English
And also offered many tormas to all the spirits and local deities. Prayed to them to protect from obstacles and accomplish favorable conditions. These, for any other mandala, if the practice and recitation have reached a certain number, it is okay to do it by oneself. If not, then these three purifications must be done by someone else who has completed the recitation and has the vows. For a few days, recite refuge, bodhicitta, and the hundred-syllable mantra. According to the practice of the seventeen deities of the mother, created by Amoghavajra, and the rules of the Indian treatise of the eight charnel ground reversion ritual, known as the small treatise of Lalita, the protective wheel of the ten wrathful deities also needs to be practiced for a few days, which is the same as other recitations, so it is good. But it is not practiced now, and it is not needed. The preliminary practices of recitation are also very important for the first recitation of this mandala. For repeated recitations, it is not necessary to have all of them, so it should be done according to wisdom. Because this is a supreme accomplishment practice, it is not important to face which direction. However, in the lineage of the previous lamas, they always faced south. Looking at the thangka and offerings, it is okay to look at whatever is convenient, but it is most important for the practitioner to face which direction. There are three kinds of tormas for recitation: the torma of the yidam, the torma of the ten directional protectors, and the torma of Yama, the King of Dharma. All three should be made into round, red tormas, and the arrangement of offerings is the same as usual. After that, strictly observe the boundaries of the recitation. It is necessary to practice in sections, and in the first section, do the preliminary torma and bless the place. In the later sections, there is also a saying that there is no need to create new ones, except for reminding the existing ones. However, for those who have not gained stability in clear appearance, and for those who speak between sessions, it is not good. Therefore, generate manifestation in each session, and gather in each session. It is also okay to leave refuge, bodhicitta, the hundred-syllable mantra, and the holding of the five families, because it is not explicitly said that these should be unified, and the lama said that these are all included in the seven-branch offering and the four immeasurables. Do not interrupt the individual recitations and visualizations, and continue to perform them constantly. Before the recitation, clearly visualize the image of the deity and the stability of the mandala.
Chinese
生起。广大的观想是，印度的文字和纸张图画，这似乎是惹巴的独特口诀。据说惹罗所著的三部注释的意旨也在此。我的上师大喇嘛们也是这样认为的。祖先上师们是追随惹努巴的，只做这个咒轮的汇集。惹协饶杰编辑的被称为惹函的，也说是因为金函的范本都损坏了，所以才造了像金子一样的书，并带有一些历史。此派的规矩是，五次第现观和《如意宝藏》仪轨，以及七品注释的足疏、毒药治疗等，都认为是以前的文字丢失后的替代品。然而，据说口诀和语录没有错。我虽然不偏袒这两者中的任何一方，但按照这样便于携带的修法，在自己的心中观想寂静的文殊智慧勇识。在他的心间，黑色的五股金刚，也有说是九股的惹巴橛。在其空心的中心，在日轮之上，观想一个燃烧的黑色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。周围是黑色的咒语链，燃烧着红色的火焰。其外围放射着五种颜色的光芒。各自的念诵是尽力念诵的时候。种子字和咒语链一起，火焰呼呼地燃烧。从金刚的角缝中发出。从文殊菩萨身体的各个部分放射。从脉轮口中发出火焰。从火焰中出现无数燃烧的咒语字母。从脉轮口的火焰尖端，放射出无数像咒语字母一样的东西。供养所有的佛。做利益众生的事情。所有佛的加持都汇集为咒语链的形式。从脉轮口等原来的路径进入，从原来的路径融入，火焰燃烧，光芒充满到脚底。观想身心都被喜悦充满。反复观修这个。这是《续部之王·七品》中所说。像这样观想自己是水牛面大威德金刚，然后非常专注地安住，勇士安住在处所。
English
Generation. The extensive visualization is that the Indian script and paper drawings, this seems to be the unique oral instruction of Ra. The intention of the three commentaries said to be written by Ra Lotsawa is also there. My great lamas also think so. The ancestral lamas followed Ra Nubpa, and only did this collection of mantra wheels. The Ra collection compiled by Ra Sher Gyal is also said to be because the golden book's exemplars were damaged, so they created a book like gold, with some history. The rule of this school is that the five stages of Abhisamaya and the ritual of the 'Wish-Fulfilling Treasure,' and the foot commentary on the seven topics, poison treatments, etc., are all considered to be replacements for the lost original texts. However, it is said that the oral instructions and sayings are without error. Although I do not take sides with either of these two, according to this condensed practice that is easy to carry, visualize peaceful Manjushri Yeshe Sempa in one's own heart. In his heart, a black five-pronged vajra, some say a nine-pronged Ra kila. In its hollow center, on top of a sun disc, visualize a burning black Hūṃ (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽). Around it are black mantra chains, burning with red flames. On its outer periphery, five colors of light radiate. The individual recitations are at the time of reciting as much as possible. The seed syllable and the mantra chain together, the flames burn fiercely. It emerges from the gaps of the vajra's horns. It radiates from all parts of Manjushri's body. Flames emerge from the chakra mouth. From the flames, countless burning mantra letters appear. From the tips of the flames of the chakra mouth, countless things like mantra letters radiate. Offerings are made to all the Buddhas. The benefit of sentient beings is done. The blessings of all the Buddhas are gathered in the form of mantra chains. Entering from the original path of the chakra mouth, etc., and dissolving from the original path, the flames burn, and the light fills up to the soles of the feet. Visualize that the body and mind are filled with bliss. Meditate on this repeatedly. This is what is said in the 'King of Tantras, Seven Topics.' Like this, visualizing oneself as the great Vajrabhairava with the buffalo face, then abiding with great concentration, the hero abides in the place.
Chinese
对于地瑜伽士而言，应当从外部念诵咒语。念诵之时，观想自身心间有日轮，其上观想自身咒语的形象，使其燃烧，并以不向外散乱之心念诵。这与（前文）所说相符。根本传承的上师和充满虚空的诸佛都作为念诵的助伴，这与通常一样。咒语的念诵方式是：每一座（thun）都有次第。念诵的顺序和进入修习（bsnyen pa）的顺序。第一是：首先是根本咒，中间是心咒，最后是近心咒。除了主要念诵哪个的多少差别之外，一座（thun）的顺序必定是这个。这个口诀汇集的规矩是：念诵根本咒的时候，吽（ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字周围只绕根本咒。念诵心咒的时候，观想它融化变成心咒等等。近心咒也一样。第二，修习（bsnyen pa）是首先修习近心咒，中间修习心咒，最后修习根本咒。数量是：咒语汇集中的观想部分所说的，是针对以前的人而言的。现在则与通常一样，心咒和近心咒各念诵一百万遍，根本咒念诵四百万遍，这样就完成了小的修习（bsnyen pa）。之后，就可以进行绘制坛城、灌顶、火供、开光、朵玛等等各种事业。如果三种中的任何一种完成了百万修习（bye bsnyen），就称为各自的大修习（bsnyen pa chen po）。通过小的修习完成了三种，或者通过任何一种完成了大的修习，就可以进行所有事业。如果三种都完成了大的修习，就称为无碍成就事业。为了成就悉地，则是无量。如是说。如果对本尊的明观获得了稳固，那么即使念诵很少也能成就悉地。如果没有获得稳固，那么即使念诵数百万遍也无法现前悉地。因此，为了成就悉地，应当进行禅定。为了进行事业，应当念诵咒语，这也从一方面安住于意义。无论哪种数量的修习（bsnyen pa）先完成，在补念（kha bskong）的时候，清晰地观想充满整个虚空，并念诵将三界认知为咒语之声的咒语。供
English
For the yogi of the earth, mantras should be recited externally. During the recitation, visualize a sun disc in your heart, and on it, visualize the form of your own mantra, blazing, and recite with a mind that is not distracted externally. This is in accordance with what was said earlier. All the root lineage lamas and Buddhas filling the sky act as companions in recitation, which is the same as usual. The method of reciting mantras is: in each session (thun), there is a sequence. The order of recitation and the order of entering into practice (bsnyen pa). The first is: first the root mantra, in the middle the heart mantra, and finally the close heart mantra. Except for the difference in the amount of which is mainly recited, the order in one session (thun) is definitely this. According to the tradition of this condensed instruction: When reciting the root mantra, the syllable Hūṃ (ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is surrounded only by the root mantra. When reciting the heart mantra, visualize it melting and becoming the heart mantra, and so on. The same applies to the close heart mantra. Secondly, the practice (bsnyen pa) is to first practice the close heart mantra, then the heart mantra in the middle, and finally the root mantra. The quantity is: what is said in the contemplation section of the mantra collection is intended for people of the past. Now, as usual, recite one hundred thousand times each for the heart mantra and the close heart mantra, and four hundred thousand times for the root mantra, thus completing the small practice (bsnyen pa). After that, one has the authority to perform various activities such as drawing mandalas, giving empowerments, performing fire pujas, consecrating, and making tormas. If one completes a million recitations (bye bsnyen) of any of the three, it is called the great practice (bsnyen pa chen po) of each. By completing the small practice of all three, or the great practice of any one, one has the authority to accomplish all activities. If one completes the great practice of all three, it is called accomplishing activities without obstruction. For the purpose of attaining siddhis, it is immeasurable. It is said. If one gains stability in the clarity of the deity, then even if one recites little, one will attain siddhis. If one does not gain stability, then even if one recites hundreds of millions of times, siddhis will not manifest. Therefore, for the purpose of attaining siddhis, one should meditate. For the purpose of performing activities, one should recite mantras, which also abides in the meaning from one aspect. Whichever number of practice (bsnyen pa) is completed first, during the completion recitation (kha bskong), clearly visualize filling the entire sky, and recite the mantra knowing the three realms as the sound of mantra. Offering
Chinese
供养食子：如果所有座次最后只供养一次，就在半夜时分，或傍晚结束时供养。如果供养两次，就在最初和最后两个座次。如果能在所有座次中完成，那就非常好。座次的数量可以随意安排，但通常以三或四个座次为主。食物加持等不要间断，并且在所有座次间隙，不要流于庸常，安住于各自的瑜伽至关重要。念珠加持：虽然在普通的现观中也有阐述，但每天或每个座次都简略加持的方法是：观想阿弥陀佛的本体（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），从红色（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字横向放射，化现为人头滴血的项链。念诵（藏文：ཧྲཱྀཿཥྚི་，梵文天城体：ह्रीःष्टि，梵文罗马拟音：hrīḥṣṭi，汉语字面意思：舍 悉地）等七遍左右即可。广繁之法是：从（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字化现出阿弥陀佛，或者贪欲阎罗死主三面六臂的任何一尊。加持生处和三处。进行灌顶、顶戴、供养和赞颂。观想融化后，头变成念珠。念诵主要念诵的咒语一百零八遍。观想如铁钩般的指甲从本尊心间勾取。这是各种咒语在修诵间隙等时，每次都要做的。这些细微的要点，还需要从上师口中进一步了解。这段话是应许多玛尼师等人的长期请求，特别是应萨迦护法那木喀·策旺·彭措的命令，由多罗那他立即写下的。吉祥！修诵仪轨。顶礼上师！总的来说，因为上师是加持的根本，所以要祈祷上师。因为本尊是成就的根本，所以要修习本尊，念诵咒语。因为实相是离戏的，所以要无执地放松。因为轮回是痛苦的，所以要舍弃对任何事物的贪恋。因为六道众生是父母，所以要修习慈悲心。据说在修诵时，要观想心间有一个巨大的咒轮。虽然也有一份旧的文本，但由于很难清晰地观想，所以现在不使用了。此外，还有许多不同的观想方法，可以参考通常的修持方法。如果在心间清晰地观想出文殊菩萨，并在其心间清晰地观想出五股金刚杵，那就修这个。如果不清晰