Chinese
于前方顷刻间观世音，身色白色，穿着蓝色衣服，右手施予救护，左手持白色莲花，具有梵行者的装束，具有发髻，于心间月亮上明观咒语之鬘，以极大的虔诚之痛切之情，念诵一次“嗡 阿罗利 （藏文：ཨོཾ་ཨ་རོ་ལིཀ ，梵文天城体：，梵文罗马拟音：om arolik，汉语字面意思：嗡 阿罗利）”，然后念诵阿罗利一百零八遍。以如是之方式，以一个带嗡字的咒语开始，尽力念诵其他咒语一百遍又一百遍。最后，强烈祈祷净化我的罪障和消除障碍，（观世音）化为光芒融入自身。成熟之身得以净化，转变为光芒自性的本尊身。同样，也要无所执着地进行净化，稍微保持平等的状态。回向善根。在梦中，会出现僧人穿着蓝色法衣进行授记等情况。虽然也有只进行念诵传承的方式，但如果像随许一样进行，就类似于一百零八本尊的修法。对于一切众生来说，名字也未曾听闻，是甚深喜爱的口诀之顶。是吉大日和瓦日瓦的，心髓最殊胜的本尊。这是金刚座的六本尊中，遣除恶梦的观世音四分之二字修法的章节。 达尔吉 彭措。佛眼佛母的修法。 嗡 索斯帝 （藏文：ཨོཾ་སྭཱ་སྟི ，梵文天城体：，梵文罗马拟音：om svasti，汉语字面意思：嗡 吉祥）。
English
In front, in an instant, Avalokiteśvara, white in color, wearing blue clothes, the right hand giving refuge, and the left holding a white lotus. Having the conduct of a celibate. Possessing a topknot of hair. In the heart, on the moon, visualizing a garland of mantras. With great devotion and longing. Recite once "Om Arolik (藏文：ཨོཾ་ཨ་རོ་ལིཀ ，梵文天城体：，梵文罗马拟音：om arolik，汉语字面意思：Om Arolik)". Then recite Arolik one hundred and eight times. In such a way, starting with a mantra containing Om, recite the others a hundred times each as much as possible. Finally, strongly pray to purify my sins and obscurations and to pacify obstacles, (Avalokiteśvara) dissolving into light and merging into oneself. The ripened body is purified and transformed into the deity body of the nature of light. Also, purify without any attachment, and maintain a state of slight equanimity. Dedicate the merit. In dreams, monks wearing blue robes will appear and give prophecies, etc. Although there is also a tradition of only reciting the transmission, if it is done like a subsequent permission, it is similar to the practice of one hundred and eight deities. For all beings, whose name has not even been heard, it is the supreme essence of the deeply beloved oral instruction. It is the heart essence of the supreme deity of Jitari and Variva. This is the chapter on the practice of the two and a half syllable Avalokiteśvara for averting bad dreams from the six deities of Vajrasana. Dargye Phuntsok. The practice of the Buddha Eye. Om Svasti (藏文：ཨོཾ་སྭཱ་སྟི ，梵文天城体：，梵文罗马拟音：om svasti，汉语字面意思：Om Svasti).
Chinese
令我等成痛苦，天女汝当救护我，善根回向菩提。此之事业，息灭障碍，坛城，驱病等，当于旧籍中知晓。随许乃以百种修法释类别也。 种咒之王，善逝母，于诸（ཀུན༵），最初极喜（རབ་དག༵འ་བ）。观音之近修事业三者中，唯书近修之心要（སྙིང༵་པོ༵）。金刚座之本尊六尊中，以息灭疾病之佛眼佛母修法为章节。 。 兴盛增上。 三昧耶三布置修法。 嗡 斯瓦斯谛。 融入一切坛城者，成诸种咒之基者，净化一切罪障之方便，说三昧耶三布置修法。 以安住于净洁与近住之仪轨之方式，此尊之画像，若无，则释迦能仁之身像，画像或塑像皆可，置于台上。具净洁者陈设广大供品。于矮座上，以双膝跪地之姿安坐，供品皆如共同仪轨般加持，或以供云陀罗尼加持三遍。以发心与四无量心相联结为前行。于前方，化现珍宝之座，具莲花垫。焚香袅袅。于无余有情众生母之末端，结金刚缚印，竖起双中指，指尖相合。双拇指并排伸展，摇动金刚髻印。 嗡 达塔嘎多 巴嘎万。 嗡 嘿 嘿。 祈请世尊三昧耶三布置王降临，安坐于座。以饮水至乐音供养。以“怙主大悲”等赞颂。诵读一遍从《普贤行愿品》中出现的七支供。 世尊三昧耶三布置者，金色，结金刚跏趺坐。 具足妙相与随好。 身着梵行之装束与法衣。 左手持法衣之褶皱，双手于胸前说法印。 于心间，月轮之上。 安住百字明咒。 拿嘛 斯德里呀 迪嘎 囊。 萨瓦 达塔嘎达 囊。 萨瓦 扎 阿扎 帕ra 迪哈达 贝迪。 达玛 达 巴里 囊。 嗡 阿萨玛萨玛 萨曼多。 阿
English
May the goddess protect you from the suffering that has befallen us. May this virtue be dedicated to enlightenment. The pacifying of obstacles, mandala, disease removal, etc., of this activity should be known from old texts. The subsequent permission is explained by a hundred methods of accomplishment. Queen of the lineage mantra, Sugata Mother, the first of all (ཀུན༵), the most joyful (རབ་དག༵འ་བ). Among the three activities of approaching and accomplishing Avalokiteshvara, only the essence (སྙིང༵་པོ༵) of approaching is written. Among the six deities of the heart commitment of Vajrasana, the chapter is the method of accomplishing the Buddha Eye Mother, which pacifies diseases. Prosper and increase. The method of accomplishing the Three Samayas Arrangement. Om Svasti. Entering into all mandalas, becoming the basis of all lineage mantras, the means of purifying all sins and obscurations, the method of accomplishing the Three Samayas Arrangement is explained. By abiding in the ritual of cleanliness and fasting, this deity's painted image, or if not available, any painted or sculpted image of Shakyamuni Buddha, should be placed on a platform. A clean person should arrange extensive offerings. Sitting on a low seat in a kneeling posture, the offerings should be blessed in accordance with the common ritual, or blessed three times with the Cloud of Offerings Dharani. With the generation of bodhicitta and the four immeasurables as the preliminary. In front, a precious throne with a lotus seat is transformed. Incense is wafting. At the end of all sentient being mothers, the vajra-bound mudra is formed, with the two middle fingers raised and their tips joined. The two thumbs are stretched out together, and the vajra crest mudra is waved. Om Tatagato Bagavan. Om Hye Hi. May the Bhagavan, the King of the Three Samayas Arrangement, come and sit on the seat. Offer with argham to shapta. Praise with "Protector, Great Compassion," etc. Recite once the seven-branch prayer that appears in the Bhadracharyapranidhana. The Bhagavan, the Three Samayas Arrangement, is golden in color, sitting in the vajra posture. Complete with marks and signs. Wearing the attire of celibacy and dharma robes. The left hand holds the folds of the dharma robe, and both hands make the teaching mudra at the heart. At the heart, on a lunar disc. The hundred-syllable mantra resides. Nama Striya Dhi Ka Nam. Sarva Tatagata Nam. Sarva Tra Apra Ti Hata Basti. Dharma Ta Bali Nam. Om Asama Sama Samanto. A
Chinese
念诵“南达布地夏萨尼哈拉哈拉，斯玛拉斯玛拉纳比嘎达拉嘎布达达玛德萨拉萨拉，萨玛瓦拉，哈萨哈萨，扎雅扎雅，嘎嘎纳玛哈瓦拉拉克沙涅，匝拉匝拉纳萨嘎热梭哈”后，进行供养和赞颂。在“嗡，您的有情”等之后，念诵“嗡 班匝 穆 (嗡 वज्र मुः，oṃ vajra muḥ，嗡，金刚，穆)”，祈请返回本位。这样念诵约一百万遍咒语后，在新月期间，每次顶礼和供养七次后念诵一次咒语。每次法会念诵二十一遍，每天三次，晚上三次。这样会在梦中显现，并出现罪业清净的征兆。如果一次没有出现，在下半月像以前一样进行修持，重复三次肯定会成功。此传承类似于一百种修法。此忏罪法门最为深奥。此百字明之口诀极为殊胜，被智者赞誉为金刚座的意修之精华。这是金刚座六本尊中，被称为如来百字明忏罪仪轨的三律仪之根本修法章节。从《成就法宝源》中讲述的金刚座五本尊成就法，这是第十三品。圣救度母明妃成就法。 顶礼！圣救度母明妃，顶礼之后，讲述其成就法，以及与五尊相关的仪轨差别。此处有成就法和传承两种行为。首先，在第一种情况下，从让(藏文：རཾ)字化为日轮之上，是自在天和乌玛交合的座垫。其上是罗睺罗黑色，手持弓箭，面朝下倒置，其上是舍(藏文：ཧྲཱིཿ)字化为红色莲花，以舍(藏文：ཧྲཱིཿ)字为标志，从中发出光芒、铁钩等。位于燃烧的火焰之中。还有，东方是哈(藏文：ཧ)字化为金刚空行母白色。南方是日(藏文：རི)字化为珍宝空行母黄色。西方是尼(藏文：ནི)字化为莲花空行母红色。北方是萨(藏文：ས)字化为事业空行母绿色，都手持手鼓、卡杖嘎和颅碗，以舞姿站立。头顶是舍(藏文：ཧྲཱིཿ)字化为忿怒马头明王红色，手持杖和期克印。其心间是舍(藏文：ཧྲཱིཿ)字和马
English
After reciting "Nanda Basti Shasani Hara Hara, Smara Smarana Bigata Raga Buddha Dharma Te Sara Sara, Sama Vala, Hasa Hasa, Traya Traya, Gagana Maha Vara Lakshane, Jwala Jwala Na Saga Re Svaha," make offerings and praises. After "Om, your sentient beings, etc.," recite "Om Vajra Muh (嗡 वज्र मुः，oṃ vajra muḥ，Om, Vajra, Muh)," and request them to return to their original positions. After reciting about one hundred thousand mantras in this way, during the waxing moon, recite the mantra once after each seven prostrations and offerings. Recite twenty-one times in each session, three times a day and three times at night. This will cause them to appear in dreams, and signs of purification of sins will appear. If it does not appear once, practice as before in the waning moon, and repeating it three times will surely succeed. This transmission is similar to one hundred sadhanas. This method of purification is the most profound. This hundred-syllable mantra is extremely excellent, and is praised by the wise as the essence of the Vajrasana's mind practice. This is the chapter on the fundamental practice of the three vows in the Vajrasana's six deities, known as the Tathagata Hundred-Syllable Mantra Confession Ritual. From the "Source of Accomplishment Treasures," the explanation of the Vajrasana's Five Deities Sadhana, this is the thirteenth chapter. Sadhana of the Noble Vidya Goddess. Homage! Noble Vidya Goddess, after paying homage, explain her sadhana, and the differences in the rituals related to the five deities. Here there are two actions: sadhana and transmission. First, in the first case, from Ram (Tibetan: རཾ) transforms into a sun disc, on which is the seat of the union of the Great Lord and Uma. On top of that is Rahula, black, holding a bow and arrow, turned upside down, on which is Hrih (Tibetan: ཧྲཱིཿ) transforming into a red lotus, marked with Hrih (Tibetan: ཧྲཱིཿ), from which light, iron hooks, etc. emanate. Residing in the midst of burning flames. Also, in the east, Ha (Tibetan: ཧ) transforms into the white Vajra Dakini. In the south, Ri (Tibetan: རི) transforms into the yellow Ratna Dakini. In the west, Ni (Tibetan: ནི) transforms into the red Padma Dakini. In the north, Sa (Tibetan: ས) transforms into the green Karma Dakini, all holding damaru, khatvanga, and skull cup, standing in a dancing posture. On the crown of the head, Hrih (Tibetan: ཧྲཱིཿ) transforms into the red Wrathful Hayagriva, holding a staff and threatening mudra. In his heart is Hrih (Tibetan: ཧྲཱིཿ) and horse
Chinese
在前方用上师的身像来庄严。在自己的心间，于四瓣莲花上，有明妃五尊神和，忿怒尊马头明王连同上师。主尊的心间，（ཧྲཱིཿ，hrīḥ，赫利，种子字）字的周围以咒语的念珠围绕。四部空行母的心间也是各自的种子字。在这些的头顶上做嗡（ཨོཾ，oṃ，唵，身）等。不需要神灌顶。念诵的咒语是：嗡 咕噜 咕噜咧 舍（ཨོཾ་ཀུ་རུ་ཀུལླེ་ཧྲཱིཿཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ，oṃ kuru kulle hrīḥ hūṃ hūṃ phaṭ phaṭ，嗡 咕噜 咕噜咧 舍 吽 吽 啪 啪，嗡 咕噜 咕噜咧 舍）。嗡 阿 吽 舍 舍 舍 哈日尼萨 舍 匝 阿嘎日萨亚 吽 匝 瓦苏 瓦香 咕噜 昂咕夏 舍 瓦香 咕噜 吽 吽 匝 匝（ཨོཾ་ཨཱཿཧཱུཾ་ཧྲི་ཧྲི་ཧྲི་ཧ་རི་ནི་ས་ཧྲི་ཛཿཨ་ཀརྵ་ཡ་ཧཱུཾ་ཛཿ བ་སུ་ཝ་ཤཾ་ཀུ་རུ་ཨངྐུ་ཤ་ཧྲི་ཝ་ཤཾ་ཀུ་རུ་ཧཱུཾ་ཧཱུཾ་ཛ་ཛཿ，oṃ āḥ hūṃ hri hri hri hari ni sa hri jaḥ ākarṣaya hūṃ jaḥ vasu vaśaṃ kuru aṅkuśa hri vaśaṃ kuru hūṃ hūṃ ja jaḥ，嗡 阿 吽 舍 舍 舍 哈日尼萨 舍 匝 阿嘎日萨亚 吽 匝 瓦苏 瓦香 咕噜 昂咕夏 舍 瓦香 咕噜 吽 吽 匝 匝）。这样猛烈地念诵。第二次的时候，坛城是红色八瓣莲花。颅器中充满酒。红色的坛城。法生莲花四瓣。堆叠书写有种子字等等。周围环绕供品食子。先行供养食子，加持处所和物品。自身生起，前方生起，供养食子等等之后。陈设两个宝瓶。一个中生起咕噜咕咧五尊神，一个中刹那间生起马头明王。稍微念诵。做供养赞颂。宝瓶中的神融入光，变成甘露。用帷幕遮住坛城。弟子献曼扎。念诵共同忏悔，受持五种姓的律仪。蒙上眼睛，给予花。用事业瓶的水和嗡 班杂 卓达 哈亚 哲瓦 吽 啪（ཨོཾ་བཛྲ་ཀྲོ་དྷ་ཧ་ཡ་གྲྀ་ཝ་ཧཱུཾ་ཕཊ，oṃ vajra krodha haya grīva hūṃ phaṭ，嗡 班杂 卓达 哈亚 哲瓦 吽 啪，嗡 金刚 忿怒 马头 吽 啪）驱逐障碍。用三字将甘露放在舌头上。之后揭开帷幕。祈请所有如来加持。祈请至尊明妃降临于我。这样祈祷。让弟子观想心间的四瓣莲花和五种子字。迎请无量明妃融入。嗡 咕噜 咕噜咧 舍 舍 舍 阿贝夏亚 舍 舍 舍（ཨོཾ་ཀུ་རུ་ཀུལླེ་ཧྲིཿཧྲིཿཧྲིཿཨ་བེ་ཤ་ཡ་ཧྲི་ཧྲི་ཧྲི，oṃ kuru kulle hri hri hri āveśaya hri hri hri，嗡 咕噜 咕噜咧 舍 舍 舍 阿贝夏亚 舍 舍 舍）这样猛烈念诵，献花。班杂 匝休 匝休 班杂（བཛྲ་ཙཀྵུ་ཙཀྵུ་བཛྲ，vajra cakṣu cakṣu vajra，班杂 匝休 匝休 班杂，金刚 眼 眼 金刚）这样打开眼罩。献曼扎。刹那间生起弟子是明妃誓言尊，主要的是心间的五尊神，和头顶上圆满的马头明王。嗡 阿比钦匝度 芒 萨瓦 达塔嘎达（ཨོཾ་ཨ་བྷི་ཥིཉྩ་ཏུ་མཾ་སརྦ་ཏ་ཐཱ་ག་ཏ，oṃ abhiṣiñcatu māṃ sarva tathāgata，嗡 阿比钦匝度 芒 萨瓦 达塔嘎达，嗡 灌顶 我 所有 如来）这样祈祷，念诵嗡 班杂 巴瓦 阿比钦匝 吽（ཨོཾ་བཛྲི་བྷ་ཝ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ，oṃ vajrī bhava abhiṣiñca hūṃ，嗡 班杂 巴瓦 阿比钦匝 吽，嗡 金刚 成为 灌顶 吽）并灌顶。头饰触及头顶。念诵那个咒语。给予四种手印，将方便智慧的箭和弓结合拉满。