Chinese
之后，行持七支供，以所知赞颂而赞颂。准备一个白色食子并进行清扫净化。于食子器皿中，从（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中，在由珍宝所成的器皿内，（藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）融化，食子化为甘露大海。以（藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）加持三次。嗡 洛给夏ra 阿摩嘎 巴夏 哈亚 葛日瓦 诶嘎 匝地 萨巴热瓦热 贝 纳玛 萨瓦 达塔嘎达 贝 维夏 穆克 贝等念诵三遍或五遍或七遍而供献。以涂香至 ശബ്དའི་（梵文词汇，意为“声音”）之间供养。赞颂怙主观世音等。祈请享用此供施食子等，祈愿所欲之事。之后是念诵：明观对境。那嘛 萨曼达 布达南 萨瓦 达塔嘎达 阿瓦洛给得 嘎如那 玛亚 穆日达耶 吽 匝 梭哈。（观世音菩萨的）。嗡 赫利 扎呀 比匝呀 阿摩嘎 巴夏 阿扎地哈达 赫利 哈 吽 帕特 梭哈。（不空绢索的）。那嘛 萨曼达 布达南 杭 卡达 奔匝 萨特瓦亚 梭哈。（马头金刚的）。嗡 诶嘎匝地 玛哈若夏那 扎萨呀 扎萨呀 萨玛萨玛 扎夏玛那亚 梭哈。（独发母的）。那嘛 萨曼达 布达南 萨瓦 巴瓦 班达ra尼 吽 吽 帕特 巴达亚 梭哈。（忿怒母的）。念诵心咒主要是不空绢索，上师们认为，其中十分之几念诵主尊，五分之一左右念诵其他三尊。结尾时再次进行供养赞颂，进行世间神灵的食子三份，或者仅作护法神的食子。祈愿所欲之事。百字明，忏悔，前置本尊迎请等与共同仪轨相同，但自生本尊的智慧尊安住于前方的虚空中。再次进行供养赞颂迎请等，祈愿，行吉祥之事。又，如果想要修持黄色不空绢索，不同之处在于主尊身色转为黄色，种子字颜色为白色。不需要三处加持。修持时仅依赖自生本尊。念诵完毕后，对自生本尊的智慧尊进行供养赞颂，祈愿所欲之事。百字明，忏悔，迎请等进行。不需要食子仪轨。这是汉地经论中直接开示的仪轨。两种方式都一样
English
After that, perform the seven-branch practice of the Bodhisattva conduct, and offer praises as you know how. Prepare a white torma and cleanse it. In the torma vessel, from (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भ्रुं, Sanskrit Romanization: bhrūṃ, Literal meaning: seed syllable), inside a vessel made of precious jewels, (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ āḥ hūṃ, Literal meaning: Om Ah Hum) melt, and the torma transforms into a great ocean of nectar. Bless it three times with (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ āḥ hūṃ, Literal meaning: Om Ah Hum). Offer with "Om Lokishvara Amogha Pasha Haya Griva Eka Jati Sa Pariware Bhya Nama Sarva Tathagata Bhya Vishwa Mukhe Bhya," etc., three, five, or seven times. Offer with Argham to Shabda. Praise the Protector Chenrezig, etc. Pray for the fulfillment of wishes, such as requesting to accept this offering torma. Then, the recitation is as follows: Clarify the visualization. "Namaḥ Samanta Buddhanam Sarva Tathagata Avalokite Karuna Maya Murtaye Hum Ja Svaha." (Of Chenrezig). "Om Hrih Trailokya Vijaya Amogha Pasha Apratihata Hrih Ha Hum Phat Svaha." (Of Amoghapasha). "Namaḥ Samanta Buddhanam Ham Khata Bhunjha Satvaya Svaha." (Of Hayagriva). "Om Eka Jati Maha Roshana Trasa Ya Trasa Ya Sama Sama Prashramana Ya Svaha." (Of Ekajati). "Namaḥ Samanta Buddhanam Sarva Bhava Pandarani Hum Hum Phat Pataya Svaha." (Of Bhrikuti). The main essence of the recitation is Amoghapasha itself. The lamas consider that one-tenth of it should be recited for the main deity, and about one-fifth for the other three deities. At the end, offer praises again, and make the worldly torma into three parts, or just make the torma for the protectors of the directions. Pray for the fulfillment of wishes. The Hundred Syllable Mantra, confession, front generation, and invitation of departure are the same as the common practice, but the wisdom being of the self-generation remains in the sky in front. Again, perform offering praises and invitation of departure, make aspirations, and perform auspicious activities. Furthermore, if you want to meditate on the yellow Amoghapasha, the difference is that the main deity's body color is changed to yellow, and the color of the seed syllable is white. The blessing of the three places is not necessary. During the approach, rely only on the self-generation. After the recitation is completed, offer praises to the wisdom being of the self-generation, and pray for the fulfillment of wishes. Perform the Hundred Syllable Mantra, confession, and invitation of departure. The torma ritual is not necessary. This is the ritual directly taught in the treatises of the Han region. Both ways are the same.
Chinese
念诵的时候，如果能念诵长咒，那就非常好了。如果想要做随许，那么自生和他生如前所说的那样就能成就。弟子应该这样祈请：上师请垂念，请赐予我圣观世音自在的所有随许。这样说三遍。上师向他生祈请说：圣观世音自在，请使这些弟子的相续中生起、增长特殊的慈悲菩提心，请加持，请赐予灌顶。这样说三遍，观想获得了允许。以《普贤行愿品》的七支供作为前行，广大地受持皈依和发心，或者如果简略，就做从《古汝经》中出现的七支供。祈请身之随许：上师请垂念，请赐予我圣观世音自在的身之随许，请清净身体的罪障，请加持身体具有安乐。说三遍。同样，语之……，语……，语具有能力……，意之……，心之……，心具有禅定……，这样念诵，供香，说三遍三遍。做了与身之随许共同的部分之后，首先，“世尊请赐予我”，这样给予加持的传承。语之随许是，随念的传承与共同的部分相同。此时，短咒的念诵传承结束时，念诵一遍这个《不空绢索经》的小经。如果长咒能完成三次随念，那就非常好了。虽然说是讲解，但后来似乎没有实践。然后，誓言的传承也与共同的部分相同。意之随许是，除了介绍心为无分别、离戏之外，不做其他。弟子的后续行为与共同的部分相同，坛城的后续行为就是前面所说的。不空绢索黄色的随许的弟子的行为，就像《成就法百种》的实践一样。清净一切障碍和成就的，设宴款待的奇妙传承，这个仪轨详细的精华，就是这个总结。
English
When reciting, it is very good if you can recite the long mantra. If you want to do the subsequent permission, then the self-generation and the other-generation will be accomplished as mentioned above. The disciple should pray like this: Master, please have mercy, please grant me all the subsequent permissions of the Holy Avalokiteshvara. Say this three times. The master prays to the other-generation, saying: Holy Avalokiteshvara, please cause these disciples to generate and increase special compassion and bodhicitta in their minds, please bless them, please grant them empowerment. Say this three times, and visualize that you have obtained permission. Taking the seven-branch offering of the Samantabhadra's conduct as a preliminary, extensively take refuge and generate bodhicitta, or if it is brief, do the seven-branch offering that appears from the Guru Sutra. Pray for the subsequent permission of the body: Master, please have mercy, please grant me the subsequent permission of the body of the Holy Avalokiteshvara, please purify the sins of the body, please bless the body with happiness. Say it three times. Similarly, speech..., speech..., speech has the ability..., mind..., mind..., mind has samadhi..., recite like this, offer incense, say it three times, three times. After doing the common part with the subsequent permission of the body, first, "Bhagavan, please grant me," give the blessing lineage like this. The subsequent permission of speech is that the subsequent recitation lineage is the same as the common part. At this time, when the recitation lineage of the short mantras ends, recite this small sutra of the Amoghapasha Sutra once. It would be very good if the long mantra could complete three subsequent recitations. Although it is said to be an explanation, it seems that it is not practiced later. Then, the lineage of vows is also the same as the common part. The subsequent permission of the mind is that, apart from introducing the mind as non-conceptual and free from elaboration, nothing else is done. The subsequent actions of the disciples are the same as the common part, and the subsequent actions of the mandala are what was said before. The actions of the disciples of the yellow Amoghapasha's subsequent permission are just like the practice of the Hundred Methods of Accomplishment. The wonderful lineage of purifying all obstacles and accomplishments, and holding feasts, is the essence of this detailed ritual, which is this summary.
Chinese
愿能体验！ 这是被称为巴日译师的传承，是出自不空绢索陀罗尼的圣五尊修法仪轨的章节。 善妙增上！ 嗡 索斯帝！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 如意调伏诸有情， 皈命不空绢索尊， 修法释迦师利规， 略述我今当宣说。 此仪轨广说见于吉祥贤之著作，此处仅作简略。 首先进行皈依和发心。于心间，从红色ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字生出红莲花。其上，从ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生出月轮，月轮上有白色ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，从中放出光芒。从普陀山迎来不空绢索五尊的坛城，班杂 萨玛扎！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 怙主从ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字中生出， 心意充满极大安乐， 名为不空绢索者， 我向世间怙主敬礼。 嗡 阿莫嘎 巴夏 洛给 效ra雅 阿尔刚 扎地扎 吽 梭哈！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 巴当！ 阿扎玛南！ 从鲜花到音声供养。 我皈依三宝！等。修持四无量心与共同之处相同。 嗡 梭巴瓦 以咒语如幻般净化。 心间的ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字的光芒，以逆时针方向收摄为空性，念诵空性咒。 从空性中，从པཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦木）字生出各种莲花，从ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生出月轮。 其上，ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字放出光芒，光芒聚集，化为五尊之相： 自己位于中央，不空绢索白色，一面八臂。 右手依次为：施无畏印，胜施印，绢索，念珠。 左手依次为：三叉杖，经书，莲花，持军持。 身穿白色丝绸天衣，下身围着虎皮。 具有苦行的装束。 其右侧为财贤童子，黄色，左腋夹着经书，双手合掌。 其右侧角落为绿度母，左手持乌巴拉花，右手作开敷印。 二者以丝绸和各种珍宝装饰。 主尊的左侧为马头明王红色，呈侏儒之相。 三眼，龇牙咧嘴，黄色头发向上竖立等，完全具备忿怒相。 以虎皮和蛇装饰。 右手作敬礼之势，左手拄着白色木杖。 此尊