Chinese
像往常一样安住于此处等等。特别是在此期间，四大天王及其眷属稳固安住，直至我之修持圆满。祈请勿使外在障碍入内，勿使内在成就外泄，所有心愿皆如意成就，广大助缘事业。念诵“苏帕提斯塔”（སུ་པྲ་ཏིཥྛ，梵文天城体：सुप्रतिष्ठ，梵文罗马拟音：supratiṣṭha，善安住），“耶达玛”（ཡེ་དྷརྨཱ，梵文天城体：ये धर्मा，梵文罗马拟音：ye dharmā，诸法）并散花，念诵吉祥语。返回室内，安坐于床榻。明观出离心和菩提心，以猛烈的虔诚心赞颂传承上师和根本上师。之后，以加持地基为先导，从皈依直至不可思议，按照策律派的仪轨，观想那若金刚持，按照哦律派的仪轨，修持从杰衮秋伦珠的仪轨中出现的次第，之后于座间生起本尊，供养朵玛。披甲，作守护，广作回向和发愿。如果未获得以上两种仪轨，也可以按照我之前所说的这种修法来修持。再次，在晚间的修法中，从皈依直至收摄次第，按照仪轨进行，以睡眠瑜伽入睡。次日清晨起身，享用甘露，皈依等如常。在太阳刚升起时结束修法。如果要做百供朵玛和长寿修法等，就在此时进行。之后开始修法，在中午之前结束。进行饮食瑜伽，转绕，念经等，尽力行持善业，稍作休息。之后，以加持地基为先导，开始修法。在太阳接近落山时结束，广作朵玛瑜伽。一般来说，如果可以做到，据说在前两次修法的结尾也要做朵玛供养和回向。如果有比尔守护和扎隆玛等守护轮，就进行修持。之后进入晚间修法，在午夜之前结束，如前一样进行睡眠瑜伽等。像这样，总的来说，四座修法，策律派是四座，哦律派是三座。但在此处，杰金刚持也说：“修持四座，以恭敬心祈祷”，因此四座才是最好的。注：首先以次第对所有修法进行加行。
English
As usual, abide here, etc. In particular, may the Four Great Kings and their retinues remain firmly in place during this period, until my practice is completed. Please ensure that external obstacles do not enter internally, that internal accomplishments do not leak externally, and that all wishes are fulfilled as desired, and perform vast supportive activities. Recite "Supratiṣṭha" (སུ་པྲ་ཏིཥྛ，梵文天城体：सुप्रतिष्ठ，梵文罗马拟音：supratiṣṭha，Good Abiding), "Ye Dharma" (ཡེ་དྷརྨཱ，梵文天城体：ये धर्मा，梵文罗马拟音：ye dharmā，All Dharmas) and scatter flowers, and recite auspicious words. Return indoors and sit on the bed. Clearly establish renunciation and bodhicitta, and praise the lineage gurus and root guru with intense devotion. Then, with the blessing of the ground as a preliminary, from refuge to the inconceivable, according to the Tsar tradition, visualize Vajradhara, and according to the Ngor tradition, practice the sequence that appears in the text of Je Konchok Lhundrup, then arise as the deity in between sessions and offer tormas. Don the armor, perform protection, and extensively dedicate and make aspirations. If the above two texts are not available, it is also acceptable to practice according to this sadhana that I described earlier. Again, in the evening session, from refuge to the stages of dissolution, proceed according to the text, and go to sleep with the yoga of sleep. Get up the next morning and partake of amrita, and refuge, etc., as usual. End the session when the sun has just risen. If you are doing a hundred-offering torma and longevity practice, etc., do it at this time. Then begin the session and end it before noon. Perform the yoga of food, circumambulation, reciting sutras, etc., do as much virtuous activity as possible, and rest a little. Then, with the blessing of the ground as a preliminary, enter the session. End it when the sun is near setting and extensively perform the torma yoga. Generally, if possible, it is said that torma offerings and dedications should also be made at the end of the first two sessions. If there are protection wheels such as Bir Surung and Drakdzongma, practice them. Then enter the evening session and end it before midnight, and perform the yoga of sleep, etc., as before. Thus, in general, for the four sessions, the Tsar tradition has four sessions and the Ngor tradition has three sessions. But here, Je Vajradhara also said, "Meditate on four sessions and pray with reverence," so four sessions are best. Note: First, perform the preliminaries for all the sessions in order.
Chinese
皈依，金刚萨埵，坛城等以次第为主，念诵百万千万遍，或者根据闭关的实际时间长短，做三天、七天等合适的期限。正行时主要进行口诵，在座末进行意念诵。不要执着于附带的圆满次第空行修法的特殊道路，不可思议的无上瑜伽等。其他如迁识，以及中脉瑜伽等，也应根据情况修习。道路的时间是解开早课后到开始早课前进行，此外，小型的念诵类则在任何座间进行即可，不要执着。入座后到未结束前，即使喝茶等，也要严守语禁。首先身体放松，心情舒畅，中间身语意三门合一，最后逐渐放松，学习不与闭关和誓言相违背。念诵增多，体验和梦境清晰等是好兆头，念诵缓慢，以及出现疾病邪魔等任何不好的征兆，也不要产生希望和恐惧的杂念，而是将心托付给上师和三宝，放松心情。生起不舍弃誓言的决心。将觉性安住于不可言说之中，一切障碍都会自然解脱。念诵开始时，对于一百零八颗的头盖骨或菩提子念珠，念诵 嗡 班匝 班匝 玛哈匝那 萨瓦 布达 玛扬 巴瓦耶 达 吽 吽 吽 霍 霍 霍 阿嘎萨瓦 梭哈（藏文：ༀ་པ་དེ་པ་དེ་མ་ཧཱ་ཛྷཱ་ནཾ་སརྦ་བུདྡྷ་མ་ཡཾ་བྷ་བེ་ཏ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཧོ་ཧོ་ཧོ་ཨཱཋཁཾ་སྭཱ་ཧཱ།，梵文天城体：ॐ वज्र वज्र महाज्ञान सर्व बुद्ध मयम् भावये तः हुं हुं हुं हो हो हो आः खं स्वाहा，梵文罗马拟音：oṃ vajra vajra mahājñāna sarva buddha mayam bhāvaye taḥ hūṃ hūṃ hūṃ ho ho ho āḥ khaṃ svāhā，汉语字面意思：嗡，金刚，金刚，大智慧，一切佛陀所成，生起，达，吽，吽，吽，霍，霍，霍，阿，空，梭哈），念诵三遍，将口中的气息吹到念珠上进行加持。正行时的念诵观想主要如前所述，如果只观想一个而感到厌倦，可以轮流观想：有时将本尊身像观想为显现而无自性，专注其上；有时专注于身体的各个部分；有时专注于咒语的字句和声音；有时在不可言说的实相中休息；有时从光芒的尖端散发出不可思议的供品，供养诸佛菩萨；有时将所有外器内情观想为本尊，并且观想所有这些都在发出嗡阿吽的声音，然后进行念诵等，通过修习观想的技巧，互相帮助，从而使瑜伽得到提升。总之，在不散乱的状态下进行念诵是非常重要的。
English
Refuge, Vajrasattva, Mandala, etc., should be practiced with emphasis on the order. Recite hundreds of thousands of times, or according to the length of the actual retreat, do it for three days, seven days, or whatever is appropriate. In the main practice, focus on oral recitation, and at the end of the session, do mental recitation. Do not be attached to the extraordinary path of the ancillary Completion Stage Dakini practice, the inconceivable Unique Yoga, etc. Also, meditate on other practices such as Transference of Consciousness and Central Channel Yoga as appropriate. The time for the path is from the end of the morning session to the beginning of the morning session. Otherwise, small recitations can be done at any time between sessions, without attachment. Even when drinking tea, etc., from entering the session to not ending it, strictly observe the vow of silence. First, relax the body and be at ease, in the middle, unify the three doors of body, speech, and mind, and finally, gradually relax and learn not to contradict the retreat and vows. Increased recitation, clear experiences and dreams, etc., are good signs. If recitation is slow, and any bad omens such as illness or evil spirits occur, do not have anxious thoughts of hope and fear, but entrust your mind to the Guru and the Three Jewels, and relax. Generate the determination not to abandon your vows. By placing awareness in the inexpressible, all obstacles will naturally dissolve. At the beginning of recitation, for a rosary of 108 skulls or Bodhi seeds, recite Oṃ Vajra Vajra Mahājñāna Sarva Buddha Mayam Bhāvaye Taḥ Hūṃ Hūṃ Hūṃ Ho Ho Ho Āḥ Khaṃ Svāhā (藏文：ༀ་པ་དེ་པ་དེ་མ་ཧཱ་ཛྷཱ་ནཾ་སརྦ་བུདྡྷ་མ་ཡཾ་བྷ་བེ་ཏ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཧོ་ཧོ་ཧོ་ཨཱཋཁཾ་སྭཱ་ཧཱ།，梵文天城体：ॐ वज्र वज्र महाज्ञान सर्व बुद्ध मयम् भावये तः हुं हुं हुं हो हो हो आः खं स्वाहा，梵文罗马拟音：oṃ vajra vajra mahājñāna sarva buddha mayam bhāvaye taḥ hūṃ hūṃ hūṃ ho ho ho āḥ khaṃ svāhā，汉语字面意思：嗡，金刚，金刚，大智慧，一切佛陀所成，生起，达，吽，吽，吽，霍，霍，霍，阿，空，梭哈) three times, and bless it by blowing your breath onto the rosary. The main recitation visualization during the main practice is as previously described. If you get tired of visualizing only one thing, you can alternate: sometimes visualize the deity's form as appearing but without inherent existence, and focus on it; sometimes focus on each part of the body; sometimes focus on the letters and sounds of the mantra; sometimes rest in the inexpressible state of reality; sometimes emanate inconceivable offerings from the tips of the rays of light, and offer them to the Buddhas and Bodhisattvas; sometimes visualize all outer and inner phenomena as deities, and visualize all of them making the sound of Oṃ Āḥ Hūṃ, and then recite, etc. By practicing the skills of visualization, helping each other, the yoga will be enhanced. In short, it is very important to recite in a state of non-distraction.
Tibetan
།བཟླས་པའི་གྲངས་ནི། གཞིའི་བསྙེན་པར་འབུམ་ཕྲག་བཞི། ཁྲི་ཕྲག་བཞི། སྟོང་ཕྲག་བཞི། བརྒྱ་ཕྲག་བཞི་རྣམས་ཀྱིས་དོན་འགྲུབ་པར་གསུངས་ལ། འབྲུ་འབུམ་བྱེད་ན་འབུམ་ཕྲག་སོ་བདུན་མཛད་པ་ཕྱག་ལེན་ནོ། །དེ་ཡང་སྒྲུབ་པ་པོ་ནམ་འཆི་ཆ་མེད། འཁོར་བ་ལ་ངེས་འབྱུང་། སེམས་ཅན་ལ་སྙིང་རྗེ། བླ་མ་ལ་མོས་གུས་རྣམས་ལམ་གྱི་སྲོག་ཏུ་བཟུང་། ཁས་བླངས་པའི་དམ་ཚིག་དང་སྡོམ་པ་ལ་གཅེས་སྤྲས་སུ་བྱས་ནས་རྩེ་གཅིག་ཏུ་༈ བསྙེན་ན་དངོས་གྲུབ་རྣམ་གཉིས་མྱུར་དུ་འགྲུབ་པ་ནི། རྒྱུད་སྡེའི་བཞུགས་ཚུལ། བསྒོམ་བྱའི་ལྷ། བཟླ་བྱའི་སྔགས། ཟབ་མོའི་རྫོགས་རིམ་རྣམས་ཀྱི་སྒོ་ནས་གཞན་ལས་ཆེས་ཁྱད་དུ་འཕགས་པའི་དབང་གིས་ ཏེ། དེ་ཡང་རྒྱུད་སྡེའི་བཞུགས་ཚུལ་གྱི་དབང་དུ་བྱས་ན། རྒྱུད་སྡེ་ཐམས་ཅད་ཀྱི་མཐར་ཐུག་པ་ནི་རྣལ་འབྱོར་གསང་མཐའི་རྒྱུད་ཡིན་ལ། དེ་ལའང་ལཱུ་ནག་དྲིལ་གསུམ་རྣལ་འབྱོར་མ་དང་བཞི་ལས། ཕྱི་མ་འདི་ཁོ་ན་མཆོག་ཏུ་ཟབ་པའི་ཕྱིར་ཡང་རྩེ་ནཱ་རོ་མཁའ་སྤྱོད་ཅེས་གྲགས་སོ། །བསྒོམ་བྱའི་ལྷ་ཡི་དབང་དུ་བྱས་ན། རི་རབ་སུམ་ཅུ་རྩ་གཉིས་ཀྱི་རྡུལ་གྱི་གྲངས་དང་མཉམ་པས་མཚོན། མཁའ་འགྲོ་མ་བསམ་གྱིས་མི་ཁྱབ་པ་ནི། མཁའ་འགྲོ་མ་བྱེ་བ་ཕྲག་ཕྱེད་དང་བཞི་འདུས། དེ་སྟོང་ཕྲག་བདུན་ཅུ་རྩ་གཉིས་སུ། དེ་བདུན་ཅུ་རྩ་བདུན་དུ། དེ་སོ་བདུན་དུ། དེ་ཉི་ཤུ་རྩ་བཞིར། དེ་ཡང་བརྒྱད། དེའང་རྡོ་རྗེ་རྣལ་འབྱོར་མ་འདི་ཁོ་ན་ལ་འདུ་བའི་ཕྱིར། འདི་བསྒོམ་པས་དཔའ་བོ་མཁའ་འགྲོ་ཇི་སྙེད་ཐམས་ཅད་བསྒོམ་པར་འགྱུར་བ་ཉིད་དོ། །བཟླ་བྱའི་སྔགས་ཀྱི་དབང་དུ་བྱས་ན། གསང་སྔགས་ཨོ་གསུམ་མ་འདི་ཉིད་ཕག་མོ་སོ་བདུན་མའི་དཀྱིལ་འཁོར་གྱི་ལྷ་ཉིད་ཡི་གེའི་གཟུགས་སུ་ཤར་བ་ཡིན་ཅིང་། དེ་ལས་འཕྲོས་ཏེ་སྔར་སྨོས་པ་བཞིན་དཔའ་བོ་མཁའ་འགྲོ་བསམ་གྱིས་མི་ཁྱབ་པར་ཤར་བའི་ཕྱིར་ན། སངས་རྒྱས་བྱང་སེམས་དཔའ་བོ་མཁའ་འགྲོ་ཐམས་ཅད་ཀྱི་ངོ་བོ་འཁོར་ལོ་བདེ་མཆོག་ལྷ་དྲུག་ཅུ་རྩ་གཉིས་ཀྱི་སྔགས་ཐམས་ཅད་འདུས་པར་བཤད་པས་དེ་ཐམས་ཅད་ཀྱི་བྱིན་རླབས་ཞུགས་པར་འགྱུར་བ་དང་། དམ་ཚིག་དང་ ལྡན་པའི་སྔགས་པས་བཀླགས་པ་ཙམ་གྱིས་དོན་ཐམས་ཅད་གྲུབ་པའི་ཕྱིར། བདེ་མཆོག་རྩ་རྒྱུད་ལས། འདི་ལས་ཤིན་ཏུ་མཆོག་གྱུར་པ། །འཇིག་རྟེན་གསུམ་ན་ཅི་ཡང་མེད། །སོགས་ནས། བཀླག་པས་འདི་དག་ཐམས་ཅད་འགྲུབ། །ཞེས་སོགས་རྡོ་རྗེ་འཆང་རང་ཉིད་ཀྱིས་རྒྱ་ཆེར་བསྔགས་པ་མཛད་དོ། །རྫོགས་རིམ་གྱི་དབང་དུ་བྱས་ན། རྩ་རླུང་ཐིག་ལེ་
Chinese
念诵的数量是：根本念诵四十万，四万，四千，四百，据说以此可以成就。如果念诵亿遍，则念诵三百七十万是惯例。此外，修行者何时死亡没有定准，对轮回生起厌离心，对众生生起慈悲心，对上师生起敬信心，将这些视为道路的命脉。珍视所承诺的誓言和戒律，一心一意地念诵，那么两种成就迅速获得，这是因为经部的安住方式，所修本尊，所念真言，甚深圆满次第等门径，比其他更为殊胜的缘故。 再者，就经部的安住方式而言，所有经部的究竟是瑜伽秘密之经，其中也有鲁纳札三瑜伽母和四瑜伽母，因为后者最为甚深，所以也被称为顶峰那若空行。就所修本尊而言，可以比作须弥山三十二的微尘数量。不可思议的空行母是：聚集了四百五十万空行母，分为七万二千，分为七十七，分为三十七，分为二十四，又分为八。这些都归于金刚瑜伽母。因此，修持此尊，就等于修持了所有勇士空行。就所念真言而言，秘密真言嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）三字本身就是三十七尊猪母坛城本尊显现为文字形象，并且由此如前所述显现出不可思议的勇士空行，因此，据说诸佛菩萨勇士空行的本体，胜乐轮六十二尊本尊的所有真言都包含于此，因此会获得所有这些的加持。并且，只要具有誓言的咒师念诵，就能成就一切目的。胜乐根本续中说：没有比这更殊胜的，世间三界中什么也没有。等等，念诵就能成就这一切。等等，金刚持亲自广为赞叹。就圆满次第而言，脉气明点
English
The number of recitations is: four hundred thousand, forty thousand, four thousand, four hundred for the root recitation, it is said that accomplishment is achieved by these. If one recites a hundred million, then reciting thirty-seven hundred thousand is the practice. Moreover, there is no certainty when a practitioner will die. Taking renunciation from samsara, compassion for sentient beings, and devotion to the lama as the lifeblood of the path. Cherishing the vows and commitments one has made, and single-mindedly engaging in recitation, then the two types of accomplishments will be quickly attained. This is because the way of abiding in the tantras, the deity to be meditated upon, the mantra to be recited, and the profound completion stage are far superior to others. Furthermore, in terms of the way of abiding in the tantras, the ultimate of all tantras is the tantra of secret yoga. Among these, there are the three yoginis of Lu, Nag, and Dril, and the four yoginis. Because the latter is the most profound, it is also known as the Pinnacle Naropa Khechari. In terms of the deity to be meditated upon, it can be represented by the number of dust particles of the thirty-two Mount Merus. The inconceivable number of dakinis is: four and a half million dakinis are gathered, divided into seventy-two thousand, divided into seventy-seven, divided into thirty-seven, divided into twenty-four, and also divided into eight. These all converge into Vajrayogini. Therefore, by meditating on this deity, one meditates on all the heroes and dakinis. In terms of the mantra to be recited, the secret mantra Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) itself is the deity of the thirty-seven-deity Vajravarahi mandala appearing in the form of letters. And from this, as mentioned before, inconceivable heroes and dakinis appear. Therefore, it is said that the essence of all Buddhas, Bodhisattvas, heroes, and dakinis, all the mantras of the sixty-two deities of Chakrasamvara are contained within this, and therefore one will receive the blessings of all of them. And, just by reciting it, a mantra practitioner who possesses samaya will accomplish all purposes. The Chakrasamvara Root Tantra says: There is nothing more supreme than this, there is nothing in the three worlds. And so on, by reciting, all these will be accomplished. And so on, Vajradhara himself extensively praised it. In terms of the completion stage, the channels, winds, and bindus.