。将吉祥物放在装满谷物的珍宝容器上，摆放在上师面前。然后进行净化。观想从空性中，由མཱཾ་（藏文，梵文：मां，梵文罗马拟音：māṃ，汉语字面意思：玛）中生出的八种成就吉祥物，各自具有圆满的功德，并依次拿起。过去圆满正等觉的释迦牟尼佛，形色天女光蕴母献上镜子，加持为吉祥物，如今也是如此。愿今天开光之物、施主和以施主为首的一切众生，都因镜子的吉祥物而吉祥。念诵镜子是智慧等。同样，守护土地的象献上药石，药石能摧毁三种毒等。农家女丽生献上酸奶，酸奶是万物的精华等。婆罗门昆达利献上杜尔瓦草，杜尔瓦草能延年益寿等。树神献上毕尔瓦果，毕尔瓦是因缘等。天帝因陀罗献上右旋白海螺，海螺是法的声音等。土地女神坚稳母献上红丹，红丹是红色等。秘密主金刚手献上芥子，芥子是金刚部等。每念完一句偈颂，就由羯磨金刚向圣物和在场的所有人献上，然后交给施主。有些人说，献草的是吉祥草商，杜尔瓦草、毕尔瓦果是梵天神所献，红丹是婆罗门白胜所献。这些说法没有看到确凿的来源，我认为不合理。这里是按照经部灌顶和布敦的说法一致的方式做的。此外，还要广说吉祥，伴随着音乐声降下花雨。第七是供养圣物，用五种近用供品供养圣物，赞颂并广发愿。嗡。佛法僧等。放置并绕行等。第八是举行庆宴，受持戒律。
English
Speaking of the power of blessing. Now, in order to make the consecrated objects and the patrons with their retinue auspicious, may all the obstructing demons that hinder auspiciousness not remain here, and be driven away with incense, music, fierce mantras, and mustard seeds. The auspicious substances are placed on top of precious containers filled with grains, and arranged in front of the master. Then purify them. Visualize that from emptiness, the eight accomplished auspicious substances arising from māṃ (藏文，梵文：मां，梵文罗马拟音：māṃ，汉语字面意思：玛) each possess perfect qualities and the power to accomplish all things, and take them up in order. In the past, the perfectly complete Buddha Shakyamuni, the goddess of form, Light-Bearing Mother, offered a mirror, which was blessed as an auspicious substance, and so it is today. May the consecrated objects, the owner, and all sentient beings, led by the patrons, become auspicious through the substance of the mirror. Recite that the mirror is wisdom, etc. Similarly, the elephant Earth Guardian offered medicinal bezoar, which destroys the three poisons, etc. The farmer's daughter Lekye offered yogurt, which is the essence of all things, etc. The Brahmin Kundali offered durva grass, which prolongs life, etc. The tree goddess offered bilva fruit, which is the cause and condition, etc. The lord of the gods, Indra, offered a white conch shell spiraling to the right, which is the sound of the Dharma, etc. The earth goddess Terdrenma offered red arsenic, which is red, etc. The secret lord Vajrapani offered mustard seeds, which belong to the vajra family, etc. After each verse is completed, the karma vajra offers to the sacred objects and all those present, and then hands them over to the patrons. Some say that the grass was offered by the auspicious grass merchant, the durva grass and bilva fruit were offered by the god Brahma, and the red arsenic was offered by the Brahmin White Victory. These statements do not have a definite source, and I do not think they are reasonable. Here, it is done in accordance with the consistent teachings of the Agama empowerment and Buton. Furthermore, extensively proclaim auspiciousness and shower flowers accompanied by the sound of music. Seventh is offering to the sacred objects, offering the sacred objects with the five sensory offerings, praising and making extensive prayers. Om. Buddha, Dharma, Sangha, etc. Placing and circumambulating, etc. Eighth is holding a celebration feast, maintaining vows.
English
At the time of the complete and perfect consecration, praises and auspicious words should be spoken, and offerings should be made to the best of one's ability with the sounds of dances, songs, and musical instruments. Thus, all the preceptors, artisans, and helpers should be generously entertained with food, drink, clothing, ornaments, songs, and dances. The Vajra Master should distribute the remaining torma from the previous offering, spreading it with the remains of the Sugata. Ninth, offering donations: In the tantras, it says: Elephants, horses, chariots, and wealth, Offer the supreme of gifts. Therefore, with diligence, Offer movable enjoyments. If you wish to please the deities themselves, Please the guru with reverence. And so on. In all the tantras, it says: Afterwards, offer to the artisans, And also offer to those who help them. Thus, the preceptor and their followers, the artisans, helpers, and whatever donations are available, should be pleased. Tenth, dedication: In order to make the work meaningful, it should be sealed with dedication. Eleventh, wishing auspiciousness again: Auspiciousness, if the benefactor's place is excellent, then all the teachers and students should stand; if it is intermediate, then the monks should stand; if it is ordinary, then no one should stand. Many words of "auspiciousness" should be spoken, and a rain of flowers should be showered with the sound of music. Twelfth, collecting the aftermath of the activity: With the pride of one's own deity, recite AH KARO (藏文，अકારો，akaroh，阿字), ring the bell, collect the colored powders, pull out the pegs, etc., up to auspiciousness, according to the procedures of each ritual. Then, regarding the implements of the mandala: In the tantra, it says: Thus, after everything is completed, Whatever offerings, gifts, or mandalas, Are offered or given, Should be given to the preceptor. As it is said, the things that have been done should be used for offerings and gifts in whatever way is appropriate. Afterwards, it should be smeared with cow dung, and the colored powders should be thrown into the river. As it is said, the colored powders should be thrown into the river with great respect, and this place is also the practice of the cow, and the bathing cow dung has also appeared. It should be smeared with cow dung. Thirteenth, performing the fire offering: In the Great Empowerment Tantra, it says: In order to please the deities and pacify obstacles, etc., the fire offering ritual should be performed. Giving whatever desired accomplishments, and burning conceptual obscurations, etc.