Chinese
按照共同的方式加持。前置生起进行清扫。从“莲花月”开始，到三处加持之间，如自生起一样。迎请智慧尊。广行灌顶。以供养品等大部分，以及偈颂和咒语进行供养。以及“持有少年身者”等，以及：具有王子少年智慧之坛城，藏红花色，光网庄严，手持光焰宝剑经函，天神上师，我向您顶礼！金刚利器，六字真言，于八万四千法门中开示，无与伦比之殊胜语，以明咒之海，使愚痴回转，我向您敬礼！您之心如同虚空般清净，以慈悲之雨流，连绵不断，洗净众生二障之垢，慈悲之主，文殊菩萨，我向您敬礼！此生以及一切生世中，愿与怙主文殊菩萨您永不分离，愿我和所有众生，成就广大之利益。 ”这样说，或者如果知道并且乐意，就用许多汉藏的奇妙赞颂来赞美。第一个食子用三字加持后，供养给至尊文殊。第二个食子像里面一样分成三份，布施给十方护法。虽然这里没有在旧的仪轨中讲到世间供养，但这是后来的惯例。尽力念诵前置生起的咒语。这是上师的行为次第。后授的性质是，大部分与百种修法仪轨的约束相似。但是，如果讲述不同的特点和顺序，那么学生们就沐浴。献上礼拜和曼扎。祈祷“一切智智耶喜彭措”等两颂。进行日常忏悔。将学生观想为本尊，融入智慧尊。在念诵传承时，师徒二人的心间，在四辐智慧轮的中心，安立（藏文：ཨོཾ་，梵文天城体：ओṃ，梵文罗马拟音：oṃ，汉语字面意思：嗡），（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），（藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：谛），在四个轮辐上安立ra pa tsa na。观想上师心间的那个，分离出第二个相同的，从口中出来，进入口中，融入学生心间的咒轮和咒鬘中。念诵三次咒语。在学生的舌根处（藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：谛）。
English
Bless in accordance with common practice. Purify the front generation. Starting from "Lotus Moon", like self-generation between the three places of blessing. Invite the wisdom being. Expand the empowerment. Offer with offerings and most of the verses and mantras. And "The one who holds the youthful body" etc., and: The mandala with the wisdom of the young prince, saffron-colored, adorned with a net of light, holding a flaming sword and scripture in his hands, the guru of the gods, I prostrate to you! Vajra sharp weapon, six-syllable mantra, revealed in the eighty-four thousand Dharma gates, the supreme and incomparable speech, with the ocean of knowledge mantras, turning back ignorance, I salute you! Your mind is as pure as the center of the sky, with the continuous rain of compassion, washing away the stains of the two obscurations of all beings, the lord of compassion, Manjushri, I salute you! In this life and all lifetimes, may I never be separated from you, the protector Manjushri, may I and all beings accomplish vast benefits. Say this, or if you know and are willing, praise with many wonderful Chinese and Tibetan praises. The first torma is blessed with three syllables and offered to Jetsun Manjushri. The second torma is divided into three parts like the inside and given to the ten directions protectors. Although the worldly offering is not mentioned in the old ritual text, it is a later practice. Recite the mantra of the front generation as much as possible. This is the order of the teacher's actions. The nature of the subsequent grant is mostly similar to the constraints of the hundred sadhana rituals. However, if the different characteristics and order are explained, then the students are bathed. Offer prostrations and mandalas. Pray with two verses such as "Omniscient Yeshe Phungpo". Perform daily confession. Visualize the student as a deity and merge with the wisdom being. During the recitation transmission, in the heart of both the teacher and the student, in the center of the four-spoked wheel of wisdom, establish (Tibetan: ཨོཾ་, Sanskrit Devanagari: ओṃ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), (Tibetan: དྷཱིཿ, Sanskrit Devanagari: धीः, Sanskrit Romanization: dhīḥ, Chinese literal meaning: Dhi), and establish ra pa tsa na on the four spokes. Visualize that the one in the teacher's heart separates out a second identical one, comes out of the mouth, enters the mouth, and merges into the student's heart chakra and mantra garland. Recite the mantra three times. At the root of the student's tongue (Tibetan: དྷཱིཿ, Sanskrit Devanagari: धीः, Sanskrit Romanization: dhīḥ, Chinese literal meaning: Dhi).
Chinese
开示引导。 谛（藏文，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：智慧）的光芒清净所有语之过患。上师心间的光芒汇集所有佛菩萨的功德，尽力念诵谛（藏文，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：智慧）。之后，作立誓之许可和加持之许可，承诺誓言。献曼扎。从今开始等等。供养资具。后行仪轨是补充供品，加持供品，供赞仪轨，念诵百字明，祈请宽恕，祈请返回本位，发愿，吉祥等。成就自在的大智者吉达日，七岁时亲见本尊，以超胜的智慧遍布智者的名声。金刚座二师也成就此法，瓦日译师成就此明咒后，亲见文殊，智慧增长，成为大地知者之主也依此法，亲见本尊加持众多传承。大慧衮噶嘉灿贝，叔侄汇集语之精华后，仅著略义，若有错谬祈请宽恕。至尊文殊阿拉巴匝那红黄修法之章节终。 文殊赞颂之修法。 嗡 斯瓦斯谛。（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）吉祥！顶礼三世一切佛之智慧本体文殊后，将说以金刚为兵器之赞颂修法。首先念诵从《普贤行愿品》中出现的七支供和皈依、发心、四无量心，之后以空性净治。从空性中，于莲月上，生起红色五辐轮，中央为谛（藏文，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：智慧），轮辐上有阿惹巴匝那等字，并发光。光芒汇聚，自身和前方虚空中，显现具藏红花色之圣文殊，手持宝剑和经函，以金刚跏趺坐姿安住，身着丝绸和珍宝，具足所有相好之身。自身心间有咒轮，前方本尊心间有谛（藏文，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：智慧），迎请所有佛菩萨以智慧尊之形象降临。 扎 吽 榜 霍（藏文，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 榜 霍）。从心间咒轮发光，供养诸佛，思维利益所有众生。以供水等直至乐器来供养前方本尊。从心间的光芒。
English
Instructions for guidance. The light of Dhīḥ (Tibetan, Devanagari: धीः, Romanized Sanskrit: dhīḥ, literal Chinese meaning: wisdom) purifies all faults of speech. The light from the heart of the guru gathers all the qualities of Buddhas and Bodhisattvas, and recites Dhīḥ (Tibetan, Devanagari: धीः, Romanized Sanskrit: dhīḥ, literal Chinese meaning: wisdom) as much as possible. Then, make vows and blessings, and take vows. Offer the mandala. Starting from today, etc., and offer gifts. The subsequent ritual is to replenish the offerings, bless the offerings, the offering praise ritual, the hundred-syllable mantra, ask for forgiveness, ask to return to the original position, aspirations, and auspiciousness. The great accomplished scholar Jitari, at the age of seven, personally saw this deity, and his fame as a scholar spread with supreme wisdom. The two teachers of Vajrasana also accomplished this, and after Bari Lotsawa accomplished this mantra, he personally saw Manjushri, his wisdom increased greatly, and the lord of the great earth of knowledge also attained this. He blessed many lineages of personal encounters. The great-minded Kunga Gyaltsen Pal, uncle and nephew, compiled the essence of speech, and only wrote a brief meaning. If there are any mistakes, please forgive me. This is the end of the chapter on the practice method of the red-yellow Manjushri Arapacana. The practice method of praising Manjushri. Om Svasti. (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om) Auspicious! After paying homage to Manjushri, the embodiment of the wisdom of all Buddhas of the three times, I will explain the practice method of praise with the vajra as a weapon. First, recite the seven-branch offering from the "Bodhicaryāvatāra" and the refuge, bodhicitta, and four immeasurables, and then purify with emptiness. From emptiness, on the lotus and moon, a red five-spoked wheel arises, with Dhīḥ (Tibetan, Devanagari: धीः, Romanized Sanskrit: dhīḥ, literal Chinese meaning: wisdom) in the center, and the letters A Ra Pa Ca Na, etc. on the spokes, and light radiates. The light gathers, and in the space in front of oneself, the noble Manjushri of saffron color appears, holding a sword and a scripture, sitting in the vajra posture, adorned with silk and jewels, with a body fully endowed with marks and signs. In one's own heart is a mantra wheel, and in the heart of the deity in front is Dhīḥ (Tibetan, Devanagari: धीः, Romanized Sanskrit: dhīḥ, literal Chinese meaning: wisdom). Invite all Buddhas and Bodhisattvas to descend in the form of wisdom deities. Jaḥ Hūṃ Baṃ Hoḥ (Tibetan, Devanagari: जः हुं बं होः, Romanized Sanskrit: jaḥ hūṃ baṃ hoḥ, literal Chinese meaning: Jaḥ Hūṃ Baṃ Hoḥ). Light radiates from the mantra wheel in the heart, offering to the Buddhas, and thinking of benefiting all sentient beings. Offer to the deity in front with water, etc., up to musical instruments. From the light of the heart.
Chinese
化现无量供品后，心想供养祈请面前的文殊。其智慧，远离二障如无云之日般，极度清净明亮，为如实照见二谛诸义故，于汝心间持经卷。彼等沉溺于有海牢狱，为无明黑暗所惑，为痛苦所折磨的，于一切众生如独子般慈爱，具足六十支分妙音语。如龙般洪亮，唤醒烦恼之眠，解脱业之铁锁，消除无明，斩断一切痛苦之苗，手持宝剑。本初即清净，已达十地之边际，功德身圆满的，殊胜之佛子身。以十、二十、十二种饰品庄严，我礼敬消除我等心智之黑暗的文殊菩萨。如是等以二十一赞等赞颂。最终，面前的文殊化为光融入自身。观想心间的法轮猛烈旋转，念诵“ཨ་ར་པ་ཙ་ན་དྷཱིཿ (藏文，梵文天城体：अ र प च न धीः，梵文罗马拟音：a ra pa ca na dhīḥ，汉语字面意思：阿惹巴匝那德) ”等百字。最终安住于空性中，回向善根。欲作九光之加持，若有能力，则于圣文殊身前陈设供品而作加持。无彼等亦可，上师修诵一遍赞颂仪轨，弟子献曼扎，作三遍七支供。观想上师于额间放出光明，供养一切诸佛，光芒触及额间，完全策动心续后，化为光之形象从额间发出，融入上师之额间。以虔诚之情赞颂上师，观想为文殊菩萨，祈请一遍或三遍。上师之额间放出光明，融入弟子之额间，净化身体之罪障，心想已获得身之加持。如是，从喉间放出、收回光芒，清净语之罪障，获得语之加持，以及从心间放出、收回光芒，清净意之罪障，获得意之加持，亦如是类推。后续之行为与共同仪轨相同。此仪轨无前生坛城而作后行仪轨。一切智者皆赞叹之，赞
English
After manifesting immeasurable offerings, contemplate offering and praying to Manjushri in front. Whose wisdom, free from the two obscurations, is as pure and clear as the sun without clouds. In order to see all the meanings of the two truths as they are, you hold a scripture in your heart. Those who are trapped in the prison of existence, confused by the darkness of ignorance, and tormented by suffering, cherish all beings like an only child, and your speech is endowed with sixty melodious qualities. Like a dragon, you proclaim loudly, awakening from the sleep of afflictions, freeing the iron shackles of karma, dispelling the darkness of ignorance, and cutting off all the sprouts of suffering, you wield a sword. Primordially pure and having reached the end of the ten bhumis, your body is perfect with qualities, the body of the supreme son of the Buddhas. Adorned with ten, twenty, and twelve ornaments, I prostrate to Manjushri, who dispels the darkness of my mind. Praise with twenty-one praises and so on. Finally, Manjushri in front dissolves into light and merges into oneself. Contemplate the wheel of the heart spinning intensely, and recite "ཨ་ར་པ་ཙ་ན་དྷཱིཿ (Tibetan, Devanagari: अ र प च न धीः, Romanized Sanskrit: a ra pa ca na dhīḥ, Literal Chinese meaning: A ra pa ca na dhi)" and so on, a hundred times. Finally, rest in equanimity in emptiness and dedicate the merit. If you wish to perform the blessing of the nine rays, if you have the ability, arrange offerings in front of the holy Manjushri and perform the blessing. Even without these, it is acceptable. The teacher practices the praise and accomplishment once. The disciple offers a mandala and performs the seven-branch offering three times. Contemplate the teacher as being clear as holy Manjushri, and from his forehead, rays of light emanate, offering to all the Buddhas. The rays of light touch the forehead, completely stimulating the mindstream, and then, in the form of light, emanate from the forehead and merge into the teacher's forehead. With devotion and longing, praise the teacher, contemplating him as Manjushri, and pray once or three times. From the teacher's forehead, rays of light emanate and merge into the disciple's forehead, purifying the sins and obscurations of the body, and allowing the disciple to believe that they have received the blessing of the body. Similarly, emanate and withdraw light from the throat, purifying the sins and obscurations of speech, and receiving the blessing of speech, and also emanate and withdraw light from the heart, purifying the sins and obscurations of mind, and receiving the blessing of mind, and so on. The subsequent actions are the same as the common rituals. In this ritual, there is no front generation of the mandala and then performing the subsequent ritual. Praised by all the wise, praise