English
It should be done as if writing minor details from a larger perspective. This is the rule of Mahayoga, so the practice of sadhana should be done six times, four times, or three times a day, or even two sessions day and night are indispensable. But since it is usually not possible to do that much, in the morning, like before, do everything briefly and completely once. Here, it is good if the mind practice of vidyadhara empowerment appears. At noon, do a hundred thousand offerings, in the evening, do a hundred thousand Buddha names, and at night, do one complete recitation of the unedited sadhana text, which is the category of four sessions. If you don't complete the hundred thousand names of a thousand Buddhas regularly, then up to the sixth, the Lion Buddha, and then do the sadhana. The Bhadrakalpa Sutra, etc., can be summarized into one verse, and from the Buddha's appearance to the two Bodhisattvas below, it is sufficient to recite it like reciting a hundred thousand names. Tsok and Torma offerings, etc., should be done on the tenth day or at gatherings, but are not necessary regularly. Four constantly burning butter lamps, etc., should be arranged as stated in the scriptures, but if conditions do not permit regularly, it is not necessary to arrange them. The accomplishment ritual should be done when good signs appear, but it is not recited regularly. The mandala retraction ritual is recited by those who leave when changing shifts, but those who stay do not recite it. If no signs appear, recite the prayer from the vase practice text. Do not add the vase practice mantra until the bottle is opened for the first time. After that, the long mantra must be recited during the session, and it is important to know that it is impossible to accomplish the pills by relying on the seven syllables alone. Among them, the practices for oneself are secret, outer, and inner practices. The vase practice is the practice of benefiting others by guiding sentient beings with connections, so it is best for the master to complete the outer, inner, and secret practices, or at least complete the secret practice. If it is not completed, do the secret practice for a month, and then begin the vase practice.
Chinese
降临和加持等广为行之。授予大成就法本的成就灌顶。自己进行自入，完成工作仪轨，允许获得成就等，然后开启。在市场上也仅授予瓶灌顶或朵玛灌顶。讲述利益，分发丸药。再次像先前一样装入丸药。陈设供品朵玛，进行七天左右的修法补缺，念诵咒语。大众按照荟供仪轨法本进行，然后分散。参与者按照先前的方式进行。通常，如果担心值班负责人不清楚生起次第等，那么在内部， 早晨吉时前往瓶室。念诵一遍所有仪轨。进行一轮或两轮念诵。所有值班者都运用观想次第。以圆满的方式说吉祥语。不念诵荟供仪轨。不收摄面前瓶的生起次第，而是保持原样。将自身观想收摄为空性。观想从面前坛城的庭院中出来，然后返回，像这样在适当的时候进行是最好的。所有其他的细节，如果仔细查看先前的详细记录，那么其中没有遗漏任何内容。仔细认真地查看，并且将那些观想运用的内容反复地教给值班者。即使上师不在的时候，值班负责人也要反复运用并阐明。为了增加兴趣，也要在适当的时候让值班者反复听闻利益。那时，不要中断值班，而是秘密地念诵。晚上进行驱逐魔障的观想，然后猛烈地念诵七字加上“啪”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的咒语一轮，这些都非常重要。这是拉嘎阿亚所写。 萨瓦 मंगलम（藏文，梵文天城体，梵文罗马拟音，一切吉祥）。康区上部囊谦昂冈工艺文化密宗法兴寺古籍修复室整理出版。 大悲观音秘密总集的七世丸修法时，值班者们运用观想方法之仪轨。 如果这里有上师在，那是最好的，如果没有，那么值班负责人按照法谕来念诵。那之后，所有值班者不要中断值班，秘密地念诵并听闻。那么现在你们值班者在运用观想时，不要中断念诵咒语，好好地听。如果心被其他事物分散，那么，那些果实将毫无意义。如是说，所以不要心散乱，一心一意地观想。
English
Perform the arrival and blessings extensively. Bestow the accomplishment empowerment of the Great Accomplishment Dharma. Take self-entry yourself. Perform the work rituals, allowing the attainment of accomplishments, etc., and then open it. Even in the marketplace, only bestow the vase empowerment or the torma empowerment. Explain the benefits and distribute the pills. Again, put the pills in as before. Arrange the offerings and tormas, and perform the completion of the practice and the continuation of the mantra for about seven days. The assembly should perform according to the work ritual Dharma text and then disperse. The participants should act as before. Usually, if there is concern that the shift leader is not clear about the generation stage, etc., then internally, In the morning, at an auspicious time, go to the vase room. Recite all the rituals once. Perform one or two rounds of recitation. All the shift workers should apply the visualization sequence. Say auspicious words in a complete manner. Without reciting the gathering ritual. Without collecting the generation stage of the front vase, but keeping it as it is. Visualize yourself dissolving into emptiness. Visualize coming out from the courtyard of the mandala in front and then returning, it is best to do it like this when appropriate. All the other details, if you carefully look at the previous detailed records, there is nothing missing in it. Look carefully and diligently, and repeatedly teach those visualization applications to the shift workers. Even when the lama is not present, the shift leader should repeatedly apply and clarify. To increase interest, also let the shift workers repeatedly hear the benefits at appropriate times. At that time, do not interrupt the shift, but recite secretly. In the evening, perform the visualization of expelling obstacles, and then vigorously recite the seven-syllable mantra with "Phat" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) for about one round, these are very important. This was written by Raga Asya. Sarva Mangalam (藏文，梵文天城体，梵文罗马拟音，一切吉祥). Compiled and published by the Ancient Book Restoration Room of Nangchen Angang Craft Culture Esoteric Dharma Prosperity Temple in Upper Kham. Instructions on how the shift workers should apply the visualization during the practice of the Seven Rebirth Pills of the Great Compassionate One Secret Assembly. If the lama is here, that is best, if not, then the shift leader should recite according to the Dharma edict. After that, all the shift workers should not interrupt the shift, but secretly recite and listen. So now, when you shift workers apply the visualization, do not interrupt the recitation of the mantra, and listen carefully. If the mind is distracted by other things, then, those fruits will be meaningless. As it is said, so do not let the mind wander, but visualize with one-pointed attention.
Chinese
必须专注地念诵。现在念诵了数亿遍六字真言的这些人，不要说真实的，就连梦中的清晰征兆都不出现，这是因为心散乱，没有得到灌顶和传承，不知道修持方法，没有与仪轨结合，而变成了随意念诵黑咒的过失。我们这些人与此不同，得到了灌顶和传承，修持方法深奥而广大，从大法会中修持。仪轨的执行者由领诵师负责，为了消除邪魔和障碍，驱逐寻衅者，封闭不被他人晦气沾染的结界，没有食物的忧虑，由施主供养。像这样还不出现征兆，是我们这些人因为心散乱的缘故。现在不要散乱，像这样观修非常重要。从宝瓶修法两种仪轨中说，正行生起次第是：自己观想为大悲尊，一面二臂身红色，右手持莲花念珠于胸前，左手持莲花茎甘露，金刚跏趺坐，与自身相同的明妃，秘密智慧光彩照人，观想为互相拥抱，无二无别。头顶是种姓之主，心间是月亮上的环绕六字真言。自身如此清晰地观想为大悲尊的生起次第，心间月轮的中心是啥（藏文：ཧཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字），周围环绕着清晰的六字真言，从中发出光芒，从极乐世界迎请智慧尊，融入无二无别。从空性中，宝瓶从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）中生起，是具有所有门、柱、马头墙的智慧宫殿，观想为由智慧的自显而成就的广大而高耸。里面的无量丸药，每一个都观想为如同自身一样的大悲尊。每一个誓言物的心髓都是啥（藏文：ཧཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字），从自己的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）中发出光芒，从极乐世界和普陀山迎请智慧尊，融入每一个誓言物丸药中。然后让所有拉着加持线的人都抓住，观想一切显现和存在都是大悲尊的坛城和身。因为宝瓶修法仪轨中说，按照念诵的意图。像自己观想为大悲尊一样，每一个丸药也是一个大悲尊，每一个的头顶都有无量光佛。
English
You must recite with focus. Nowadays, for those who have recited hundreds of millions of six-syllable mantras, not to mention real signs, even clear signs in dreams do not appear. This is because the mind is distracted, they have not received empowerment and transmission, they do not know the method of practice, they are not connected with the ritual, and they have made the mistake of randomly reciting black mantras. We are different from this. We have received empowerment and transmission. The method of practice is profound and vast, practiced within the great practice. The ritual is performed by the chant leader. In order to eliminate demons and obstacles, the prowlers are driven away. The boundary is sealed so that it is not affected by the negative influences of others. The benefactors provide the necessities of food and drink without worrying. If signs do not appear in this way, it is because our minds are distracted. Now, it is very important to meditate in this way without distraction. From the two vase practice texts, the main stage of the generation stage is: Meditate on yourself as Avalokiteśvara. One face, two arms, red in color. The right hand holds a lotus rosary at the heart. The left hand holds a lotus stem with nectar. Vajra posture, a consort like yourself. Secret wisdom, radiant. Meditate on embracing and being inseparable. On the crown of the head is the lord of the family, and in the heart is a moon with six syllables circling. In the heart of the self, the generation stage of Avalokiteśvara is so clear, in the center of the moon mandala is Hrīḥ (藏文：ཧཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字), and around it are the six clear syllables, from which light radiates. Invite the wisdom being from Sukhavati and merge them into non-duality. From emptiness, the vase arises from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字), a wisdom palace with all doors, pillars, and parapets complete. Meditate on it as being vast and tall, accomplished from the self-appearance of wisdom. In each of the immeasurable pills inside, meditate on each one as Avalokiteśvara just like yourself. The heart essence of each of those samaya substances is Hrīḥ (藏文：ཧཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字), and from your own Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字) light radiates, inviting the wisdom being from Sukhavati and Potala, and merging them into each samaya substance pill. Then, have everyone holding the blessing thread hold on to it, and meditate on all appearances and existence as the pure land and body of Avalokiteśvara. Because the vase practice text says, according to the intention of the recitation. Just as you meditate on yourself as Avalokiteśvara, each pill is also an Avalokiteśvara, and on the crown of each one is Amitabha Buddha.