Chinese
木杖之地基，四面八方木杖遍布，秘密木杖之界限，邪魔不得逾越。嗡 阿郭扎 蒙嘎惹 吽 啪！嗡 班扎 嘎啦 汝巴 夏亚 吽 啪！手指尖相抵，两魔掌向内弯曲，成十字之印。上方亦为十字之帐幕，下方亦为十字之土地，四面八方十字遍布，秘密十字之界限，不得逾越！嗡 班扎 嘎玛 萨瓦 萨埵 哈哈 吽 啪！吽！结界之内，从此以后，任何人不得逾越！若有违背教令者，以铁锤铁钩交织，从心取出并捶打之。诵苏姆巴。此乃教令，驱魔，忿怒之界，兵器之界，即四种结界的次第。此处手印从心中发出，乃是此派不共之法，有些则说手之指端加持为五部父母，然手印从心中发出，经文中如此宣说，故此派甚为善妙。前行之药、酒、朵玛、供品之加持：地神之供朵等需于下方加持，故此处以亡者朵玛之故，寂静事业之供朵等需加持，不可混淆。首先加持甘露：以 嗡 阿姆日达 滚扎利 班扎 玛哈 卓达 吽 啪 驱散。 嗡 比夏 比秀提 班扎 嘉纳 扎扎 曼达拉 嗡。如是观想甘露之器皿为宫殿及轮。吽 嗡 斯瓦 阿 昂 哈。姆 朗 芒 扬 当。如是观想五肉五甘露之上为五部父母十尊。 舍 莲花安达 哥日达 班扎 卓达 哈亚格热瓦 吽。嗡 阿 吽，如是观想瓶口为甘露之守护神马头明王及四位明妃围绕。观想五部父母之交合处降下甘露，并念诵 嗡 阿 吽 萨瓦 班扎 阿姆日达 吽 舍 塔 念诵七遍或三遍而加持。具德金刚持，具有不坏金刚身，今祈请您加持，赐予金刚身之成就。嗡 纳玛 萨瓦 达塔嘎达 玛哈 班扎 阿姆日达 卡让 卡嘿。布施甘露之精华，剩余置于眉间。嗡 纳玛 萨瓦 达塔嘎达 嘎雅 斯
English
The ground of wooden staffs, the directions filled with wooden staffs. From the secret boundary of wooden staffs, may obstacles not pass! OM AKOTA MUNGARA HUM PHAT! OM VAJRA KALA RUPA SHAYA HUM PHAT! Fingers joined at the tips, the two demon hands bent inwards, forming the seal of the cross. Above, also a cross-shaped canopy, below, also a cross-shaped ground. From the directions filled with crosses, may no one pass from the secret boundary of the cross! OM VAJRA KARMA SARVA SATTVA HA HA HUM PHAT! HUM! Within the sealed boundary, from this point on, may no one pass! If anyone transgresses the command, with a hammer and iron hook intertwined, from the heart they shall be drawn out and beaten! Recite SUMBHA. This is the command, exorcism, wrathful boundary, weapon boundary, these are the four stages of sealing the boundary. Here, the hand implements emanating from the heart are the unique tradition of this lineage. Some say that the fingers of the hands are blessed as the five families of fathers and mothers, but since the hand implements emanating from the heart are spoken of in the scriptures, this lineage is considered excellent. The preliminary blessing of medicine, alcohol, torma, and offerings: The offerings and torma to the earth deities must be blessed below. Therefore, here, due to the torma for the deceased, the offerings for peaceful activities must be blessed, and it is important to know that they are not to be mixed up. First, the blessing of nectar: By OM AMRITA KUNDALI VAJRA MAHA KRODHA HUM PHAT, cleanse. BHRAM VISHVA VISHUDDHE VAJRA JNANA CHAKRA MANDALA BHRAM. Thus, visualize the nectar vessel as a palace with a wheel. HUM OM SVA AH ANG HA. MUM LAM MAM PYAM TAM. Thus, visualize the five essences, five meats, and five nectars, above which are the ten deities of the five families of fathers and mothers. SHRIH PADMANTA KRITA VAJRA KRODHA HAYAGRIVA HUM. OM AH HUM, thus visualize the mouth of the vessel as being surrounded by Hayagriva, the guardian of nectar, and four consorts. Visualize nectar descending from the union of the five families of fathers and mothers, and recite OM AH HUM SARVA PANCHA AMRITA HUM SHRIH THAH seven or three times to bless it. Glorious Vajra Holder, possessing an indestructible Vajra body, now, having been blessed by you, grant the accomplishment of the Vajra body. OM NAMAH SARVA TATHAGATA MAHA PANCHA AMRITA KHARAM KHAHI. Offer the essence of the nectar, and place the remainder on the brow. OM NAMAH SARVA TATHAGATA KAYA SI
English
Thā ga ta sid dha. Sa ma yo ta muh sarva mahā sukha sid dha. Oṁ śrī vajra rāga puṣpe pu. Dhūpe dhū. Āloke hrīḥ gandhe ga. Naivedya hūṁ. Gīti hrīḥ sa ma ya hoḥ sa ma ya stvaṁ. Sa ma ya tiṣṭha lhan. Confession is: Vajra sa mājah thus inviting the place of confession. Oṁ. The supreme wisdom body, the self-existing mandala, is. Etc., do so. Also, in some preliminaries of the peaceful ritual, wisdom deities and ḍākinīs with vows. Etc., there are many, but Setön Rinpoche said: Confession is unspeakable. Having said that, it was strengthened. In the preliminary of the peaceful ritual, there is no vow empowerment, etc., but if it is done according to the common ritual of the Nyingma tradition, it is good, although there are many elaborations and simplifications, but here it is sufficient with just a simplification. The vow is: Setön Rinpoche concludes that one verse of the Kuntuzangpo prayer is also sufficient. Therefore, the supreme Kuntuzangpo aspiration. Supreme bodhicitta, I generate the mind. Ultimate and conventional bodhicitta. From now on, I will properly uphold it. The empowerment is: Setön Rinpoche said that it should be done with the six descents, four excesses, and one treasury that came from the glorious garland. Oṁ hūṁ. Alala hoḥ bhagavan. Sa ma ya hoḥ sa ma ya stvaṁ. The time has come for the noble compassion. The time has come for the excellent teachings to appear. The time has come to unleash power and strength. The time has come for blessings to descend. The time has come to bestow supreme empowerment. The time has come to grant siddhis. Great power, subduer of demons, Blessed One. Great blessing, blessing descends, Blessed One. Great empowerment, empowerment bestows, Blessed One. Supreme siddhi, bestows, Blessed One. May we have karmic results. Hūṁ hūṁ hūṁ hūṁ. Thus, all the assembly fields are absorbed into oneself. The preliminary ritual is complete. The root of the main peaceful ritual is from the three samādhis to the offering, but as the vidyādhara gurus have slightly separated, here also a little bit of the meditation meaning is mentioned and explained. Meditating in the manner of generating oneself as the peaceful mandala, thus saying: Hūṁ. Unobtainable dharmatā suchness. Self-nature clear light, universally appearing. A itself, from the cause, the mandala arises. Thus, dharmatā suchness, and the self-light of compassion, the self-radiance.
English
The all-appearing with qualities, and the samadhi of the cause of self-awareness appearing as white AH (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah), thus meditate on the three aspects. From that, a great and powerful palace arises. E YAM BAM SU LAM RAM. From E (Tibetan: ཨེ་, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: Eh), the sky is without end or center. From YAM (Tibetan: ཡཾ, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: Yang), the mandala of wind. From BAM (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Wang), the swirling currents of water. From SU (Tibetan: སུ་, Devanagari: सु, Romanized Sanskrit: su, Literal Chinese meaning: Su), the golden ground is formed. From LAM (Tibetan: ལཾ, Devanagari: लं, Romanized Sanskrit: laṃ, Literal Chinese meaning: Lang), the precious Mount Meru is beautiful. From RAM (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: Rang), the light of wisdom fire blazes. BHRAUM VISHVA VISHUDDHE VAJRA JNANA CHAKRA MANDALA BHRAUM. RATNA PADMA MANDALA. SURYA CHANDRA MANDALA. From BHRAUM (Tibetan: བྷྲཱུཾ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Bhrum), a precious palace. Elephants, lions, horses, peacocks. Sun, moon, lotus, precious jewels. The inconceivable mandala is spontaneously accomplished. Thus, generate the palace of the arising order, the wheel, the seat, the throne, the lotus, and the seats of the sun and moon. In the root text, it says, "The inconceivable mandala is spontaneously accomplished." Thus, for those with sharp faculties, the meaning is that in an instant, the mandala is illuminated with surpassing clarity in a space-like mandala, which is extraordinary. However, those with dull faculties cannot understand it, so the previous lamas said to illuminate it with the generation mantras of the deities and to perform empowerments and blessings. Moreover, if one is familiar with the manifestation of the peaceful and wrathful deities, it can be understood with just the mantra. If not, in order to dispel the fault of not knowing how to meditate, a brief manifestation is written between the mantras, so understand it accordingly. Among the extensive, intermediate, and concise manifestations of the peaceful and wrathful deities, here, only the concise one is sufficient. Yungtonpa said, "Like the intermediate or concise illusion, all the deities have one face and two arms." HUM VAJRADHRIK. (Tibetan: ཧཱུཾ་བཛྲ་དྷྲྀཀ྄, Devanagari: हुं वज्रधृक्, Romanized Sanskrit: hūṃ vajradhṛk, Literal Chinese meaning: Hum, Holder of the Vajra) MUM DHATVISHVARI. (Tibetan: མཱུཾ་དྷཱ་ཏྭེ་ཤྭ་རཱི, Devanagari: मूं धात्वीश्वरी, Romanized Sanskrit: mūṃ dhātvīśvarī, Literal Chinese meaning: Mum, Dhatvishvari) On the lion throne in the center of the wheel, the self-aware syllable AH (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) is completely transformed, giving rise to Akshobhya Vajrasattva, blue, with one face and two arms. The right hand holds a vajra at the heart, and the left hand holds a bell resting on the hip. Embracing the consort Dhatvishvari, blue, who holds a bell in her right hand and a vajra in her left. OM JINA JIK. (Tibetan: ༀ་ཛི་ན་ཛིཀ྄, Devanagari: ओम् जिन जिक्, Romanized Sanskrit: oṃ jina jik, Literal Chinese meaning: Om, Victorious, Victorious) LAM DVESHA RATI. (Tibetan: ལཱཾ་དྭེ་ཥ་ར་ཏི, Devanagari: लां द्वेष रति, Romanized Sanskrit: lāṃ dveṣa rati, Literal Chinese meaning: Lam, Aversion, Delight) On the eastern spoke of the wheel, on an elephant throne, Vairochana is white, holding a wheel in his right hand and a bell in his left. The consort Lochana is white, embracing while holding a bell and a wheel. SVA RATNA DHRIK. (Tibetan: སྭཱ་རཏྣ་དྷྲྀཀ྄, Devanagari: स्वा रत्न धृक्, Romanized Sanskrit: svā ratna dhṛk, Literal Chinese meaning: Sva, Holder of the Jewel) MAM MOHA RATI (Tibetan: མཱཾ་མོ་ཧ་ར་ཏི, Devanagari: मां मोह रति, Romanized Sanskrit: māṃ moha rati, Literal Chinese meaning: Mam, Delusion, Delight) On the southern spoke of the wheel, on a horse throne, Ratnasambhava and his consort are both yellow, holding a jewel and a bell. AH AROLIK. (Tibetan: ཨཱཾཿཨ་རོ་ལིཀ྄, Devanagari: आः अरोलिक्, Romanized Sanskrit: āḥ arolik, Literal Chinese meaning: Ah, Arolik) PYAM RAGA RATI. (Tibetan: པྱཱཾ་རཱ་ག་ར་ཏི, Devanagari: प्यां राग रति, Romanized Sanskrit: pyāṃ rāga rati, Literal Chinese meaning: Pyam, Desire, Delight) On the western spoke of the wheel