English
Je. May all the sins and obscurations of so-and-so be pacified, Śāntiṃ Kuru Svāhā. (Tibetan: ཤཱནྟིཾ་, Sanskrit Devanagari: शान्तिं, Sanskrit Roman transliteration: śāntiṃ, Chinese literal meaning: Peace). Furthermore, this is the water of the nature of generosity, which purifies the stains of miserliness. The water is well-apportioned with the fragrance of giving. Bathe with excellent conduct. Similarly, in the place of generosity, there are ethics, patience, diligence, meditation, and wisdom. And in the place of miserliness, there are broken vows, anger, laziness, distraction, and bad wisdom. At each of these junctures, recite dharani mantras and bathe with music. The method of purifying poison is to wash the support with water from a vase. Attachment, hatred, and ignorance, these are the three poisons of the world. The Buddha, the Bhagavan, has no poison. By the truth of the Buddha, purify the poison. Similarly, apply this to the Dharma and the Sangha as well. Wash with the respective elements. This earth is the father of poison, this earth is also the mother of poison. By the blessings of the Buddha's eye, may there be no poison for you, the deceased. Similarly, water, fire, and wind, etc., add Māmakī (Tibetan: མཱ་མ་ཀི།, Sanskrit Devanagari: मा म कि, Sanskrit Roman transliteration: Māmakī, Chinese literal meaning: Māmakī), White-clad Mother, and the Vow-fulfilling Tārā to purify the poison and lead them to refuge. Make the deceased prostrate and pray to the mandala deity, thinking of the prostrations described during the generation of the front. Then there is the empowerment. If you wish, do as in the case of accepting a disciple, and proceed here. If abbreviated, the deceased instantaneously transforms into the body of the Bhagavan Akṣobhya, the three places marked with three syllables, and the rays of light emanating from the heart of the guru invite countless wisdom beings and dissolve into them. At the end of the heart mantra, add Vajra Āveśaya A Āḥ (Tibetan: བཛྲ་ཨཱ་བེ་ཤ་ཡ་ཨ་ཨཱཿ, Sanskrit Devanagari: वज्र आवेशय अह आः, Sanskrit Roman transliteration: vajra āveśaya a āḥ, Chinese literal meaning: Vajra Enter Ah Ah), recite and play music. Stabilize with Tiṣṭha Vajra (Tibetan: ཏིཥྛ་བཛྲ, Sanskrit Devanagari: तिष्ठ वज्र, Sanskrit Roman transliteration: tiṣṭha vajra, Chinese literal meaning: Remain Vajra). Place the vase in the three places in order. Oṃ (Tibetan: ཨཱོྃ།, Sanskrit Devanagari: ॐ, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om), the glorious Buddha who holds the body, possesses the indestructible Vajra body. Today, for all the Buddhas, empower the splendor of the body. At the end of the mantra, add Vajra Akṣobhya Kāya Abhiṣiñca Oṃ (Tibetan: བཛྲ་ཨཀྵོ་བྷྱ་ཀཱ་ཡ་ཨ་བྷི་ཥིཉྩ་ཨཱོྃ།, Sanskrit Devanagari: वज्र अक्षोभ्य काय अभिषिञ्च ॐ, Sanskrit Roman transliteration: vajra akṣobhya kāya abhiṣiñca oṃ, Chinese literal meaning: Vajra Akshobhya Body Empower Om). By this, transform speech (Tibetan: ཝཱཀ, Sanskrit Devanagari: वाक्, Sanskrit Roman transliteration: vāk, Chinese literal meaning: Speech) and mind (Tibetan: ཙིཏྟ, Sanskrit Devanagari: चित्त, Sanskrit Roman transliteration: citta, Chinese literal meaning: Mind) to perform the empowerment. Then there is the offering of food. Arrange various foods and drinks, Raṃ Yaṃ Khaṃ (Tibetan: རཾ་ཡཾ་ཁཾ།, Sanskrit Devanagari: रं यं खं, Sanskrit Roman transliteration: raṃ yaṃ khaṃ, Chinese literal meaning: Ram Yam Kham). Thinking that the pile of desirable qualities is inexhaustible and fills the sky, bless it with the mantra and mudra of the treasury of space. In all directions, past, present, and future, forms, sounds, smells, tastes, and tactile sensations,
Chinese
令满足之物。 敬献于获得金刚萨埵之位的您。 愿您恒时以无漏之乐满足！ 嗡 班杂 阿刍鞞 班杂 嘎玛 固纳 扎地扎 吽 梭哈。（藏文：ཨཱོྃ་བཛྲ་ཨཀྵོ་བྷྱ་པཉྩ་ཀཱ་མ་གུ་ཎ་པྲ་ཏཱིཙྪ་ཧཱུྃ་སྭཱ་ཧཱ།，梵文天城体：ॐ वज्र अक्षोभ्य पञ्च काम गुण प्रतीच्छ हूँ स्वाहा，梵文罗马拟音：oṃ vajra akṣobhya pañca kāma guṇa pratīccha hūṃ svāhā，汉语字面意思：嗡，金刚，不动，五种，欲望，品质，接受，吽，梭哈。） 如是回向。 宣说窍诀并指示道路： 谛听，已逝的有缘者。 六道之中无安乐，莫执着于痛苦之业，莫散乱，以专注忆念摄持。 心性本具智慧之体性中，任由动念执着于自性解脱。 自明清净无二者，融入诸佛之身语意。 无有生死轮回之名，乃至轮回未空之际，愿以化身成办众生之利益。 法身 阿阿。（藏文：དྷརྨ་ཀཱ་ཡ་ཨ་ཨ，梵文天城体：धर्म काय अ अ，梵文罗马拟音：dharma kāya a a，汉语字面意思：法身，阿阿。） 观想神识以阿字短音之形象从顶门而出，前往现喜刹土，融入不动佛之意中。 其后焚烧名牌： 从坛城本尊众之心间发出智慧之光芒，观想以此清净亡者之蕴、界、处及轮回之诸法于无缘本净之法界中。 点燃火。 吽。（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽。） 于法界之灶中，以我执蕴身之薪柴，点燃智慧之火，焚烧亡者之烦恼习气。 此乃生灭祈愿与，无处无相之火。 此乃自生智慧之火，焚烧我执名相之分别念。 究竟而言，能烧所烧一切，无有勤作而本自成佛。 无勤任运成就法身，自生智慧于彼显现。 如是念诵，并在“康康尼”等清净罪障之咒语之后，加上“阿格纳耶 匝拉 然”（藏文：ཨགྣ་ཡེ་ཛྭ་ལ་རཾ，梵文天城体：अग्नये ज्वाल रं，梵文罗马拟音：agnaye jvala raṃ，汉语字面意思：火，燃烧，让。）焚烧。 以骨灰、净水和净土之泥制作擦擦，并进行开光。 回向发愿： 吽！ 祈愿上师本尊之慈悲，将您从恶道中救出，于高处寂灭。 以因缘和合之圆满，为亡者之利益所行之善，皆为利益一切众生而作，愿获得不动如来之身。 吽！ 祈愿三宝真谛之加持力，亡者关闭恶道之门后，进入高处菩提道，迅速获得不动佛之果位，愿任运成就遍知三身。 如是以及其他以净土发愿为主的大乘发愿文，尽力念诵。 其后是事务正文。
English
Those that satisfy. I offer you who have attained the state of Vajrasattva. May you always be satisfied with stainless bliss! Oṃ vajra akṣobhya pañca kāma guṇa pratīccha hūṃ svāhā. Thus dedicate. Explaining the instructions and showing the path: Listen, fortunate deceased one. There is no happiness in the six realms; Do not cling to suffering karma; Do not be distracted, hold on with single-pointed mindfulness; In the essence of mind itself, which is the nature of wisdom, Let the movement of thoughts and clinging dissolve in their own place; Self-awareness, clear and empty, is indivisible; Merge into the body, speech, and mind of the Victorious Ones; There is not even the name of birth, death, and samsara; Until samsara is empty, May you perform the welfare of beings through emanations! Dharmakāya a a. Imagine that the consciousness comes out from the crown of the head in the form of a short A, goes to the Pure Land of Manifest Joy, and dissolves into the heart of the Buddha Akshobhya. Then, burn the name plaque: From the hearts of all the deities of the mandala, rays of wisdom light emanate, and imagine that all the aggregates, elements, sense bases, and samsaric dharmas of the deceased are purified into the realm of aimless primordial purity. Light the fire. Hūṃ. In the hearth of the realm of dharma, With the firewood of the aggregates of self-grasping, Ignite the fire of wisdom and knowledge, Burn the afflictions and habitual tendencies of the deceased. This is the fire of birth, cessation, and aspiration, The fire without place or characteristics. This is the fire of self-arisen wisdom, Burn the conceptual thoughts of self-grasping and characteristics. Ultimately, all that is burned and the burner, Without effort, are primordially enlightened. Effortless, spontaneously accomplished dharmakāya, Self-arisen wisdom appears there. Recite this, and at the end of the mantras for purifying obscurations, such as "Kaṃ ka ni," add Agnaye jvala raṃ and burn. Make tsa-tsas with the ashes, vase water, and clean earth clay, and consecrate them. Dedication and aspiration: Hoḥ! By the compassion of the lama and yidam, Having drawn you from the lower realms, May you pass into peace in the higher realms. By the abundance of causes, conditions, and interdependent origination, Whatever virtue is practiced for the sake of the deceased, May it be directed towards the benefit of all beings. May you attain the body of King Akshobhya! Hoḥ! By the power and blessing of the truth of the Three Jewels, Having blocked the gates of the lower realms for the deceased, Having entered the path of enlightenment in the higher realms, Having quickly attained the state of Akshobhya, May you spontaneously accomplish the three bodies of omniscience! Recite this and other great vehicle aspiration prayers, mainly those for pure lands, as much as possible. Then, the text of the activities.
Tibetan
ཏོར་འབུལ་སོགས་རྗེས་ཆོག་རྣམས་བྱའོ།། ༈ །།གསུམ་པ་བྱབ་ཁྲུས་ནི། སྤྱིར་ནད་གདོན་རྐྱེན་ངན་ཐམས་ཅད་སྔོན་ལས་ཀྱི་སྡིག་སྒྲིབ་ལས་བྱུང་བ་ཡིན་པས་འདིའི་ཁྲུས་བྱ་བ་ནི་འཕྲལ་ཡུན་གཉིས་ཀར་དགོས་པ་ཕན་ཡོན་ཤིན་ཏུ་ཆེ་བས་དུས་ནམ་ཡང་བྱ་ཆོག་ལ། བྱེ་བྲག་སློབ་དཔོན་ཛེ་ཏཱ་རིའི་རྒྱ་གཞུང་སོགས་ལས་ཀྱང་དམིགས་སུ་བཤད་པས་དགོས་པ་དམིགས་བསལ་བྱུང་ན། བདག་མདུན་བུམ་སྒྲུབ་བཅས་ལེགས་པར་གྲུབ་ནས། བསྒྲུབ་བྱ་མདུན་དུ་འཁོད་པ་ལ། སྦྱོང་བ་ཞི་དྲག །ཏིལ་སྦྱོང་བཅས་སྔོན་དུ་འགྲོ་བས། བཀྲུ་བྱབ་སྲུང་གསུམ་གྱི་ཆོ་ག་སྤྱི་འགྲོ་ལྷ་སྔགས་ཁ་སྒྱུར་ལ་བྱ། མཐར་གཟུངས་སྔགས་ཤོག་དྲིལ་ཡོད་ན་མཆོག་ཏུ་གྱུར་པ་དང་། མེད་ན་གཟུངས་སྔགས་བཏབ་པའི་སྲུང་སྐུད་མགུལ་དུ་གདགས་ལ། སྔགས་མཐར། རཀྵ་རཀྵ་བཏགས་པ་བརྗོད་ཅིང་ཤིས་བརྗོད་བྱས་པས་འགྲུབ་བོ། ། མི་བསྐྱོད་རྒྱལ་བའི་ཐུགས་རྗེའི་ལྕགས་ཀྱུ་ཡིས། །འབྲེལ་བཅས་འགྲོ་ཀུན་མངོན་དགའི་ཞིང་དུ་དྲངས། །མགོན་པོ་ཉིད་མཚུངས་བྱང་ཆུབ་སྤྱོད་པ་རྫོགས། །སངས་རྒྱས་ཞིང་སྦྱོང་མངོན་འཚང་རྒྱ་གྱུར་ཅིག །འདི་ལ་གསར་མ་ཇོ་ལུགས་དང་སྦྱར་བའི་ཆོག་ཁྲིགས་ཀཾ་ཚང་ལུགས་ཀྱིས་བཀབ་པ་སོགས་འདུག་ཀྱང་། གྲུབ་ཐོབ་སོ་སོའི་བཞེད་གཞུང་རང་རང་གི་བཀའ་སྲོལ་ལྟར་སྤྱོད་པ་ལས་གཞན་གྱི་རྒྱས་བཀབ་ཚེ་གཉིས་བྱས་པས་གཉིས་མིན་དུ་འགྱུར་བར་མཐོང་བས། རང་གཞན་ལ་ཕན་འདོད་ལྷག་པའི་བསམ་པས་པདྨ་གར་དབང་བློ་གྲོས་མཐའ་ཡས་པའི་སྡེས་རྫོང་ཤོད་བདེ་བཤེགས་འདུས་པའི་ཕོ་བྲང་ཆེན་པོར་བསྡེབས་པ་དགེ་ལེགས་འཕེལ།། །། ཀློང་གསལ་རྡོ་རྗེའི་སྙིང་པོ་ལས་བཅོམ་ལྡན་འདས་མགོན་པོ་མི་འཁྲུག་པའི་ཆོ་ག་དང་དབང་བསྐུར་གནས་ལུང་བཅས་པ་མུན་འཇོམས་ཟླ་བའི་འོད་ཟེར། བློ་གྲོས་མཐའ་ཡས།
Chinese
朵玛供养等后续仪轨应当做。 ༈ །།第三是沐浴：总的来说，所有疾病、邪魔、灾难都是由往昔的罪业和业障产生的，因此进行沐浴对于当下和未来都有必要，利益非常大，任何时候都可以做。特别是，在学师杰达日（梵文：Jetāri）的印度典籍等中也有特别说明，如果出现特殊需要。自身、前方、宝瓶修法等都圆满完成后，将要沐浴者安置于前方。净化息灾，以及芝麻净化等事先进行。沐浴、洗涤、防护三种仪轨按照共同仪轨，将本尊咒语进行替换。最后，如果有咒语纸卷则最为殊胜，如果没有，则将系有念诵过咒语的护身线佩戴于颈间。在咒语最后，念诵“raksa raksa（藏文：རཀྵ་རཀྵ་，梵文天城体：रक्षा रक्षा，梵文罗马拟音：rakṣa rakṣa，汉语字面意思：守护守护）”并说吉祥语，这样就完成了。 不动胜者的慈悲铁钩，将所有有缘众生牵引至现喜刹土。如怙主般圆满菩提行，愿佛土清净，速证菩提！这里有与新派觉域派结合的仪轨，也有用噶玛噶举派的方式覆盖等情况。但由于各位成就者的见解和各自的教规不同，按照各自的传承来行持，如果用其他方式覆盖，则会变成二者都不是。因此，以利益自他的增上意乐，莲花舞自在智慧无边者在宗雪德谢杜贝（今四川甘孜州道孚县仲尼土登寺）大殿中编纂，愿善妙增长！ 出自《空明金刚藏》，世尊怙主不动佛的仪轨、灌顶和传承，名为《破暗月光》。 智慧无边。
English
The subsequent rituals such as Torma offerings should be performed. ༈ །།Third is the ablution: In general, all diseases, evil spirits, and misfortunes arise from the sins and obscurations of past actions. Therefore, performing ablution is necessary for both the present and the future, and its benefits are very great. It can be done at any time. In particular, it is also specifically mentioned in the Indian texts of Master Jetari (Sanskrit: Jetāri), etc. If a special need arises, after the self, front, and vase sadhana are all perfectly completed, the person to be bathed is placed in front. Purification and pacification, as well as sesame purification, etc., are performed in advance. The three rituals of bathing, washing, and protection are performed according to the common ritual, replacing the deity's mantra. Finally, if there is a mantra paper roll, it is most excellent. If not, a protective thread with mantras recited on it is worn around the neck. At the end of the mantra, recite "rakṣa rakṣa (Tibetan: རཀྵ་རཀྵ་, Sanskrit Devanagari: रक्षा रक्षा, Sanskrit Roman transliteration: rakṣa rakṣa, literal Chinese meaning: protect protect)" and say auspicious words, and it is accomplished. With the iron hook of the compassion of the Unmoving Victorious One, may all connected beings be drawn to the Land of Manifest Joy. Like the Protector, may we perfect the practice of Bodhi, may the Buddha-field be purified, and may we quickly attain enlightenment! Here, there are rituals combined with the New Cho tradition, and there are cases of covering with the Karma Kagyu style, etc. However, since the views of each accomplished one and their respective doctrines are different, it is seen that if one practices according to one's own lineage, and if one covers it with other methods, it will become neither one nor the other. Therefore, with the intention of benefiting oneself and others, Pema Garwang Lodro Thaye compiled it in the great palace of Dzongshod Deshek Dubpai (Zhongni Tuden Monastery in Daofu County, Ganzi Prefecture, Sichuan Province today), may virtue and excellence increase! From the "Clear Space Vajra Essence," the ritual, empowerment, and transmission of the Bhagavan Protector Akshobhya Buddha, entitled "Moonlight Rays Vanquishing Darkness." Lodro Thaye.