English
. The Vajra of Speech possesses great power, the King holds the Vajra of the heart. He also possesses great pervasive miraculous abilities. Thus it is said. The crown has a braid with a hair knot, the hair is bound with a Munja diadem. With five faces, he possesses five sideburns, the fifth sideburn wears a flower crown. As it is said, according to the needs of sentient beings to be tamed, hand gestures and various attires, as described in other tantras. Here, those who receive the empowerment as teachers of the tantra, the three who hold vows of monks, novices, and householders, should not engage in the service of kings, etc., errands and acting as spokespersons, as well as farming fields and raising livestock, etc., for ordinary householders, using swords and other weapons, and delighting in such professions, making ink and paper, and professions such as town leather craftsmen, commerce, etc. In short, any mundane occupation of the world, doing these things will cause criticism of the lama and teacher, these should not be done, it is said. Doing these things will cause the teacher's status or dharma to be destroyed or decline. The teacher acting in this way, violating the words of the Victorious Ones and lamas, will fall into the Avici hell, as stated in the Great Commentary. Some say that the sword holder is the army general, and the ink maker is the one who writes for kings, etc. Others, the Darikapas, say that it refers to those who sell swords and ink. The order of abiding in the empowerment ritual of the Vajra Master Lord. Then, the consecration of statues and other objects is explained. On top of the statues and other objects to be consecrated, place a banner, and decorate the four directions with victory banners and parasols, etc., beautifying the dwelling place with these. Outside the mandala, to the east, visualize the object to be consecrated as the body of the Samaya Sattva, with a seed syllable in the heart, wearing red robes, and place it on a high platform. In front of it, in the center of the earth, set up a bathing platform. The square, the size of the heart of the mandala, is smeared with the five amritas and five products of the cow. The white, red, and black lines on the walls are the same as the heart mandala, surrounding it, with a door facing west. In the center without steps, draw an eight-petaled lotus, on which write the names of the five families and four mothers.
Chinese
沐浴台的标志那些的旁边，放置具有珍宝或黄金等性质的宝瓶，宝瓶中装满先前所说的各种好香和药物等，并加入水，瓶颈上缠绕白色丝线。用带有树木果实的树枝来装饰宝瓶的莲花口，或者用树枝在宝瓶上装饰成莲花口的样子，使之美观。如果愿意，还可以像其他灌顶仪轨中描述的那样，放置蜂蜜等其他七个宝瓶。此外，沐浴用的水器可以用海螺、鱼皮等，或者用金器，或者用银质的器皿，将先前所说的各种香料混合的香水，通过念诵咒语加持后放置在那里。在沐浴台的中央或中心，精美地布置用金色绘制的八瓣莲花沐浴垫。如果可以将佛像等放置在那里，就将佛像面朝东方安放，然后开始进行沐浴。如果在中央不方便放置佛像，就在那里放置一面镜子，对着镜子中显现的影像进行沐浴。其顺序是，首先用“义成”等词语，按照一颂的意义进行清洁，然后用后面的词语，按照一颂的意义进行清洗，并用宝瓶中的水清洗。然后应该涂抹好香。如果按照仪轨次第详细解说，就像内篇所说的那样，用各种鲜花等进行点缀，并用好香点缀的、用太阳和火加热成熟的芝麻油，涂抹在佛像的真身或影像上。然后，用内篇所说的榕树等粉末进行擦拭，再用清水清洗。之后，按照顺序用蜂蜜、糖或甘蔗汁、黄油、酸奶、牛奶、清水，以及内篇所说的好香水进行清洗。按照内篇所说，也可以用天神宝瓶来清洗。每次沐浴之间，都要用柔软的布擦拭佛像上的水，如果是影像，也要擦拭镜子上的水。然后将佛像从沐浴台上移开，就像第四步那样。在沐浴之前，手持“义成”，也就是芥子油在双手之中，文字
English
Next to the marks of the bathing platform, place vases of the nature of jewels or gold, etc., filled with good fragrances and medicines, etc., as previously described, along with water, and with white threads wrapped around their necks. Decorate the mouths of the vases with lotus petals using branches bearing tree fruits, or decorate the vases with branches in the manner of lotus petals, making them beautiful. If desired, it is said that seven other vases, such as those containing honey, should also be arranged as described in other elaborate rituals. Furthermore, the containers for the bathing water can be conch shells, fish skins, etc., or golden vessels, or vessels of silver nature. The fragrant water, mixed with the previously mentioned fragrant ingredients, should be consecrated with mantras and placed there. In the center or heart of the bathing platform, beautifully arrange bathing mats with eight-petaled lotuses painted in a clear golden color. If it is possible to place a statue or other object of veneration there, it should be arranged facing east, and then the bathing should be commenced. If it is not convenient to place the statue in the center, then place a mirror there and bathe the reflection appearing in it. The order is as follows: first, cleanse with "accomplishment of meaning," etc., according to the meaning of one verse, and then wash with the subsequent words, according to the meaning of one verse, and wash with the water from the vases. Then, good fragrance should be applied. However, if explained in detail according to the text, as described in the inner section, adorn with various flowers, etc., and apply sesame oil adorned with good fragrance, ripened by the sun and fire, to the actual body or image of the deity. Then, wipe with powders of banyan trees, etc., as mentioned in the inner section, and wash again with clean water. After that, wash in order with honey, sugar or sugarcane juice, butter, yogurt, milk, clean water, and good fragrant water as described in the inner section. According to the inner section, the deity vases can also be used for washing. Between each of these washings, wipe the water that has accumulated on the support with a soft cloth, and if it is a reflection, also wipe the water that has accumulated on the mirror. Then, remove the statue from the bathing platform, as in the fourth step. Before the bathing, hold "accomplishment of meaning," that is, mustard oil, in both hands, and the letters
Tibetan
དྲུག་པ་བཟླས་བཞིན་སྐུ་གཟུགས་སོགས་ལ་གཡས་གཡོན་དུ་ལན་གཉིས་སུ་བསྐོར་ཞིང་བྱབས་ཏེ་མེ་ལ་དོར་བ་དང་། དེ་བཞིན་དུ་ཆུ་དང་ཁམ་ཕོར་ དང་། ངཱུ་ཝར་བཅས་པའི་ལྕི་བའི་ཆང་བུ་དང་། ཟན་ཆང་དང་། སེང་རས་རྣམས་ཀྱིས་བྱབས་པ་དང་། ལག་པས་ཉེ་རེག་བྱས་ལ་ཐུགས་ཀར་དྲི་དང་། དབུ་ལ་མེ་ཏོག །མདུན་དུ་ཡོན་ཆབ་དང་། མར་མེ་དག་གིས་བསྐོར་བཞིན་པ་དང་། རྣམ་མང་འབྲས་བུ་མཆོག་གིས་རབ་ཏུ་གནས་པར་བྱ་བའི་རྟེན་འདི་ལ་བསྐོར་ཞིང་ངེས་པར་བྱབས་ནས་ནི། མར་དང་སྤོས་དཀར་བསྲེག་པས་བདུག་པ་བྱ་སྟེ། དེ་ཐམས་ཅད་དུ་ཡི་གེ་དྲུག་བཟླས་པས་བྱའོ། །འདི་ནི་མི་ཤིས་པ་སྦྱང་བའི་ཆོ་ག་ཡིན་པས། རྐང་པ་གསུམ་པ་འདི་ཐོག་མ་བྱེད་དགོས་ཏེ་རྒྱུད་འཁྲུགས་པ་གོ་རིམ་བསྡེབ་པའི་ཚུལ་དུ་ཤེས་དགོས་པ་ཡིན་ནོ། །ཁྲུས་ཐམས་ཅད་བྱས་ཟིན་པ་ན། ཁྲུས་སྟེགས་དེ་ཡི་གནས་ནས་རྟེན་དེ་བསྐྱོད་པར་བྱ་སྟེ་སྐུ་དེ་ཡང་དམར་པོའི་གོས་དག་གིས་ནི་ཡང་དག་པར་གཡོགས་པ་ཉིད་དུ་བྱའོ་ཞེས་པ་ནི་སྟ་གོན་ནོ། །དེ་ནས་དངོས་གཞི་ལ་སྐུ་གཟུགས་ལ་སོགས་པ་ནས་པུས་འཁྱུད་ལ་སོགས་པ་དང་རྒྱན་དྲུག་གི་བར་གྱི་རབ་གནས་གསུངས་ཏེ། དཔལ་ལྡན་དཀྱིལ་འཁོར་གྱི་མཐར་ཤར་ཕྱོགས་སུ་ནི་མཉམ་པའི་ས་ཡི་གནས་ལ་ཚངས་ཐིག་ནས་རྩིག་པའི་རེ་ཁཱའི་བར་དུ་སོར་ཕྱེད་པ་རྒྱལ་བའི་ཆ་སྟེ་ཉེར་བཞིར་བྱས་པ་ཡིས་སོར་ཕྱེད་པ་ཕྱེད་དང་གཉིས་ཀྱི་ཆ་ཡིས་སྤྲོ་རིམ་བཀོད་པའི་རེ་ཁཱ་ལྔ་བྱས་ཏེ། དེ་ཡི་དབུས་སུ་པདྨ་འདབ་མ་བརྒྱད་པ་རང་རང་གི་རིགས་ཀྱི་ཕྱོགས་སུ་གནས་པའི་རིགས་ལྔ་དང་ཡུམ་བཞིའི་མཚན་མ་བཅས་མཚན་མ་ལྔ་ཡིས་བརྒྱན་པ་བྱའོ། །དེ་ཡི་དབུས་སུ་རྟེན་གཞག་པར་བྱ་བ་ཞལ་གྱི་པདྨ་ནུབ་ཀྱི་དཀྱིལ་འཁོར་དག་ཏུ་ཕྱོགས་པའི་ལྷ་དང་ལྷ་མོ་ཡི་སྐུའམ། མཆོད་རྟེན་དང་སོགས་སྒྲས་རྡོར་དྲིལ་དང་བགྲང་ཕྲེང་དང་། གླེ༷གས་བམ་དག་གམ་ཐང་སྐུ་ཞེས་པའང་དེ་བཞིན་དཀྱིལ་འཁོར་དེ་ལ་མངོན་དུ་ཕྱོགས་པར་སྔགས་པ་དེས་བཞག་པར་བྱའོ་ཞེས་རབ་ཏུ་གནས་བྱའི་རྟེན་དགོད་པའོ། །དེ་ནས་སྔགས་པས་བདག་གི་རྣལ་འབྱོར་བསྒོམ་པ་ནི་རྒྱལ་བ་མཆོག་ཡེ་ཤེས་རྡོ་རྗེ་ སྟོང་པའི་རང་བཞིན་རྣམ་ཐར་སྒོ་བཞིའི་ངོ་བོ་དག་ཏུ་བྱས་ནས་ནི། ཕྱི་ནས་འདོད་པའི་ལྷའི་དམིགས་པའམ་རྣལ་འབྱོར་མདོར་བསྡུས་པ་སྔར་བརྗོད་པའི་སྦྱོར་བ་དག་གིས་ཟླ་ཉི་རྡོ་རྗེ་ལས་སྐྱེས་པའི་དུས་ཀྱི་འཁོར་ལོ་ཉིད་དུ་བདག་ཉིད་བསྒོམ་པར་བྱའོ། །དེ་ནས་རྟེན་དམ་ཚིག་པ་བསྐྱེད་པ་ནི། རབ་ཏུ་གནས་བྱའི་རིག་པའི་
Chinese
第六，一边念诵，一边将身像等物向左右各绕两圈并擦拭，然后丢入火中。同样地，用水和卡托拉（kham phor）以及加入牛黄的浓稠酒糟、糌粑酒和丝绸等物擦拭。用手轻轻触摸，在胸前嗅闻，头上戴花，前面供奉供水和酥油灯，一边绕行，一边用各种上等果实来使这个将被加持的所依物变得殊胜，绕行并确定擦拭后，焚烧酥油和白檀香来熏香，所有这些都要通过念诵六字真言来完成。这是净化不祥的仪轨，因此第三步必须首先进行，要知道这是将错乱的续部按照顺序组合的方法。所有沐浴完成后，要将所依物从沐浴台的位置移开，并将佛像用红色的布料严密地覆盖起来，这便是准备工作。然后进入正行，从身像等物到双膝抱拢等，以及六种装饰之间的加持已经阐述。在吉祥坛城的边缘，东方的平坦地面上，从线绳到墙壁的线条之间，以半指作为国王的份额，即二十四份，用半指的一半又一半的份额，绘制出五条装饰线条。在其中心，绘制一朵八瓣莲花，莲花的每一瓣都朝向各自部族的方位，并用五种标志来装饰，包括五部部主和四位佛母的标志。在其中心，放置将被加持的所依物，莲花的花瓣朝向西方的坛城，放置本尊和佛母的身像，或者佛塔，以及等等，等等包括金刚铃和念珠，以及经卷，或者唐卡，同样地，念诵者要将这些面向坛城放置，这便是安放将被加持的所依物。然后，念诵者观修自身瑜伽，将自身观想为至尊胜者智慧金刚，成为空性的自性，四解脱门的本体。从外在来说，观想欲天或者简略的瑜伽，通过之前所说的结合，将自身观想为从日月金刚中诞生的时轮金刚。然后，生起誓言尊，也就是将被加持的明妃的
English
Sixth, while reciting, circumambulate the body image and other objects twice to the left and right, wipe them, and then throw them into the fire. Similarly, wipe with water and the kamphora, and heavy changbu with bezoar, zan chang, and silk. Gently touch with your hands, smell at your heart, put flowers on your head, offer water and butter lamps in front, while circumambulating, and make this support to be blessed with various excellent fruits, circumambulate and definitely wipe it. Then, incense with burning butter and white sandalwood, all of which should be done by reciting the six syllables. This is the ritual of purifying inauspiciousness, so the third step must be done first, and it must be known as the method of combining the confused tantras in order. After all the bathing is done, the support should be moved from the place of the bathing platform, and the statue should be completely covered with red cloths, which is the preparation. Then, in the main part, the consecration from the body image and so on to the embrace of the knees and so on, and the six ornaments have been explained. At the edge of the glorious mandala, on the flat ground in the east, from the plumb line to the line of the wall, make twenty-four parts with a half-finger as the king's share, and draw five decorative lines with a half-finger and a half of a half of a share. In its center, draw an eight-petaled lotus, with each petal facing the direction of its own family, and decorate it with five symbols, including the symbols of the five families and the four mothers. In its center, place the support to be consecrated, with the lotus petals of the face facing the western mandala, place the statues of the deities and goddesses, or stupas, and so on, including vajra bells and rosaries, and scriptures, or thangkas, similarly, the reciter should place these facing the mandala, which is the placement of the support to be consecrated. Then, the reciter meditates on his own yoga, visualizing himself as the supreme victor, the wisdom vajra, becoming the nature of emptiness, the essence of the four liberation gates. Outwardly, visualize the desire deity or the abbreviated yoga, and through the combination mentioned earlier, visualize yourself as the Kalachakra born from the sun and moon vajra. Then, generate the samaya being, which is the vidya of the one to be consecrated.