English
Please consider that the departed has passed away peacefully! Vajrasattva, you are my auspicious glory! Om, wisdom, come here, come here, Bhagavan, the destroyer! Maha Karunika! Possessing great compassion! Drishya, look! Ho! Samaya Tvam! The time has come. Second, inviting: Om! With the iron hook of compassion, urge the lineage of vows, and with the rope of love, invite them from their place. The iron chain is the messenger of command, moving their place. May the Sugatas reside and generate the joy of liberation. From the heart of the Samaya being, emanate JAH HUM BAM HOH to attract, bind, and subdue the wisdom being, and generate joy. Contemplate them residing in the mandala of vows and the petals of the mountain of fire. Third, throwing the flower of knowledge: Om Vajra Samaya Om! Ah Vajra... Hum Vajra... Svaha Vajra... Ha Vajra... By throwing thus, contemplate that the body, speech, mind, qualities, and activities of the Samaya being and the wisdom being are inseparable. Fourth, urging and merging the attainments: Om! King of wisdom, body, speech, mind, qualities, and activities, are wonderful. In that very state, by equal union, may I be united with the Great Seal! Om Vajra Samaya Hum! Gather into inseparability! Om Vajra Samaya Tvam! The time for blessing has come! Om Vajra Samaya Hoh! Please delight me! After urging thus, with the four seals of JAH HUM BAM HOH, contemplate that the wheel of the mandala has become inseparable, like water poured into water. Fifth, the practice of recitation: One's own Samaya being is visualized as Vajrasattva, and at the core of its life is the wisdom being, identical to oneself. At its heart, on a moon disc, is the Samayasattva Hum syllable, surrounded clockwise by the garland of the hundred-syllable mantra, white in color and blazing with light. Spha... From that, rays of light emanate, urging the mind-stream of all the Tathagatas of the ten directions and four times, together with their retinue. From the mouths of all the Tathagatas of myself and the expanse of space, the sound of mantras and the rays of compassion radiate, illuminating all three realms. Purifying the evil destinies. The primary object of focus, all sentient beings are liberated into the Buddha's pure land. Samha... The rays of light gather again and dissolve into oneself, contemplating that all phenomena and beings are the wheel of the deity, mantra, and clear light.
Chinese
如果乐于修持那些与卑劣和能力自在相关的殊胜智慧的诀窍，就应当按照引导文的使用说明来了解。还有，如果不能或不乐于修持完整的坛城轮，只想修持一个手印的念诵，也应当将此分为四座进行修持，并且不超出本尊咒语光明之轮。因此，至少要念诵一百万遍金刚萨埵百字明咒，加上补阙。时限是六个月到一个月。第二，附带事项是，关于如何结合必要的仪轨：其中有处所加持和火供两种。第一，前行从修持沐浴水到供品加持之间的仪轨，应当像广轨一样进行。如果没有时间，就按照这里所说的防护轮，忏悔本来平等，誓言普贤行愿品的一个偈颂。供养、沐浴、净化、加持可以简化为只念诵咒语。正行从生起世俗菩提心到念诵之间，按照这里所说的唯一手印瑜伽进行。之后，仅以瓶生起咒生起寂静五部，进行迎请、安住、降临、迎请、融入、稳固，供养和赞颂，然后念诵百字明咒并进行烧供。之后，在处所加持仪轨中，与其他仪轨不同的是，皈依之后，根据情况以广略的方式引入坛城，授予堕入恶趣的救护之灌顶，以及生起金刚萨埵的五智灌顶，身语意灌顶按照通常的方式，或者简化为仅以五智和金刚三灌顶咒语手印进行，也没有破戒的过失。第二，火供：这里以最常用的寂静火供为例。前行的广略取舍如前所述。正行从自生起到唯一手印瑜伽念诵之间进行，之后收摄坛城，从座间本尊起身，进入火供仪轨。关于过去火神的情况，无论依赖于广布还是收摄，都可以。
English
If you are happy to practice the instructions for recognizing and cultivating the superior wisdom that is especially related to the base and the empowerment of skill, then you should understand it according to the instruction manual. Also, if you are unable or unwilling to meditate on the complete wheel of the mandala, and you only want to do the recitation of a single mudra, then you should divide this into four sessions and meditate, and you will not go beyond the wheel of the deity's mantra and light. Therefore, you should recite no less than three hundred thousand or at least one hundred thousand Vajrasattva Hundred Syllable Mantras, including the completion. The time for the recitation is from six months to one month. Second, the incidental is how to combine the necessary rituals. There are two: the blessing of the place and the fire offering. First, the preliminary practice from the practice of cleansing water to the blessing of the offerings should be done as in the extensive ritual of Dongspruk. If there is no time, then the protection wheel described here, and the confession are always the same. One verse of the vow of Samantabhadra. The offering, cleansing, purification, and blessing can be abbreviated to just reciting the mantras. The main part, from the generation of conventional bodhicitta to the recitation, is done as described in this single mudra yoga. Then, with just the vase generation mantra, generate the five peaceful families, and then invite, settle, descend, invite, dissolve, stabilize, offer, and praise, and then recite the hundred-syllable mantra and perform the burning and offering. Then, in the place blessing ritual, unlike other rituals, after taking refuge, enter the mandala in a broad or concise manner as appropriate, and give the empowerment of rescuing from the lower realms, and the empowerment of the five wisdoms to generate Vajrasattva, and the body, speech, and mind empowerments are as usual, or if abbreviated, there is no fault of breaking the vows even if you empower with just the five wisdoms and the three vajras empowerment mantras and mudras. Second, the fire offering: Here, taking into account the most commonly used, it is combined with the peaceful burnt offering. The preliminary extensive and concise adoption and rejection are as described above. The main part is done from self-generation to the recitation of the single mudra yoga, then the mandala is condensed, and you rise as the deity of the session break and enter the fire offering ritual. Regarding the case of the past fire god, whether relying on the extensive or the condensed, it is fine.
Chinese
如果观修“嗡”，就从因的“阿”字生出种子，从灶火的中央开始观修五大次第累积生起。如果不观修三三摩地，就把世间供养结尾的火神转变成燃烧的形态后，在灶火的中央，从“埃”字开始到天空等赞颂之间，改变自前差别的词语的方式。除了依据何种护摩仪轨的细微差别之外，其他的都按照通常的做法。在享用祭品和饮料时，用七遍“嗡 班匝萨埵 阿”（藏文：ༀ་བཛྲ་ས་ཏྭ་ཨཱཿ，梵文天城体：ओँ वज्रसत्त्व आः，梵文罗马拟音：oṃ vajrasattva āḥ，汉语字面意思：嗡 金刚萨埵 阿）充满，连同百字明咒一起供养。因为金刚萨埵是所有部族的遍及者，所以用所遍及的坛城主尊的咒语充满和供养，比其他供品更为广大。同样，对于其他的供品，也在每十个一组的开头念诵一遍百字明咒，然后用各自的供品咒语供养。在火葬等情况下，如果想详细进行，在供品圆满后，也要进行涂油的圆满和净化。无论进行哪种护摩，如果能成就荟供，就应该进行；即使不能成就，也没有违犯的过失。如果想依据相同的印契来详细进行已逝者的火神，结合起来就可以了，其方式可以从前面所说的方法中了解。即使那样，也可以从像《解脱一切轮回》之类的仪轨中，根据供养的广略程度来取用，只是多了《不思议金刚赞》而已。这样，通过摇动颅骨鼓的相同印契来修持的方法，即使应用于普贤佛也不矛盾，但这里是应用于所有部族的遍及者金刚萨埵。在大多数忏悔续的范例中，座垫也是由八位菩萨化现为八头大象，或者有些人说是化现为八头狮子，这两种说法难以确定。但这里以传承的口诀为准，将座垫设为狮子座。脚的坐姿也按照口诀中所说的全跏趺坐来安排。如果有人认为这与忏悔续中所说的“安住在菩萨的跏趺坐中”相矛盾，那是不矛盾的，因为幻术师们会将右脚或左脚稍微伸展，以半跏趺坐的姿势作为菩萨坐姿。
English
If you meditate on "Om," generate the seed from the cause, the letter "A," and meditate by sequentially accumulating the elements from the center of the hearth fire. If you do not meditate on the three samadhis, transform the fire deity at the end of the worldly offerings into a burning form. In the center of the hearth fire, from the letter "E" to the praises of the sky, etc., change the words that differentiate between self and others. Except for the subtle differences based on which homa ritual is relied upon, other actions should be done as usual. When partaking of the offering and drink, fill them with seven repetitions of "Om Vajrasattva Ah" (Tibetan: ༀ་བཛྲ་ས་ཏྭ་ཨཱཿ, Sanskrit Devanagari: ओँ वज्रसत्त्व आः, Sanskrit Romanization: oṃ vajrasattva āḥ, Literal Chinese Meaning: Om Vajrasattva Ah), and offer them together with the expanded words of the Hundred Syllable Mantra. Because Vajrasattva is the pervader of all families, fill and offer with the mantra of the main deity of the mandala that is pervaded, which is more extensive than other offerings. Similarly, for other substances, begin each set of ten by reciting the Hundred Syllable Mantra once, and then offer with the respective substance mantras. In cases like cremation, if you want to elaborate, after the substances are complete, also perform the completion and purification of clarified butter. In any homa, if a tsok offering can be accomplished, it should be done; even if it cannot be accomplished, there is no fault of transgression. If you want to elaborate on relying on the same mudra for the fire deity of the deceased, it is sufficient to combine them, and its method can be understood from the previously explained approach. Even so, after taking from rituals like "Liberation from All Samsara" according to the extent of the offerings, the only difference is the "Inconceivable Vajra Praise." Thus, this method of practice through the same mudra of shaking the skull drum, even if applied to the deity Samantabhadra, is not contradictory, but here it is applied to Vajrasattva, the pervader of all families. In most examples of confession tantras, the seat is also eight bodhisattvas transformed into eight elephants, or some say transformed into eight lions, and it is difficult to determine which of these two is correct. But here, taking the oral instructions of the lineage as authoritative, the seat is made into a lion throne. The posture of the feet is also arranged according to the complete vajra posture as stated in the oral instructions. If someone thinks this contradicts the statement in the confession tantra, "residing in the vajra posture of a bodhisattva," it is not contradictory, because illusionists will slightly extend either the right or left foot, using a half-vajra posture as the bodhisattva posture.
Chinese
因此，将两个绳结连接起来，以众所周知的“心之喜悦”来圆满跏趺坐，其要点在于意义是相同的。对于这语词中因孩童心智所致的一切过失，我向具有法眼者忏悔。愿善行的功德，如旭日般光芒四射，彻底摧毁二障的黑暗势力。这段话也是依靠尊贵的上师，无与伦比的恩德之大宝藏法王的开许而得以完成。依靠他的恩德而生存的尼泊尔比丘达玛师利，在水羊年黑月的第八天，于同一座垫上圆满地撰写了此文。萨尔瓦迪嘎美乌师瑞亚斯图。
English
Therefore, the point of connecting the two ropes and completing the lotus posture with the well-known "joy of the heart" is that the meaning is the same. I confess to all the faults in these words caused by childish mind to those who have the eye of Dharma. May the merit of good deeds, like the sun shining brightly, completely destroy the dark forces of the two obscurations. This was also completed based on receiving the permission of the venerable Lama, the Dharma King of the Great Treasure of incomparable kindness. This was written by the Nepalese Bhikshu Dharma Shri, who lives only by his kindness, on the eighth day of the black month of the Water Sheep year, completing it on one seat. Sarva dikkāmeu śrīyastu.