English
Vajra family. Possessing dark blue terrifying weapons. Naked, fierce appearance mixed with a sesame seed's worth. It is said. The wisdom of that mantra, the basis of self-appearance, the six births, all beings, the elements, dust, plants, all are wrathful deities of the Vajra family, dark blue, possessing various weapons. Naked, with hair blazing, clearly manifesting, and by reciting the mantra that engages in activity, it becomes extremely fierce, and by proceeding to action in a companionable manner, it is thought of as a container filled with sesame seeds of the environment and beings. Arising in wrath, the three realms are shaken. Meditate on taking the object to be subdued as the target. It is said. To expel and kill, to invite. By the power of truth, to bless and invite with messengers. By reciting the wrathful mantra and scattering mustard seeds, those wrathful deities arise and fill from the ten directions as if in a rage, and as it appears in the tantras, with the sequence of clamor, shaking, quaking, and scattering, the forty-one places of the three realms are stirred up. From that, those who hold to the evil side, those who perform killing, and all the protectors are destroyed, annihilated, and expelled. The place of compassion, in that previous form, in the heart, is held by the nine-headed Kyo-ka, and involuntarily, drawn by न्रिः ज (Tibetan: ནྲྀ་ཛ, Devanagari: न्रिः ज, Romanized Sanskrit: nrih ja, Literal meaning: stainless born), invited by messengers, mudras, and samadhi, they come near. As it is said, subdue and bind them. To show the mandala of approach. On the charnel ground cloth mandala. It is said. It indicates the material for the manual. As in the ritual, in the center, on nine lotus petals, draw an eight-spoked wheel. Place it on a platform, on a clean inner lining of felt. The fourth manual is written on paper, and together with the tangka, it is framed as a canopy. To show the generation of the mandala of the manual. The sixty-six blood-drinking deities. The assembly stacked in three layers. It is said. In the center, place the Heruka father and mother of the family. On the wheel, place the eight wrathful deities such as Dakini and Dakini of the directions. Generate the sons of the sixty-eight Yoginis, in the center, above the five families, generate the eight sky-faced mothers with nine heads. Above that, generate Chakrasamvara, thus it is triple-layered. This is for meditating on the supreme deity. Adorned by the power of blessings. Meditate on the fierce appearance, possessing splendor. It is said. It is the blessing of the three vajras.
Chinese
通过迎请，在三处天界显现，生起增上的我慢；获得五种智慧灌顶，头戴五佛冠的本尊显现，生起我慢。智慧眼广大，结合三种供养。意思是说，从自性的坛城处迎请，安住并稳固，进行内外秘密的供养。还有，以物质的供养、禅定的供养、事业的供养，如手印等令其欢喜。念诵与命结合。意思是说，重复念诵咒语就是念诵。迎请智慧尊，在小册子上，劝请嗡（藏文：བུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）字本尊进行加持、安住和清净。融入逝者，将逝者的分别念转化为本尊，思维获得成就，不散乱就是命的仪轨。那么，如果修持寂静的坛城，之后转化为怖畏金刚的修持，虽然经文中没有明说，但总的来说并不矛盾。为了展示慈悲的坛城，四十二尊慈悲坛城以自性意念观想。意思是说，像寂静仪轨小册子一样观修，思维在色究竟天。以一和多无二的方式，视为一切佛的体性。意思是说，佛陀既是一又是多，因此以二边无别的四十二尊，思维为三世诸佛的自性。以摄集的瑜伽全部摄集，祈请降临加持。意思是说，以萨曼扎（藏文：ས་མན་ཛ，梵文天城体：समन्त，梵文罗马拟音：samanta，汉语字面意思：普贤）的秘密咒和手印，将一切佛陀显现并摄集为四十二尊，然后小册子显现并融入，安住在前方的虚空中。祈请对逝者进行加持、清净业障并赐予灌顶。为了解脱第七身，所修之物需沐浴，具有垢染，必须朝向东方。意思是说，事业次第必须像这样进行，首先像小册子所说的那样进行吉祥的安住，然后在外面广做供施。之后，给逝者的遗体沐浴，用清净法性的水和百字明咒加持的水洗涤，使其具有藏香等，在方位固定的下方，施主安坐于东方。
English
Having invited, manifesting in the three celestial realms, generating excessive pride; having received the empowerment of the five wisdoms, the deity adorned with the five-Buddha crown manifests, generating pride. Wisdom eye vast, combine the three offerings. It means, inviting from the realm of the self-nature mandala, establishing and stabilizing, performing outer, inner, and secret offerings. Also, pleasing with material offerings, samadhi offerings, and action offerings, such as mudras. Combine recitation with life. It means, repeating the mantra is recitation. Having invited the wisdom deity, on the small booklet, urging the deity of the syllable Hūṃ (藏文：བུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable) to bless, abide, and purify. By dissolving into the deceased, transforming the deceased's thoughts into the deity, thinking of attaining accomplishment, being undistracted is the rite of life. Then, if one practices the peaceful mandala, then transforming into the practice of Vajrabhairava, although not explicitly mentioned in the text, it is generally not contradictory. In order to show the mandala of compassion, the forty-two compassionate deities of the mandala are visualized with self-nature mind. It means, meditating like the peaceful ritual booklet, thinking of the Akaniṣṭha realm itself. In the manner of one and many being non-dual, regarding as the essence of all Buddhas. It means, the Buddhas are both one and many, therefore, with the forty-two deities being inseparable from the two extremes, thinking of them as the nature of the Buddhas of the three times. By the yoga of gathering, gathering all, requesting to bestow blessings. It means, with the secret mantra and mudra of Samantabhadra (藏文：ས་མན་ཛ，梵文天城体：समन्त，梵文罗马拟音：samanta，汉语字面意思：Universal Worthy), manifesting and gathering all the Buddhas into the forty-two deities, then the booklet manifests and dissolves, abiding in the space in front. Requesting to bless the deceased, purify obscurations, and bestow empowerment. In order to liberate the seventh body, the object to be accomplished needs to be bathed, having impurities, it must face east. It means, the order of activities must be done like this, first performing the auspicious abiding as explained in the booklet, then extensively making offerings outside. After that, bathing the corpse of the deceased, washing with water purified by the pure nature of Dharma and water blessed by the hundred-syllable mantra, making it have Tibetan incense and so on, under the fixed direction, the patron sits in the east.
Chinese
应当持守。第一个坛城显现后，以化身遮断，持拿宝瓶。意思是说，事业坛城显现后，宣告真谛，进行遮遣，将宝瓶放置于亡者旁边，安住。生起寂静和忿怒的重叠坛城。注入水时，念诵芥子和心要本尊的咒语并注入。之后，以乐器引导，绕坛城，迎请安住于中央。为了显示从阎罗处分离并勾招智慧，如所说的那样勾招所修之物。从“无生”开始，以三又二分之一个偈颂，如所说的那样做坛城。一定要降临于形象并系缚。意思是说，以入胎之门打开，以融入蕴身，以四手印执持、系缚、总集，使其欢喜并具有生命。之后，如所说的那样打开表示之门，向本尊祈祷，为了消除遮障，生起本尊，消除障碍，穿戴盔甲守护身体，以轮之手印随宜守护，并结合宝瓶的事业。要知道这是第二个坛城。意思是说，修法的坛城的事业是忏悔罪业，收摄加持，以事业本尊显现，以供品加持后，依次端正寂静和忿怒。之后，真实的修法是：细微的光芒策励意，以聚集净化所修处，于坛城自身修习分别。意思是说，在寂静和忿怒的修法时，迎请宝瓶本尊开启自身。以三种光明念诵，向外放射净化亡者的业障，中间策励意。再次聚集，中间的亡者融入，净化任何本尊的分別念，使其显现为彼身。总之，坛城的本尊是耶，显现加持，这是所说净化弟子的次第。这是无相的弟子。之后，赞颂并融入亡者。忿怒本尊是如小册子所说的修法坛城那样生起，以灌顶加持，供养、念诵、赞颂，迎接亡者，将荟供轮与财物结合，进行布施和享用。七日至六日之间，都应如是行持。最初
English
It should be held. After the first mandala is manifested, it is blocked by the emanation, and the vase is held. It means that after the karma mandala is manifested, the truth is declared, and the obstacles are removed. The vase is placed next to the deceased and stays there. Generate the overlapping mandala of peaceful and wrathful deities. When pouring water, recite the mantra of mustard seeds and the heart essence deity and pour it in. Then, lead with musical instruments, circle the mandala, and invite them to reside in the center. In order to show the separation from Yama and the summoning of wisdom, summon the object of practice as described. Starting from "unborn," with three and a half shlokas, do the mandala as described. Be sure to descend into the form and bind it. It means that the entrance of the womb is opened, and it is integrated into the aggregates. With the four mudras, hold, bind, and gather, making it joyful and full of life. Then, as described, open the door of symbols, pray to the deity, and in order to eliminate obstacles, generate the deity, eliminate obstacles, wear armor to protect the body, protect with the wheel mudra as appropriate, and combine the actions of the vase. Know that this is the second mandala. It means that the activity of the practice mandala is to confess sins, gather blessings, manifest as the karma deity, bless the offerings, and then straighten the peaceful and wrathful deities in order. Then, the actual practice is: subtle rays of light urge the mind, purify the place of practice by gathering, and practice discrimination in the mandala itself. It means that during the practice of peaceful and wrathful deities, invite the vase deity to open oneself. Recite with the three lights, radiate outward to purify the karma of the deceased, and in the middle urge the mind. Gather again, the deceased in the middle merges, purify the discrimination of any deity, and make it appear as that body. In short, the mandala deity is Ye, manifest blessings, this is the order of purifying disciples as said. This is the disciple of the invisible. Then, praise and merge into the deceased. The wrathful deity is generated as described in the practice mandala in the booklet, with empowerment and blessings, offering, reciting, praising, and welcoming the deceased, combining the tsog offering wheel with wealth, and giving and enjoying. For seven to six days, it should be done in the same way. Initially
Chinese
是为了阐述事业。打开亲近的坛城之门后，说道：这是打开上面的象征之门。必须使其降临于形象并束缚。说道：在降临和束缚之后，顶礼膜拜，并绕坛城三圈，祈请。净化障碍，生起为自己的本尊。以轮之手印守护。说道：脱离障碍后守护的情况，已经确定说过了。༈。第八是为了阐述净化自处的次第。以“达吉达（藏文：ཏ་ཀྲྀ་ཏ་，梵文天城体：तकृित，梵文罗马拟音：takṛita，汉语字面意思：达吉达）”等确定的结合之咒语和芥子结合。必须引导至主尊的虚空处。说道：在第七赞颂完毕后，又做了事业坛城的事业。具有自性解脱的见解。具有以方便解脱的诀窍。以根基、处所、时间解脱的行为，无论安住于何种瑜伽道者。以大悲现行和三摩地解脱之事业显现之事完毕后。以法性的三摩地，完全解脱为光明，从而见到自处。在那之后，坛城本尊眷属的事业也转移到密集排列。通过抛洒毗湿婆金刚的秘密咒语和芥子。从达吉达（藏文：ཏ་ཀྲྀ་ཏ་，梵文天城体：तकृित，梵文罗马拟音：takṛita，汉语字面意思：达吉达）八尊和八怒母嬉戏之心幻化出众多化身。观想将亡者从东门引导至金刚忿怒尊父母的虚空中安住。他们以众多光芒，清净烦恼黑暗后，见到秘密坛城。说道：十六尊父母的心融入光中。清净了无明的黑暗后，见到六十八尊面容，即是压制密集排列。清净了见解的障碍后，也在那里圆满了资粮次第。为了阐述主尊的事业以莲花眼和字轮解脱。以结合六种姓的光芒，清净六种种子。说道：如前一样，五部父母和，大殊胜父母嬉戏的菩提心融入其中。观想以菩提心的光芒焚烧亡者的六个字和习气。剩余的则是生起为本尊。三对光明之明点三颗。以解脱身语意三者。颜色随各自的自性而转变。