Chinese
如果是仪轨，就按照主尊从下文出现的方式进行。如果与其他仪轨结合进行，弟子们在金刚上师进行仪轨之间，可以念诵经文等。金刚上师念诵：嗡 班扎 穆！（藏文：ཨོཾ་བཛྲ་མུཿ，梵文天城体：ओṃ वज्र मुः，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡，金刚，穆）迎请智慧尊降临。扎 吽 榜 霍！（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हूँ बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 榜 霍）誓言尊融入自身。如果每一座法都连接许多随许，一般来说，金刚上师的行为中，皈依和发心对所有仪轨都相同。不进行会供坛城和无量殿的后行仪轨，而是从空性中生起誓言尊等。三处加持相同。迎请智慧尊，显现为彼彼本尊的形象。灌顶相同。解释说，各部的主尊各自存在。念诵各自的咒语。祈请所愿相同。如果有眷属，也可以融入主尊。供养和加持。曼荼罗的清净和净化相同。从空性中，在香水曼荼罗的中央，生起誓言尊，只保留自身。其他按照各自的生起次第进行，之后迎请各自的智慧尊，其他解释相同。念诵传承文句各自出现。取消在誓言传承中念诵誓言。在加持时，取消各自本尊降临的观想。在之前的仪轨中，念诵传承文句结束后，说：这些是名为某某本尊的随许仪轨。面前生起的本尊的迎请和收摄也相同。随许传承结束后，让他们安坐，献上供养。在一天中的后续随许中，然后，主尊以“如何”等三句来守护誓言。献上酬谢的曼荼罗，并念诵“从今天开始”等三遍。在此，在百种修法仪轨的随许中，听闻了世尊释迦牟尼佛金刚座的随许，或者说是金刚座等一些特别殊胜的本尊的随许，因此，以此成就自他广大的利益。说完后，上师将后续随许的本尊众、佛菩萨等，以供养上首和面前生起仪轨的方式进行。此时敲鼓。唱诵赞颂“平等性不动摇”。获取所需所愿的成就。念诵百字明。祈求宽恕。迎请智慧尊返回。收摄誓言尊。念诵吉祥语，如“导师至尊”等，并广作音乐。如此，修法仪轨之初的释迦牟尼佛金刚座的
English
If it is an *īkpu*, it should be done as the main deity appears from below. If it is done in conjunction with other rituals, the students can recite sutras etc. while the teacher performs the ritual. The teacher recites: Oṃ Vajra Muḥ! (藏文：ཨོཾ་བཛྲ་མུཿ，梵文天城体：ओṃ वज्र मुः，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：Om, Vajra, Muḥ) The wisdom being of the assembly departs. Jaḥ Hūṃ Baṃ Hoḥ! (藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हूँ बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：Jaḥ Hūṃ Baṃ Hoḥ) The commitment being dissolves into oneself. If many subsequent permissions are linked to each Dharma session, generally, in the actions of the teacher, refuge and bodhicitta are the same for all. Instead of performing the gathering field and immeasurable subsequent rituals, explain the generation of the commitment being from emptiness etc. The blessing of the three places is the same. Invite the wisdom being, appearing in the form of that particular deity. The empowerment is the same. Explain that the lineage lords exist separately. Recite the mantras separately. The supplication of wishes is the same. If there are attendants, it is also the same to gather them into the main deity. Offerings and blessings. The purification and cleansing of the mandala are the same. From the state of emptiness, in the center of the fragrant mandala, generate the commitment being, leaving only oneself. Others generate according to their respective generation stages, and then invite their respective wisdom beings, other explanations are the same. The recitation of the lineage occurs separately. Remove the recitation of vows in the vow lineage. In the blessing, remove the visualization of the respective deities appearing. After finishing reciting the lineage in the previous rituals, say: These are the rituals of the subsequent permission of the deity called so-and-so. The invitation and dissolution of the deity generated in front are also the same. After finishing the subsequent lineage, allow them to be seated, and offer offerings. In the subsequent permission of one day, then, the main deity holds the vows with the three sentences starting with "how". Offer the mandala of gratitude, and recite "starting from today" etc. three times. Here, in the subsequent permission of the hundred sadhanas, the subsequent permission of the Blessed One Shakyamuni Buddha Vajrasana, or the subsequent permission of some particularly exalted deities such as Vajrasana, has been heard. Therefore, may it accomplish vast benefits for oneself and others. After saying this, the lama offers the assembly of deities, Buddhas and Bodhisattvas of the subsequent permission, in the manner of the previous generation stage. At this time, beat the drum. Recite the praise "Immovable Equality". Obtain the desired attainments. Recite the hundred-syllable mantra. Ask for forgiveness. The wisdom being departs. The commitment being is dissolved. Recite auspicious words, such as "Supreme Teacher", and make extensive music. Thus, the initial sadhana of Shakyamuni Buddha Vajrasana
Chinese
修法。如前所述，已讲解了包括共同誓言的随许。完全理解后，应进入以下内容。修法的根本正文意义相同者，即使有许多修法范本，一个随许即可。仪轨支分可能有详略和不同，但根本种子相同，果位本尊形象增广，种姓主尊也相同，念诵的咒语也相同，则修法可视为意义相同，因此在随许时可以归纳为一个即可。此外，在同一修法正文内，本尊体性相同，但面容手数量有多有少，手持法器有选择等情况，实际上一个随许即可。但若有各自的修持仪轨，成就时应分别给予单独的随许。若要归纳，则可将可选的两个本尊同时观想，念诵传承等用一个即可。或者，对于有选择的情况，若有详略之分，则给予详细一方的随许。若无详略之别，则给予任何一方的随许。对于其他情况，或者说“可以观想此世尊的这些面容手相如此这般”，这样说也可以。此外，一般而言，寂静尊应穿戴各种天衣绸缎制成的下裙和上衣，以珍宝头饰、耳环、项链、手镯、臂钏、脚镯等一切珍宝饰品庄严，姿态优雅，青春焕发，美妙绝伦，光芒和光芒不可估量地燃烧和闪耀。其中，对于男神，特别提到头发是蓬松的结发，或是珍宝的结发，一切相好圆满。对于女神，特别提到腰肢纤细，乳房丰满，头发在脑后束起，面带微笑，令人愉悦。对于忿怒尊，特别提到身体粗壮矮胖，腹部隆起，张口龇牙，卷舌，三只红色圆眼怒目圆睁，胡须、眉毛和头发呈黄色、红色或红黄色、黄褐色向上竖立，身穿虎皮裙，佩戴凶猛的蛇。
English
Sadhana. As explained before, the Anujna (permission) along with the general vows has been discussed. Having understood it well, one should enter into the following. For those sadhana root texts that have the same meaning, even if there are many sadhana examples, one Anujna is sufficient. Although there may be differences in the elaboration and abbreviation of the ritual branches, the root seed is the same, the deity's appearance as the fruit is expanded, the lineage lord is also the same, and if the mantra to be recited is also the same, then the sadhana is considered to have the same meaning, so it is sufficient to combine them into one during the Anujna. Furthermore, within one sadhana text, if the deity has the same essence, but the number of faces and hands varies, and there are choices of hand implements, etc., in essence, one Anujna is sufficient. However, if there are separate practices, each should be given a separate Anujna upon accomplishment. If you want to combine them, you can generate both optional deities at the same time, and use one recitation lineage, etc. Alternatively, if there are elaborations and abbreviations for those with options, then give the Anujna to the more elaborate side. If there is no difference between elaboration and abbreviation, then give the Anujna to any one. For the others, or say, "It is permissible to contemplate this Bhagavan with these faces and hands in this way." It is also good to say that. Furthermore, generally speaking, the peaceful ones should be adorned with various divine silk cloths as lower garments and upper coverings, and adorned with all precious ornaments such as precious crowns, earrings, necklaces, bracelets, armlets, and anklets, elegant and youthful, wonderfully beautiful, and immeasurable light and rays blazing and radiating. Among them, for male deities, it is especially mentioned that the hair is a disheveled topknot, or a precious topknot, and all the marks and examples are completely perfect. For goddesses, it is especially mentioned that the waist is slender, the breasts are full, the hair is tied in the back, and the appearance is smiling and pleasing. For wrathful deities, it is especially mentioned that they are stout and short with large bellies, mouths open and teeth bared, tongues curled, three red and round eyes glaring, beards, eyebrows, and hair yellow, red, or reddish-yellow, or yellowish-brown, standing upright, wearing tiger skin loincloths, and wearing fierce snakes.
Chinese
说是用八种庄严来庄严身体，对于忿怒母也是同样的，只是去掉了“胡须是黄色的”这句话，而特别说“乳房更加丰满”。这些在下面各自的修法中，任何时候都不要忘记，记住是很重要的。有特殊规定的，在各自的场合要知道。现在要说各自的修法，首先是对于圣妙音恒常之轮的三种修法给予一个随许。从空性中，由（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）字生出莲花，由（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字生出月亮座垫，其上是红色（藏文：མུཿ，梵文天城体：मुः，梵文罗马拟音：muḥ，汉语字面意思：穆）字放出光芒，供养圣者，成办有情之事，再次收摄，完全变化，自身成为圣妙音恒常之轮，身体红色，一面二臂，右手高举智慧宝剑于虚空，左手持经书于心间，双足金刚跏趺坐，具有五个发髻。三处加持，迎请智慧尊，灌顶加持等，与能仁金刚座的仪轨相同。以不动佛为顶严。咒语是：（藏文：ཨོཾ་ཨ་ར་པ་ཙ་ན་མུཿ，梵文天城体：ओṃ ара па ца на मुः，梵文罗马拟音：oṃ a ra pa ca na muḥ，汉语字面意思：嗡 阿 惹 巴 匝 纳 穆）。赞颂文是： “手持童子之身躯， 智慧明灯极庄严， 遣除三界之黑暗， 妙音天前敬顶礼。” 这是说，对于下面出现的所有的妙音修法，都加上这个赞颂文。这里有三种印度论典，其中，在阿阇黎巴瓦斯堪达所造的修法偈颂中，关于身色供赞部分，有“白色光芒向上放射燃烧”的说法，考虑到这一点，认为恒常之轮是白色的，这是因为在种子字的时候，上面有灯焰的光明，藏红红色，对此，瑜伽士也要观想（藏文：མུཿ，梵文天城体：मुः，梵文罗马拟音：muḥ，汉语字面意思：穆）字。等等，没有理解本因的种子字，以及咒轮的种子字，以及咒轮本身也说是红色的，而且没有理解修法散文中说的是显现为藏红花的颜色，也没有理解这个散文的修法是偈颂的阐释诀窍。第三个修法，恒常之轮的广修法，大译师的译文中也说，如班达迦花一样非常红，修法
English
It is said that the body is adorned with eight ornaments, and the same is true for the Wrathful Mother, except that the phrase "the beard is yellow" is omitted, and it is specifically stated that "the breasts are more full." These should not be forgotten at any time during the respective sadhanas below, and it is important to remember them. Those with special provisions should be known in their respective contexts. Now, I will explain the respective sadhanas, starting with the granting of one permission for the three sadhanas of the Stable Wheel of Noble Manjushri. From emptiness, from the syllable (Tibetan: པཾ, Sanskrit Devanagari: प, Sanskrit Romanization: paṃ, Chinese literal meaning: Bang) arises a lotus, and from the syllable (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: A) arises a lunar seat, upon which is the red syllable (Tibetan: མུཿ, Sanskrit Devanagari: मुः, Sanskrit Romanization: muḥ, Chinese literal meaning: Mu), which emits rays of light. Offerings are made to the noble ones, and the welfare of sentient beings is accomplished. It is then reabsorbed and completely transformed, and one becomes the Noble Manjushri, the Wheel of the Doctrine. The body is red, with one face and two arms. The right hand holds aloft the sword of wisdom in the sky, and the left hand holds a book at the heart. The legs are in the vajra posture, and there are five locks of hair. The three places are blessed, the wisdom beings are invoked, and the empowerments are conferred, just as in the case of Thukpa Dorje Den. Akshobhya Buddha is the crown ornament. The mantra is: (Tibetan: ཨོཾ་ཨ་ར་པ་ཙ་ན་མུཿ, Sanskrit Devanagari: ओṃ ара па ца на मुः, Sanskrit Romanization: oṃ a ra pa ca na muḥ, Chinese literal meaning: Om A Ra Pa Ca Na Mu). The praise is: "He who holds the body of a youth, Adorned with the lamp of wisdom, Dispelling the darkness of the three worlds, To Manjushri, I prostrate." This means that this same praise should be added to all the Manjushri sadhanas that appear below. Among the three Indian texts on this, in the verses of the sadhana composed by Acharya Bhava Skandha, in the section on body color and praise, it says, "White rays of light radiate upwards and blaze." Considering this, the idea that the Stable Wheel is white is because, at the time of the seed syllable, there is a bright light of saffron red above. The yogi should also look at the syllable (Tibetan: མུཿ, Sanskrit Devanagari: मुः, Sanskrit Romanization: muḥ, Chinese literal meaning: Mu). And so on, not understanding the seed syllable of the cause, the seed syllable of the mantra wheel, and the mantra wheel itself, which are also said to be red. Moreover, they did not understand that the sadhana in prose explains that it appears as the color of saffron, and they did not understand that this sadhana in prose is the key instruction for clarifying the verses. The third sadhana, the extensive sadhana of the Stable Wheel, also says in the translation of the Great Translator, "It is very red, like a bandhuka flower." Sadhana