Chinese
不需要驱逐障碍。然而，除非是弟子的本尊修持已经完成，否则不要轻易进行猛烈的灌顶，因为那是很严厉的。给予心意的灌顶。然后让弟子念诵这个，祈请上师垂念。在人世间，我名为某某，愿我拥有佛法、财富和珍宝等，一切都非常兴盛。这样说三遍。如果愿意，可以念诵：在欲界中享受的，成就我皆获得，供养上师本尊三宝，四种事业愿圆满。享用七宝后，获得宝藏的成就和牲畜，愿具光辉的护法，恒常守护我。仓库充满谷物和如意牛，拥有胜幢轮王，成就无碍神变后，愿安住于最胜的安乐中。或者，如果简略，就念诵最后一句三遍。克珠派的传统不念诵这个愿文。之后接受誓言，献曼扎，供养等都和通常一样。按照前面指示的方法进行前置本尊的后续仪轨。也广行会供。这是全知一切善的财神修法精华，依据斯巴提的观点，端正经典，阐明其他流派的特点，是精要的文字，奇妙无比。这是大国王财神增禄的修法章节。 这是休息增禄国王的修法： 嗡 斯瓦斯第！极度赞叹权力的事业，勇于摧毁敌人的战场。休息增禄国王的修法，将简略地写出。在了解了美尔钦国王的修法之后，再进入这个修法。陈设供品和朵玛，加持供品。以自生本尊作为前行，净化前置本尊。从ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：唉），ཡཾ་（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬），རཾ་（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），བཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺），ལཾ་（藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗），སུཾ་（藏文，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏木）中生出地、水、火、风四种元素，在须弥山顶上，从བྷྲུཾ་（藏文，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：炯）中生出四方形的无量宫，具备四门和四阶，安住在金刚地上，被金刚墙围绕，一切特征都圆满，用一切装饰品庄严。在内部，诸神居住在与方位颜色一致的绸缎上，在中央，四辐的蓝色轮的中心，有各种莲花和日
English
There is no need to dispel obstacles. However, unless the disciple has completed the practice of the chosen deity, one should not casually perform the fierce empowerment, as it is very strict. Give the empowerment of the mind. Then have the disciple recite this, and request the master to remember. In the human world, my name is so-and-so, may I have Dharma, wealth, and treasures, etc., may everything be very prosperous. Say this three times. If you wish, you can recite: In the realm of desire, enjoying, may I obtain all accomplishments, may I offer to the guru, yidam, and the Three Jewels, may the four activities be perfected. After enjoying the seven precious things, may I obtain the accomplishment of treasures and livestock, may the glorious Dharma protectors always protect me. May the storehouse be filled with grains and wish-fulfilling cows, may I have the victory banner and the wheel-turning king, may I achieve unobstructed miraculous powers, may I abide in the supreme bliss. Or, if brief, recite the last verse three times. The Khedrup tradition does not recite this aspiration. Then accept the vows, offer the mandala, and the offerings are the same as usual. Perform the subsequent rituals of the front generation deity as instructed above. Also, widely perform the feast offering. This is the essence of the practice of the all-knowing and all-good wealth deity, based on the view of Spalding, correcting the scriptures, clarifying the characteristics of other lineages, it is the essential text, wonderfully amazing. This is the chapter on the practice of the great king, the wealth deity Zenglu. This is the practice of the resting Zenglu King: Om Svasti! Highly praising the activities of power, brave in destroying the enemy's battlefield. The practice of the resting Zenglu King, will be written briefly. After understanding the practice of King Merchin, then enter this practice. Arrange the offerings and torma, bless the offerings. With self-generation deity as the preliminary, purify the front generation deity. From ए (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal meaning: E), यं (Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: Yang), रं (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal meaning: Rang), वं (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: Wang), लं (Tibetan, Devanagari: लं, Romanized Sanskrit: laṃ, Literal meaning: Lang), सुं (Tibetan, Devanagari: सुं, Romanized Sanskrit: suṃ, Literal meaning: Sum) arise the four elements of earth, water, fire, and wind, on the top of Mount Sumeru, from भ्रूं (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal meaning: Bhrum) arises a square immeasurable palace, with four doors and four steps, residing on the vajra ground, surrounded by the vajra fence, all characteristics are complete, adorned with all ornaments. Inside, the deities reside on silks of the color of the directions, in the center, on the center of the four-spoked blue wheel, there are various lotuses and sun
English
Upon a lotus and moon cushion sits a blue-black horse, possessing a graceful and vibrant physique, adorned with a golden saddle and precious jewels. Above it is a red "བཻ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), from which light radiates, offering to the noble ones, benefiting sentient beings, and subduing the three realms. Again, it dissolves and completely transforms into the Great King Vaishravana, with a red body, one face, and two arms, baring his fangs. His two eyes are red and round, his eyebrows and beard are reddish-yellow, blazing like fire. His right hand raises a red spear with a large banner, and his left hand holds a treasure mongoose, showering the practitioner with the rain of accomplishments. He wears flowing silk garments of various colors, is clad in rhinoceros hide armor, has a golden belt, wears a helmet on his head, and rhinoceros hide boots on his feet, dwelling amidst blazing rays of light that subdue all three realms. On the four spokes of the wheel: In the east, from the syllable "ཤ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the noble son, the great planet Rahu, with a smoky-colored body, a vast form, the body of a Rakshasa, and the lower body coiled into a snake. On top of his nine heads are crow heads, and his head and body are filled with eyes. His right hand holds the banner of Makara, and his left hand holds a snake. In the south, from the syllable "ར" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the Yaksha Dhanada. In the west, from the syllable "མ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the Yaksha Kala. In the north, from the syllable "ན" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the Yaksha Kubera. Outside of these, in the four directions of the divine cloth: In the east, from the syllable "ཤ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the Yaksha Bhumpa. In the south, from the syllable "ས" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the Yaksha Dungna. In the west, from the syllable "ཧ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the Yaksha Nasum. In the north, from the syllable "ཨཾ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the Yaksha Naboche. All seven of these are short, with large bellies, terrifying forms, adorned with silk and jewels, and dwell with their left legs extended. At the east gate, from the syllable "ཛཿ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the white Iron Hook Mother. At the south gate, from the syllable "ཧཱུཾ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the yellow Lasso Mother. At the west gate, from the syllable "བཾ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the red Iron Chain Mother. At the north gate, from the syllable "ཧོཿ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) emanates the green Bell Mother. All of these are smiling and wrathful, dwelling with their right legs extended, adorned with silk and jewels.
Chinese
诸佛之胜往昔佛，圆满众生之意乐，顶礼安息者。于胜妙无上之色究竟天，众多珍宝菩萨众，成办众生之希愿，顶礼大悲者。与众多仙人听闻者，及妃嫔吉祥善女之，愿为子而圆满者，顶礼多闻天子。于具柳之胜地中，安住贤善之座上，执掌四大宝藏者，顶礼赞巴拉。大天汝于忿怒时，以赤红之眼回视，施敌以人畜之疫病，顶礼恶劣身。死主阎魔敌，赐予降伏赤面之权，赤色死主生命之主，顶礼马头明王。于印度金刚座前，胜者释迦牟尼佛，赐予护持法轮之权，顶礼大门神。于往赴突厥之地时，突厥骑兵国王，赐予大护法之权，顶礼俱毗罗。于往赴汉地之时，汉王达赞玛布，立为彼等之护法，顶礼持红矛者。于藏地中央之桑耶寺（公元767-779年），莲花生大士，赐予大护法之权，顶礼护法王。护法王具神通，汝之威力不可思议，忆念往昔之誓愿，如今请作我之怙主。殊胜圣子罗睺罗，具九头罗刹之相，执持摩羯幢与蛇索，赞叹调伏暴恶者。夜叉丹那身色黄，一面二手双足，执持三尖颅血燃，赞叹调伏暴恶者。第二句与第四句如是安立。夜叉嘎拉怖畏形，身色灰，一面二手\t执持杵与颅血燃，调伏暴恶者。俱毗罗身色绿，一面二手\t执持杖与燃颅血，调伏暴恶者。傲慢者宝瓶鼻红绿色，一面二手\t执持胜幢与鼬鼠，调伏暴恶者。傲慢者海螺鼻黄绿色，一面二手\t执持红矛与鼬鼠。
English
Superior to all Buddhas, the Buddha of the past, Who fulfills the wishes of beings, I prostrate to the one who rests. From the supreme and unsurpassed abode of Akanishta, Many precious Bodhisattvas, Who fulfill the hopes and desires of beings, I prostrate to the compassionate one. With many sages and listeners, And the consort, the auspicious and virtuous woman, Who fulfilled the aspiration to be born as a son, I prostrate to Vaishravana. In the supreme abode of Janglochan, Seated upon a throne of goodness, Possessing the four great treasures, I prostrate to Jambhala. Great deity, when you are wrathful, With your red eyes turned back, You send human and livestock diseases to enemies, I prostrate to the one with the evil body. Lord of death, Yamantaka, Empowered to subdue the red-faced one, Red Yama, lord of life, I prostrate to Marutse. In front of the Vajra Throne in India, The victorious Shakyamuni Buddha, Empowered you to protect the Dharma wheel, I prostrate to the great gatekeeper. When you went to the land of the Turks, The Turkish cavalry king, Empowered you as a great protector, I prostrate to Kubera. When you went to the land of China, The Chinese king Dar Tsen Marpo, Enthroned you as the protector of Tede, I prostrate to the one with the red spear. In Samye in central Tibet (767-779 AD), The master Padmasambhava, Empowered you as a great protector, I prostrate to the Dharma king. Dharma-protecting king, possessor of miraculous powers, Your strength and power are inconceivable, Remembering your past vows, Now be my protector. Supreme and holy son Rahula, Possessing the form of a nine-headed Rakshasa, Holding a makara banner and a snake lasso, I praise you who subdue the wicked. Yaksha Dhana, with a yellow body, One face, two hands, and two feet, Holding a trident and a blazing skull cup, I praise you who subdue the wicked. The second and fourth lines are to be arranged in the same way. Yaksha Kala, with a terrifying form, Ash-colored body, one face, two hands Holding a club and a blazing skull cup, Subduing the wicked. Kubera, with a green body, one face, two hands Holding a staff and a blazing skull cup, Subduing the wicked. Arrogant one, with a red-green vase nose, one face, two hands Holding a victory banner and a mongoose, Subduing the wicked. Arrogant one, with a yellow-green conch nose, one face, two hands Holding a red spear and a mongoose.