Chinese
祈请加持。如此祈请的加持力，二百五十三条戒律之基，进入的律仪和具足别解脱，愿如近侍阿难般无损具正念。这是夏玛巴所说。由此祈请的次第结束后，在那些殊胜的所依前，从内心深处发起祈愿是必要的，因此应按下面所说的次第，次第念诵祈愿文，这是祈愿的支分。之后是祈请宽恕的支分：世尊、如来、应供、正等觉的佛陀，以及眷属弟子们聚集的面前，在此为众多有情行利益之时，我等恶时众生，行为卑劣且不净，因无知和不谨慎，身语意三的行持与烦恼相应，供品微小且低劣，未作洁净，以及未能如经中所说的仪轨等，所有错谬和过失，祈请具足大悲的圣者们宽恕，若能慈悲垂念并宽恕，请加持我等暂时和长远不被遮障。祈请降临的支分：您成办有情一切义，赐予随顺的成就，于佛刹土逝去后，祈请再次降临。如药师经仪轨中所说。若有本尊像等所依，则说：怙主具足大悲者，为我等及一切有情成办利益，长久长久，祈请身语意的所依这些，以神变与眷属一同稳固安住。稳固安住后，也请您慈悲垂念我等众生，救度并舒缓痛苦。念诵后进行安住本尊像等，是很好的。之后，吉祥的支分将如下面详细说明的那样进行。如此安排的次第，主要是为了在四大节日等时候，进行积累、净化和祈愿的方式。之后是早上所做的食子
English
Grant blessings. Through the blessings of such supplication, the basis of two hundred and fifty-three precepts, entering into discipline and possessing individual liberation, may we be mindful like the attendant Ananda, without decline. This is what Zha Dmarpa said. After the sequence of supplications is completed, it is necessary to make aspirations from the depths of one's heart before those special supports. Therefore, the sequence of aspirations should be recited in order as it appears below, which is a branch of making aspirations. Then, the branch of asking for forgiveness is: Before the Blessed One, the Tathagata, the Arhat, the Perfectly Complete Buddha, together with the assembly of sons and disciples, at this time of requesting to accomplish the benefit of many beings, we, sentient beings of evil times, with inferior and impure conduct, due to ignorance and carelessness, the actions of body, speech, and mind are associated with afflictions, the offerings are small and inferior, not purified, and not being able to perform according to the rituals described in the sutras, etc., all mistakes and faults, we ask the noble ones who possess great compassion to forgive us. If you could kindly consider with compassion and forgive us, please bless us so that we will not be obscured temporarily and in the long term. The branch of requesting departure is: You accomplish all the meanings of sentient beings, grant accomplishments that are in accordance, even after departing to the Buddha's realm, please come again. As it appears in the Medicine Buddha Sutra ritual. If there is a support such as a deity image, then say: Protectors, those who possess great compassion, accomplish the benefit of us and all sentient beings. For a long time, for a long time, please let these supports of body, speech, and mind, with their retinue, remain firmly by means of miraculous power. After remaining firmly, please also have compassion on us and all sentient beings, liberate and relieve suffering. It is good to recite and then perform the abiding of the deity image, etc. After that, the branch of auspiciousness will be performed as described in detail below. The sequence arranged in this way is mainly for the purpose of accumulating, purifying, and making aspirations at the time of the four great festivals, etc. After that, the torma offering to be done in the morning.
Chinese
仪轨是这样的：首先是名为“水施文殊”的仪轨，如下所示：顶礼上师和文殊菩萨！ 此处，暂时想要做名为“水施文殊”仪轨的人，在面前的法座上，以洁净的珍宝器皿盛放水，以及其他食物、花朵、谷物、药物和磨碎的珍宝粉末等，凡所有者都放入其中。 以大悲心遍及一切众生，心想：我将为他们的利益而行事。在三世诸佛及其眷属面前的虚空中观想，皈依三宝！忏悔一切罪业！随喜一切善根！以意忆持佛陀菩提！发起殊胜菩提心！我将邀请所有众生为客人！我将行持令人满意的殊胜菩提行！为了利益众生，愿我成就佛陀！如此进行五种清净后，以“愿一切众生具有安乐”等修持四无量心。 嗡，梭巴瓦，修达，萨瓦，达玛，梭巴瓦，修多，杭。（藏文：ༀ་སྭ་བྷཱ་ཝ་ཤུདྡྷ་སརྦ་དྷརྨཿསྭ་བྷཱ་ཝ་ཤུདྡྷོ྅ཧཾ།，梵文天城体：ॐ स्वभाव शुद्ध सर्व धर्माः स्वभाव शुद्धोऽहम्，梵文罗马拟音：oṃ svabhāva śuddha sarva dharmāḥ svabhāva śuddho 'ham，汉语字面意思：嗡，自性清净，一切法，自性清净，我。） 一切法在胜义中是空性。从空性中，由于仅仅发出“嗡，瓦吉夏瓦日，穆”的声音，在满月的月轮之上，瓦吉夏瓦日，穆（藏文：ཝཱ་གཱི་ཤྭ་རི་མུཾ།，梵文天城体：वागीश्वरि मुँ，梵文罗马拟音：vāgīśvari mūṃ，汉语字面意思：语自在，穆）的字，就像银纸上新洗的淡水一样，完全显现。从月亮和字中发出光芒，收回，完全转化，自身成为圣文殊，身色红黄，右手持剑，左手持乌 উৎপala花，以一切装饰庄严，安住在莲花座上，成为一体。或者，也可以瞬间生起。 然后，双手手指交叉，竖起两中指并使其尖端相触，将两食指贴在中指的背面，做成金刚手印，放在头顶上，念诵：那嘛，萨曼达，布达南，吽，吽。（藏文：ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ་ཧཱུྃ་ཧཱུྃ།，梵文天城体：नमः समन्त बुद्धानां हूँ हूँ，梵文罗马拟音：namaḥ samanta buddhānāṃ hūṃ hūṃ，汉语字面意思：顶礼，普遍，诸佛，吽，吽。）如此念诵，观想头部具有顶髻。再次，双手握拳，竖起中指和无名指，贴在拇指根部，做成眼睛的手印，念诵：那嘛，萨曼达，布达南，嘎嘎那，斯帕拉，拉卡纳，嘎汝那，玛哈，达塔嘎达，恰库，梭哈。（藏文：ན་མཿས་མནྟ་བུདྡྷ་ནཱཾ་ག་ག་ན་སྥར་ལཀྵ་ཎ་ཀཱ་རུ་ཎ་མ་ཧཱ་ཏ་ཐཱ་ག་ཏ་ཙཀྵུཿསྭཱ་ཧཱ།，梵文天城体：नमः समन्त बुद्धानां गगन स्फर लक्षण कारुण महा तथागत चक्षुः स्वाहा，梵文罗马拟音：namaḥ samanta buddhānāṃ gagana sphara lakṣaṇa kāruṇa mahā tathāgata cakṣuḥ svāhā，汉语字面意思：顶礼，普遍，诸佛，虚空，遍满，相，悲，大，如来，眼，梭哈。）如此念诵，观想具有智慧之眼。身体
English
The ritual is as follows: First, the ritual known as "Water Offering Manjushri" is like this: Homage to the Lama and Manjushri! Here, for the person who temporarily wants to perform the ritual known as "Water Offering Manjushri," in front, on the seat, with cleanliness, place water in a precious vessel, and also food, flowers, grains, medicine, and ground precious powders, etc., whatever is available. With great compassion, looking at all sentient beings, thinking, "I will act for their benefit." In front of the Three Jewels, visualize the Buddhas of the three times and their retinues in the sky. I take refuge in the Three Jewels! I confess all sins! I rejoice in all virtues! I hold the Buddha's enlightenment in mind! I generate the supreme Bodhicitta! I will invite all sentient beings as guests! I will practice the excellent and pleasing Bodhisattva conduct! For the benefit of beings, may I attain Buddhahood! After doing these five purifications, meditate on the four immeasurables with "May all sentient beings have happiness," etc. Oṃ svabhāva śuddha sarva dharmāḥ svabhāva śuddho 'ham. (藏文：ༀ་སྭ་བྷཱ་ཝ་ཤུདྡྷ་སརྦ་དྷརྨཿསྭ་བྷཱ་ཝ་ཤུདྡྷོ྅ཧཾ།，梵文天城体：ॐ स्वभाव शुद्ध सर्व धर्माः स्वभाव शुद्धोऽहम्，梵文罗马拟音：oṃ svabhāva śuddha sarva dharmāḥ svabhāva śuddho 'ham，汉语字面意思：Om, pure essence, all dharmas, pure essence, I.) All dharmas are emptiness in ultimate truth. From emptiness, due to the mere sound of "Oṃ vāgīśvari mūṃ," on top of the full moon mandala, the letters vāgīśvari mūṃ (藏文：ཝཱ་གཱི་ཤྭ་རི་མུཾ།，梵文天城体：वागीश्वरि मुँ，梵文罗马拟音：vāgīśvari mūṃ，汉语字面意思：Goddess of Speech, Mūṃ) appear completely clear, like freshly washed light water on silver paper. Light radiates from the moon and letters, gathers back, and completely transforms, the self becomes Noble Manjushri, with a reddish-yellow body, holding a sword in the right hand, and an utpala flower in the left hand, adorned with all ornaments, seated on a lotus seat, becoming one. Or, it can also be generated instantaneously. Then, cross the fingers of both hands, raise the two middle fingers and touch their tips, place the two index fingers on the back of the middle fingers, make the vajra mudra, place it on the crown of the head, and recite: Namaḥ samanta buddhānāṃ hūṃ hūṃ. (藏文：ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ་ཧཱུྃ་ཧཱུྃ།，梵文天城体：नमः समन्त बुद्धानां हूँ हूँ，梵文罗马拟音：namaḥ samanta buddhānāṃ hūṃ hūṃ，汉语字面意思：Homage, all, Buddhas, Hūṃ, Hūṃ.) By reciting this, contemplate the head as having a crown protuberance. Again, clench both hands into fists, raise the middle and ring fingers, and place them at the base of the thumbs, make the eye mudra, and recite: Namaḥ samanta buddhānāṃ gagana sphara lakṣaṇa kāruṇa mahā tathāgata cakṣuḥ svāhā. (藏文：ན་མཿས་མནྟ་བུདྡྷ་ནཱཾ་ག་ག་ན་སྥར་ལཀྵ་ཎ་ཀཱ་རུ་ཎ་མ་ཧཱ་ཏ་ཐཱ་ག་ཏ་ཙཀྵུཿསྭཱ་ཧཱ།，梵文天城体：नमः समन्त बुद्धानां गगन स्फर लक्षण कारुण महा तथागत चक्षुः स्वाहा，梵文罗马拟音：namaḥ samanta buddhānāṃ gagana sphara lakṣaṇa kāruṇa mahā tathāgata cakṣuḥ svāhā，汉语字面意思：Homage, all, Buddhas, sky, pervading, mark, compassion, great, Tathagata, eye, Svāhā.) By reciting this, contemplate having the eye of wisdom. Body
Tibetan
བསྲུང་བ་ནི། སྔར་བཤད་པའི་རྡོ་རྗེའི་ཕྱག་རྒྱ་བདེ་བཅིངས་ནས། ན་མཿས་མནྟ་བཛྲཱ་ཎཱཾ་བཛྲ་ཀ་ཝ་ཙ་ཧཱུྃ། ཞེས་བརྗོད་པས་རྡོ་རྗེའི་གོ་ཞུ་ལུབ་ཏུ་གྱོན་པར་བསམ། ཡང་ལག་པ་གཉིས་སྦྱར་ལ། གུང་མཐེབ་རྩེ་སྤྲད་ཅིང་མཛུབ་མོ་ནང་དུ་བཅུག །སྲིན་ལག་གཉིས་བརྐྱང་། མཐེའུ་ཆུང་གཉིས་བཀུག་ལ། ན་མཿསརྦ་ཏ་ཐཱ་ག་ཏེ་བྷྱཿ སརྦ་བི་ཀ་ཊེ་བྷྱོ། བི་ཤྭ་མུ་ཁེ་བྷྱཿ སརྦ་ཏཏྑཾ་རཀྵ་མ་ཧཱ་བ་ལེ། སརྦ་ཏ་ཐཱ་ག་ཏ་པུ་ན་ ནི་རྫ་ཏེ་ཧཱུྃ་ཧཱུྃ། ཏྲ་ཐ་ཏྲ་ཐ་ཨ་པྲ་ཏི་ཧ་ཏེ་སྭཱ་ཧཱ། ཞེས་བརྗོད་པས་བར་དུ་གཅོད་པའི་བགེགས་ཐམས་ཅད་ཀྱིས་མི་ཚུགས་པར་བསམ། དེ་ནས་གཏོར་མ་བྱིན་གྱིས་བརླབ་པའི་ཕྱིར། ལག་པ་ཐལ་མོ་སྦྱར་བའི་སོར་མོ་ཕན་ཚུན་བསྣོལ་བའམ། ཐལ་མོ་ཁོང་སྟོང་དུ་སྦྱར་ཏེ། སོར་མོ་རྣམས་ལ་རཾ་དམར་པོ་དང་། གཏོར་མའི་སྟེང་དུ་རཾ་དམར་པོ་བསམ། ལག་པའི་རཾ་ལས་འོད་འཕྲོས། གཏོར་མའི་རཾ་ལ་ཕོག །དེའི་འོད་ཀྱིས་གཏོར་མའི་ཉེས་སྐྱོན་སྦྱང་བར་བསྒོམས་ཏེ། ༀ་སྭ་བྷཱ་ཝ་ཤུདྡྷཿསརྦ་དྷརྨ ཿསྭ་བྷཱ་ཝ་ཤུདྡྷོ྅ཧཾ། ཞེས་ལན་བདུན་དང་། ཆོས་ཉིད་རྣམ་དག་སྔགས་རྒྱ་ཏིང་འཛིན་གྱི། །བདེན་པས་གཏོར་རྫས་འབགས་དང་ཉམས་པ་དང་། །སྨེ་བས་དྲི་མ་ཅན་དུ་གྱུར་པ་དང་། །མི་མཐུན་མཚན་འཛིན་ཉེས་སྐྱོན་དག་གྱུར་ཅིག །ཅེས་བརྗོད་དོ། །དེ་བཞིན་དུ་ཐལ་མོ་ཁོང་སྟོང་དུ་སྦྱར་ཞིང་། སོར་མོ་རྣམས་རྩེ་སྤྲད་དེ། ཚིགས་རྣམས་ཟུར་ཅན་རིན་པོ་ཆེ་ལྟར་བྱས་ལ། ཚིགས་བར་དང་གཏོར་མའི་སྟེང་དུ་སྭ་ཁ་དོག་སེར་པོ་བསྒོམས་ནས། འོད་སྤྲོ་བ་སྔོན་མ་བཞིན་བྱས་པས། གཏོར་མའི་རྫས་དེ་ཉིད་མཆོད་རྫས་ཀྱི་ཁྱད་པར་བསམ་གྱིས་མི་ཁྱབ་པ་དང་། སེམས་ཅན་རྣམས་ཀྱི་མོས་པ་ཇི་ལྟ་བ་བཞིན་གྱི་འདོད་ཡོན་ལྔས་ནམ་མཁའི་ ཁམས་གང་བར་བསམ། ན་མཿསརྦ་ཏ་ཐཱ་ག་ཏེ་བྷྱོ་བི་ཤྭ་མུ་ཁེ་བྷྱཿསརྦ་ཐཱ་ཁཾ་ཨུངྒ་ཏེ་སྥ་ར་ཎ་ཨེ་མཾ་ག་ག་ན་ཁཾ་སྭཱ་ཧཱ། ལན་བདུན། ནམ་མཁའ་མཛོད་ཀྱི་སྔགས་རྒྱ་ཏིང་འཛིན་གྱི། །བདེན་པས་གཏོར་རྫས་ཟད་མི་ཤེས་པའི་མཛོད། །འཇིག་རྟེན་འཇིག་རྟེན་འདས་པའི་མཆོད་པའི་སྤྲིན། །འདོད་ཡོན་ལྔ་ལྡན་ནམ་མཁའ་གང་གྱུར་ཅིག །དེ་ནས་ལག་པ་མཐེ་བོ་གཉིས་བསྣོལ་ཞིང་། ཐལ་མོ་སྦྱར་བ་ཕྱིར་བཀྱེད་ནས་གཤོག་པ་གདེངས་པ་ལྟར་བྱས་ལ། ལག་སོར་དང་གཏོར་མར་གནས་པའི་ཨ་དཀར་པོའི་འོད་ཀྱིས། རྫས་རྣམས་ཡེ་ཤེས་ཀྱི་བདུད་རྩིར་བསྒྱུར་བར་བསམ། ༀ་ཨ་མྲྀ་ཏ་ཀུཎྜ་ལི་ཧ་ན་ཧ་ན་ཧཱུྃ་ཕཊ། ལན་བདུན། བདུད་རྩི་ཐབ་སྦྱོར་སྔགས་རྒྱ་ཏིང་འཛིན་གྱི། །
Chinese
守护是：如前所说的金刚手印安稳结印后，念诵“那嘛 萨曼达 瓦日拉南 瓦日拉 卡瓦匝 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，观想穿上金刚铠甲。又两手合掌，中指与拇指尖相合，食指向内。伸出无名指，弯曲小指，念诵“那嘛 萨瓦 达他嘎达 贝 萨瓦 比嘎爹贝 维夏穆克贝 萨瓦 达康 惹恰 玛哈巴雷 萨瓦 达他嘎达 布那 尼日扎爹 吽 吽 扎他扎他 阿不拉底哈爹 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，观想所有阻碍的魔障都无法阻挡。然后为了加持食子，两手合掌，手指互相交叉，或者掌心空心合掌，观想所有手指上是红色的让(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，食子上也是红色的让(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。从手上的让(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)发出光芒，照射到食子的让(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)上。观想那光芒净化食子的过患，念诵“嗡 梭巴瓦 须达 萨瓦 达尔玛 梭巴瓦 须多 昂 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”七遍。以及“法性清净咒印三摩地，以谛实力食子染污与衰损，垢染与不净所生诸过患，不顺品类执着诸罪障，愿皆得清净”。这样说。同样地，掌心空心合掌，手指指尖相合，指节如带角的珍宝，观想指节之间和食子上是黄色的梭(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，如前一样放出光芒。观想食子的物质成为不可思议的供品，以及如众生所愿的五种妙欲充满虚空。念诵“那嘛 萨瓦 达他嘎达 贝 维夏穆克贝 萨瓦 他康 嗡嘎爹 斯帕惹那 诶芒 嘎嘎那康 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”七遍。“虚空藏咒印三摩地，以谛实力食子成无尽藏，世间出世间供养之云，具足五妙欲充满虚空”。然后两手拇指交叉，合掌向外展开，如鸟张开翅膀一样，观想手和食子上的白色阿(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)的光芒，将物质转化为智慧甘露。念诵“嗡 阿弥利达 滚达利 哈那哈那 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”七遍。“甘露火供咒印三摩地，
English
The protection is: As previously explained, after securely binding the Vajra mudra, recite "Namaḥ samanta vajrāṇāṃ vajra kavaca hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)", and visualize wearing a Vajra armor. Again, join both hands, touch the tips of the middle finger and thumb, insert the index finger inwards, extend the ring finger, bend the little fingers, and recite "Namaḥ sarva tathāgatebhyaḥ sarva vikaṭebhyo viśva mukhebhyaḥ sarva tat khaṃ rakṣa mahā bale sarva tathāgata puna nirjhate hūṃ hūṃ traṭa traṭa apratihate svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)", and visualize that all obstructing obstacles cannot hinder you. Then, in order to bless the torma, join the hands with the palms together and the fingers crossed, or join the palms with a hollow space, and visualize a red Raṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) on all the fingers and on the torma. Light radiates from the Raṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) on the hands and strikes the Raṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) on the torma. Meditate that the light purifies the faults of the torma, and recite "Oṃ svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho 'haṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" seven times. And, "By the truth of the mantra, mudra, and samadhi of the purity of dharmata, may the impurities and defects of the torma offering, the stains and defilements, and the faults of clinging to inharmonious signs be purified." Thus, say. Similarly, join the palms with a hollow space, and join the tips of the fingers, making the joints like faceted jewels, and visualize a yellow Sva (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) between the joints and on the torma. By radiating light as before, visualize that the substance of the torma becomes an inconceivable distinction of offerings, and that the five desirable qualities, according to the inclinations of sentient beings, fill the realm of space. Recite "Namaḥ sarva tathāgatebhyo viśva mukhebhyaḥ sarva thā khaṃ udgate spharaṇa e maṃ gagana khaṃ svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" seven times. "By the truth of the mantra, mudra, and samadhi of the treasury of space, may the torma offering become an inexhaustible treasury, clouds of offerings for the mundane and supramundane, filled with the five desirable qualities filling the sky." Then, cross the two thumbs, spread the joined palms outwards, like a bird spreading its wings, and visualize that the light of the white A (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) residing in the fingers and the torma transforms the substances into the nectar of wisdom. Recite "Oṃ amṛta kuṇḍali hana hana hūṃ phaṭ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" seven times. "By the mantra, mudra, and samadhi of the nectar fire offering,