Chinese
斯格多尔派系的十三种赎命仪轨，通过阅读而使所有人都明白易懂的，名为《生命的堡垒》。 斯格多尔派系的十三种赎命仪轨，通过阅读而使所有人都明白易懂的，名为《生命的堡垒》。 斯格多尔派系的十三种赎命仪轨，通过阅读而使所有人都明白易懂的，名为《生命的堡垒》之仪轨。顶礼权力的国王。祈愿加持光辉的太阳放射万道光芒。如意降下成就珍宝的雨水。如闪电般迅速地成办事业。向三根本本尊顶礼，以喜悦慈爱垂怜守护。身体的所依和安住的基础，恢复生命衰损的方法，具有成就者口诀的加持，无误地易于掌握运用。成就者大导师斯格巴多吉所阐释的被称为十三种赎命法，有三个要点：第一，观察生命；第二，补救的方法；第三，观察征兆。第一，生命在敌方游荡，进入墓地，被亡灵带走等的征兆是，自己或他人梦见裸体或赤身，则必定是生命被带走。此外，五行元素走向敌方等遭遇灾祸，实际上心神不宁的恍惚，以及夜晚经常因惊吓而醒来等，都是生命游荡的征兆，因此不要受拖延懒惰的影响，必须立即努力进行赎命之法。第二，补救方法有三：准备供品；正行仪轨的次第；结尾仪轨的程序。第一，准备供品：在房间里，按照自己的仪轨准备所修本尊的朵玛供品。如果与长寿修法结合，则在坛城和长寿物品等布置完备的前面或方便的侧面，在台子上或垫子上，用彩粉绘制人形，栩栩如生，赤身裸体，手脚伸展，仰卧的姿势。其周围用两个圆圈环绕，中间分成八个方向，东方为木，南方为火，西方为铁，北方为水，四个角落为土的位置，因为是八卦的位置，所以按照历算，木等依次涂成绿、红、白、蓝、黄的颜色。在其周围画
English
The thirteen redemption rituals of the Sgegdor tradition, arranged for everyone to understand clearly through reading, called "The Fortress of Life." The thirteen redemption rituals of the Sgegdor tradition, arranged for everyone to understand clearly through reading, called "The Fortress of Life." The thirteen redemption rituals of the Sgegdor tradition, arranged for everyone to understand clearly through reading, called "The Fortress of Life." Homage to the King of Power. May the blessing and glory of the sun radiate a million rays of light. May it shower down the rain of wish-fulfilling jewels of accomplishment. May it accomplish activities as swiftly as lightning. I bow to the Three Roots deities, please protect me with joy and love. The basis of the body's support and dwelling, the method of restoring the decline of life, possessing the blessing of the accomplished one's oral instructions, easy to grasp and apply without error. This, known as the thirteen redemption methods explained by the great accomplished master Sgegpa Dorje, has three points: First, examining the life force; second, the method of remedy; third, examining the signs. First, the signs of the life force wandering in enemy territory, entering the cemetery, being taken away by the dead, etc., are that one or others dream of being naked or nude, which definitely means the life force has been taken away. Furthermore, the elements going against one, such as going to the enemy, etc., encountering misfortune, actually being absent-minded and dazed, and constantly waking up frightened at night, etc., are signs of the life force wandering. Therefore, without being influenced by procrastination and laziness, one must immediately strive for the method of redeeming the life force. Second, there are three methods of remedy: preparing the offerings; the order of the main ritual; the procedure of the concluding ritual. First, the preparation: In the room, prepare the torma offerings for whichever yidam is being practiced, according to one's own tradition. If combined with longevity practice, then in front of or to the side of the fully arranged mandala and longevity substances, on a platform or mat, draw a human figure with colored powders, vividly depicting a naked figure lying supine with arms and legs extended. Around it, draw two concentric circles, dividing the space between them into eight directions, with wood in the east, fire in the south, iron in the west, water in the north, and earth in the four corners, which are the locations of the eight trigrams. Therefore, in accordance with the scriptures, paint the wood, etc., in green, red, white, blue, and yellow colors respectively. Around that, draw a line.
Chinese
将（坛城）切成四方，分成八个方位，东方白色，南方黄色，西方红色，北方绿色。如果以四方普遍的方式来做，就用任何方便的美丽颜色。如果通常无法获得粉末颜料，就在布或纸上用水彩按照上述图示绘制，在名相的中心，放置所要救赎的男女的肖像替身，高度不小于四指宽。用混合了精华粉末、珍贵物品和药物制成，使其栩栩如生，并用颜料稍微修饰，穿上穿过的衣服，再用丝绸等精美的替身衣物覆盖。在替身的前面放置替身供品：海螺壳、珍珠、古巴、龙塘、达列布根、仲布、海螺、朱砂、犀牛角、石头脉络、心脏酸奶、肾脏酸奶、麝香、鳄鱼爪、铁、铜，以及食物、药物、衣服、丝绸、羊毛织物、谷物等，各自准备齐全。右边是南方物品，如红花、汉白芷、融化剂等。左边是北方物品，如盐、硼砂等，都是从那个地方出产的种类。前后是山物品，如盐湖盐、山生石。替身物品包括沙子、大蒜、洋葱、桥木等，都放置在珍宝容器中。右手边放置黄金，左手边放置玉。后面是天空空洞，具有和谐的彩虹图案。箭囊、箭、投石器。如果是男性，右肩放置虎皮；如果是女性，左肩放置写有年龄数字的母牛皮牌。以上是形象。作为共同的替身仪轨，通常的做法是在前面放置三个代表身语意的酥油灯。将不是特意宰杀的、新鲜干净且没有异味的羊肉放置好。如果是赎男性的魂，需要羊的右腿肉；如果是赎女性的魂，则需要羊的左腿肉，这是特别之处。无论是男性还是女性，都在那块肉里放入魂玉，并根据年龄放入相应数量的白青稞粒，用干净的白绸包裹后放入。用羊毛和干净的白布包裹那块肉，盖上施主的印章，如果是男性，就放在替身的右边；如果是女性，就放在替身的左边。对于非常重要的情况，在混合了加持物的藏纸上，用朱砂书写如长寿灌顶本尊的心咒和招魂咒语，并在下面写上招魂的祈愿文，用写有这些内容的纸条缠绕魂器，并在后面放上羊毛等。
English
Cut (the mandala) into a square and divide it into eight directions: white in the east, yellow in the south, red in the west, and green in the north. If done in a universally encompassing manner, use any convenient beautiful colors. If powdered pigments are not usually available, draw on cloth or paper with watercolors according to the above diagram. In the center of the name-form, place a likeness effigy of the male or female to be redeemed, no less than four finger-widths high. Made by mixing essence powder, precious items, and medicines, making it lifelike, and slightly retouching it with paints, dressing it in worn clothes, and covering it with fine effigy garments such as silk. In front of the effigy, place effigy offerings: conch shell, pearl, kuba, lungtang, darle brgan, mgronbu, conch, cinnabar, rhinoceros horn, stone veins, heart yogurt, kidney yogurt, musk, crocodile claws, iron, copper, and food, medicine, clothes, silk, woolen fabrics, grains, etc., each fully prepared. On the right are southern items such as saffron, Chinese angelica, melting agents, etc. On the left are northern items such as salt, borax, etc., all kinds produced from that particular place. In front and behind are mountain items such as salt lake salt, mountain-born stones. Effigy items include sand, garlic, onions, bridge wood, etc., all placed in precious containers. Place gold on the right hand and jade on the left hand. Behind is the sky cavity, with a harmonious rainbow pattern. Quiver, arrow, slingshot. If it is a male, place a tiger skin on the right shoulder; if it is a female, place a cowhide plaque with the age number written on the left shoulder. The above is the form. As a common effigy ritual, it is customary to place three butter lamps representing body, speech, and mind in front. Place fresh, clean sheep meat without any odor that was not specifically slaughtered for the purpose. If redeeming a male's soul, the meat from the right leg of the sheep is needed; if redeeming a female's soul, the meat from the left leg of the sheep is needed, which is a special distinction. Whether male or female, put a soul-jade into that piece of meat, and according to the number of years of age, put in the corresponding number of white barley grains, wrap it in clean white silk and put it in. Wrap that meat with wool and clean white cloth, stamp it with the patron's seal, and if it is a male, place it on the right side of the fierce effigy; if it is a female, place it on the left side of the fierce effigy. For very important situations, on Tibetan paper mixed with blessed substances, write in cinnabar the heart mantra of the deity, such as in a longevity empowerment, and the soul-summoning mantra, and below write the prayer of supplication for summoning, wrap the soul-support with the paper slip containing these writings, and place wool, etc., behind it.
Chinese
以收拢，祭品羊也同样放入其中，这是口头传授。其后，是人体十二肢，即双脚、双腿、双手、双肘、双肩、上下身共十二，加上头共十三，之上放置以糌粑或面团制成的青稞，每份一份。在施主替身糌粑像（约一指长）的背后，是天空彩虹、箭、标枪、箭、与男女结合的虎皮或牛皮，随意取用，各自塑造成面朝前的牌位。前方放置铁钩一个、食子一个、净水碗一个、腿肉一块，以及盛满酒糟的酒杯，共十三份，务必齐全。在人像手脚等部位之间以及圆圈之内，根据男女的不同，放置具有各自命 चिन्ह的马、骟马、羚羊、鹿、耳朵、牦牛、公牛、绵羊等动物的糌粑像，使其显得生机勃勃，并改变其颜色，使其面朝内放置。之后，在八卦方位的圆圈内的土台上，塑造八卦各自颜色的容器，边缘饰有彩虹纹，并用天空、箭、标枪装饰，箭、标枪、男面、女面。前方放置施主替身像、装饰华丽的食子、净水碗、铁钩等，共八套。此外，八卦各自的鬼神部众，包括树木等，其形象可以绘制在擦擦或木牌上，随意取用。南方是赞神，红色人，红色马，身穿盔甲，手持刀的红色人，黑色愤怒相，头发竖立。西南方是地主，黄色，国王装束，头戴头盔，以及身穿白色衣物的山神。西方是魔，黑色人，黑色马，身穿黑色斗篷，以及身穿白色衣服的白色男子。西北方是凶猛的山神，黄褐色，僧人形象，头戴黄色帽子，以及戴着发髻的白色孩童。北方是蓝色的龙，蛇尾，头顶蛇，以及身穿黑色丝绸罩衫，骑着黑色骡子的女妖。东北方是罗刹和财神，都是人形，身穿黑色和黄色衣服，举着手。东方是白色的国王，身穿袈裟和裙子，骑着白色的公牛，与之前的龙女相同。东南方与之前的凶猛山神相同，以及赤裸的黑色疯魔，头发
English
and gathered. It seems to be orally transmitted that the offering sheep is also placed inside in the same way. After that, there are twelve limbs of the human body: two feet, two thighs, two hands, two elbows, two shoulders, and the upper and lower body, making twelve, plus the head, making thirteen. On top of that, place a measure of barley made of tsampa or dough for each. Behind the effigy of the patron made of tsampa (about the length of a finger), there is a sky rainbow, a spear, a javelin, an arrow, and a tiger skin or cowhide combined with male and female, whichever is convenient, each shaped into a face-up tablet. In front, place a hook, a torma, a cleansing bowl, a piece of leg meat, and a cup filled with chang, each making thirteen complete sets. In the spaces between the limbs of the human figure and inside the circumference, place the tsampa figures of horses, geldings, gazelles, deer, ears, yaks, bulls, sheep, etc., which are the respective life symbols of whichever is male or female, making them appear vibrant and transforming them with their own colors, facing inward. After that, on the clay platform in the eight locations of the circumference of the parkha, transform the containers of the respective colors of the parkha, with rainbow patterns on the edges, decorated with sky, spears, and good javelins, arrows, javelins, male faces, female faces. In front, place the patron's effigy, a decorated torma, a cleansing bowl, and a hook, arranged in eight sets. In addition, the images of the eight classes of demons of each parkha, including trees, etc., should be depicted on tsha-tshas or wooden tablets, whichever is convenient. In the south, there is the Tsen demon, a red man, a red horse, wearing armor, and a red man with a knife, a black wrathful appearance, with hair standing on end. In the southwest, there is the yellow earth lord in royal attire, wearing a helmet, and the mountain deity, a white man wearing an undung. In the west, there is the demon, a black man, a black horse, wearing a black cloak, and a white man wearing white clothes. In the northwest, there is the fierce mountain deity, yellowish-brown, in the form of a monk, wearing a yellow hat, and a white child with a topknot. In the north, there is the blue Naga, with a snake tail and a snake hood, and the black female demon wearing a black silk coat, riding a black mule. In the northeast, there are both the Rbad demon and the Kor demon, both in human form, wearing black and yellow clothes, raising their hands. In the east, there is the white king, wearing a robe and skirt, riding a white bull, and the Naga goddess is the same as before. In the southeast, the fierce mountain deity is the same as before, and the naked black mad demon, with hair