English
To, in the throat of the deceased, visualize the self-arisen great secret letter བྷྱ་ (Tibetan), bhyah (Sanskrit Devanagari), bhyah (Sanskrit Romanization), Fearful, with its light and the vase, empower and bathe with water, may all the karma and imprints of being born in the preta realm be purified. This is the water of the nature of generosity, which purifies the defilement of stinginess, and is well-mixed with the fragrance of giving. The one who bathes well performs the bathing. Om ཨོཾ་ (Tibetan, Sanskrit Devanagari), oṃ (Sanskrit Romanization), Om, Ah ཨཱ (Tibetan, Sanskrit Devanagari), āḥ (Sanskrit Romanization), Ah, Hum ཧཱུྃ་ (Tibetan, Sanskrit Devanagari), hūṃ (Sanskrit Romanization), Hum, Svaha སྭཱ་ཧཱ། (Tibetan, Sanskrit Devanagari), svāhā (Sanskrit Romanization), Svaha. Recite བྷྱ་ (Tibetan), bhyah (Sanskrit Devanagari), bhyah (Sanskrit Romanization), Fearful, as before, and with the sins and obscurations of so-and-so, śāntaṃ kuru ye svāhā (Tibetan, Sanskrit Devanagari), śāntaṃ kuru ye svāhā (Sanskrit Romanization), pacify, do, may, svāhā, bathe. Hold the vase at the secret place, and in the secret place of the deceased, visualize the self-arisen great secret letter བྱ་ (Tibetan), bya (Sanskrit Devanagari), bya (Sanskrit Romanization), Bird, with its light and the vase, empower and bathe with water, may all the karma and imprints of being born in the animal realm be purified. This is the water of the nature of wisdom, which purifies the defilement of ignorance, and is well-mixed with the fragrance of the three liberations. The one who bathes well performs the bathing. Om ཨོཾ་ (Tibetan, Sanskrit Devanagari), oṃ (Sanskrit Romanization), Om, Ah ཨཱ (Tibetan, Sanskrit Devanagari), āḥ (Sanskrit Romanization), Ah, Hum ཧཱུྃ་ (Tibetan, Sanskrit Devanagari), hūṃ (Sanskrit Romanization), Hum, Svaha སྭཱ་ཧཱ། (Tibetan, Sanskrit Devanagari), svāhā (Sanskrit Romanization), Svaha. Recite བྱ་ (Tibetan), bya (Sanskrit Devanagari), bya (Sanskrit Romanization), Bird, as before, and with all the sins and obscurations of so-and-so, śāntaṃ kuru ye svāhā (Tibetan, Sanskrit Devanagari), śāntaṃ kuru ye svāhā (Sanskrit Romanization), pacify, do, may, svāhā, bathe. Hold the vase at the right armpit, and in the right armpit of the deceased, visualize the self-arisen great secret letter ཀཾ་ (Tibetan), kaṃ (Sanskrit Devanagari), kaṃ (Sanskrit Romanization), Empty, with its light and the vase, empower and bathe with water, may all the karma and imprints of being born in the asura realm be purified. This is the water of the nature of meditation, which purifies the defilement of distraction, and is well-mixed with the fragrance of equanimity. The one who bathes well performs the bathing. Om ཨོཾ་ (Tibetan, Sanskrit Devanagari), oṃ (Sanskrit Romanization), Om, Ah ཨཱ (Tibetan, Sanskrit Devanagari), āḥ (Sanskrit Romanization), Ah, Hum ཧཱུྃ་ (Tibetan, Sanskrit Devanagari), hūṃ (Sanskrit Romanization), Hum, Svaha སྭཱ་ཧཱ། (Tibetan, Sanskrit Devanagari), svāhā (Sanskrit Romanization), Svaha. Recite ཀེ༚་ (Tibetan), ke (Sanskrit Devanagari), ke (Sanskrit Romanization), twenty-one times, and with the sins (598) and obscurations of so-and-so, śāntaṃ kuru ye svāhā (Tibetan, Sanskrit Devanagari), śāntaṃ kuru ye svāhā (Sanskrit Romanization), pacify, do, may, svāhā, bathe. Hold the vase at the crown of the head, and in the crown of the head of the deceased, visualize the self-arisen great secret letter ཏཾ་ (Tibetan), taṃ (Sanskrit Devanagari), taṃ (Sanskrit Romanization), That, with its light and the vase, empower and bathe with water, may all the karma and imprints of being born in the deva realm be purified. This is the water of the nature of diligence, which purifies the defilement of laziness, and is well-mixed with the fragrance of effort. The one who bathes well performs the bathing. Om ཨོཾ་ (Tibetan, Sanskrit Devanagari), oṃ (Sanskrit Romanization), Om, Ah ཨཱ (Tibetan, Sanskrit Devanagari), āḥ (Sanskrit Romanization), Ah, Hum ཧཱུྃ་ (Tibetan, Sanskrit Devanagari), hūṃ (Sanskrit Romanization), Hum, Svaha སྭཱ་ཧཱ། (Tibetan, Sanskrit Devanagari), svāhā (Sanskrit Romanization), Svaha. Recite ཏཾ་ (Tibetan), taṃ (Sanskrit Devanagari), taṃ (Sanskrit Romanization), That, the number of years, and with the sins and obscurations of so-and-so, śāntaṃ kuru ye svāhā (Tibetan, Sanskrit Devanagari), śāntaṃ kuru ye svāhā (Sanskrit Romanization), pacify, do, may, svāhā, bathe. Hold the vase at the heart, and here
Chinese
此乃戒律自性之水，能净除违犯戒律之垢染，以守护之香妥善调配之水，以善妙沐浴而沐浴之。嗡 阿吽 梭哈。某某之罪业与障碍，悉皆寂静，作，耶，梭哈。将宝瓶置于顶上。灌顶乃大金刚，三界皆作礼，五部佛之身语意之处所生，施与。嗡 班杂萨埵 萨玛雅 玛努巴拉雅 班杂萨埵 爹诺巴 迪叉 知卓 美巴哇 苏多秀 美巴哇 苏波秀 美巴哇 阿努ra多 美巴哇 萨瓦 悉地 咩扎雅 萨瓦 嘎玛 苏匝美 资当 希利呀 咕噜 吽 哈哈哈哈 霍 巴嘎万 萨瓦 达他嘎达 班杂 玛美 门杂 班杂 巴哇 玛哈 萨玛雅 萨埵 阿 阿比钦杂 吽。如是灌顶，则五蕴、十八界清净为本初百部之体性。此后，断绝与轮回之关联：嗟，已逝世者谛听！虽获得难以获得之闲暇，然因是四大聚合之蕴身，故未脱离怖畏，故有为法之自性，今已降临于汝之身。其余留下者亦不超脱此理，如珍宝堆积之续部所云：粗大之诸色法，无有安住之地，呀惹切！士夫稳固之寿命，无有定时，呀惹切！如是等所知故，汝独自一人，心中领悟之处亦无有。如今无论对处所、受用、亲友等任何境域生起贪执，然彼等皆不随汝之后，如教诫国王之经中所云：时之危难至，国王将逝去，受用友与亲，不随于其后。士夫无论从何处往何处，业如身与影，恒常相随逐。如是所说已于自身发生。于此唯一希冀业力，痛苦之时，若生起对此等之贪恋痛苦，则于汝无益，且于指路有大障碍，如昨夜梦中，有受用与亲友，醒来后一无所有般，了知轮回非真实之自性，而强制断绝贪恋。中阴之识乃四名蕴聚。
English
This is the water of morality's own nature, which purifies the defilements of broken vows. With the fragrance of protection, water is well-arranged. With excellent bathing, I bathe. Om Ah Hum Svaha. May all the sins and obscurations of so-and-so be pacified, made, ye, svaha. Place the vase on the crown of the head. The empowerment is the great vajra, revered by all three realms. May the secrets of the five Buddha families, arising from their abodes, be bestowed. Om Vajrasattva Samaya Manupalaya Vajrasattva Teno Patistha Dridho Me Bhava Sutokhyo Me Bhava Supokhyo Me Bhava Anurakto Me Bhava Sarva Siddhi Mame Prayaccha Sarva Karma Sucame Cittim Shriyam Kuru Hum Haha Haha Ho Bhagavan Sarva Tathagata Vajra Mame Munca Vajri Bhava Maha Samayasattva Ah Abhisinca Hum. Thus, by empowerment, the aggregates, elements, and sense bases are purified into the essence of the hundred noble families. Then, severing the connection with samsara: Alas, deceased one, listen! Although you have obtained the hard-to-find leisure, because it is an aggregate of the four elements, you have not escaped fear. Therefore, the nature of compounded phenomena has now befallen you. Those who remain behind will also not transcend this truth. As it is said in the tantra of piled jewels: On the coarse forms of the elements, there is no place to stay, ya re che! On the life force of a stable person, there is no fixed time, ya re che! Therefore, knowing this, you alone have no place to comprehend in your mind. Now, whatever attachment arises to places, enjoyments, relatives, and friends, they will not follow you. As it is said in the sutra advising the king: When the danger of time comes, and the king departs, enjoyments, friends, and relatives do not follow. Wherever a person goes, karma follows like a body and its shadow. As it is said, this has happened to you. At this time of relying solely on karma, even if you generate suffering from attachment to these things, it will not benefit you. Moreover, it will be a great obstacle to showing the way. Just as in last night's dream, there were enjoyments and relatives, but upon waking, there was nothing, recognize the flaw of samsara's non-true nature, and forcibly sever attachment. The consciousness of the bardo is an aggregate of four names.
Tibetan
་པའི་ཕུང་པོ་ཙམ་ལས་རགས་པའི་རྟེན་གྱི་འཆིང་བ་མེད་པས་ཆུ་ནང་གི་ཀོ་བ་བཞིན་རྐྱེན་ཕྲན་བུས་བསྒྱུར་བ་སླ་ན་བདག་ཅག་གིས་གསང་སྔགས་བླ་ན་མེད་པའི་ཆོ་ག་ཟབ་མོས་རྗེས་སུ་བཟུང་བ་ཡིན་པས་བླ་མ་དང་དཀོན་མཆོག་གསུམ་ལ་མོས་གུས་མཆོག་ཏུ་བསྐྱེད་ལ་ཇི་ལྟར་བསྟན་པའི་ལམ་ལ་ཐེ་ཚོམ་མེད་པར་བཞུད་ཅིག །ཅེས་བཤད་ནས། ལམ་སྦྱོང་བ་ནི། མན་ངག་རྫོགས་པ་ཆེན་པོའི་སྒོ་མཐོང་བ་ (༦༠༡)ཡིན་ན། བསྟན་བུ་ཚར་གཅིག་བཀླག །ཐུན་མོང་བ་ལ་སྐྱབས་གསོལ་རབ་མདའ་སྦྲན་པའི་ཚུལ་དུ་སྤྱོད་འཇུག་ལས། གཤིན་རྗེའི་ཕོ་ཉ་འཇིགས་འཇིག་ལྟའི། །ཤ་ཚུགས་ཅན་གྱིས་བཟུང་གྱུར་ཅིང་། །འཇིགས་ཆེན་བརྒྱད་ཀྱིས་ཐེབས་གྱུར་པ། །རབ་ཏུ་ཉམ་ཐག་སྨོས་ཅི་དགོས། །སུ་ཞིག་འཇིགས་ཆེན་འདི་ལས་བདག །ལེགས་པར་སྐྱོབ་པར་བྱེད་འགྱུར་ཞེས། །བྲེད་ཤ་ཐོན་པའི་མིག་བགྲད་ནས། །ཕྱོགས་བཞིར་སྐྱབས་དག་འཚོལ་བར་བྱེད། །དེ་བས་རྒྱལ་བ་འགྲོ་བའི་མགོན། །འགྲོ་བ་སྐྱོབ་པའི་དོན་བརྩོན་པ། །སྟོབས་ཆེན་འཇིགས་པ་ཀུན་སེལ་ལ། །དེ་རིང་ཉིད་ནས་སྐྱབས་སུ་མཆི། །དེ་ཡི་ཐུགས་སུ་ཆུད་པའི་ཆོས། །འཁོར་བའི་འཇིགས་པ་སེལ་བ་དང་། །བྱང་ཆུབ་སེམས་དཔའི་ཚོགས་ལ་ཡང་། །དེ་བཞིན་ཡང་དག་སྐྱབས་སུ་མཆི། །ཚེ་འདས་འཇིགས་པས་རྣམ་སྐྲག་པས། །ཀུན་ཏུ་བཟང་ལ་འདི་ཉིད་འབུལ། །འཇམ་དཔལ་དབྱངས་ལའང་འབུལ་བར་བགྱི། །ཐུགས་རྗེའི་སྤྱོད་པ་མ་འཁྲུལ་པའི། །སྤྱན་རས་གཟིགས་མགོན་དེ་ལ་ཡང་། །ཉམ་ཐག་ང་རོས་འོ་དོད་འབོད། །ཚེ་འདས་འདི་ལ་སྐྱོབ་ཏུ་གསོལ། །འཕགས་པ་ནམ་མཁའི་སྙིང་པོ་དང་། །ས་ཡི་སྙིང་པོ་དག་དང་ནི། །ཐུགས་རྗེ་ཆེ་མགོན་ཐམས་ཅད་ (༦༠༢)ལ། །སྐྱབས་འཚོལ་སྙིང་ནས་འོ་དོད་འབོད། །གང་ཞིག་མཐོང་ན་གཤིན་རྗེ་ཡི། །ཕོ་ཉ་ལ་སོགས་སྡང་བ་རྣམས། །སྐྲག་ནས་ཕྱོགས་བཞིར་འབྱེར་བྱེད་པ། །རྡོ་རྗེ་ཅན་ལ་སྐྱབས་སུ་མཆི། །སྔོན་ཆད་ཁྱོད་ཀྱི་བཀའ་ལས་འདས། །ད་ནི་འཇིགས་པ་ཆེར་མཐོང་ནས། །ཁྱོད་ལ་སྐྱབས་སུ་མཆི་ལགས་ཀྱི། །འཇིགས་པ་མྱུར་དུ་བསལ་དུ་གསོལ། །ཞེས་བརྗོད་པས་ཚེ་ལས་འདས་པའང་གདུང་བ་དྲག་པོའི་རྐྱེན་གྱིས་རྒྱུད་དག་ནས་ལམ་ལྔའི་ཡོན་ཏན་ཁྱད་པར་ཅན་ཐོབ་པར་བསམས་ལ། དཀོན་མཆོག་རིན་ཆེན་དཔལ་ཞིང་དུ། །དཀོན་མཆོག་རིན་ཆེན་འོད་ཟེར་གྱིས། །རིན་ཆེན་ཕྲེང་བ་རྣམ་དག་པ། །ཚོགས་ཀྱི་ལམ་དང་སྦྱོར་བའི་ལམ། །མཐོང་བའི་ལམ་དང་སྒོམ་པའི་ལམ། །བླ་ན་མེད་པ་ཁྱད་པར་ལམ། །བྱང་ཆུབ་བར་ཆད་མེད་པའི་ལམ། །ལམ་ལྔ་དག་ལ་བརྟེན་ནས་ནི། །འཕག
Chinese
仅仅是身体的聚合，没有粗大所依的束缚，像水中的皮革一样容易被微小的因缘所改变，因此我们以无上瑜伽的甚深仪轨来摄受，所以要对上师和三宝生起极大的敬信，毫不怀疑地走上所指示的道路！说完之后，修习道的方法是：如果是大圆满的窍诀之门显现（第601页），就读一遍《丹珠尔》。对于共同的皈依，以猛箭齐发的方式，如《入行论》中所说：阎罗王的使者，恐怖狰狞，血肉模糊地抓住你，八大怖畏压迫着你，极其可怜，还用说什么呢？谁能从这巨大的恐惧中，好好地救护我呢？惊恐万状地睁大眼睛，向四方寻求救护。因此，诸佛是众生的怙主，为了救护众生而精进，具有强大的力量，能消除一切恐惧，从今天起我就皈依。他心中所领悟的法，能消除轮回的恐惧，对于菩萨的僧众，也同样真实地皈依。已逝者因恐惧而极度害怕，将此供养给普贤菩萨，也供养给文殊菩萨。对于慈悲的行为毫不迷惑的观世音菩萨，也以可怜的哭喊声呼救，祈求救护这位已逝者。还有圣者虚空藏菩萨和地藏菩萨等，以及所有的大慈悲怙主（第602页），从内心深处寻求救护，发出哀嚎。见到谁，阎罗王的使者等仇敌，就会吓得四处逃散，皈依金刚手菩萨。以前违背了您的教令，现在看到了巨大的恐惧，所以向您祈求救护，祈求迅速消除恐惧。这样念诵，已逝者也因强烈的痛苦，清净了相续，心想获得了五道的殊胜功德。于诸佛珍宝功德田中，诸佛珍宝之光芒中，珍宝璎珞极清净，资粮道与加行道，见道与修道，无上殊胜道，菩提无间道，依靠此五道，
English
Merely an aggregation of the body, without the bonds of a coarse support, easily transformed by minor causes like a leather raft in water, therefore we take hold with the profound ritual of the unsurpassed secret mantra, so generate supreme devotion to the Lama and the Three Jewels, and proceed without doubt on the path as shown! Having said that, the method of training the path is: If the door of the Great Perfection's pith instructions is seen (601), read through the Tanjur once. For the common refuge, in the manner of shooting a volley of arrows, from the Bodhicharyavatara: The messengers of Yama, terrifying and dreadful, with fleshly forms seize you, and the eight great terrors oppress you, what need is there to say of being utterly wretched? Who will protect me well from this great terror? With eyes wide open in terrified fear, one seeks refuge in the four directions. Therefore, the Victorious Ones are the protectors of beings, striving for the sake of protecting beings, with great power, eliminating all fears, from this very day I go for refuge. The Dharma which is comprehended in his mind, eliminates the fears of samsara, and to the assembly of Bodhisattvas as well, I likewise truly go for refuge. The deceased, utterly terrified by fear, offers this to Kuntuzangpo, and also makes offerings to Manjushri. To the compassionate action, unconfused, Chenrezig, the protector, also cries out in a wretched voice, beseeching to protect this deceased one. And the noble Akashagarbha and Kshitigarbha, and all the great compassionate protectors (602), seek refuge from the depths of their hearts, crying out in anguish. Seeing whom, the messengers of Yama and other enemies, terrified, scatter in the four directions, I go for refuge to Vajrapani. Formerly I transgressed your commands, but now, seeing great fear, I beseech you for refuge, beseeching you to quickly dispel the fear. Having said this, the deceased also, through the cause of intense suffering, purifies the continuum, thinking that he has obtained the special qualities of the five paths. In the field of merit of the precious jewels of the Buddhas, in the rays of the precious jewels of the Buddhas, a pure garland of jewels, the path of accumulation and the path of joining, the path of seeing and the path of meditation, the unsurpassed special path, the unobstructed path to enlightenment, relying on these five paths,