English
The substances for consecration are five essences, five medicines, five precious substances, five nectars, five fragrances, five grains, and filling with milk from a red cow and a white sheep. May there be auspiciousness! Because the power of interdependent substances can accomplish the interdependence of the result, it is extremely important to ensure that the substances are complete. Furthermore, the practitioner should have a clear understanding of realization, stable samadhi, abide by vows, or be performed by an accomplished vidyadhara. If there is a close attendant who has compassion for the deceased, then it will be accomplished, otherwise the power will be weak. May there be auspiciousness! Externally, give three portions: the first to the protector of the pure realm, the middle to the six realms of beings, and the last to purify debts through offerings and generosity. Command with the boundary of the protection wheel, make aspirations, and establish the truth. May there be auspiciousness! The flesh-eating demons should be subdued, the bellies of the hungry ghosts should be protected, the emanations of the wrathful deities should be vanquished, and obstacles should be removed. The place where the action is to be done, draw in with the emanation of the wrathful deity and dissolve them into those substances with support. Grasp with an iron hook, bind with a rope, secure with an iron chain, and make them abide in bliss with a bell. For the obstacles of karmic debts, purify the karmic debts with a ransom, and by all means, draw back the consciousness. May there be auspiciousness! Having drawn it back, hold in mind as if making the seven-limbed offering, even for the deceased. Purify obscurations with the four empowerments, visualize oneself as the deity, protect with the wheel-mudra, the empowerments are the actual empowerment and the four. May there be auspiciousness! The Vajra King should abide in the contemplation of the meaning of purification. The Vajra Regent purifies obscurations and generates the deity with the deceased. The Vajra Karmacharya straightens the dharma with the ritual actions. In the small mandala vase, there are the two, peaceful and wrathful. The union of the peaceful and wrathful samadhi, that is, the wisdom beings of the six mandalas, with the rays of light from the juncture, purify the conceptual aggregates of the deceased at the place where the action is to be done into the mandala of the deity, purifying from the outer, inner, secret, and suchness itself. Thus, strive to the best of one's ability by combining the four sessions. May there be auspiciousness! In the session intervals, perform the tsok offering, dedicate the leftovers, and rejoice in the action. Offer to the fire deity through the fire offering practitioner. The compassionate generosity is divided into three parts, making the three guests happy in the four times. May there be auspiciousness! On the final night, arrange the substances and implements, and strengthen the samadhi. The interdependent substances of method and wisdom are the bow and arrow. The bow represents the ten perfections, and the arrow represents the wisdom wrathful deity.
English
Chu'i. One who possesses empowerment should reside in preparation. ༈ Subduing the executioner and atoning for sins, causing them to reach the level of being subdued by fierce means. Incorporate the relics and wisdom of the deceased into a sheep. Infuse the consciousness of the deceased and observe the divination of the bag. Liberate the conceptualizations of clinging to self, the three Rudras, into the nature of reality. ༈ With the wisdom bow of wisdom abiding in Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) and the arrow of wisdom and means. Liberate the main deity into the sky of the mother, with the letter Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) on the tip of the arrow. Or, take the bindu with five lights and in Akaniṣṭha. Throw it with phaṭ (Tibetan: ཕཊ, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal meaning: Phaṭ) into the womb where the Buddhas perform union, expanding in the mother's womb. ༈ Empower with the bodhicitta (Tibetan: བྱང་ཆུབ་ཀྱི་སེམས་, Devanagari: बोधिचित्त, Romanized Sanskrit: bodhicitta, Literal meaning: Bodhicitta) of the father and mother, manifesting the form body from the dharmakāya. Urge for the benefit of beings, empower with head ornaments, etc., the twelve goddesses and Suratos offer, praising the escape of Rulugar and offering (said to be urging). ༈ Combine these with the meaning of meditation, liberating with the words of the field of clear manifestation. It becomes extraordinary through the power of the assembly of dependent arising. ༈ The meaning of the deceased is to place the corpse like a treasure or to purify it with cremation. ༈ If placed, build a stupa that is the same size as the body. Or place it in a vase made into a square shape. Or clean the inside of the foundation of Mount Meru, apply plaster and paint. ༈ Give all the empowerments that were previously completed. If not previously completed. The five limbs of Vajrasattva are: Head (ཀ), right hand (ཁ), left hand (ག), foot (ང), left and right (ཅ). Body (ཀ), speech (ཁ), qualities (ག), lotus (ང), activity (ཅ). Mind (ཆ), Karma, Samantabhadra, gathered between the navel (ཇ). Liver (ཉ), on the right side is the dakini. Man (ཀ) jushri, Yang (ཁ) dag, nectar (ག). Wang (ང) chen, Do (ཅ) je, Rakshasa assembly. Don (ཆ) dzo, Lung (ཇ) do, Ma (ཉ) mo ye. In these, clearly arrange the eight mandalas, invite the wisdom being, merge, offer, praise everything. Pray that the sovereign lord enters, and then perform the ritual of entering the womb. The path of truly entering the living and the beings of the bardo. Through benefit, secret empowerment, great bliss of emptiness and bliss, and the five complete empowerments, reside in the stupa. The method of separating the corpse from life, worms, and grains. Apply cooling medicine camphor water from the outside and mouth of the corpse inwards.
Chinese
之后进行内部修行，用丝绸或棉布的衣物包裹，放置在舒适的地方。 之后，在一年四季供养和赞颂它，将会非常吉祥和带来巨大的加持。 如果要净化尸体，应详细进行土地仪轨。坛城的建造和火葬场的建造应按照火葬的仪轨进行。 尸体的处理，如沐浴和净化等，应圆满完成。 召请亡者的意识，净化障碍，并将其转化为本尊。灌顶应在火葬场内进行。 金刚上师应安住于实义的修行境界中。 金刚代理应念诵会供文和白净文，并将功德回向。 业者应端正火神的事业仪轨，圆满息增怀诛的事业。 在适当的时候，上师应忏悔罪过，念诵并焚烧罪障黑白文。 如果观察火焰的征兆不好，则有五种火焰的过失：如果颜色是棕红色且燃烧不清晰（是习气未成熟的征兆）。 如果是蓝色且粗糙，火焰向左旋转（无法从高处解脱）。 如果火焰向左下方下降，并与烟混合燃烧（会影响近亲）。 如果火焰闪烁并燃烧成蓝黑色（财产和牲畜会减少）。 如果火焰猛烈且被风吹向四面八方（是瘟疫流行的征兆）。 遣除这些（出自《恶趣净化续》的解释）。 火焰呈圆形并旋转（法的）。 白色且闪耀（火的）。 笔直燃烧（地的）。 没有火星（平等）。 火焰不向上散开而燃烧（行动）。 这是五种智慧的征兆，是圣者的境界。 众生境界的功德是：颜色是白色（习气耗尽）。 向右旋转（从轮回中解脱）。 向上（前往高处）。 没有污垢（不会因近亲的过失而受到影响）。 火焰呈圆形且没有火星（近亲吉祥）。 火焰稳定，像闪电一样，没有污垢且清晰地燃烧，这是六种。 这是财产和牲畜增长的征兆。 应开始猛烈的火焰大事业。 收集骨头并放入嘎乌盒中。 将嘎乌盒放置在坛城中央，召请意识，净化障碍，并将其转化为本尊。 通过灌顶和念诵咒语的意念来净化分别念。 最后，敲碎骨头，建造法身的形象擦擦。 （之后）进行开光。
English
Then, having practiced internally, wrap it with silk or cotton clothes and place it comfortably. Then, if you offer and praise it in the four seasons of the year, it will be very auspicious and bring great blessings. If you are purifying the corpse, perform the earth ritual extensively. The construction of the mandala and the construction of the cremation ground should be in accordance with the cremation ritual. The handling of the corpse, such as bathing and purification, should be completed perfectly. Summon the consciousness of the deceased, purify the obscurations, and transform it into a deity. The empowerment should be performed inside the cremation ground. The Vajra Master should abide in the samadhi of the meaning of practice. The Vajra Regent should recite the Tsok offering text and the white purification text, and dedicate the merit. The worker should straighten the ritual text of the fire god, and complete the peaceful and enriching activities. When appropriate, the Lama should confess sins, recite and burn the black and white texts of sins. If the omens of the fire are bad, there are five faults of the fire: if the color is reddish-brown and the burning is not clear (it is a sign that the karmic imprints have not matured). If it is blue and rough, and the flame spirals to the left (it will not be liberated to higher realms). If the flame goes down to the left and burns mixed with smoke (it will affect the close relatives). If the fire flickers and burns bluish-black (wealth and livestock will decrease). If the flame is turbulent and the wind blows in all directions (it is a sign of epidemics). Avert these. (This is condensed from the commentary on the purification of bad rebirths.) The flame is round and spirals (of Dharma). White and shining (of fire). Burning straight (of earth). No sparks (of equanimity). The flame burns without scattering upwards (of action). These are the signs of the five wisdoms, the state of the noble ones. The qualities of the sentient beings' state are: the color is white (karmic imprints are exhausted). Spiraling to the right (turning away from samsara). Upwards (going to higher realms). Without impurities (not affected by the faults of close relatives). The flame is round and there are no sparks (close relatives are auspicious). The flame is stable, like lightning, without impurities and burning clearly, these are six. These are signs of the increase of wealth and livestock. Begin the great and wrathful fire activity. Collect the bones and place them in a gau box. Place the gau box in the center of the mandala, summon the consciousness, purify the obscurations, and transform it into a deity. Purify the thoughts with the intention of empowerment and mantra recitation. Finally, crush the bones and build a Tsa Tsa, an image of the Dharmakaya. (After that) perform the consecration.
Chinese
做好准备并充满信心，将佛塔置于其中。 在里面做好防雨措施，安放佛像的时侯。 在适当的时候，进行供养、绕塔和赞颂。 这样，地方就会变得适宜，带来吉祥和安乐。 作为显现的作者，拥有加持和力量。 就像太阳升起驱散黑暗一样。 因此，要非常珍惜对这些的努力。 如果能很好地理解这部经的含义而不失去它。 以前没有见过这样的修行方式，或者即使见过，也是以前由其他人编辑的吗？ 或者，自己编辑了从如来的教诲中看到的意义。 允许为了自己和他人的愿望而这样做。 唉，西藏人，多么高兴，从天界来到这里安乐。 我，喜金刚，劝请一些志同道合的有缘人， 通过这些话语的劝请和过去的因缘相遇。 以自解脱的口诀，二十七个章节和二十五个广略手印（断除戏论的），六个明点，殊胜的伟大开始。 金刚萨埵大虚空。 为了开解其意义而劝请，喜金刚自己。 所说的空性之根本，虚空之大或伏藏本身。 解开并展示的意义，就是之前所说的那些。 在三十三天神的居所，即使获得了甘露功德的成就。 如果想要真实的意义，并为了来到这里，完全交付口诀并劝请。 那么，就具备了在无数劫中修习的勤奋的污垢。 用那真实、无为、清净的水。 洗去勤奋的疾病，使其不复存在，从而清净，并让想要真实意义的心，无为地安住在自己的本性中。 甘露功德的持明成就之力量的智慧。 即是自性光明、自性空性、幻化之光的显现。 在不混杂、无分别地圆满安住的大乐状态中。 仅仅生起无有希望和恐惧就足够了。 因为不是菩提心之外的其他，所以如果另外修持，又怎么能从其他地方获得果实呢？ 通过证悟菩提心，就能了知一切法。 对于具有了知对境之相的见地，不舍弃过患，不取受功德地修持。 这样，安住在远离勤奋的状态中，从一开始就圆满解脱。