Chinese
嗡 萨瓦 达塔嘎达 玛哈嘎雅 班杂 玛哈瓦嘎 匝达班杂 斯瓦巴瓦 阿特玛果 吽。嗡 玛哈 阿努ra嘎 玛哈 布扎。迎请：再次从加持之神的三处金刚心（如果未灌顶，则改为“再次三处金刚心”。注）发出光芒，将微尘数的所有世间，包括所依和能依，都观想迎请到前方的虚空中。念诵仪轨中的迎请文。然后，在迎请文的结尾，观想从自己的心间发出一个执持业力菩萨成熟部分的化身，铺设座位，顶礼，供养和赞颂。按照仪轨进行安座等。念诵完念珠的观想后，加持念珠：材质，寂静尊用海螺；饮血尊用颅骨；寂静和忿怒尊总集用菩提子。嗡 斯瓦巴瓦。从空性中，双手是日月广大之轮，吽 (藏文:ཧཱུྃ，梵文天城体: हूँ，梵文罗马拟音: hūṃ，汉语字面意思: 吽)和阿字完全显现，普贤父母双运，从心云中，念珠线是光芒的连缀，显现为圆满报身持线普贤和，大胜乐父母双尊四尊，代表三身法界智慧，念珠代表百部寂静和忿怒尊的身，显现为从事业二者所生的化身，计数处是空行母的住所，二十五双，代表四智的心，从住所发出光芒，迎请所有智慧的坛城，与誓言本尊无二无别。所有都念诵和观想秘密真言，用菩提心和嗡 茹则ra 玛纳 扎瓦 达纳 耶 梭哈加持。（用十方等和阿迪嘎迪缘起心要等进行开光和吉祥语。注）最后安住，融入交合欢喜的光芒中，形象是明点的念珠，像蜂巢一样，观想发出咒语的自声，进入仪轨的根本咒语。再次，如果稍微展开息增怀诛四事业的观修方法，自身观为誓言本尊，在心间燃烧的匝达中央，智慧本尊赤裸，手印和法器与自己相同，在心间
English
oṃ sarva tathāgata mahākāya vajra mahāvakka citta vajra svābhāva atmako 'ho. oṃ mahā anurāga mahā pūja. Invitation: Again, from the three vajra hearts of the blessing deity (if not empowered, change to "again, three vajra hearts." Note) rays of light emanate, and all the realms of dust motes, including the support and the supported, are visualized as being invited into the sky in front. Recite the invitation from the text. Then, at the end of the invitation, visualize that from your own heart emanates an emanation holding the mature part of the Karma Bodhisattva, spreading the seat, prostrating, making offerings, and praising. Follow the text for the seating and so on. At the end of the recitation of the rosary visualization, bless the rosary: for peaceful purposes, use conch shell; for blood-drinking purposes, use skull; for the general collection of peaceful and wrathful deities, bodhicitta is necessary. oṃ svabhāva. From emptiness, the two hands are the vast circles of the sun and moon, Hūṃ (藏文:ཧཱུྃ，梵文天城体: हूँ，梵文罗马拟音: hūṃ，汉语字面意思: 吽) and the letter Ā are completely transformed, Samantabhadra in union with his consort, from the cloud of mind, the rosary thread is a string of light, appearing as the complete Sambhogakaya holding the line, Samantabhadra and the Great Supreme Father and Mother, four deities, representing the three kayas, Dharmadhatu wisdom, the beads represent the bodies of the hundred families of peaceful and wrathful deities, appearing as emanations born from the two activities, the counting place is the abode of the dakinis, twenty-five pairs, representing the hearts of the four wisdoms, from the abode light emanates, inviting all the mandalas of wisdom, becoming inseparable from the samaya deity. All recite and contemplate the secret mantra, bless with bodhicitta and oṃ rucira maṇa pravaradhana ye svāhā. (Consecrate and say auspicious words with "In the ten directions" etc. and Adika Di dependent origination essence etc. Note) Finally, abide, dissolve into the light of union and bliss, the form is a rosary of bindus, like a beehive, contemplate the sound of the mantra itself, enter the root mantra of the text. Again, if we slightly expand on the methods of approaching the four activities of pacifying, increasing, magnetizing, and subduing, visualize yourself as the samaya deity, in the center of the burning citta in your heart, the wisdom deity naked, the mudra and implements the same as yourself, in your heart.
Chinese
平时寂静尊于月轮之上，忿怒尊于日轮之上，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）或者自生种子字，寂静尊为菩提心，忿怒尊为如如八字或以生起念诵的咒语围绕，从其发出白色光芒，普照七支供，供养诸佛菩萨，祈请净化自他一切众生的罪障；诸佛菩萨心间发光，焚烧净化摧毁自他一切众生的六道种子、习气、罪障，如是观想；念诵根本咒；近诵时；自身心间的咒鬘旋转，并且更加广大，父母尊于自前之间旋转的红色光芒，祈请以金刚三灌顶成熟自他一切众生的相续，以身语意灌顶之想；根本咒后加 ཛཿཧཱུྃ་ཨཱ༔，念诵之；修持时，自身心间的咒鬘降于座上，红色光芒普照，祈请身语意与金刚无二无别地结合，观想金刚三之悉地以蓝色光蕴之相赐予；根本咒后加萨瓦悉地帕拉吽（藏文：སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ，梵文天城体：सर्व सिद्धि फल हुं，梵文罗马拟音：sarva siddhi phala hūṃ，汉语字面意思：一切成就果 吽），念诵之；与其相连的事业是前行；自身与诸佛菩萨心间发出白色光芒，诸佛刹土以及所依能依，以寂静金刚部的手印、密咒心要庄严的白色光芒之相，化为疗愈疾病的药，成为起死回生的甘露之体性，融入自身，从而自在寂静之事业；再次，伴随自身心间的光芒，充满一切有情之处，各自自相续之因，集起烦恼所知二障，果，六道总别，特别是五蕴增上的四百零四种疾病之苦，八万魔障之近因，二万一千种违缘之聚合，十八种非时而死，八种和十六种大怖畏，八十种恶劣习气死亡，九种突发死亡之因等，所有怨敌魔障之害心，
English
At times, the peaceful deity is on the moon disc, and the wrathful deity is on the sun disc. On top of that, either Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) or the self-arisen seed syllable, for the peaceful deity, it is bodhicitta, and for the wrathful deity, it is the eight syllables of Rulu or surrounded by the mantra of generation and recitation. From that, white light radiates, offering the seven-branch offering and pleasing the Buddhas and Bodhisattvas, urging the purification of the sins and obscurations of all sentient beings, self and others. From the hearts of all the deities, light burns, purifies, and destroys all the seeds, habitual tendencies, sins, and obscurations of the six realms of all sentient beings, including oneself. Contemplate in this way. Recite the root mantra. During the near recitation, the garland of mantras in one's own heart rotates, and even more so, the red light rotating between the father and mother deities in front of oneself, urging the ripening of the continuum of all sentient beings, including oneself, through the three vajra initiations, with the thought of receiving the body, speech, and mind initiations. Add ཛཿཧཱུྃ་ཨཱ༔ to the root mantra and recite it. During the accomplishment, the garland of mantras in one's own heart descends onto the seat, and the red light radiates, urging the inseparable union of body, speech, and mind with the vajra. Contemplate the granting of the siddhis of the three vajras in the form of a blue light mass. Add Sarva Siddhi Phala Hūṃ (Tibetan: སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ, Sanskrit Devanagari: सर्व सिद्धि फल हुं, Sanskrit Romanization: sarva siddhi phala hūṃ, Chinese literal meaning: All accomplishment fruit Hūṃ) to the root mantra and recite it. The activity connected to that is the preliminary. White light radiates from the hearts of oneself and all the deities. The Buddha-fields, along with the support and supported, in the form of white light adorned with the mudra of the peaceful vajra family and the essence of secret mantras, transform into medicine that cures diseases, becoming the nature of the nectar of resurrection, dissolving into oneself, thereby gaining control over the peaceful activities. Again, accompanied by the light from one's own heart, filling all the places of sentient beings, the cause of each individual's continuum, the two obscurations of arising afflictions and knowledge, the result, the general and specific six realms, especially the suffering of the four hundred and four diseases that increase the five aggregates, the near causes of the eighty thousand demonic obstacles, the aggregation of twenty-one thousand adverse conditions, the eighteen untimely deaths, the eight and sixteen great fears, the eighty evil habit deaths, the nine causes of sudden death, and so on, all the harmful intentions of enemies, demons, and obstructors.
Chinese
所有骚乱的危险平息，东方现喜的荣耀圆满，所有众生都变成原本竖立的金刚部族的本尊，思维以密咒的自声梵音引导。根本咒：嗡 萨瓦 杜卡 辛当 咕汝 耶 梭哈。（藏文：ཨོཾ་སརྦ་དུཿཁ་ཤིནྟཾ་ཀུ་རུ་ཡེ་སྭཱ་ཧཱ།，梵文天城体：ॐ सर्व दुःख शिन्तं कुरु ये स्वाहा，梵文罗马拟音：oṃ sarva duḥkha śiṃtaṃ kuru ye svāhā，汉语字面意思：嗡，一切，痛苦，寂静，做，愿你，梭哈。） 又，中午增盛时：观想自身和前方心间的光芒如炼金般的颜色般放射，十方诸佛的刹土，包括能依所依，都变成增盛宝生部族的印玺，以密咒心髓庄严的黄色光芒之身，融入自身，从而掌控增盛的事业。再次，以自身心间的光芒充满一切众生的处所，各自相续中的衰损，寿命衰减，福德衰减，口才、权势、力量、财富、祥光、威严、风马、本命星、生命气息、光彩、增上生的功德衰减，以及政教的荣耀衰减等等，一切衰败的因，以烦恼我慢为主，以及果，总的来说，所有轮回的异熟果都得以净化。共同的六种财富等增上生的荣耀，以及不共的南方具光荣的所依能依的功德圆满，所有众生都变成原本竖立功德部族的本尊，以密咒的自声梵音引导，思维伴随五大征兆，错乱在根本上摧毁。根本咒的结尾：嗡 萨瓦 普涅 布什当 咕汝 耶 梭哈。（藏文：ཨོཾ་སརྦ་པུཎྱེ་པུཥྚཾ་ཀུ་རུ་ཡེ་སྭཱ་ཧཱ།，梵文天城体：ॐ सर्व पुण्ये पुष्टिं कुरु ये स्वाहा，梵文罗马拟音：oṃ sarva puṇye puṣṭiṃ kuru ye svāhā，汉语字面意思：嗡，一切，功德，增长，做，愿你，梭哈。） 傍晚怀柔时：观想自身和前方心间的光芒放射出红色光芒，诸佛的刹土，包括能依所依，都变成怀柔莲花部族的印玺，以密咒心髓庄严的红色光芒之身，融入自身，从而在怀柔的事业上获得自主。再次，以自身心间的光芒遍布一切众生的处所，各自相续中的自主衰退，被他者所用，政教轮回涅槃殊胜共同功德的权利衰退，三障对食物没有自主。
English
May all dangers of disturbances be pacified, may the glory of the Manifest Joy in the East be perfected, and may all sentient beings become deities of the Vajra family, originally established, thinking that they are guided by the self-sound of the secret mantra, the Brahma's voice. Root mantra: Om Sarva Duhkha Shintam Kuru Ye Svaha. (Tibetan: ཨོཾ་སརྦ་དུཿཁ་ཤིནྟཾ་ཀུ་རུ་ཡེ་སྭཱ་ཧཱ།, Sanskrit Devanagari: ॐ सर्व दुःख शिन्तं कुरु ये स्वाहा, Sanskrit Romanization: oṃ sarva duḥkha śiṃtaṃ kuru ye svāhā, Literal Chinese meaning: Om, all, suffering, pacify, do, may you, svaha.) Also, at noon, during the increasing phase: Visualize that the light from the heart of oneself and the front radiates like the color of refined gold, and the Buddhafields of the ten directions, including the support and supported, become the seal of the increasing Ratna family, the body of yellow light adorned with the essence of the secret mantra, merging into oneself, thereby gaining control over the increasing activities. Again, may the light from my heart fill all the abodes of sentient beings, and the leakages in their respective continuums, the decline of life, the decline of merit, eloquence, power, strength, wealth, auspiciousness, majesty, windhorse, natal star, life breath, radiance, the decline of the qualities of higher realms, and the decline of the glory of Dharma and politics, etc., the cause of all decline, mainly the afflictive emotions of pride, and the result, in general, all the ripened fruits of samsara are purified. The common six kinds of wealth and the glory of higher realms, and the uncommon qualities of the support and supported, endowed with the glory of the Southern direction, are perfected, and all sentient beings become deities of the Guna family, originally established, guided by the self-sound of the secret mantra, the Brahma's voice, thinking that the delusions are destroyed at the root, accompanied by the five great signs. At the end of the root mantra: Om Sarva Punye Pushtim Kuru Ye Svaha. (Tibetan: ཨོཾ་སརྦ་པུཎྱེ་པུཥྚཾ་ཀུ་རུ་ཡེ་སྭཱ་ཧཱ།, Sanskrit Devanagari: ॐ सर्व पुण्ये पुष्टिं कुरु ये स्वाहा, Sanskrit Romanization: oṃ sarva puṇye puṣṭiṃ kuru ye svāhā, Literal Chinese meaning: Om, all, merit, increase, do, may you, svaha.) In the evening, during the empowerment phase: Visualize that the red light from the heart of oneself and the front radiates, and the Buddhafields, including the support and supported, become the seal of the empowering Padma family, the body of red light adorned with the essence of the secret mantra, merging into oneself, thereby gaining self-power in the activities of empowerment. Again, may the light from my heart pervade all the abodes of sentient beings, and the decline of self-control in their respective continuums, being used by others, the decline of the rights to the supreme and common qualities of Dharma, politics, samsara, and nirvana, the inability to control food due to the three obscurations.