Chinese
具有加持的龙族宝瓶。修行吉祥之人，行持吉祥，具备菩提心和戒律。行为吉祥，此时应戒除肉、酒、蒜、葱等。依靠三白三甜，使内外一切物质皆具洁净。对于上述的药物和谷物等物品，不混淆取舍至关重要，务必毫无错谬地了解。通常，所有宝瓶和伏藏都非常重视洁净，但尤其此龙族宝瓶，洁净尤为重要，若不细致地进行修持，则会成为损害之因，而非利益之源，故细致修持至关重要。第四，息灾宝瓶修法：对于调伏地敌、地煞等，以及增益地之祥瑞等，至为赞叹的《空明心髓》之语，依 निश्चितार्थདབང་པོའི་བསྒྲིགས་པ་（藏文）之法：以宝或陶土制成，容量不小于一“བྲེ་”（藏文）的宝瓶，内装满二十五种宝瓶物，以及珍宝、谷物、药物、丝绸、各种土、各种水、加持物等。中央竖立一株根部和顶端未倒置的柏树作为命树，其下书写将要出现的陀罗尼咒和元音辅音，作为所依之物的心髓，祈愿上师、三宝、护法神和施主内外一切罪障平息，成为能生起器情圆满祥瑞之大伏藏宝瓶。如此发愿祈祷，并将书写有“大中之大”等吉祥语的纸卷涂以香料后缠绕其上，并穿上衣服。与此同时，将一块干净的扁平水石，其上以金色书写小小的“རྣམ་བཅུ་དབང་ལྡན”（藏文，梵文天城体，梵文罗马拟音，nam bcu dbang ldan，十相自在），与神圣的法物，若有，则与加持过的擦擦一同安放。外表涂上白灰，并以吉祥八宝的图案装饰。封口等按通常方法进行。在供台上铺撒鲜花，陈设供品。进行简略的沐浴。以咒语清扫宝瓶。念诵“སྭཱ་བྷཱ་ཝ ས་སྦྱངས”（藏文，梵文天城体，svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho 'haṃ，自性清净一切法，自性清净我）进行净化。从空性中，宝瓶化为宫殿。在具足特征的中央，莲花月轮之上。我执仰面躺倒的心口中。从“ཧ”（藏文，梵文天城体，ha，哈）字生起的时间之轮。四面朝向具有不同颜色的方向。根本的两手交错结金刚法界印。右手的轮、宝、莲花、十字金刚杵。
English
Possessing the blessings of the Naga vase. An auspicious person practices auspiciously, possessing bodhicitta and vows. Auspicious conduct involves abstaining from meat, alcohol, garlic, onions, and the like. Relying on the three whites and three sweets, all external and internal substances are clean. It is crucial not to confuse what to accept and reject regarding the medicines and grains mentioned above; one must know without error. Generally, cleanliness is important for all vases and treasures, but especially for this Naga vase, cleanliness is extremely important. If one does not practice with meticulous detail, it will become a cause of harm rather than benefit, so meticulous practice is essential. Fourth, the practice of the vase for dispelling negativity: According to the words of the supremely praised "Essence of Clear Space" for subduing earth enemies, earth disturbances, and increasing the glory of the earth, according to the arrangement of Niscitartha Wangpo: A vase made of precious material or clay, not smaller than a "bre" in capacity, filled with twenty-five vase substances, as well as precious jewels, grains, medicines, silks, various soils, various waters, blessed objects, etc. In the center, place a juniper tree as the life-tree, with its root and top not inverted, and below it, write the dharani mantras and vowels and consonants that will appear, as the heart essence of the support. Pray that all internal and external faults of the guru, Three Jewels, deities, lords, and benefactors be pacified, and that it become a great treasure vase that generates the complete glory of the vessel and its contents. Make such aspirations and prayers, and wrap a scroll of paper inscribed with auspicious words such as "Greatest of the Great" with fragrance, and clothe it. At the same time, place a clean, flat water stone on which a small "Namchu Wangden" is written in gold, along with sacred Dharma objects, and if available, blessed tsatsas. The exterior is painted with white lime and decorated with the patterns of the Eight Auspicious Symbols. Sealing and other procedures are done as usual. Scatter flowers in the center of the platform and arrange offerings. Perform a brief ablution. Purify the vase with mantras. Purify by reciting "Svabhava shuddhah sarva dharmah svabhava shuddho 'ham". From emptiness, the vase transforms into a palace. In the center, complete with characteristics, on a lotus and moon cushion. In the heart of the ego-grasping, lying face up. From the syllable "Ha" arises the wheel of time. The four faces gaze in directions with different colors. The two root hands are crossed in the vajra-dharmadhatu mudra. The wheel, jewel, lotus, and crossed vajra are on the right.
Chinese
然后用丝绸或者棉线，黄色丝线缠绕轮子使其不可见。将剩余的线在雄轮上打成结，做成环状抓住。这样做是可以的。实际修法是：修法者是清净的比丘，得到灌顶，人数不限。在寂静处打扫干净，修法者们面向世间的北方，面前放置一个两肘长的四方形坛城，坛城外围八指宽的地方划成四方形，用白色线条划出两层，内外全部涂满黄色。或者在用黄色丝绸覆盖的台子上，中间放置装满谷物、珍宝、丝绸、药物等各种物品的铜盆。在黄色丝绸上，将轮子面向世间的南方放置。如果轮子很多，可以堆叠起来放置，在最上面的结上系上抓绳。上面覆盖或悬挂黄色丝绸的帐篷。如果愿意，可以在所有方向竖立黄色丝绸的旗帜，最后顺时针摆放两种水和五种供品。摆放一份不含肉酒的白三物、甜三物等食物和水果。摆放一个用谷物、药物、茶等多种食物装饰的白色食子。自己面前也要准备金刚杵、铃、花等物品。进行沐浴、清洁，保持金刚跏趺坐等行为，坐在非皮革的垫子上。实际的仪式是：用咒语净化所有的轮子。用斯瓦巴瓦（藏文：སྭཱ་བྷ་ཝ་，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）净化。从空性中，在金刚地基、围墙、罗网、帐篷、帷幔、火焰山等之中，在各种莲花八瓣的中心和各个方向上，从വം（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）和ཛཾ་（藏文：ཛཾ་，梵文天城体：जं，梵文罗马拟音：jaṃ，汉语字面意思：ཛཾ）完全转变而来。夜叉父母的所有身形都圆满，所有主眷的身色都像纯金一样，一面二臂，右手都拿着比扎布拉（bījapūra），父亲们的左手拿着鼬鼠，母亲们的左手拿着稻穗。用丝绸和各种珍宝装饰身体。双腿半跏趺坐，脚下有莲花的脸压着宝藏。所有明妃都以女性幻术的傲慢而骄傲，所有主眷的头顶都有嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙有啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），心间有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）作为标志。从心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）发出光芒，就像从自性中安住并禅定一样。
English
Then, invisibly wrap the wheel with silk or cotton thread, yellow thread. Make a loop by knotting the remaining thread on the male wheel and hold it. It is permissible to do so. The actual method of accomplishment is: The practitioner is a pure Bhikshu, who has received empowerment, with any number of people. After cleaning in a secluded place, the practitioners face the north of the world, and in front of them, place a square mandala of two cubits long. Divide the outside of the mandala into a square with a width of eight fingers, and draw two layers of white lines. Fill the inside and outside with yellow color. Or, on a platform covered with yellow silk, place a copper basin filled with grains, jewels, silk, medicines, and various items in the center. On the yellow silk, place the wheel facing the south of the world. If there are many wheels, they can be stacked on top of each other, and a holding rope can be attached to the knot on top. Cover or hang a yellow silk tent on top. If desired, erect yellow silk banners in all directions, and finally arrange two types of water and five offerings clockwise. Arrange one white torma with white three sweets, sweet three sweets, etc., foods and fruits without meat and alcohol. Arrange one white torma decorated with many foods and drinks such as grains, medicines, tea, etc. Also prepare vajra, bell, flowers, etc. in front of oneself. After bathing, cleaning, and maintaining practices such as the vajra posture, sit on a non-leather mat. The actual ritual is: Purify all the wheels with mantras. Purify with Svābhāva (Tibetan: སྭཱ་བྷ་ཝ་, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Literal Chinese meaning: self-nature). From emptiness, within the vajra ground, fence, net, tent, canopy, fire mountain, etc., at the center and in all directions of various eight-petaled lotuses, from vaṃ (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Chinese meaning: vaṃ) and jaṃ (Tibetan: ཛཾ་, Sanskrit Devanagari: जं, Sanskrit Romanization: jaṃ, Literal Chinese meaning: jaṃ) completely transformed. All forms of Yaksha parents are complete, and all the main retinue's body color is like pure gold, one face and two arms, all right hands holding bījapūra, the fathers' left hands holding mongooses, and the mothers' left hands holding ears of rice. Adorn the body with silk and various jewels. Seated in half-lotus posture, with the faces of lotuses pressing down on treasures under their feet. All the goddesses are proud with the arrogance of female illusion, all the main retinue are marked with oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: oṃ) on their heads, āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: āḥ) on their throats, and hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: hūṃ) on their hearts. From the hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: hūṃ) in the heart, rays of light emanate, just like abiding and meditating from self-nature.
Chinese
迎请智慧尊与眷属， 扎（藏文，梵文天城体：जः，梵文罗马拟音：jah，汉语字面意思：降临） 吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字） 班（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：种子字） 霍（藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：种子字）， 融为一体。 眷属赐予灌顶，宝生佛为之加冕。 供品以甘露（梵文天城体：अमृत，梵文罗马拟音：amṛta）净化， 以自性（梵文天城体：स्वभाव，梵文罗马拟音：svabhāva）清净。 从空性中，从嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：种子字）中生出宽广无垠的珍宝器皿，其中嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：种子字）化为光芒，从中生出供水、洗脚水等，直至乐器，清澈无碍，与虚空同等。 以嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：种子字） 班匝 阿尔刚 阿 吽等加持。 以嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：种子字） 瓦苏达拉尼 萨帕里瓦拉 阿尔刚 至 夏布达进行供养。 以财神等赞颂。 念诵方法： 手持咒索，诸佛心间月轮上，班（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：种子字）字和赞（藏文，梵文天城体：जं，梵文罗马拟音：jaṃ，汉语字面意思：种子字）字周围环绕各自的咒语，光芒四射，迎请世间一切财富，化为光芒融入施主和坛城，消除贫困，财富圆满。 嗡 瓦苏达里 梭哈。 嗡 赞扎 坎杰 梭哈。 嗡 达纳达耶。 嗡 瓦苏达纳耶。 嗡 阿嘉耶。 嗡 苏巴扎耶。 嗡 固巴达耶。 嗡 戴贝 梭哈。 嗡 萨拉斯瓦杰 梭哈。 嗡 赞巴拉 扎连扎耶 梭哈。 嗡 玛尼巴扎耶。 嗡 帕ra纳巴扎耶。 嗡 达纳达耶。 嗡 贝夏拉玛纳耶。 嗡 卡利玛利尼。 嗡 孜比滚扎利。 嗡 穆肯扎耶。 嗡 扎热扎亚 梭哈。 各自随力念诵，末尾以百字明补阙。 供奉朵玛： 将朵玛以嗡 阿弥利达（梵文天城体：अमृत，梵文罗马拟音：amṛta）和自性（梵文天城体：स्वभाव，梵文罗马拟音：svabhāva）净化， 从空性中，从嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：种子字）中生出宽广无垠的珍宝器皿，其中嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：种子字）化为光芒，从中生出天物所成的朵玛，清澈无碍，无有阻碍，化为无漏智慧甘露之大海。 以嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：种子字） 阿 吽加持。 祈请夜叉父母的舌头，从吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）中生出的白色独股金刚，以光芒的管子吸取朵玛的精华享用。 嗡 瓦苏达里尼 萨帕里瓦拉 诶当 巴林达 卡卡 卡嘿 卡嘿。 念诵三遍或七遍供奉。 供养赞颂。 祈请圣救度母财续佛母父母及眷属安住于此修法之基，对所依物进行供养，并祈愿施主、自身等一切众生，财富广大，源源不断。
English
Invite the Wisdom Beings together with their retinue. Jaḥ Hūṃ Vaṃ Hoḥ, become inseparable. The retinue bestows empowerment, and Ratnasambhava crowns them. Purify the offerings with Amrita. Purify with Svabhava. From emptiness, from Oṃ, arise vast and expansive jeweled vessels. Within them, Oṃ dissolves into light, from which arise offerings such as water for drinking, water for washing feet, and so on, up to musical instruments, clear and unobstructed, equal to the sky. Bless them with Oṃ Vajra Argham Āḥ Hūṃ, and so on. Offer with Oṃ Vasudharani saparivara argham up to Shabda. Praise with the lords of wealth and so on. The method of recitation: Holding the rosary, from the hearts of the deities, on a moon cushion, from the syllables Vaṃ and Jaṃ, surrounded by their respective mantras, rays of light emanate, inviting all the wealth of existence and peace, dissolving into light and merging into the patron and the mandala, pacifying poverty and making wealth abundant. Oṃ Vasudhari Svāhā. Oṃ Chandra Kandye Svāhā. Oṃ Dana Daye. Oṃ Vasu Danaye. Oṃ Adye. Oṃ Subhadraye. Oṃ Guptaye. Oṃ Daibye Svāhā. Oṃ Saraswatye Svāhā. Oṃ Jambhala Jalandraye Svāhā. Oṃ Mani Bhadraya. Oṃ Pūrṇabhadraya. Oṃ Dhanadāya. Oṃ Vaishravanaya. Oṃ Kali Malini. Oṃ Chipi Kundali. Oṃ Mukhendraya. Oṃ Charairentraya Svāhā. Recite each as much as possible, and complete with the Hundred Syllable Mantra afterwards. Offering the Torma: Purify the torma with Oṃ Amrita and Svabhava. From emptiness, from Oṃ, arise vast and expansive jeweled vessels. Within them, Oṃ dissolves into light, from which arise tormas made of divine substances, clear and unobstructed, without leakage, becoming a great ocean of the nectar of wisdom. Bless with Oṃ Āḥ Hūṃ. Visualize the tongues of the Yaksha parents, the white, one-pointed vajra born from Hūṃ, drawing the essence of the torma with a tube of light and consuming it. Oṃ Vasudharini saparivara idam balingta kha kha khahi khahi. Offer by reciting three or seven times. Make offerings and praises. May the noble Vasudhara, the wealth-bestowing mother, together with her retinue, reside here based on this practice, make offerings to the support, and may they continuously bestow vast wealth upon the patrons, myself, and all sentient beings.