English
Great auspiciousness. Sukha (सुख， सुख， सुख， happiness). Also, in the Apabhramsa language: Ali eats, Uli drinks, Tali does, Tapali divides. Furthermore, the months with great transformations of virtue are the four monthly festivals: the last winter month, Mchu Zla, from the 1st to the 15th of the first Tibetan month, is the festival of displaying great miracles; the last spring month, Suga, the seventh day of the fourth Tibetan month is the day of birth, and the fifteenth is the festival of enlightenment and nirvana; the middle summer month, Chu Stod Zla Ba, the fourth day of the sixth Tibetan month is the day of turning the wheel of Dharma, and the fifteenth is the festival of entering the womb; the middle autumn month, Dbyug Pa Zla Ba, the twenty-second day of the ninth Tibetan month is the festival of the descent from the gods. The entire months of these are festivals. Also, the middle spring month, Nagpa Zla Ba, the third day of the third Tibetan month is the day of speaking the Kalachakra, and the fifteenth is the day of speaking many tantras such as the Sherdo. Usually the eighth and thirtieth days are the festivals of Amitabha, Shakyamuni, and Medicine Buddha. Also, the great translator Dharma Shri said that from the outside, the eighth, fourteenth, and fifteenth days, and the thirtieth day are auspicious days for the Four Great Kings and the gods of the Thirty-Three to roam Jambudvipa; from the inside, according to the mantra scriptures, the eighth, fourteenth, and fifteenth days of the waxing moon, the twenty-fifth and twenty-ninth of the waning moon, and the thirtieth day, on these days, the outer three places of the dakinis roam, and the inner is a special time for the movement of the channels and winds, especially on the tenth day and the twenty-fifth night, accomplished dakinis gather in the place of the practitioner, and whatever work is done will be accomplished, so one should strive on these days. That's what it says. The third meaning is the subsequent ritual: when the practice is completed, like an auspicious day, starting from the last part of the night of liberation, arrange new offerings and tormas, as well as other beautiful offerings and gathering supplies, and extensively perform gathering and confession, etc. The next morning's torma, get up early and recite according to the ritual text, then perform the gathering and torma dedication. The Dharma protector torma, regular offerings, etc., are burned in the fire or sent to a clean place, and exorcism dances, etc., are performed. Then, when it is time to obtain accomplishments, increase the offerings.
Chinese
一心专注，观想诸佛众神三处所化现共同殊胜之成就，皆成光芒融入自身三处，获得所欲成就。以朵玛触碰三处，接受四种灌顶。之后观想朵玛之神融入光明，化为甘露。将朵玛之物加持为甘露后饮用，并确信自己与本尊共享福分。若有前置生起，则无需将自己的智慧尊者分离。手持成就之物，以之前生起之诸佛众神，以贪恋结合之乐音劝请，虚空遍布之诸佛皆聚集，菩提心化为甘露之体性，如雨般降下，身体各部分如海般充满，各处所化现共同殊胜之成就。身之手印，语之字句，意之法器之形象，以及无漏大乐之自性，菩提心如彩虹光芒五色之形态，与朵玛无二无别地融入自身生起之四处。观想获得灌顶和加持，共同殊胜之成就，然后享用圣物。之后进行酬谢供赞。此时，作为修持之补充，进行寂静之火供，仅以根本修持之物供养。在闭关之祈愿中，若禅定不清晰，仪轨不纯净，咒语和手印有误，出现遗漏、增补、错误等，祈愿一切皆得清净。仅说此句便有差别。如是，以修持十分之一之数量的物品和咒语进行火供，是为了增益，上下续部皆赞叹其重要性，故不可舍弃。之后在收摄次第之时，也从守护轮开始收摄，完整进行后续仪轨，然后解除内闭关。之后，根据情况，三日或七日等，不间断地进行修持，并尽力以会供和酬补等方式进行酬谢，努力进行回向和祈愿等连接。当解除外闭关时，在后得中升起为本尊。完成盔甲和护身等之后，前往关房门口，在牌位前陈设白朵玛和黄金酒，进行酬谢供赞和祈请降临，然后收摄牌位。
English
Having applied single-pointed concentration, contemplate that all the supreme and common accomplishments arise from the three places of the assembly of deities in the form of light, and dissolve into the three places of oneself, thereby obtaining the desired accomplishments. Touch the torma to the three places and receive the four empowerments. Then, contemplate that the deity of the torma dissolves into light and becomes nectar. Consecrate the torma substances as nectar and drink them, maintaining the certainty that you share the same fortune as the yidam deity. Furthermore, if there is a front generation, there is no need to separate one's wisdom being. Holding the substances of accomplishment in hand, urge the assembly of deities of the front generation with the sound of bliss that combines with attachment. Contemplate that all the victorious ones pervading space gather, and the essence of bodhicitta dissolves into nectar, raining down like a shower, filling all parts of the body like an ocean. From each place, all the supreme and common accomplishments manifest as the forms of the body's mudra, the speech's syllables, and the mind's emblems, as well as the nature of uncontaminated great bliss, the bodhicitta in the form of a rainbow of five colors, inseparable from the torma, dissolving into the four places of the self-generation. Contemplate that you have obtained the empowerment and blessings, the supreme and common accomplishments, and then enjoy the substances. After that, perform the thanksgiving offering and praise. At this time, as a supplement to the practice, offer the substances in the peaceful fire offering, offering only with the root practice. In the supplication for the retreat, if the samadhi is not clear, the ritual is not pure, the mantra and mudra are mistaken, and there are omissions, additions, errors, and confusions, may all be purified and cleansed. Just saying this is the difference. Thus, performing the fire offering with one-tenth of the number of substances and mantras of the practice is for the sake of enhancement. It is praised as important in all the upper and lower tantras, so it should not be abandoned. Then, at the time of the dissolution stage, also dissolve from the protection circle, complete the subsequent rituals, and then release the inner retreat. After that, for three days or seven days, etc., as appropriate, maintain unbroken sessions, and do what you can in the manner of tsok, fulfillment, and supplication, etc., and strive for dedication, aspiration, and connection, etc. When the outer retreat is released, arise as the deity in the post-attainment. Having completed the armor and body protection, go to the door of the retreat room, and in front of the register, arrange white tormas and golden libation, perform the thanksgiving offering and praise, and the request to depart, and then collect the register.
Chinese
然后，逐渐地与一两个符合自己教法的、具有誓言的道友相遇，要像了解共同秘密的教言一样。成就之后，不要隐瞒，要对处所的共同和个别的主人进行供养和酬谢等，也要根据情况对乞丐进行布施等，如何适宜地讲经说法也要做。或者在一些修持仪轨中说，将成就的物品分成四份，上师和持明者们，以及与自己誓言相同的道友们享用。天亮后，要做常供朵玛、护法的朵玛仪轨等。剩余的也要用于囚禁。将修法朵玛分成三份，一份作为伏藏埋在修法房中，一份作为供品献给火供，一份与其他的朵玛混合后送回，宣告誓言并守护誓言。从收摄次第等念诵吉祥词。然后进行补充的火供。因为说要做解脱怨敌和守护处所等，所以从那些次第中选择方便的做就可以了。然后是回向，像这样每一座法都有一次仪轨圆满的福德，与一个大劫的时间里积累二资粮相等，这是密咒方便的特点。像这样以先前所做的善根为代表，将三时所积累的一切善根，以不分别三轮的智慧摄持，回向菩提，这是清净的回向方式。但是在最初的时候，那种无毒的回向很难做到，所以与此稍微相应地，就像三时的诸佛菩萨如何回向一样，我也要那样回向。这样想，念诵回向的词句，是不尽善根且不断增长的殊胜方法。发愿是，大乘道所追求的究竟果位，就是利他的事业。像这样心中希望，像用语言引导道路一样，念诵发愿的词句，无论是详细还是简略，都将心专注于词句之后，以利益佛法和众生的清净发心，念诵广大且持续不断的暂时和究竟的利益安乐的清净发愿，如何进行连接。
English
Then, gradually meet one or two Dharma friends who are in accordance with your own Dharma and who possess samaya, and understand them as if they were instructions on common secrets. Once accomplished, without concealment, make offerings and rewards to the general and specific owners of the place, and also make offerings to beggars, etc., and do whatever is appropriate to teach the Dharma. Alternatively, in some practice manuals, it says to divide the substances of accomplishment into four parts: the lama, the vidyadharas, and the friends who share the same samaya as oneself should enjoy them. After dawn, perform the continuous offering of torma, the torma ritual for the protectors, etc. The remainder should also be used for imprisonment. Of the three parts of the practice torma, one part is hidden as treasure in the practice room, one part is offered as substance for the fire offering, and one part is mixed with other tormas and sent back, proclaiming the word of honor and protecting the steadfast ones. Recite auspicious words from the stages of gathering, etc. Then perform the supplementary fire offering. Since it is said to perform the liberation of enemies and the protection of the place, it is sufficient to do whatever is convenient from those sequences. Then, the dedication is that, in this way, the merit of completing one ritual for each session is equal to accumulating the two accumulations for the duration of one great kalpa, which is the special characteristic of the skillful means of secret mantra. In this way, representing the previously performed roots of virtue, all the virtues accumulated in the three times are dedicated to enlightenment, being grasped by the wisdom that does not conceptualize the three spheres, which is a pure way of dedication. However, in the beginning, such a non-toxic dedication is difficult to achieve, so in slight accordance with that, just as the Buddhas and Bodhisattvas of the three times have dedicated, so too shall I dedicate. Thinking in this way, reciting the words of dedication is a special method for inexhaustible roots of virtue and continuous increase. The aspiration is that the ultimate result to be pursued by the path of the supreme vehicle is precisely the activity of benefiting others. In this way, hoping in the mind, like leading the way with words, recite the words of aspiration, whether detailed or concise, and after focusing the mind on the words, with a pure intention to benefit the teachings and beings, recite the pure aspiration for vast and continuous temporary and ultimate benefit and happiness, and how to make the connection.
Chinese
如此成就，乃是因果缘起的法则不虚。吉祥是，如是迎请修持三宝三根本的诸神，以其加持、慈悲、真实力，所有不顺的罪障全部平息，所有美好的功德全部增长广大，吉祥的善妙完全彰显，内外一切都变得美好，愿充满利益安乐吉祥的祥瑞，如此想着，在念诵吉祥缘起之词的同时，上方虚空中诸佛菩萨以金刚歌声唱诵吉祥，鲜花如雨般从四面八方降下，并且这些融入自身、处所、用具等，观想具有光彩和功德。散花之后，一切方时处都转为吉祥。如此，所净为如来藏、种姓或界，所净除为所有突发性的垢染，能净为依靠二次第双运之道，所净果为显现如实安住于基位的功德，对此，从每个方便禅定开始，按照次第修学至究竟，因此有漏的资粮道和加行道的五种瑜伽，以及无漏的四种持明依次修习之理，是决定圆满或者显现的方式来修持，称为成熟之学，然而即使没有获得禅定的稳固，仅仅是观想形象，从守护轮开始，最后为了守护身体而进行的生起次第仪轨，圆满具备加行、正行、后行三者，每次一座结合智慧和能力，仅仅是生起信解来修持，这是信解之学。又是邬金大师说：见解与教理相连，修行与经验相连，密咒与灌顶相连，加持与虔诚相连，经验与证悟相连，行为与时间相连，成就与誓言相连，果与利他相连，诀窍与上师相连，说是具有九种的修持。特别是，续部与修法相连，修法与仪轨相连，仪轨与传承上师的诀窍相连，通过这些方式，修持本尊