English
This is the vase. Contemplate that it arises from the seed syllable (ཧཱུྃ，Hum，吽，Sound). Anoint water with the symbol of the white Vajra lineage. Cover its mouth with the finest flowers. Adorn the neck with silk or beautiful cloth. Cover it from above with a beautiful white umbrella. Fill it with clean, fragrant water mixed with milk. And with rice, beans, and other grains. Wheat, sesame, and the five grains. Two types of sandalwood, guggul. And camphor, cardamom, and other five spices. And those delightful, excellent fragrances. Pearls, coral, carnelian. Conch shells and other five precious jewels. Jaggery, molasses, honey, butter. Salt and other five essences. Crystal and the undefeated. Kusha grass, sal tree, and haritaki. All precious medicines should be used. These five should be known. Braid a protection cord with nine or seven strands. At the tip of a burning charcoal ember. Attach a vajra and place an empty vase. This is the way to arrange the vase. Then, the blessing of the vase. By the patron who holds defilements. Request the blessing of the vase. The teacher, clear as a deity in samadhi. With the power of truth, dispel the obstacles of the vase. Fumigate with incense and guggul smoke. Purify the signs with (རཾ，Ram，让，Fire)(ཡཾ，Yam，扬，Wind)(ཁཾ，Kham，康，Space). Then, generate the peaceful palace. Recite the complete mantra of all the deities. Scatter white mustard seeds to complete the ritual. Pour nectar with the mantra of Rulu. Five medicines, five fragrances, five nectars. Five grains, five essences, and so on. Pour them in order with the mantras of the five wisdoms. Tie the neck cord with the mantra of the Bodhisattva. Milk and water of Samantabhadra and Samantabhadri. The mouth ornaments of the doorkeeper father and mother. Attach the protection cord with the mantra of the six Thubpas. Then, perform the empowerment and blessing. With mantra, mudra, and samadhi. Listen, open wisdom, and stabilize. With the offerings of Samantabhadra. Make offerings with the five types of offerings. Praise with bells and cymbals in the ten directions and four times. Lead the vase with music. Circumambulate and place it in the center. The tenth is the method of attracting and dissolving defilements.\\ Then, attract the consciousness of the deceased. Generate the fierce mandala of (ཨེ་རཾ，E Ram，诶让，Immaculate). Urge the wrathful one with Bahubita. Manifest illusions with the power of truth. Scatter white mustard seeds and clap hands. For the sake of attracting the fierce activity. After contemplating the mudra of the wrathful lord. Also with the mudra of the iron hook. The heart mantra of the six realms (oṃ maṇi padme hūṃ hri，唵嘛呢叭咪吽啥，Lotus Born Mantra) (ཡཾ，Yam，扬，Wind)(ཛཿ，jah，匝，Attract)(萨，sa，萨，Merge). Contemplate attracting the deceased in reality. Burn the name and title of defilement.
Chinese
现在融入。（本尊） 然后派遣快速的信使。 摧毁并征服三界的一切罪障后， 以如火焰之神的智慧， 在成熟和书写之处的内部， 如同已逝者一般以化身迎请。 一次又一次地使其显现， 以四手印迎请并聚集。 做三次、五次或七次。 降临于形体并牢固束缚。 通过无遮蔽的象征之门进入事业。 从净化心灵的业障中， 在先前未混合添加的基础上， 由上师赋予本尊。 在因的预言中安置本尊， 对于原本就具有宝藏信仰的人， 通过真言、手印和禅定， 迎请并融入智慧坛城。 将明觉之花投掷于彼处。 然后向他展示本尊的面容，也赋予金刚秘密之名。 做象征的手印遮蔽之法。 连接东西南北四隅， པྲ་ཝེ་ཤ་ཕཊ་ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）打开门， 观想他能见到本尊的面容。 然后顶礼并祈祷。 然后是右边和左边的莲花。 སུཪྻ་ཙནྟས་ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）日月之势， 应当观想那些黄色的（莲花）。 右边是父亲的五个种子字， 左边是母亲的五个种子字。 སུ་ར་ཏོ་ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以欢喜结合， ཨ་ཛ་ལི་ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）稍微交错， ས་མ་ཡ་སྟམ་ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）平静地进入。 从五种姓结合的光芒中， 真理增长，遮蔽被破除。 如习气迷雾般生起风， 清醒并变得清明， 智慧融入绿色的光芒中。 从中放射和收摄，化为光芒。 བཛྲ་ས་ཏྭས་ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）金刚萨埵， 白色，手持金刚铃。 生起作为事业金刚持。 对此进行加持，穿衣，保护身体。 十一，净化罪障的预言。 净化罪障的积聚。 然后做不可言说的忏悔。 为了最终成办利益众生之事，生起菩提心。 誓言瑜伽自在。 然后降临加持，供养。 加持，执事以此执持， 布列众多忿怒尊后， 摧毁并做尽一切障碍。 所依是橛，十个顶髻。 遮蔽是业和烦恼。 忿怒尊是边界的聚集。 第十二是修持的预言。 金刚界坛城， 首先是寂静，正直。 在菩提胜心中生起之后， 投掷鲜花并收摄坛城。 百种形态
English
Now merge. (Deity) Then dispatch a swift messenger. Having destroyed and conquered all obscurations of the three realms, With wisdom like that of the fire god, Within the place of maturation and writing, Invite the emanation as if it were the deceased. Make it manifest again and again, Invite and gather with the four mudras. Do it three, five, or seven times. Descend into the form and bind it firmly. Enter the activity through the unobstructed symbolic door. From purifying the karmic obscurations of the mind, On the basis of what was not previously mixed and added, The guru bestows the yidam. In the prophecy of the cause, place the deity, For those who inherently possess faith in the treasure, Through mantra, mudra, and samadhi, Invite and merge the wisdom mandala. Cast the flower of awareness there. Then show him the face of the deity, and also bestow the vajra secret name. Perform the symbolic mudra concealing method. Connect the four corners of east, south, west, and north, པྲ་ཝེ་ཤ་ཕཊ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Open the door, Visualize that he can see the face of the deity. Then prostrate and pray. Then the lotus on the right and left. སུཪྻ་ཙནྟས་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) The posture of the sun and moon, One should contemplate those yellow (lotuses). On the right are the five seed syllables of the father, On the left are the five seed syllables of the mother. སུ་ར་ཏོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Combine with pleasure, ཨ་ཛ་ལི་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Slightly interlace, ས་མ་ཡ་སྟམ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Enter calmly. From the light of the union of the five families, Truth increases and obscurations are broken. Like habitual mist, wind arises, Awakening and becoming clear, Wisdom dissolves into green light. From that, radiating and gathering, it transforms into light. བཛྲ་ས་ཏྭས་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Vajrasattva, White, holding a vajra bell. Generate as the karma vajra holder. For that, bestow empowerment, clothe, protect the body. Eleven, the prophecy of purifying sins and obscurations. Purify the accumulation of sins and obscurations. Then make the inexpressible confession. In order to ultimately accomplish the benefit of beings, generate bodhicitta. The vow is the yoga of mastery. Then bestow blessings, offer. Blessing, the steward holds this, Having spread out many wrathful ones, Destroy and do away with all obstacles. The support is the stake, ten crests. The obscurations are karma and afflictions. The wrathful ones are the gathering of the boundary. The twelfth is the prophecy of practice. The vajra realm mandala, First is peaceful, upright. After generating the supreme bodhicitta, Cast flowers and gather the mandala. Hundreds of forms
Chinese
现在开始整理仪轨。 生起菩提心和顶礼， 誓言祈愿供养成就和， 祈愿回向，补缺，收摄供品。 了知暂时转变。 以大悲心清净是， 念诵的意念也，念诵处，小册子，依凭物分开。 放射，收摄，念诵，禅定。 禅定坛城从心间， 与颜色本尊相似的， 咒语的光芒，具声音放射。 融入智慧本尊的心间。 供养喜悦，以声音圆满誓言。 亡者清净业障，祈请。 光芒连同声音融入他。 虚空，心识，清净业障分别念。 显现为空性智慧。 自然本尊的结合的， 菩提心之水流是， 融入宝瓶本尊中， 宝瓶充满灌顶之水。 三座以上那样做。 从一开始平等性忏悔障碍。 抛洒鲜花，祈祷。 念诵末尾收摄，与时机结合。 最后放置于转移的依凭物上。 十三尊忿怒尊修法的依据。 之后整理忿怒尊仪轨， 顶礼和誓言祈愿等， 如寂静时一样与忿怒尊结合。 祈愿之后补念短祈愿文。 念诵，念咒，近修也， 于寂静处分开供品处。 祈请激发供品， 以供品的放射收摄禅定。 禅定自性坛城和， 亡者须弥山放射收摄。 颅髅颜色红褐色。 禅定坛城从心间， 自明本尊融入心间。 祈请，供养，祈祷。 从智慧本尊的心间， 光芒连同声音放射。 清净分别念业障，显现为本尊。 从智慧本尊的结合中， 菩提心融入宝瓶本尊。 宝瓶充满灌顶之水。 饮血五部供品完毕后， 之后生起忿怒母坛城， 咕日等父母交合。 吽 (hūṃ，种子字，吽) 嘎 (ka，梵文天城体：क，ka，种子字) 啦 (rā，梵文天城体：रा，rā，种子字) 以方便射出， 嘎 (ka，梵文天城体：क，ka，种子字) 玛 (mā，梵文天城体：मा，mā，种子字) 啦 (lā，梵文天城体：ला，lā，种子字) 中摄集智慧。 父母二者融入。 如是供品意念圆满和， 之后以大威猛者赞颂。 收摄或不收摄供品末尾， 暂时结合放置于依凭物上。 如仪轨供养会供。 于剩余时委派事业。 从转移和稳固二者中， 此
English
Now begin to arrange the ritual. Generate Bodhicitta and prostrate, Vows, aspirations, offerings, accomplishments, and, Aspiration, dedication, replenishing, gathering offerings. Know the temporary transformation. Purifying with great compassion is, The intention of recitation is also, the recitation place, small booklet, and support are separated. Radiation, absorption, recitation, meditation. The mandala of meditation from the heart, Similar to the color deity, The light of the mantra, with sound, radiates. Dissolves into the heart of the wisdom deity. Offering pleasure, fulfilling vows with sound. Purify the deceased's obscurations, pray. The light, together with sound, dissolves into him. Space, consciousness, purify obscurations and conceptual thoughts. Manifests as emptiness wisdom. The union of the natural deity, The stream of Bodhicitta is, Dissolves into the vase deity, The vase is filled with empowerment water. Do it like that for three sessions or more. From the beginning, confess obstacles of equality. Scatter flowers and pray. Gather the end of the recitation, combine with the occasion. Finally, place it on the support for transference. The source of practice for the thirteen wrathful deities. Then arrange the wrathful deity ritual, Prostrations, vows, aspirations, etc., Like in peaceful times, combine with wrath. After the aspiration, recite the short aspiration prayer. Recitation, mantra recitation, close retreat also, Separate the offering place in a quiet place. Pray to inspire the offerings, With the radiation and absorption of offerings, meditate. The nature of meditation, mandala, and, Radiate and absorb into the deceased Mount Meru. The color of the skull is reddish-brown. The mandala of meditation from the heart, The self-aware deity dissolves into the heart. Pray, offer, pray. From the heart of the wisdom deity, The light, together with sound, radiates. Purify conceptual obscurations, manifest as the deity. From the union of the wisdom deity, The Bodhicitta dissolves into the vase deity. The vase is filled with empowerment water. After completing the offerings of the five blood-drinking families, Then generate the wrathful mother mandala, Guru, etc., the parents unite. Hūṃ (hūṃ, seed syllable, 吽) ka (ka, Devanagari: क, ka, seed syllable) rā (rā, Devanagari: रा, rā, seed syllable) is shot out with skillful means, From ka (ka, Devanagari: क, ka, seed syllable) mā (mā, Devanagari: मा, mā, seed syllable) lā (lā, Devanagari: ला, lā, seed syllable) gather wisdom. The two parents dissolve. Thus, the offerings and intention are complete, and, Then praise with the great and mighty ones. Gather or do not gather the end of the offerings, Temporarily combine and place on the support. Offer the Tsog offering according to the ritual. At the time of the leftovers, entrust the activities. From the two, transference and stabilization, This