English
On the sixth left hand of the eighteen arms, holding red Griddha (藏文：གྲྀདྡྷ་，梵文天城体：गृध्र，梵文罗马拟音：gṛdhra，汉语字面意思：鹫)，drawing, with the face of a vulture. On the seventh right hand of the eighteen arms, stirring green Ghasma (藏文：གྷསྨ་，梵文天城体：，梵文罗马拟音：ghasma，汉语字面意思：骨朵) with conch blood and vajra. On the seventh left hand of the eighteen arms, holding Kamka (藏文：ཀཾ་ཀ་，梵文天城体：，梵文罗马拟音：kaṃka，汉语字面意思：人皮), field ridge, with the head of a cemetery bird, is red. On the eighth right hand of the eighteen arms, eating bluish-black flesh, the heart of an infant. On the eighth left hand of the eighteen arms, holding a crow, Karobhan (藏文：ཁ་རོ་བྷན་，梵文天城体：，梵文罗马拟音：kharobhan，汉语字面意思：卡罗班), curved knife, crow's head. On the last right hand of the eighteen arms, holding yellowish-brown Chanda (藏文：ཙཎྜ་，梵文天城体：，梵文罗马拟音：caṇḍa，汉语字面意思：旃荼), cutting the supreme body. On the last left hand of the eighteen arms, holding bluish owl, owl face, holding an iron hook. Trampling from the heads of the four castes with four outstretched feet. The first of the four right feet outstretched, merging into emptiness, with the secret bhaga (藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：莲花). Combining with the bodhicitta (藏文：བྱང་ཆུབ་སེམས་，梵文天城体：बोधचित्त，梵文罗马拟音：bodhicitta，汉语字面意思：菩提心) of great bliss. The first of the four left feet outstretched, with inexhaustible emptiness, with the secret bhaga (藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：莲花). Combining with the bodhicitta (藏文：བྱང་ཆུབ་སེམས་，梵文天城体：बोधचित्त，梵文罗马拟音：bodhicitta，汉语字面意思：菩提心) from which all arises. The second of the four right feet outstretched, with the secret bhaga (藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：莲花) of no gathering and dispersal. Combining with the bodhicitta (藏文：བྱང་ཆུབ་སེམས་，梵文天城体：बोधचित्त，梵文罗马拟音：bodhicitta，汉语字面意思：菩提心) of no birth and death. The second of the four left feet outstretched, with the secret bhaga (藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：莲花) of primordial purity. Combining with the vajra-like bodhicitta (藏文：བྱང་ཆུབ་སེམས་，梵文天城体：बोधचित्त，梵文罗马拟音：bodhicitta，汉语字面意思：菩提心). Beneath the feet of the wrathful mother's blazing face, are the ten glorious great father and mother whose bodies are burning. Bluish-black, purplish-black, yellowish-black, reddish-black, and green-black, with three faces, six arms, and four outstretched feet. Holding a vajra circle filled with conch shells, and self-knives, plows, enemy axes, and so on. Adorned with snakes and skull garlands, elephant raw hides, and fields, cliffs, tiger skin skirts, and great ashes, oil, and blood drops. Residing in the midst of the burning flames of the eon. The dwelling place is the majestic appearance of the sixteen wrathful mothers. The four mudra (藏文：ཕྱག་རྒྱ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：手印) wrathful mothers guard the four gates. The eight porima (使女) and twenty-eight wangmo (自在母), each holding their own cushions and various instruments. Residing there in a state of asking "What shall I do?". Thus, after clearly describing the root mandala, together with dakinis, sisters, kinnaras, and messengers, manifesting the burning mandala of all that appears and exists. Having become enlightened in the wheel of the Buddhas of the ten directions, residing in the mandala of Great Terrifier. Showing the body of the Sugata (藏文：བདེ་གཤེགས་，梵文天城体：，梵文罗马拟音：，汉语字面意思：善逝) in a single instant, endowed with supreme blessings.
Chinese
祈请您加持。如此旋转坛城并作开示。此处旧籍中，前行包括：十忿怒尊的结界、忏悔、誓言、摄受甘露及秘密布施等，正行包括：三摩地三种，生起本尊及眷属并先行迎请和摄受，于宣读仪轨之后，有迎请供养和后续会供等。或者，在单独修持药师法，或者在顺着仪轨念诵寂静本尊之后，似乎是授权由这位忿怒尊来主导。因此，为了文字的传承不衰败，也应摘录该仪轨的次第作为附录。此处在念诵寂静和忿怒本尊之间，顺着仪轨念诵。因为此时仅仅是旋转忿怒尊坛城的心要坛城，所以不需要其他的仪轨细节。念诵方面：观想从自己心间的咒鬘中发出的光芒，以及拇指和食指所化的马头明王父母双运的菩提心光芒，从咒索金刚连环的内部发出，击中甘露宫殿。由此，甘露被炼化、融化和燃烧的蒸汽，激励了坛城的所有本尊的意续。之后，由贪恋所生的菩提心光芒向十方放射，汇集了轮回和涅槃的所有甘露，与父母欢喜双运的菩提心流一同融入甘露，融化并混合，观想成为智慧甘露之海。嗡。圆满的殊胜智慧啊！半月坛城珍宝力。面向东方。迎请过去佛。供堂如意宝。如如八穗智慧鬘。向外放射则激励誓言，再次汇集则赐予成就。这也是修持的殊胜之处，永无衰败之时。请将三毒净化于法界之中。如此祈请后，左手的拇指和食指抓住咒索，主要念诵古雅十五字和如如八穗。最后也稍微念诵一些班杂阿弥利达嗡阿吽舍。收摄阶段包括：赞颂、忏悔、念诵殿收摄三者，以及会供等。
English
Please grant your blessings. Thus, rotate the mandala and make the exposition. Here, in the old texts, the preliminaries include: the demarcation of the ten wrathful ones, confession, vows, receiving nectar, and secret offerings. The main part includes: the three samadhis, generating the main deity and retinue, and first sending forth the invitation and reception. After reciting the ritual text, there are welcoming offerings and subsequent feast offerings. Alternatively, when practicing the single medicine practice, or after reciting the peaceful deity of the lineage according to the text, it seems that authorization is given for this wrathful deity to take the lead. Therefore, in order to prevent the lineage of the text from declining, the order of that ritual should also be extracted as an appendix. Here, between the recitation of the peaceful and wrathful deities of the lineage, the text is recited in order. Because at this time it is only the rotation of the essential mandala of the wrathful mandala, other ritual details are not necessary. As for the recitation: visualize that the rays of light emanating from the mantra garland in one's heart, and the light of bodhicitta of Hayagriva, father and mother in union, manifested from the thumb and forefinger, go from within the vajra chain of the rosary and strike the nectar palace. By this, the nectar is refined, melted, and the steam of burning inspires the mind-streams of all the deities of the mandala. Afterwards, the light of bodhicitta born of attachment radiates in the ten directions, gathering all the nectar of samsara and nirvana, and together with the stream of bodhicitta of the joyful union of father and mother, it dissolves into the nectar, melting and mixing, and visualize it swirling into an ocean of wisdom nectar. Om. Supreme, wondrous wisdom! Crescent mandala, precious power. Facing the eastern direction. We also invite the Buddhas of the past. Offering chamber, wish-fulfilling jewel. Rulu eight-grain wisdom garland. When radiated outwards, it inspires the samaya; when gathered again, it grants siddhis. This is also the supreme of practice, there is never an end to its decline. Please purify the three poisons into the dharmadhatu. After thus urging, the thumb and forefinger of the left hand grasp the rosary, and mainly recite the Guhya fifteen and the Rulu eight-grain. At the end, also recite a little Vajra Amrita Om Ah Hum Hrih Stha. The concluding stage includes: praise, confession, the three collections of the recitation hall, and the feast offering, etc.
Chinese
做到六座的方法是：在《赐予安乐》的仪轨中，生起寂怒本尊的次第，迎请、供养、赞颂、布施火供，念诵和修持，进行会供。如经中所说，要做到七天六时圆满，如果做不到，就舍弃两个时段，缩减为四个时段。那样的话，傍晚可以做中等规模的仪轨，清晨则依赖小型的仪轨为好。虽然说每个时段都要做火供，但难以做到，所以内外的火供只需享用会供品即可占据位置。如果需要开光，那时会进行广大的火供。如果不需要，就在修法中配合中午的时机，结合简短的事业，务必进行一次广大的火供。关于施放食子：在傍晚的最后，由业者施放三部分的首供食子，以及供奉乐善会主等护法的食子仪轨，并施放世间的三部分食子。关于赐予长寿灌顶：虽然《仪轨》中说要在每个时段都做，但难以做到，所以可以结合任何一个时段，清晰地观想之前陈设长寿时的景象，念诵一百零八遍“嗡 班匝 阿 约 喀 吽 阿”（藏文，梵文天城体：ॐ वज्र आयुखे हुं आ，梵文罗马拟音：oṃ vajra āyukhe hūṃ ā，汉语字面意思：嗡，金刚，长寿，吽，阿）。然后念诵：“舍，从西方莲花自在宫殿中，五部如来父母及长寿佛，连同勇士勇母和门神等，请您们赐予勾招寿命和智慧的事业！嗡 尼 仲 吽 阿 约 喀 匝 匝 吽 阿”（藏文，梵文天城体：ओँ नृ भ्रुं हुं आयुखे जः जः हुं आ，梵文罗马拟音：oṃ nṛ bhrūṃ hūṃ āyukhe jaḥ jaḥ hūṃ ā，汉语字面意思：嗡，尼，仲，吽，长寿，匝，匝，吽，阿），勾招寿命。之后进行灌顶：嗡 班匝 阿 约 喀 阿 比 钦 匝 吽（藏文，梵文天城体：ओँ वज्र आयुखे अभिषिञ्च हुं，梵文罗马拟音：oṃ vajra āyukhe abhiṣiñca hūṃ，汉语字面意思：嗡，金刚，长寿，灌顶，吽）。嗡 班匝 阿 约 喀… 梭哈 班匝 阿 约 喀… 吽 班匝 阿 约 喀… 吽 班匝 阿 约 喀 阿 比 钦 匝 吽。将长寿宝瓶右旋置于头顶，并让饮用左旋的长寿酒，使其融入心间的长寿所依，最终在双运不死的本初状态中保持片刻的等持，以此来隐藏、增长和稳固寿命。仪轨中说：六时勤修法，会供祈加持，六时作供养，六时除障难。因此，会供如前仪轨中所说，尽力在每个时段都做，如果做不到，就在傍晚和早晨的
English
To do it in six sessions: In the ritual of "Bestowing Bliss," generate the peaceful and wrathful deities in sequence. Invite, offer, praise, and give alms through fire offerings. Recite and practice, perform tsok offerings. As stated in the scripture, it is necessary to complete seven days and six sessions. If that is not possible, then discard two sessions and reduce it to four sessions. In that case, it is good to rely on a medium-sized ritual in the evening and a small one in the morning. Although it is said that fire offerings should be done in every session, it is difficult to accomplish. Therefore, the inner and outer fire offerings can be replaced by simply enjoying the tsok offerings. If consecration is needed, then an extensive fire offering will occur at that time. If not needed, then within the practice, coordinate with the noon timing, combine it with a brief activity, and definitely perform one extensive fire offering. Regarding the offering of torma: At the end of the evening session, the practitioner should offer the expired torma of the three parts of the beginning, as well as the torma ritual for the protectors such as Legden Tsokkyi Dakpo, and offer the worldly torma of the three parts. Regarding bestowing the longevity empowerment: Although the ritual says to do it in every session, it is difficult to accomplish. Therefore, it can be combined with any one session. Clearly visualize the scene from the time when longevity was previously arranged, and recite one hundred and eight times "Om Benza Ayu Khe Hung Ah" (藏文，梵文天城体：ॐ वज्र आयुखे हुं आ，梵文罗马拟音：oṃ vajra āyukhe hūṃ ā，汉语字面意思：Om, Vajra, Longevity, Hung, Ah). Then recite: "Hrih, from the western lotus palace of power, the five Buddha families, male and female, and Amitayus, along with the heroes, heroines, and gatekeepers, please accomplish the task of summoning life and wisdom! Om Ni Droom Hung Ah Ayu Khe Ja Ja Hung Ah" (藏文，梵文天城体：ओँ नृ भ्रुं हुं आयुखे जः जः हुं आ，梵文罗马拟音：oṃ nṛ bhrūṃ hūṃ āyukhe jaḥ jaḥ hūṃ ā，汉语字面意思：Om, Ni, Droom, Hung, Longevity, Ja, Ja, Hung, Ah), summoning longevity. After that, perform the empowerment: Om Benza Ayu Khe Ah Bhi Shin Tsa Hung (藏文，梵文天城体：ओँ वज्र आयुखे अभिषिञ्च हुं，梵文罗马拟音：oṃ vajra āyukhe abhiṣiñca hūṃ，汉语字面意思：Om, Vajra, Longevity, Abhisheka, Hung). Om Benza Ayu Khe... Svaha Benza Ayu Khe... Hung Benza Ayu Khe... Ha Benza Ayu Khe Ah Bhi Shin Tsa Hung. Place the longevity vase on the crown of the head, rotating it clockwise, and have them drink the longevity wine, rotating it counterclockwise, so that it is absorbed into the life support at the heart. Finally, remain in equanimity for a moment in the innate state of indivisible immortality, thereby concealing, increasing, and stabilizing life. The ritual says: Practice diligently in six sessions, seek blessings through tsok offerings, make offerings in six sessions, and avert obstacles in six sessions. Therefore, the tsok offering, as mentioned in the previous ritual, should be done to the best of one's ability in every session. If that is not possible, then in the evening and morning