Chinese
圣物安住仪轨精华——降临吉祥雨。 圣物安住仪轨精华——降临吉祥雨。 名为圣物安住仪轨精华——降临吉祥雨的仪轨。 顶礼师胜。 极其清净之智慧， 调伏何者幻化网嬉戏。 周遍有寂之嘿汝嘎， 具德金刚萨埵赐吉祥。 是故，此处若从“安住”之语而引申，则如来等以无量事业所化现之身语意之所依，显现为誓言之相。迎请智慧尊者，善妙安住之仪轨，乃金刚持大士从续部海中多次赞叹之方式。 吉祥密集续中云：从地等作手印，若得解脱明，清净智慧所净化，何须言说即彼性。 等等经文所示，与广说之意相关联，成就之导师们善加阐释之方式，略而言之，如何行持亦有三：预备、正行、后行。第一，于具足特征之圣物前等适宜之处，于所依之坛城资具与二宝瓶，特别是安住所需之供养曼扎、食子的星宿、供品之差别等下文所需之物，无有缺少地备办，以陈设庄严后，于所依之坛城，事业仪轨后诵念，于净瓶中，诸佛众更加明观，手持咒索，从自心间生起咒鬘，缠绕咒索，进入宝瓶之中，以此激励诸佛众之心续，光芒放射又收摄，成办二利，从身体一切部分降下菩提心甘露之流，观想宝瓶充满。于根本咒语之末尾，连接母音、子音、所依心咒、安住等，尽力念诵。如是，于一切事业之宝瓶中，于莲花日轮座上，从吽字化现忿怒尊甘露漩，刹那间明观，从身降下金刚甘露之微尘。
English
The Essence of Consecration Ritual for the Three Supports: A Rain of Auspiciousness. The Essence of Consecration Ritual for the Three Supports: A Rain of Auspiciousness. The ritual called "The Essence of Consecration Ritual for the Three Supports: A Rain of Auspiciousness" is presented herein. Homage to the glorious guru. The wisdom that is utterly pure, Whose play is the net of magical manifestations that tames beings, The Heruka who pervades all that is stable and moving, May glorious Vajrasattva bestow auspiciousness. Therefore, here, if derived from the word "supratiṣṭha," the representations of body, speech, and mind, which are emanations of the immeasurable activities of the Tathagatas, appear as aspects of samaya. The ritual for properly and thoroughly establishing the wisdom beings is praised not just once by the great Vajradhara from the ocean of tantras. From the Glorious Essence Tantra: Having made mudras from earth and so on, If liberation and knowledge are attained, What need is there to mention purification by pure wisdom? It is that very nature. As indicated by these and other extensive statements, in connection with the meaning explained by accomplished masters, there are three aspects to how to briefly perform it: preparation, main part, and conclusion. First, in front of a representation that possesses the characteristics, etc., in a suitable place, gather without omission the implements for the mandala on which it relies, two vases, and in particular, the maṇḍala for offering empowerment needed for the consecration, the planetary diagram of the tsāru, the distinctions of offerings, etc., which are needed below, and arrange them beautifully. Then, at the end of the karma graha sraṃs repetition based on the mandala on which it relies, hold the protection cord, with the deities particularly clear in the pure vase. From one's heart, a garland of mantras arises. It coils around the protection cord and enters into the vase, thereby stimulating the mindstreams of all the deities. Light rays emanate and gather, accomplishing both aims. From all parts of the body, a stream of bodhicitta nectar descends, and one thinks that the vase is filled. At the end of the root mantra, recite as much as possible, connecting the vowels, consonants, support essence, and supratiṣṭha. Likewise, in the vase for all activities, on a lotus and sun seat, from Hūṃ (ཧཱུྃ, हूँ, hūṃ, 种子字) arises Krodha Amrita Kundali, instantly clear, from whose body descends a subtle rain of vajra nectar.
Chinese
思维以水充满宝瓶。念诵 嗡 班匝 阿弥利达 昆扎利 哈纳哈纳 吽 帕 （藏文：ༀ་བཛྲ་ཨ་མྲྀ་ཏ་ཀུཎྜ་ལཱི་ཧ་ན་ཧ་ན་ཧཱུྃ་ཕཊ，梵文天城体：ॐ वज्र अमृita कुण्डलि हन हन हुं फट，梵文罗马拟音：oṃ vajra amṛita kuṇḍali hana hana hūṃ phaṭ，汉语字面意思：嗡，金刚，甘露，军荼利，打，打，吽，呸）和沐浴咒语加持。最后供养和赞颂。用百字明忏悔过失。以嗡 阿 吽 （藏文：ༀ་ཨཱཿཧཱུྃ，梵文天城体：ॐ आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡，啊，吽）供养海螺法器的水，观想宝瓶中的本尊融入宝瓶之水，无二无别。仅以抛掷智慧之花的方式，自己也融入其中。第二，关于实际开光的仪轨，有十一种分类。首先是清除障碍：将三个朵玛依次绕于所依物。念诵 嗡 萨瓦 维伽那 纳玛 萨瓦 达塔嘎达 贝 维夏 等三次以息灭之。用青稞酒和酒渣绕之。苏木巴尼三份的一半。班匝 玛哈 希日 嘿热嘎 额航。自己瞬间化为金刚吽，成为忿怒尊之王，化为可怖之身，额头上为嗡，喉咙为啊，心间为吽。从吽中放出光芒，迎请无量无边的忿怒尊之云，班匝 萨玛匝。以嗡 班匝 卓达 惹匝 萨巴热瓦ra 阿让 等至 夏布达 扎地扎 梭哈供养。吽。发出怖畏的吽声，摧毁一切障碍，赐予一切成就之神，向障碍之敌顶礼赞叹。如此赞叹后，皈命至尊根本与传承之具德上师，以及诸佛之语，法，僧，秘密咒，明咒，陀罗尼咒，心咒，手印，三摩地的真实，法性清净的真实，有法因果不虚的真实，以大真实的加持，我金刚持于此地发起二种心。暂时成办利益世间之广大事业，究竟为令一切有情众生获得不住涅槃之果位，为对善逝之身语意所依物进行开光，所有阻碍和伺机作乱之有情众生及其眷属，不得居于此处，速速离去！若不离去，则以诸佛无二智慧所生的忿怒尊之智慧金刚
English
Thinking of filling the vase with water. Recite Oṃ Vajra Amrita Kuṇḍali Hana Hana Hūṃ Phaṭ (藏文：ༀ་བཛྲ་ཨ་མྲྀ་ཏ་ཀུཎྜ་ལཱི་ཧ་ན་ཧ་ན་ཧཱུྃ་ཕཊ，梵文天城体：ॐ वज्र अमृita कुण्डलि हन हन हुं फट，梵文罗马拟音：oṃ vajra amṛita kuṇḍali hana hana hūṃ phaṭ，汉语字面意思：Om, Vajra, Amrita, Kundali, strike, strike, Hum, Phat) and the bathing mantra Abhiṣeka. Finally, make offerings and praises. Confess faults with the Hundred Syllable Mantra. With Oṃ Āḥ Hūṃ (藏文：ༀ་ཨཱཿཧཱུྃ，梵文天城体：ॐ आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：Om, Ah, Hum) offer the conch shell water as a libation, and visualize the deity of the vase dissolving into light and becoming one with the vase water, inseparable. By merely throwing the flower of wisdom, one should also enter oneself. Second, regarding the actual consecration ritual, there are eleven categories. First, clearing obstacles: Circumambulate the supports with three tormas each, reciting Oṃ Sarva Vighnana Namaḥ Sarva Tathāgata Bhyo Viśva, etc., three times to pacify them. Circumambulate with barley wine and changbu. Half of three Sūmbanis. Vajra Mahā Śrī Heruko'haṃ. Instantly transform oneself into Vajra Hūṃ, becoming the king of wrathful deities, transforming into a terrifying form, with Oṃ on the forehead, Āḥ on the throat, and Hūṃ in the heart. From Hūṃ, rays of light emanate, inviting countless clouds of wrathful deities, Vajra Samājaḥ. Offer with Oṃ Vajra Krodha Rāja Saparivāra Arghaṃ, etc., up to Śabda Pratīccha Svāhā. Hūṃ. Uttering a terrifying Hūṃ sound, destroying all obstacles, bestowing all accomplishments, I prostrate and praise the enemy of obstacles. After praising in this way, I take refuge in the venerable root and lineage-connected glorious and precious lamas, and the truth of the words of the Buddhas, the Dharma, the Sangha, the secret mantras, the knowledge mantras, the dharani mantras, the heart mantras, the mudras, the samadhi, the truth of the purity of dharmata, the truth of the infallible cause and effect of phenomena, by the blessing of the great truth, I, the Vajra Holder, generate two kinds of minds in this place. Temporarily accomplishing vast benefits for the world, and ultimately for the sake of all sentient beings attaining the fruit of non-abiding nirvana, for the consecration of the supports of the body, speech, and mind of the Sugatas, all harmful beings and their retinues who obstruct and seek opportunities to cause trouble, do not remain here, depart quickly! If you do not leave, then with the wisdom vajra of the wrathful deities arising from the non-dual wisdom of all the Tathagatas,
Chinese
杰热度额巴会使你们的头颅裂成一百块碎片。念诵嗡桑巴呢等，用芥子驱赶，用古古熏香，伴随着乐器的威慑，驱赶到外面，这是猛烈的净化。第二是沐浴的仪轨：首先，为坛城等以及具有舍利的圣物影像的镜子沐浴。在此，祈请世尊如来、应供、正遍知、明行足、善逝、世间解、调御丈夫、无上士、天人师、佛世尊，以及诸佛子和弟子们，我等以具备供品的仪轨，进行神圣的沐浴。沐浴的房间极其香甜，水晶的地面明亮而闪耀，具有珍宝闪耀的令人喜爱的柱子，珍珠光芒覆盖的华盖。对如来和佛子们，用许多珍宝瓶装满香水，以悦耳的歌声和乐器，多次进行沐浴。如诞生时等之后，念诵嗡萨瓦达塔嘎达阿比谢嘎德萨玛拉西耶吽。用沐浴布擦拭。用洁净且香味浓郁的无与伦比的衣服擦拭他们的身体。嗡吽仲舍阿嘎雅比修达涅耶梭哈。将沐浴水再次倒入瓶中，为新圣物的实物或影像沐浴。这是殊胜吉祥的沐浴，慈悲之水无与伦比，以加持智慧之水，赐予一切所愿成就。嗡萨瓦达塔嘎达等。这是布施自性的水，净化吝啬的污垢，用布施的香味熏染的水，为善妙沐浴者沐浴。嗡萨瓦达塔嘎达等。同样地，在布施的位置上，加上戒律、忍辱、精进、禅定、智慧，在吝啬的位置上，加上毁戒、嗔恚、懈怠、散乱、恶慧，并在各自的结尾加上咒语进行沐浴。用那些擦拭身体等。最后用五香涂抹在心间，三千
English
May Je Rabtu Embar cause your heads to split into a hundred pieces. Recite Om Sumbhani, etc., and scatter mustard seeds. Fumigate with gugul. While driving them out with the threatening sounds of musical instruments, this is a fierce purification. Second is the act of bathing: First, bathe the mandala, etc., and the mirror reflecting the image of the relic-containing object. Here, bathe the Blessed One, the Tathagata, the Arhat, the Perfectly Enlightened Buddha, endowed with knowledge and conduct, the Sugata, the Knower of the World, the Tamer of Beings, the unsurpassed Leader, the Teacher of gods and humans, the Blessed Buddha, together with his sons and disciples, with offerings and perform the sacred bathing. The bathing chamber is extremely fragrant, the crystal ground is clear and shining, it has pleasing pillars adorned with precious jewels, and a canopy covered with pearl light. To the Tathagatas and their sons, with many precious vases filled with scented water, with delightful songs and music, perform the bathing many times. After "As at birth," etc., say Om Sarva Tathagata Abhisheka Te Samaya Shriye Hum. Wipe with a bathing cloth. Wipe their bodies with clean and fragrant, incomparable clothes. Om Hum Tram Hrih Ah Kaya Vishodhanaye Svaha. Pour the bathing water back into the vase, and bathe the actual objects or images of the new supports. This is the supreme and glorious bath, the water of compassion is unsurpassed, with the water of blessing and wisdom, may it grant all desired accomplishments. Om Sarva Tathagata, etc. This is the water of the nature of generosity, purifying the stain of miserliness, water well-scented with the fragrance of giving, bathe the one who performs the bath well. Om Sarva Tathagata, etc. Similarly, in the place of generosity, add morality, patience, diligence, meditation, and wisdom, and in the place of miserliness, add broken vows, anger, laziness, distraction, and wrong wisdom, and bathe each with mantras at the end. Perform the wiping of the body, etc., with those. Finally, apply the five fragrances to the heart, and the three thousand
Chinese
愿那散发着无尽香气的，殊胜妙香涂抹于诸位能仁的身上，如同擦拭提炼过的纯金，光芒万丈。嗡 班扎 根德 梭哈。敬献衣物。之后，敬献那色彩鲜艳夺目，香气扑鼻的殊胜衣物。还有各种柔软轻薄的精美丝绸，以及成百上千的珍贵饰品，一并敬献。嗡 班扎 瓦斯扎 耶 扎德叉 梭哈。用香油熏香，并根据情况说吉祥语。第三是生起所依：如同所依之本尊坛城生起，或者分别生起。阿弥利达 萨邦 梭巴瓦 梭当。从空性中，生起佛像、佛塔、寺庙等，在由狮子抬起的各种珍宝宝座，以及莲花日月重叠的座垫之上，从嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生起白色法轮，以嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字为标志，生起白色毗卢遮那佛，右手持法轮，左手持铃。白色的眼母，右手持法轮，左手持以铃杵为柄的铃，与之交合。同样，经函由孔雀抬起的各种珍宝宝座，以及莲花日月重叠的座垫之上，从阿（藏文：ཨྃ，梵文天城体：आ，梵文罗马拟音：āṃ，汉语字面意思：阿）中生起莲花，以阿（藏文：ཨྃ，梵文天城体：आ，梵文罗马拟音：āṃ，汉语字面意思：阿）字为标志，生起红色无量光佛，右手持莲花，左手持铃。红色白衣母，右手持莲花，左手持以莲花为柄的铃，与之交合。法器由大象抬起的各种珍宝宝座，以及莲花日月重叠的座垫之上，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起金刚，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志，生起蓝色不动佛，右手持金刚杵，左手持铃。蓝色法界自在母，右手持金刚杵，左手持以金刚杵为柄的铃，与之交合。此外，珍宝的种类和宝库等生起宝生佛。盔甲、乐器、守护之类等生起不空成就佛。无论如何，最终，一切都寂静而微笑，相好庄严，身着丝绸衣裳，佩戴各种珍宝饰品，散发着无尽光芒。观想他们顶上有白色嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，喉咙有红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字，心间有蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。观想自身和所依的心间的吽