English
Du. The farmer's daughter Lekgye Jema's yogurt. Relying on the substance of yogurt, yogurt is the essence of all essences. The essence is pure, wisdom is fully realized, and it becomes the source of all virtues. May this auspiciousness pacify all diseases. The auspicious herbal merchant sells the herbal Duwa. The substance of Duwa is that Duwa can increase lifespan. May the life of Vajrasattva be perfectly accomplished, and may the stream of afflictions and birth and death be forever cut off. May this auspiciousness also increase lifespan. The god Brahma with the wood apple fruit... The substance of the wood apple is that the wood apple is the Dharma with causes, conditions, and results, all the actions of the world and beyond, becoming the essence of Bodhicitta. May this auspiciousness accomplish all meanings. The god Indra with the white conch shell spiraling to the right... The substance of the white conch shell is that the conch shell is the way to proclaim all the sounds of the Dharma, the ocean of wisdom is most pure, and it completely reveals all the Dharmas without error. May this auspiciousness obtain mastery over speech. The son of the Brahmin White King with cinnabar... The substance of cinnabar is that red cinnabar is the nature of power, gathering and mastering all the Dharmas without error, making the kingdom of Dharma extremely stable. May this auspiciousness make your reign stable. The substance of white mustard seeds accomplished by Vajrapani... The substance of white mustard seeds is that white mustard seeds are of the Vajra family, and in all times and places, they can destroy all obstacles without exception. With power, strength, and perfect virtues, may this auspiciousness pacify all obstacles. After these, if விரி, Om, possessing perfect abundance, etc. Recite the three verses of auspiciousness. Then, the main deity promises to protect the vows with "How", etc., offers the gift of gratitude, promises to become a disciple from today onwards, dedicates the merit to Bodhi. Then, the subsequent actions are to rearrange the offerings or replenish them, perform bathing and purification, bless as before, offer as in the case of the Tsokyi Khorlo, extensively turn the wheel of Dharma, etc., or praise with extensive or concise praises. Pray to the Bhagavan, the Victorious One, the gods of immeasurable life and wisdom, and their retinues, to grant me and all sentient beings all the supreme and common accomplishments, especially
Chinese
祈请赐予我等弟子无死之寿命成就，内外一切障碍皆得平息，愿于此生获得胜者无量寿智之果位。如是祈请成就。诵念金刚萨埵百字明三遍等，以补足所缺。未及之事等等。您以有情等（བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，金刚 穆）迎请之智慧宾客众请返回，誓言者融入自身。于绘画之坛城，行稳固安住与共同仪轨相合之事。祈愿与吉祥亦当尽力而为。第二，对于以上所说之仪轨，尤为须要确定之后，当述说仪轨之殊胜差别。最初之时，地基仪轨。以及余处坛城之绘制等，必须结合。下方各自之时节，亦将稍微稍微增益。彼等之中，最初者乃是，造坛城之地基，中央之处，白色食子二份。于自身前方，陈设满盛香水之海螺，金刚铃杵，五供等。以阿弥利打（ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，甘露）清净，以梭巴瓦（སྭབྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，自性）净化。于空性之中，从嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，嗡）中生出之珍宝器皿，宽广浩大，其中从班姆（བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，种子字）中生出之食子，圆满具足所欲之功德，乃是智慧甘露之自性，等同虚空。嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，嗡）阿（ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，阿）吽（ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，吽）。从自身心间放出光芒， 护方众连同眷属 嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，嗡） 班扎（བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，金刚） 萨玛扎（ས་མཱ་ཛཿ，梵文天城体：समाज，梵文罗马拟音：samājaḥ，集合）。若喜广大，则如三份食子般，布施护方之食子。收摄则念诵 嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，嗡） 达夏 迪嘎 洛嘎 帕拉 萨帕热瓦ra 贝雅 阿尔甘 扎地扎 梭哈。如是，巴当 嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，嗡） 达夏 迪嘎 洛嘎 帕拉 萨帕热瓦ra 贝雅 阿嘎若 等添加，供养三遍。从布贝至夏达之间供养。东方金刚持之本尊众眷属等祈请。百字明。祈请宽恕。以（བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，金刚 穆）等迎请返回。从自身心间放出光芒， 地神，地基神，村神，原有之神众，嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，嗡） 班扎（བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，金刚） 萨玛扎（ས་མཱ་ཛཿ，梵文天城体：समाज，梵文罗马拟音：samājaḥ，集合）。嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，嗡） 菩弥巴拉 萨帕热瓦ra 贝雅，将此加于一切之首，以阿甘，巴当二水，阿嘎若，三遍。于食子上，从布贝至夏达之间，供养供品和乐器。于此地之方位，开始坛城之事业时
English
Grant us disciples the accomplishment of deathlessness and longevity, pacify all external and internal obstacles, and may we attain the state of victory, immeasurable life and wisdom, in this very life. Thus, we request accomplishment. Recite the Vajrasattva Hundred Syllable Mantra three times, etc., to compensate for any deficiencies. Matters not achieved, etc. You, with sentient beings, etc. (བཛྲ་མུཿ, Vajra Muḥ) The wisdom guests you invited, please depart. May the samaya beings dissolve into oneself. On the painted mandala, perform the stabilization in accordance with the general ritual. Prayers and auspiciousness should also be done to the best of one's ability. Secondly, it is especially necessary to ascertain the above-mentioned rituals, and then the special differences of the rituals should be described. At the very beginning, the ground ritual. And the drawing of mandalas in other places must be combined. In the respective subsequent occasions, there will also be slight increases. Among them, the first is, for the ground where the mandala is to be made, in the center, two white tormas. In front of oneself, arrange a conch shell filled with fragrant water, a vajra and bell, the five offerings, etc. Purify with Amrita (ཨ་མྲྀ་ཏ, amṛta), purify with Svabhava (སྭབྷཱ་ཝ, svabhāva). From within emptiness, from Oṃ (ཨོཾ, oṃ) a precious vessel is created, vast and extensive, and from Bhrūṃ (བྷྲཱུཾ, bhrūṃ) a torma arises, complete with all desired qualities, being the nature of wisdom nectar, equal to the sky. Oṃ (ཨོཾ, oṃ) Āḥ (ཨཱཿ, āḥ) Hūṃ (ཧཱུཾ, hūṃ). From one's own heart, rays of light emanate, the guardians of the directions along with their retinues, Oṃ (ཨོཾ, oṃ) Vajra (བཛྲ, vajra) Samājaḥ (ས་མཱ་ཛཿ, samājaḥ). If one likes elaboration, then like the three-part torma, offer the torma to the guardians of the directions. To gather, recite Oṃ (ཨོཾ, oṃ) Dāśa Dika Loka Pāla SaPārivāra Bhyaḥ Arghaṃ Pratīccha Svāhā. Likewise, Pādyaṃ Oṃ (ཨོཾ, oṃ) Dāśa Dika Loka Pāla SaPārivāra Bhyaḥ Ākāro, etc., add and offer three times. Offer from Puṣpe to Śapta. Pray to the deities of the east, the Vajra holders, along with their retinues, etc. The Hundred Syllable Mantra. Request forgiveness. Invite back with (བཛྲ་མུཿ, vajra muḥ), etc. From one's own heart, rays of light emanate, all the local deities, the ground deities, the village deities, the original inhabitants, Oṃ (ཨོཾ, oṃ) Vajra (བཛྲ, vajra) Samājaḥ (ས་མཱ་ཛཿ, samājaḥ). Oṃ (ཨོཾ, oṃ) Bhūmi Pāla SaPārivāra Bhyaḥ, add this to the beginning of everything, with Arghaṃ, Pādyaṃ, two waters, Ākāro, three times. On the torma, from Puṣpe to Śapta, offer the offerings and musical instruments. In this direction of the earth, when beginning the work of the mandala
English
Please grant me this land with a loving heart, so that I may feel comfortable. Please be my great friend of virtue! After saying this, throw the torma. Recite: Gatsa Gatsa Svabhava Nam. While reciting: Om Amrita Kundali Hana Hana Hum Phet, scatter white mustard seeds and ashes on the ground, and sprinkle with scented water. Touch the ground with the right hand in the earth-pressing mudra, and recite the mantra or essence one hundred and eight times. Think in your mind and say in your mouth: I will draw the great mandala of the Bhagavan Buddha Amitayus and Infinite Wisdom on this land. Recite: Om Bhu Kham. The earth becomes the nature of space. Recite: Hum Lam Hum. It becomes the nature of Vajra. Recite: Om Medini Vajra Bhava Bandha Hum. All directions are completely bound. Having said that. The second method is: Preceded by the self-generation method described above, place the tsompu (offering cone) in the center of the scented mandala in front, along with the offering torma. Bless the offering torma as before. Light radiates from your heart, and from under the ground, the earth goddess and her retinue come to the tsompu. The earth goddess is golden in color, adorned with all kinds of ornaments, holding a golden vase in her heart, and surrounded by countless attendants. Recite: Om Prithvi Devi Bhyah, and add this to everything. Offer the offerings headed by the two waters and the torma as before. Pray: All the Buddhas, the saviors, the ways and distinctions of conduct, on the earth and the paramitas, goddess, you are the witness. Just as Shakya Simha, the savior, destroyed the armies of demons, so may I overcome the armies of demons, and having achieved victory, draw the mandala. Pray like this three times. Again, offer argham (water for washing feet), and recite: Earth goddess, dissolve again into the earth itself. Having said that. Remove the tsompu, and again place nine tsompus in the center of the scented mandala. Arrange extensive offerings. Generate in front, purify. From emptiness, on top of the earth transformed into the nature of Vajra, various points of excellent fragrance transform into lotus and moon cushions, complete with perfect splendor. From your heart, emanate countless rays of light like iron hooks,
Chinese
用斗、秤、升、合等量具来量。堆积在黑色的基座上，向阎罗法王及其眷属禀明这是用于陪送的物品，如是如是，从一斗到十百千万亿地供奉。当提到所要修的人时，请接受替身和命替，舍弃损害之心，祈愿您具有利益和安乐菩提心。如是说。秤和升合也同样处理。每当念诵完一遍经文时，就用鱼的烟熏那根彩线。当接近完成时，供奉上师的世间逝者食子、四大天王的食子和三份供品。念完经文后，将芥子分成两半，把黑色的一面放入一个容器中。也竖起五个黑油灯，与洗浴水的碗一起放在阎罗王的塑像前。上师以坚定的本尊慢，如是说：从这里向南方的远处，超过八万由旬的地方，在七层地下的下方，在铁头颅的城市里，是所有饿鬼的首领，是所有母鬼的集会之主，是所有生者和死者的桥梁，是所有死者的阎罗王之子，是活人被砍伐后栽种之人，是善良者的掌控者，是邪恶者的惩罚者，在包括天神的世界里，是善恶如法行事之人，名为阎罗法王，具有神通、神变和威力。听我说，死主听着。阎罗法王眷属众，对于名为某某的修行者，供奉寿命和性命的替身，以及如意的五种珍宝，谷物和各种供品，食物、鲜花等供品，以此替身赐予寿命和性命，释放被囚禁者，解脱被束缚者，不要违背您的旨意和誓言。对于您的眷属饿鬼，供奉这些美味的食物，吃了这些食物，眷属的饿鬼们，不要加害，转移到其他地方。说完之后，强烈念诵甘露旋转的咒语。将塑像、陪送品、日用品、食子、洗浴水、基座垫子等全部运送到南方尽头。然后是替身。
English
Measure with measures such as bre, srang, zho, and cha. Pile them on a black base. Announce to the Dharma King Yama and his retinue that these are the items for escorting, such and such, offering from one bre to ten, hundred, thousand, and countless. When mentioning the person to be accomplished, please accept the substitute and life substitute. Abandon the mind of harming, and pray that you possess the mind of benefiting, happiness, and bodhichitta. Thus say. The same applies to srang and zho cha. Each time a chapter of the sutra is completed, fumigate the colored thread with fish smoke. When nearing completion, offer the teacher's worldly deceased torma, the Four Great Kings' torma, and the three portions. After finishing reading the sutra, split the mustard seeds in half, and put the black side into a container. Also, erect five black butter lamps, and place them together with a bowl of bathwater in front of the Yama's image. The teacher, with firm pride of the deity, says this: From here to the far south, beyond eighty thousand yojanas, below the seven levels of the earth, in the city of iron skulls, is the leader of all pretas, the lord of the assembly of all mamos, the bridge of all living and dead, the Yama's son of all dead, the one who cuts and plants the living, the controller of the virtuous, the punisher of the wicked, in the world including the gods, the one who acts righteously according to Dharma, named Dharma King Yama, possessing clairvoyance, magical powers, and might. Listen to me, Death Lord, listen. To the Dharma King Yama's retinue, for the practitioner named so-and-so, I offer the substitute for life and lifespan, as well as the wish-fulfilling five precious things, grains and various offerings, food, flowers, and other offerings. With this substitute, grant life and lifespan, release the captured, liberate the bound, and do not transgress your command and oath. To the pretas of your retinue, I offer these delicious foods. Having eaten these foods, pretas of the retinue, do not harm, move elsewhere. After saying this, strongly recite the mantra of nectar swirling. Transport all the images, escort items, daily necessities, torma, bathwater, base cushions, and covers to the end of the south. Then comes the substitute.