Chinese
授地仪轨：从此时起，直至证得菩提果位之间，观世音自在作为本尊。祈请上师赐予我加持。如此祈请三次。念诵三遍《普贤行愿品》的七支供。或者念诵广大的皈依和发心文，如果简略，则念诵三遍“佛法僧众”。正行灌顶如仪轨所示。身灌顶，语念诵传承，誓言加持传承，意手印念珠，以及白莲花融入等，都与通常的仪轨相同。如果包含宝瓶，则从“如何诞生”开始，到“ཤྲཱི་ཡེ་ཧཱུཾ་（藏文，梵文天城体：श्रीयेहुँ，梵文罗马拟音：śrī ye hūṃ，汉语字面意思：吉祥耶吽）”之间的宝瓶置于头顶。念诵六字真言并饮用，并进行沐浴。后续的仪轨也与通常的相同。此仪轨是阿底峡尊者的见解，由纳措和恰索瓦传承，是降临于杰冈巴的仅有面见的传承。其中有外修和内修两种，这里是外修。六字真言虽广为人知，但他人难以企及的修持，是成就者们的心髓精华，无有杂染地清晰阐述。观世音菩萨六字真言，是觉沃（阿底峡）派系的修法仪轨章节。 噶当四本尊中，圣观世音自在的修法。 吉祥悦意普陀山， 庄严三界诸有情， 第二导师观世音， 顶礼彼后说修法。 七支供与皈依发心先行，于空性中，自心间阿字化为月轮，上立白色ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）。其光充满身躯。自身化为观世音菩萨：身色洁白，一面四臂，前两手于胸前合掌，右第二手持水晶念珠，左第二手持白色莲花茎。双足金刚跏趺坐。发髻顶端有无量光佛。身着丝绸与珍宝严饰。每个毛孔中皆有无量佛刹。心间月轮上安住ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥），放射光芒。迎请观世音智慧尊之本尊众。
English
Ground Laying: From this time forth, until reaching the essence of enlightenment, may the noble Avalokiteśvara be my chosen deity. I beseech the master to grant me અનુજ્ઞཱ (permission). Make this request three times. Perform the seven-branch prayer of the Samantabhadra's conduct three times. Recite the extensive refuge and bodhicitta, or in brief, recite "Buddha, Dharma, Sangha" three times. The actual initiation is as per the visualization. The body initiation, the speech recitation transmission, the vow-blessing transmission, the mind-hand symbol rosary, and the white lotus immersion are all similar to the common practice. If including the vase, from "How was he born?" to "śrī ye hūṃ (藏文，梵文天城体：श्रीयेहुँ，梵文罗马拟音：śrī ye hūṃ，汉语字面意思：Auspicious Ye Hum)" place the vase on the head. Drink while reciting the six-syllable mantra and allow bathing. The subsequent activities are also similar to the common practice. This practice method is the view of Atiśa, transmitted from Naktsowa and Chaksorwa, and is the lineage of direct vision that descended upon Kyergangpa. Among the outer and inner practices, this is the outer practice. Although the six-syllable mantra is widely known, this practice, which is pleasing to others, is the essence of the heart of the accomplished ones, clearly presented without impurities. The six-syllable mantra of Avalokiteśvara is a chapter of the practice method according to the tradition of Jowo (Atiśa). Among the four deities of the Kadampa, the practice method of the noble Lokeśvara Avalokiteśvara. Glorious and delightful Potala, Adorning the three realms of existence, The second teacher, Lokeśvara, Having praised him, I will explain the practice method. Having preceded with the seven-branch prayer and refuge and bodhicitta, from emptiness, in one's own heart, from the letter A arises a moon disc, upon which stands a white hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih). Its light fills the body. One transforms into Avalokiteśvara: body color white, one face, four arms, the first two hands joined at the heart, the second right hand holding a crystal rosary, the second left hand holding a stem of a white utpala lotus. Seated in vajra posture. On the crown of the hair is Amitābha. Adorned with silk and precious jewels. In each pore of the skin are countless Buddhafields. In the heart, on the moon, dwells hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih), radiating light. Inviting the assembly of Avalokiteśvara wisdom deities.
Chinese
扎萨玛扎 意之敬献。 扎 吽 班 霍 在前额是白色嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），在喉咙是红色阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），在心间是蓝色吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 观想种子字和咒语链，并对众生修持大慈悲，念诵嗡嘛呢呗美吽（藏文：ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ，梵文天城体：ओ मणि पद्मे हुं，梵文罗马拟音：oṃ maṇi padme hūṃ，汉语字面意思：嗡 嘛呢 呗美 吽）尽力而为。在结束时，对面前安住的智慧勇识，以涂香等供养至音声。祈祷所欲之事，回向善根。念诵嗡 穆（藏文：ཨོཾ་མུཿ，梵文天城体：ओ मु，梵文罗马拟音：oṃ mu，汉语字面意思：嗡 穆）祈请返回。以誓言者的我慢行持。此处的念诵传承接受方式，也应如度母之时所说的那样理解。 观世音菩萨一切集合之，成就法稀有悦意之境。噶当派之本尊神，被称为一切之精要。此为胜过噶当四本尊之世间自在观世音的成就法之章节。 圣观世音十一面母法之成就法。
English
Dza Sa Ma Dza. Mental offering of homage. Dza Hum Bam Ho. On the forehead, white Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om). On the throat, red Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：Ah). On the heart, blue Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). Focus on the seed syllable and mantra garland. While contemplating great compassion for sentient beings, recite Om Mani Padme Hum (藏文：ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ，梵文天城体：ओ मणि पद्मे हुं，梵文罗马拟音：oṃ maṇi padme hūṃ，汉语字面意思：Om Mani Padme Hum) as much as possible. At the end of the session, offer Argham to Shapta to the wisdom being who is present in front. Pray for desired goals. Dedicate the merit. Request departure by saying Om Mu (藏文：ཨོཾ་མུཿ，梵文天城体：ओ मु，梵文罗马拟音：oṃ mu，汉语字面意思：Om Mu). Conduct oneself with the pride of a samaya being. The method of receiving the recitation transmission of this should also be understood as it will be explained in the context of Tara. The sadhana of the all-encompassing Avalokiteshvara Bodhisattva is a wonderful place of joy. The yidam deity of the Kadampa lineage is known to be the essence of all. This is the chapter on the sadhana of Avalokiteshvara, the Lord of the World, who is superior to the four deities of the Kadampa. The sadhana of the noble Eleven-Faced Avalokiteshvara in the style of a heroine.
Chinese
左边第二只手拿着八瓣白莲花，第三只手拿着盛满丸药的钵，第四只手拿着弓箭，剩余的九百九十二只手都以胜施手印伸展着，所有的手掌心中都各有一只眼睛，双脚以并立的姿势站立。身穿崭新的裙子，用鹿皮遮盖住左边的乳房，用各种珍宝装饰，所有的相好都圆满，具有放射无量光芒的身躯。额头上是嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙上是啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），心间是吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），心间的中央是月亮之上的舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），从那里放射出光芒。从自性之处和南方普陀山迎请来圣观世音菩萨，被所有的佛和菩萨围绕，金刚萨埵。（从）供品到音声之间进行供养。再次放射光芒。五部灌顶主尊，金刚萨埵。（从）供品到音声之间进行供养。祈请所有如来为我灌顶。如出生时一样，说着“希热耶吽”，进行灌顶。头顶上是无量光佛，额头上是不动佛，右耳是宝生佛，后脑勺是无量光佛，左耳后是不空成就佛作为头饰。清晰地确定念诵的观想，念诵：南无ra那札雅雅，南嘛阿雅嘉纳萨嘎热，贝若杂纳，布哈ra札雅，达塔嘎达雅，阿哈喋桑雅桑布达雅，南嘛萨瓦达塔嘎喋贝，阿哈喋贝，桑雅桑布喋贝，南嘛阿雅阿瓦洛格喋效ra雅，波地萨埵雅，玛哈萨埵雅，玛哈嘎如尼嘎雅，达地雅塔，嗡达ra达ra，地日地日，度如度如，伊喋瓦喋，杂列杂列，札杂列札杂列，古苏美古苏美瓦热，伊利米利杂地匝拉玛萨纳雅梭哈。这是主要的念诵，如果不能，就稍微念诵陀罗尼，然后主要念诵六字真言。在结束时，对面前安住的智慧尊，（从）供品到音声之间进行供养。三世善逝法身佛，六道有情观世音，犹如虚空般遍布的十一面，顶礼光辉灿烂的无量光。然后祈祷所希望的事情。百字明
English
The second left hand holds an eight-petaled white lotus, the third holds a bowl filled with pills, the fourth holds a bow and arrow, and the remaining nine hundred and ninety-two hands are extended in the gesture of supreme giving. Each palm has an eye. Standing with both feet together, wearing a freshly made skirt, with a deerskin covering the left breast, adorned with all kinds of precious jewels, possessing all the perfect marks and signs, with a body radiating immeasurable light. On the forehead is Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), on the throat is Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), and at the heart is Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). In the center of the heart, on top of the moon, is Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), from which rays of light radiate. Inviting the noble Avalokiteśvara from his natural abode and the Potala Mountain in the south, surrounded by all the Buddhas and Bodhisattvas, Vajrasattva. Offerings from Arghaṃ to Shapta. Again, light radiates. The five families of empowerment deities, Vajrasattva. Offerings from Arghaṃ to Shapta. Praying that all the Tathāgatas grant me empowerment, they speak "Śrīye Hūṃ" as at birth, and grant empowerment. On the crown of the head is Amitābha, on the forehead is Akṣobhya, on the right ear is Ratnasambhava, on the back of the head is Amitābha, and on the left back of the ear is Amoghasiddhi as a head ornament. Clearly establish the visualization for recitation and recite: Namo Ratna Trayāya, Namaḥ Ārya Jñāna Sāgare, Vairochana, Bhuha Rājāya, Tathāgatāya, Arhate Samyaksaṃbuddhāya, Namaḥ Sarva Tathāgatebhyaḥ, Arhatebhyaḥ Samyaksaṃbuddhebhyaḥ, Namaḥ Ārya Avalokiteśvarāya, Bodhisattvāya, Mahāsattvāya, Mahākaruṇikāya, Tadyathā, Oṃ Dhara Dhara, Dhiri Dhiri, Dhuru Dhuru, Iṭṭe Vaṭṭe, Chale Chale, Prachale Prachale, Kusume Kusume Vare, Ili Mili Chiti Jvala Masanāya Svāhā. This is the main recitation, and if one cannot, one should recite the dhāraṇī a little and then mainly recite the six-syllable mantra. At the end of the session, offer to the wisdom being who is present in front, from Arghaṃ to Shapta. The Dharmakāya Buddha, the Sugata of the three times, Avalokiteśvara for the sentient beings of the six realms, the eleven faces that pervade like the sky, I prostrate to the glorious Amitābha. Then pray for what you desire. The Hundred Syllable Mantra.
Chinese
的末尾念诵“班杂 穆 (བཛྲ་མུཿ，Vajra Mu，金刚 穆)：”，迎请返回本位。自己成为第二尊。回向善根。在座间休息时，念诵礼拜、供养、祈愿文、经文等力所能及的内容。想要做这个的随许，坛城是八瓣莲花。中央和四方是月亮坐垫，中央放置红色食子，东方蓝色，南方黄色，西方白色，北方绿色。四隅的花瓣上各放置一个黄色食子。食子做亡者食子一个。三份食子和龙食等，根据情况摆放。供品也尽力陈设。因为先进行自生，所以供品加持与共同仪轨相同。前方生起，进行清扫净化。从空性中，自己心间的舍 (ཧྲཱིཿ，Hrīḥ，赫利)字变化出勃隆 (བྷྲུཾ，Bhrūṃ，勃隆)，降临到前方生起的位置。无量宫是四方形，具有四门和四马阶。一切特征全部圆满的中央和八瓣莲花的四方，各有月亮坐垫。中央是白色舍 (ཧྲཱིཿ，Hrīḥ，赫利)字完全变化，成为圣观世音，如秋季的月亮般洁白，从“具有光芒的身”到“光芒四射的身”之间，如前所述。其头顶上方是红色无量光佛，结禅定印。东方是吽 (ཧཱུཾ，Hūṃ，吽)字变化的不动佛，蓝色，持触地印。南方是珍 (ཏྲཾ， ট্রং，Traṃ)字变化的宝生佛，黄色，持施予印。西方是嗡 (ཨོཾ，ॐ，Oṃ)字变化的无量光佛，白色，持菩提胜印。北方是阿 (ཨ，अ，A)字变化的不空成就佛，绿色，持施无畏印。其他三位如来左手结禅定印。所有佛都以金刚跏趺坐姿安坐，具有圆满出家相。四隅的花瓣变化成四个宝瓶。所有这些本尊的额头都有嗡 (ཨོཾ，ॐ，Oṃ)字开始，到“希利 耶 吽 (ཤྲཱི་ཡེ་ཧཱུཾ，श्रीये हुं，Śrīye Hūṃ，吉祥 耶 吽)接受灌顶”。这样念诵，不需要本尊的加持。之后是供养，如果想广，就念诵“无边大海”等偈颂。如果想略，就从“阿甘”到“夏贝”之间的咒语和手印就可以了。赞颂也一样，想广就广赞，想略就如前一样赞颂。清扫净化亡者食子。从空性中，从勃隆 (བྷྲ྄ུཾ，Bhrūṃ，勃隆)字变化出宽广无垠的珍宝器皿，其中吽 (ཧཱུཾ，Hūṃ，吽)字变化的食子，变成了甘露之海。嗡 阿 吽 (ཨོཾ་ཨཱཿཧཱུཾ， ॐ आः हुं，Oṃ Āḥ Hūṃ，嗡 阿 吽)。
English
At the end, recite "Vajra Mu (བཛྲ་མུཿ，Vajra Mu，金刚 穆)" to invite the deity back to its place. Transform yourself into the second deity. Dedicate the merit. During breaks, perform prostrations, offerings, prayers, recite scriptures, etc., as much as possible. If you wish to grant the അനുജ്ഞാ (permission), the mandala is an eight-petaled lotus. In the center and the four directions, place moon cushions. In the center, place a red torma, blue in the east, yellow in the south, white in the west, and green in the north. On each of the four corner petals, place a yellow torma. Make one deceased torma. Arrange the three-part torma and Naga torma, etc., as appropriate. Arrange the offerings as conveniently as possible. Since self-generation precedes, the blessing of the offerings is the same as the general ritual. Purify the front generation. From emptiness, the Hrīḥ (ཧྲཱིཿ，Hrīḥ，赫利) in your heart transforms into Bhrūṃ (བྷྲུཾ，Bhrūṃ，勃隆), descending to the place of the front generation. The immeasurable palace is square, with four doors and four horse steps. In the center, complete with all characteristics, and in the four directions of the eight-petaled lotus, there is a moon cushion each. In the center, the white letter Hrīḥ (ཧྲཱིཿ，Hrīḥ，赫利) completely transforms into the noble Avalokiteśvara, as white as the autumn moon, from "having a radiant body" to "a body radiating light," as before. On the crown of his head is the red Amitābha Buddha, making the meditation mudrā. In the east, from Hūṃ (ཧཱུཾ，Hūṃ，吽) comes Akṣobhya, blue, with the earth-touching mudrā. In the south, from Traṃ (ཏྲཾ， ট্রং，Traṃ) comes Ratnasambhava, yellow, with the bestowing mudrā. In the west, from Oṃ (ཨོཾ，ॐ，Oṃ) comes Vairocana, white, with the supreme enlightenment mudrā. In the north, from A (ཨ，अ，A) comes Amoghasiddhi, green, with the protection-bestowing mudrā. The other three Buddhas make the meditation mudrā with their left hands. All are seated in the vajra posture, with the appearance of fully ordained Buddhas. The four corner petals transform into four vases. On the foreheads of all these deities, starting with the letter Oṃ (ཨོཾ，ॐ，Oṃ), up to "Śrīye Hūṃ (ཤྲཱི་ཡེ་ཧཱུཾ，श्रीये हुं，Śrīye Hūṃ，吉祥 耶 吽) receive empowerment." Recite this, and the blessing of the lineage lord is not necessary. Then, make offerings. If you want to elaborate, recite verses such as "Vast Ocean." If you want to abbreviate, the mantras and mudrās from Arghaṃ to Śapta are sufficient. For praise, if you want to elaborate, praise extensively; if you want to abbreviate, praise as before. Purify the deceased torma. From emptiness, from the letter Bhrūṃ (བྷྲ྄ུཾ，Bhrūṃ，勃隆), a precious vessel arises, wide and vast, in which the torma transformed from the letter Hūṃ (ཧཱུཾ，Hūṃ，吽) becomes an ocean of nectar. Oṃ Āḥ Hūṃ (ཨོཾ་ཨཱཿཧཱུཾ， ॐ आः हुं，Oṃ Āḥ Hūṃ，嗡 阿 吽).