English
Raised sword, vajra cross, crystal, fire crystal, yellow bow. Young branch, fan, shield and vase, enemy axe, rosary, blue lotus, white sun of sandalwood. Left hands are white cloud, hair knot, yellow lotus, sword, conch and skull cup, staff, rosary, bell, vajra. Iron hook, cool fan, incarnation, mansion, scripture, wheel, snake form, winter grain, red lotus, wish-fulfilling jewel. The thousand and two arms of the limbs perform the supreme giving, all the palms of the hands have eyes, the two feet stand together, wearing deer skin, slanting on the shoulder, decorated with silk, jewels and snakes, complete with all the marks and signs. At the three places (body, speech, and mind) are Om (藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：Om), Ah (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：Ah), Hum (藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hum). May the Tathagatas empower with the water of the vase, and think of benefiting beings in all the pure lands of the Sambhogakaya and Nirmanakaya. Clearly perform the recitation and visualization, and recite the dharani of Nilakantha as much as possible. If it is difficult to grasp, it can also be recited roughly in Tibetan. If even Tibetan is not familiar, then it is also okay to only recite the six-syllable mantra, because this is the main mantra of this practice, so recite Mani as much as possible. Finally, settle the mind in the state of no root, and in all the session breaks, do not be separated from the yoga of body, speech, and mind. If you want to make offerings, first bathe and cleanse, and widely arrange offerings and tormas in front of the painting or statue, bless them three times with the mantra seal of the space treasury and the cloud of offerings mantra, invite "all sentient beings" etc., offer "Bhagavan great compassionate one" etc., perform bathing, offering seats, etc., offer with "offering roughly" etc., praise with "stainless" etc. and "three times of happiness" etc., and also recite the hundred names sutra etc. as much as possible. Bless the torma with the mantra seal of the space treasury, recite "Om (藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：Om) Mani Padme Hum (藏文：མ་ཎི་པདྨེ་ཧཱུཾ，梵文天城體：मणि पद्मे हुं，梵文羅馬擬音：oṃ maṇi padme hūṃ，漢語字面意思：Om Mani Padme Hum) Om (藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：Om) Ah (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：Ah) Hum (藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hum)", offer the main part, and give the rest to all beings with the mantra of Akarō, pray for the desired things, consecrate the statue with Ye Dharma, and invite the guests to return with Ya Hi. The method of receiving disciples is to first perform the self-generation and other-generation mentioned above, and then have the disciples bathe and perform the seven-branch offering like the Samantabhadra's aspiration.
Chinese
之后，给予适当的皈依和发心，仅以禅修和布施即可。此修法在《国王教言集》中也有，但如今该法统的持有者们，与此处的实修略有不同。幻化显现圣者之法类，被称为西藏佛法的开端。对此欢喜信受，修持则能成就精华之最胜义。是观世音菩萨虚空之王修法之章节。 。兴盛增上！观世音菩萨如意轮修法。
English
After that, give appropriate refuge and generate bodhicitta. Meditation and generosity alone are sufficient. This sadhana is also found in the "King's Teachings Collection," but nowadays the holders of that lineage seem to have some differences in practice from this one. This cycle of teachings on the miraculous appearance of the noble one is known as the beginning of Tibetan Buddhism. If one rejoices and believes in this, and practices it, one will accomplish the supreme meaning of the essence. This is a chapter from the sadhana of Avalokiteśvara, King of the Sky. May it flourish and increase! The Sadhana of Avalokiteśvara Wish-Fulfilling Wheel.
Chinese
安立之后，念诵咒语也可以。此念诵传承，先前若能圆满曼扎供养则更佳，未圆满亦无妨。正行是献曼扎，以上所说的现观之观想都安立，令弟子观想为观世音，迎请，献座，对供养赞颂等作随念。是为代替念诵而给予念诵传承。一切修法中，最稀有，如意轮，欢喜顶，殊胜心要之修法，是无上加持。观世音如意轮之修法篇章。 接下来是十一面八怖救护之修法。 嗡 斯瓦斯帝！ 大悲一切义成就，所有胜者之佛子相，于彼恭敬作礼已，宣说消除一切怖畏之修法。 圣十一面像，与吉祥天女仪轨之修法相似，于八瓣莲花中央，如圣十一面吉祥天女仪轨一般，双足跏趺坐。八瓣莲花上各有一个啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉字字面意思：大悲）字，化现为救脱八怖之圣观世音八尊：东方救脱火灾之白色尊，右手施无畏印和拂尘，左手持莲花和水晶；南方救脱水灾之白色尊，右手施无畏印和珍宝，左手持莲花和法轮。如是其余下方诸尊亦然。须知前两手唯作施无畏印和持莲花。西方救脱狮难之黄色尊，持宝珠和经函；北方救脱象难之红黄色尊，持乌巴拉花和火晶；东南方救脱刑戮难之红色尊，持铁钩和绢索；西南方救脱龙难之绿色尊，持胜幢和甘露瓶，安住于摩羯鱼上；西北方救脱空行母难之黑色尊，持三叉戟和幡；东北方救脱罗刹难之红色尊，持金刚杵和铃。所有这些都具忿怒相，圆满忿怒尊之装束，左腿伸展。现观之其余部分和陀罗尼咒语，如吉祥天女仪轨一般而作。此法不需朵玛仪轨，也不需随许，仅凭传承即可成就。
English
After establishing [the mandala], it is also acceptable to recite the mantra. For this recitation transmission, it is best to have completed the mandala offering beforehand. Even if it is not completed, there is no contradiction. The main practice is to offer the mandala. The visualizations of the Abhisamaya, as explained above, are established. The student is instructed to meditate as Avalokiteśvara, invited, and offered a seat. The offerings and praises are recited in repetition. The recitation transmission is given as a substitute for recitation. Among all the sadhanas, this is the rarest, the Wish-Fulfilling Wheel, the Crown of Joy, the supreme heart essence sadhana, is an unsurpassed blessing. This is the chapter on the Sadhana of Avalokiteśvara Wish-Fulfilling Wheel. Next is the Sadhana of Eleven-Faced One Who Saves from the Eight Fears. Om Swasti! Great compassion, all meanings accomplished, the manner of all victorious ones' sons, to them having paid homage with reverence, I will explain the sadhana for eliminating all fears. The Noble Eleven-Faced One is similar to the sadhana of the Shri Devi system. In the center of the eight-petaled lotus, like the Noble Eleven-Faced Shri Devi system, seated in the vajra posture, on each of the eight petals is the letter Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉字字面意思：Great compassion), transforming into the eight Noble Avalokiteśvaras who save from the eight fears: In the east, the white one who saves from the fear of fire, the right hand in the gesture of granting refuge and a yak tail fan, the left hand holding a lotus and a crystal; in the south, the white one who saves from the fear of water, the right hand in the gesture of granting refuge and a jewel, the left hand holding a lotus and a wheel. Likewise, for the lower ones as well. Know that the first two hands are only in the gesture of granting refuge and holding a lotus. In the west, the yellow one who saves from the fear of lions, holding a jewel and a book; in the north, the reddish-yellow one who saves from the fear of elephants, holding an utpala flower and a fire crystal; in the southeast, the red one who saves from the fear of execution, holding an iron hook and a lasso; in the southwest, the green one who saves from the fear of nagas, holding a victory banner and a vase, residing on a makara; in the northwest, the black one who saves from the fear of dakinis, holding a trident and a banner; in the northeast, the red one who saves from the fear of ogres, holding a vajra and a bell. All of these have a wrathful demeanor, completely adorned with wrathful ornaments and attire, with the left leg extended. The remaining parts of the Abhisamaya and the dharani mantras are performed as in the Shri Devi system. This does not require a torma offering, nor does it require subsequent permission; it is accomplished by transmission alone.
Chinese
据说是学问班智达月官的见解。是吉祥阿底峡的宗派的诀窍。从一切怖畏中救护的，修法殊胜的修行处，以文字精炼的要义，此乃摄略的精华。这是十一面救脱八难修法之章节。吉祥增长广大！芒嘎朗！观世音金刚藏摧破修法。
English
It is said to be the view of Scholar Chandragomi. It is the essential instruction of the glorious Atisha's tradition. This is a concise summary of the essence, through the great verses that elaborate the essential meaning, which protects from all fears and is the supreme practice in a delightful place of practice. This is the chapter on the practice of the Eleven-Faced One Who Saves from the Eight Fears. May it flourish and increase! Mangalam! The Practice of Avalokiteshvara Vajra Essence Who Utterly Destroys.
Chinese
将前置生起坛城和宝瓶一起进行清扫净化。从空性中，在坛城之上和宝瓶之内，从“པཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）”开始，到顶严为止，如前一样用供水等直到乐器供养。 无畏无碍雄狮之座上， 清净光明显耀月轮美， 身色洁白犹如雪山聚， 顶礼至尊狮子吼。 遣除魔军眼红具相好， 法身空性犹如虚空般， 色身为了利益众生随意化， 勇士狮子吼……（重复）。 右手三叉戟缠绕王族蛇， 左手颅器燃烧着宝剑， 赐予修行者成就与智慧， 圣洁贤哲您……（重复）。 身中放射五方如来， 上师无量光佛为之顶严， 三眼垂视平息诸痛苦， 至尊大悲者……（重复）。 此生以及生生世世中， 在远离村落和地区的处所， 无拘无束的睡眠和行为中， 祈请至尊您以慈悲垂顾。 如是赞颂祈祷后， 观想坛城和宝瓶之本尊， 尽力念诵。 对二者共同， 清扫净化食子， 以三字（嗡啊吽）加持。 在长咒的“སྭཱཧཱ（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）”之前加入“བཱ་ལིང་ཏ་ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧི་”，念诵五遍，观想供养前置生起和宝瓶二者。 用供水等供养。 法身不变动于平等性， 为了平息无边众生的痛苦， 调伏龙族慈悲之自性显现色身， 顶礼圣者狮子吼。 如是赞颂。 供养布施食子等， 祈祷所愿之事。 供献供品后，观想宝瓶内的智慧尊者离去，誓言尊者融入光明。 如果愿意，则作龙族食子。 布施四大天王食子及其三份。 弟子的行为与后授权的本质，即与修法海之盟誓相同。 首先布施驱魔食子。 进行沐浴、涂香、守护三事，在身之随许的最后，如现观次第般灌顶。 从上师的身之五部中，放射出不可胜数的五部，融入自身。 以念诵传承的场合精
English
Cleanse and purify the visualized front generation and the vase together. From emptiness, on top of the mandala and inside the vase, starting from "Pam (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം)", up to the crown ornament, offer with argham and so on up to shapta as before. On the fearless, unobstructed lion throne, The pure, radiant, clear moon mandala is beautiful. The body color is white and clear, like a pile of snow mountains. I prostrate to the venerable Lion's Roar. Averting the battle of demons, with red eyes, adorned with marks and signs. The Dharmakaya is emptiness, like the sky. The Rupakaya manifests in any way for the benefit of beings. Hero Lion's Roar... (repeat). The right hand holds a trident entwined with a royal serpent. In the left hand, a skull cup holds a burning sword. Bestowing accomplishments and wisdom to practitioners. Holy and sublime being, to you... (repeat). From the body emanate the five Tathagatas. The master Amitabha adorns the head. Looking with three eyes, pacifying suffering. Venerable compassionate one... (repeat). In this life and in all lifetimes, In places far from villages and regions, In unrestrained sleep and conduct, I pray that you, venerable one, will hold me with compassion. After praising and praying in this way, Focus on the deities of the mandala and the vase, Recite as much as possible. In common for both, Cleanse and purify the torma. Bless with the three syllables (Om Ah Hum). Before the "Svaha (藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈)" of the long mantra, insert "Balingta kha kha kha khi kha hi", and recite five times, visualizing the offering to both the front generation and the vase. Offer with argham and so on. The Dharmakaya does not move from the state of equality, But in order to pacify the suffering of limitless beings, The compassionate nature of taming nagas manifests as the Rupakaya. I prostrate to the noble Lion's Roar. Praise in this way. Offering the torma of offerings and so on, Pray for the desired purpose. After offering the offerings, visualize the wisdom being in the vase departing, and the samaya being dissolving into light. If desired, make a naga torma. Offer the torma of the four great kings and their three parts. The activity of the disciple is the same as the essence of the subsequent empowerment, that is, the covenant of the ocean of sadhana. First, offer the obstacle-removing torma. Perform the three actions of washing, anointing, and protection. At the end of the body's permission, bestow the empowerment as in the Abhisamaya. From the five families of the guru's body, emanate immeasurable five families and absorb them. The occasion of the recitation transmission is essen