Chinese
与三种不同的开光仪轨相结合。 导师 嘉瓦桑波。 与三种不同的开光仪轨相结合。 导师 嘉瓦桑波。 于幻化网坛城中，为了调伏何种根器之众生，为了解其仪轨，简述身语意开光之法。幻化根本续部意义中，需要两种口诀，善入幻化网，令导师欢喜，次第获得诸灌顶，为了成就二利之瑜伽士，对坛城等一切，为了加持灌顶，如何如理如实进入。何物的处所，何时何物，如何行持之功德，事业过失次第以七知之。次第获得五灌顶，具足灌顶和开光之传承，事业无增减，禅定智慧能忍受违缘，通达一切，无有狡诈，获得本师之征相，具足禅定暖相者，如何应理而摄取。坛城经函金刚铃，绘画佛像等任何物，宝瓶佛塔等等，如是如是观察之。处所乃高山金刚虚空轮，地基具有莲花之自性，无有敌魔之障碍且喜悦，如何喜悦如是行持。鱼日、初八、千供等，四方围墙和国王等，资具丰饶，以修持获得征相之时。如何行持之方便，乃是聚集之物和清净，念诵和灌顶，物之增多，稳固安住之特征。首先，瑜伽士自己，坛城简略、详细、中等等等，生起。 彼以供养、念诵、禅定获得征相，于何处契合广
English
Combined with three different consecration rituals. Teacher Gyalwa Zangpo. Combined with three different consecration rituals. Teacher Gyalwa Zangpo. In the mandala of the Magical Net, for the sake of taming whatever kind of person, in order to know its ritual, I will briefly explain the consecration of body, speech, and mind. In the meaning of the Magical Root Tantra, there is a need for two kinds of instructions. Having entered well into the Magical Net, pleasing the teacher, obtaining the empowerments in order, for the sake of the yogi who desires to manifest the two benefits, on all such as the mandala, in order to bless and empower, how to enter purely and appropriately. What object, in what place, at what time, what are the qualities of how it is done, and the faults of the action, should be known in order by seven. Having obtained the five empowerments in order, possessing the transmission of empowerment and consecration, there is no excess or deficiency in the action. Samadhi wisdom can endure obstacles, is all-knowing, and without deceit. Having obtained the signs of the teacher, possessing the warmth of samadhi, how to gather appropriately. Mandala, scripture, vajra, bell, painted images, or whatever, vase, stupa, and so on, should be examined in that way. The place is a high mountain, a vajra space wheel, and the ground has the nature of a lotus. There is no obstacle from enemies and demons, and it is joyful. How it is joyful, it should be done that way. Fish days, eighth days, thousand offerings, and so on, four walls and kings, and so on, when resources are abundant, at the time of obtaining signs through practice. The means of how to do it is the substance to be gathered and purified, recitation and empowerment, the increase of objects, the characteristic of being stable and abiding. First, the yogi himself, the mandala brief, elaborate, medium, and so on, should be generated. He should offer, recite, and obtain the signs of samadhi. Where it is appropriate, extensively
Chinese
于彼处，坛城之地，如是思，广作地仪等。此后，于坛城中，二者作准备。此后，以金刚之行，将坛城置于虚空，以具金刚步者，不践踏其上而置之。此后，具咒者行事业，极善合于度量之业。此后，以具五色之度量线，于二十五之相中，随其所宜而作加持。宝饰、饮食、绸幡等，妙好陈设诸供品。此后，断绝内外秘密之界限，消除障碍邪魔，于忿怒金刚中显现降临甘露之天神。行共同忏悔及彼之加持等共同事业，于三身之禅定中修习。以化身清净不净，次第生加持，安置座垫，于其上广作，降临虚空坛城，迎请智慧坛城，融入后作供养念诵。具足命息四者等，如法念诵，具足五支，无有间断，不散乱，语恒常精进。彼时，于燃烧之物中，现笑容、音声等。若于灌顶安住之一中，得见预兆，则作供养，取悉地。此后，随其所宜而行事业。第四，当知供物、加持与供养三者。身像、佛塔、手印，经函、金刚杵、铃，坛城、顶饰、金刚橛，其他皆随顺而说。宝瓶、水、酸奶、酥油，小便之小便、树皮、白芥子。珍宝串、顶饰，手镯、项链、腰带，冠冕、足垫亦如是。勺子、耳环、发髻，镊子、牙木、花鬘。布匹、伞盖、灯，香水、誓物、朵玛，塔那嘎纳五妙欲。幡幢、胜幢、宝幢、伞，衣服、房屋、坐床，四洲之坛城亦如是。供品、宝饰、饮料，食物、嚼物、衣物，马、牛、珍宝七。随力所有之资具，明咒、明妃所生，如实宣说为供养之物。当知清净、禅定、供物，及真言、手印。
English
In that very place, think of the mandala's ground, and extensively perform the ground ritual, etc. Then, from the mandala, prepare the second stage. Then, with the gait of a vajra, raise the mandala into the sky, and with one who has the vajra step, place it without stepping on it. Then, with the one who possesses mantras performing the actions, thoroughly engage in the work of measurement. Then, with a measuring thread possessing five colors, from the characteristics of twenty-five, bestow blessings as appropriate. Ornaments, garlands, food, drink, silk banners, etc., arrange the excellent offerings well. Then, cutting off the boundaries of outer, inner, and secret, dispel obstacles and hindrances, and manifest the nectar-bestowing deities as wrathful vajras. By performing common confession and the common actions such as bestowing blessings, train in the samadhi of the three kayas. Purifying the impure with emanations, generate blessings in sequence, arrange the seats, and extensively apply them on top. Lower the mandala of the sky, and invite the wisdom mandala. Absorb it and perform offerings and recitations. Recite with the four life breaths, etc., in accordance with the proper method, complete with the five limbs, without interruption, without distraction, and constantly strive with speech. At that time, smiles, sounds, etc., appear in the burning substances. If one receives a prophecy and gains insight into the oneness of empowerment and consecration, then make offerings and take the siddhi. Then, apply to the activities as appropriate. Fourth, one should know the substances, consecration, and offerings as three. Images, stupas, hand implements, scriptures, vajra, bell, mandala, crown ornaments, and phurbas, and others are spoken of as being in accordance with these. Vase, water, yogurt, butter, urine of urine, tree bark, white mustard seeds. Precious garlands, crown ornaments, bracelets, necklaces, belts, tiaras, footrests, likewise. Spoons, earrings, hairpins, tweezers, toothpicks, flower garlands. Cloth, parasols, lamps, scented water, samaya substances, tormas, tana gana, the five desirable qualities. Banners, victory banners, flags, umbrellas, clothing, houses, thrones, and the mandala of the four continents as well. Offerings, ornaments, garlands, drinks, food, edibles, clothing, horses, cattle, the seven precious things. Whatever resources are available, mantras, and that which arises from awareness, are truly declared as substances of offering. Understand purification, samadhi, substances, mantras, and mudras.
Chinese
鸟。 禅定法界智慧啊！ 以空性忆念来净化。 物质是宝瓶之水。 以甘露回旋之水来清洗。 酸奶、酥油、牛奶适度混合。 涂抹谷物油并进行按摩。 坛城、经卷、画像等。 是实物，从影像中得知。 然后涂抹油。 念诵吽 幢 舍 康。（藏文：ཧཱུྃ་ཏྲཱཾ་ཧྲཱིཿཁཾ་，梵文天城体：हुं त्राम् ह्रीः खं，梵文罗马拟音：hūṃ trāṃ hrīḥ khaṃ，汉语字面意思：吽 幢 舍 康） 白檀香、红檀香、优昙婆罗树。 榕树和波波树。 用五种树皮浸泡。 然后用布仔细擦拭。 然后用白色芥子。 驱除所有障碍。 以大空性、合掌、空性手印和咒语自性。 如净化大空性一般净化。 身是受用或化身。 观想为那些本身。 佛塔因果圆满具足。 观想为殊胜本尊或事业吉祥。 手持法轮、如意宝、莲花、宝剑。 观想为与上述名称相符。 经卷观想为六位胜者、法身普贤王如来。 或者观想为化身境、般若波罗蜜多母灯。 金刚铃观想为不动佛。 加持为父尊母尊结合。 坛城即是那些。 头饰观想为十位胜者父尊母尊。 金刚橛观想为忿怒尊。 加持为金刚莲花。 任何显现之物，从心间融入其中。 融入智慧坛城。 坛城本身也融入最终的果位。 对于具有四印的教法。 观想为具有决定身、语、意的清晰形象。 然后以三门三字。 加持为具有身语意。 迎请十方四时。 具有四印的无垢宝瓶之水。 融入具有五智的五处。 成为五智圆满。 对此，内外所有十万。 灌顶物和智慧，这些灌顶者以宝瓶和坛城中央的灌顶。 各自事业中，无论做身语意何事。 具有那个的力量。 每一个都具有身语意。 能做利益众生之事的灌顶。 增权，息灾，增益。
English
Bird. Samadhi, Dharmadhatu wisdom! Purified by mindfulness of emptiness. The substance is the water of the vase itself. Wash with the water of swirling nectar. Mix yogurt, butter, and milk moderately. Apply grain oil and massage. Mandalas, scriptures, painted images themselves. Are real, known from images. Then apply oil. Saying Hum Tram Hrih Kham. (藏文：ཧཱུྃ་ཏྲཱཾ་ཧྲཱིཿཁཾ་，梵文天城体：हुं त्राम् ह्रीः खं，梵文罗马拟音：hūṃ trāṃ hrīḥ khaṃ，汉语字面意思：吽 幢 舍 康) White sandalwood, red sandalwood, udumbara tree. Banyan tree and Parpata tree. Soaked with five kinds of tree bark. Then wipe thoroughly with a cloth. Then with white mustard seeds. Expel all obstacles. With great emptiness, palms together, emptiness mudra, and mantra nature. Purify as if purifying great emptiness. The body is enjoyment or emanation. Regard them as those themselves. The stupa is complete with cause and effect. Regard as supreme deity or auspicious activity. Hands holding Dharma wheel, wish-fulfilling jewel, lotus, sword. Regard as corresponding to the above names. The scriptures are regarded as the six victors, Dharmakaya Samantabhadra. Or regard as the emanation realm, Prajnaparamita mother lamp. The vajra bell is regarded as Akshobhya. Bless as the union of father and mother. The mandala is those themselves. The crown is regarded as the ten victorious fathers and mothers. The phurba is regarded as wrathful deity. Bless as vajra lotus. Whatever arises, dissolve it from the heart. Dissolve into the wisdom mandala. The mandala itself also dissolves into the final fruit. For the teachings with four seals. Regard as having clear images of definite body, speech, and mind. Then with the three doors and three syllables. Bless as having body, speech, and mind. Invite the ten directions and four times. The stainless vase water with four seals. Dissolve into the five places with five wisdoms. Become complete with five wisdoms. For this, all the hundreds of thousands of outer and inner. The empowerment substances and wisdom, these empowerers empower with the vase and the center of the mandala. In their respective activities, whatever body, speech, or mind is done. Having the power of that and that. Each one having body, speech, and mind. Empower to be able to do the benefit of beings. Increase power, pacify, increase.
Chinese
献给您！ 说是父尊佛母的头饰相连。 共同的灌顶等，以及无量无边的非共同的权能。 说是圆满地授予。 为了清净自他的垢染， 用七宝之瓶沐浴。 为了自他之利益，也授予非共同的灌顶。 涂眼药使眼睛明亮， 使耳朵聪慧，鼻梁高挺，舌头灵活。 应知是化身。 对于报身佛，有珍宝璎珞， 以及如上所说的头饰等一切物品， 圆满了它的功德之后， 为了我也能成为那样， 禅定手印和咒语本身， 以及物品的如是性。 熏香、香水、灯和， 誓言物、五种妙欲。 为了它本身圆满功德， 以及为了我圆满二资粮， 按次第献供。 那是衣服、绸缎和幡幢， 那也按次第献供。 拂尘、五种甘露和， 供养、朵玛、乐器的声音。 妙欲飘动，幡旗伞盖， 珍宝房屋美观， 四大洲坛城、马匹、寂静的宫殿等加持后献供。 土地、房屋、牲畜、奴仆、眷属、财物， 儿子和女儿，以及自己的身体献供。 善观会众坛城。 然后金刚阿阇黎， 很好地安放在供养处。 将守护法和护法母融入，并供养各自相应的物品。 阿阇黎、道友和明妃， 演奏乐器，赞颂十方四时。 围绕坛城。 然后，无论是真实还是影子， 如果跨越，就等同于杀害了诸佛。 然后，用自己的咒语加持， 直至意念之间， 使它们稳固， 或者在物品未被毁坏之前， 在那之前使其稳固， 或者直至轮回存在时， 以慈悲的力量使其稳固安住。 如果变成碎片， 那之前一定是诸佛的色身。 那些无量的化身， 调伏的权能不可思议。 身之大手印， 虽然未从真实界中移动， 为了调伏所有众生， 随顺而示现各种身相。 于如是性中没有动摇。 例如镜子
English
I offer to you! It is said that the father and mother's headdresses are connected. Common empowerments, etc., and limitless uncommon powers. It is said to be fully bestowed. In order to purify the defilements of oneself and others, Bathe with a vase of seven jewels. For the benefit of oneself and others, uncommon empowerments are also bestowed. Applying eye medicine makes the eyes clear, Makes the ears sharp, the nose high, and the tongue flexible. It should be known as the emanation body. For the enjoyment body, there are precious necklaces, And all the items such as the headdress mentioned above, After perfecting its qualities, So that I can become like that too, The samadhi mudra and the mantra itself, And the suchness of the objects. Incense, perfume, lamps, and, The samaya substances, the five objects of desire. In order for it to perfect its qualities, And in order for me to perfect the two accumulations, Offer in order. Those are clothes, silk, and banners, Those are also offered in order. Fly-whisks, five kinds of nectar, and, Offerings, tormas, the sound of musical instruments. Desires fluttering, banners, umbrellas, Precious and beautiful houses, The four continents, mandala, horses, peaceful palaces, etc., are blessed and offered. Land, houses, livestock, servants, retinues, wealth, Sons and daughters, and one's own body are offered. Examine the assembly mandala well. Then the Vajra Acharya, Places it well in the place of offering. The guardian deities and Dharma protectors are integrated and offered with their respective appropriate items. The Acharya, Dharma friends, and vidya, Play musical instruments and praise the ten directions and four times. Circumambulate the mandala. Then, whether it is real or a shadow, If one steps over it, it is equivalent to killing the Buddhas. Then, by blessing with one's own mantra, Until the mind's intention, Make them stable, Or before the objects are destroyed, Make it stable before that, Or until samsara exists, By the power of compassion, may it remain stable. If it becomes fragments, Before that, it must be the form body of the Buddhas. Those immeasurable emanations, The power of taming is inconceivable. The great mudra of the body, Although it does not move from the realm of reality, In order to tame all beings, In accordance, it shows various forms. There is no movement in suchness. For example, a mirror