English
Homage! May the compassionate eyes of the Protector gaze upon us for long, When we are tossed about in the waves of the river of suffering, We pray, may the Noble One look upon us with compassion, May you bless us to be like the Bodhisattvas. May we not be ignorant of the principles of what to accept and reject in samsara and nirvana, May we always be attached to the face of distracting pleasures, When we spend our days in inverted activities, We pray, may the Noble One look upon us with compassion, May you bless us to be like the Bodhisattvas. The beauty of youth is destroyed by the army of years and months, The tree of life is felled by the axe of Yama, When the lifeline of liberation becomes fragile, We pray, may the Noble One look upon us with compassion, May you bless us to be like the Bodhisattvas. The youthful steps of the six perfections falter, The age of hearing, contemplating, and meditating greatly diminishes, When we indulge in meaningless activities, We pray, may the Noble One look upon us with compassion, May you bless us to be like the Bodhisattvas. The faces of the five wisdoms are obscured by the five poisons, The guide of viewing self-arisen wisdom is blinded, When we are enveloped in the darkness of karma and habitual tendencies, We pray, may the Noble One look upon us with compassion, May you bless us to be like the Bodhisattvas. The pervasive conditioned phenomena are tormented by suffering, All the ignorant ordinary beings, When the great ocean of the fruits of bad karma erupts, We pray, may the Noble One look upon us with compassion, May you bless us to be like the Bodhisattvas. Having cultivated the mind in aspiration and engaging Bodhicitta, Perfecting the qualities of the ten bhumis and five paths, Having attained the state of possessing the ten powers, May we become guides leading beings. Whoever hears the excellent words from me, Or is connected by seeing, hearing, remembering, touching, or speaking, May they sever the uninterrupted karmas, close the doors to the lower realms, And be born in the pure land of Potala. This was written by Longchen Rabjam, the yogi of space, at the dawn of the earth-tiger year (no specific year), when the face of the Noble Avalokiteshvara was seen and the signs of the Great Compassionate One's self-liberation from suffering appeared. Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡)! From the Heart Drop of Longchen, the Secret Practice of the Great Compassionate One, Self-Liberation from Suffering, is presented. Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) Namo Lokeshvaraya (藏文：ན་མོ་ལོ་ཀི་ཤྭ་ར་ཡ，梵文天城体：नमः लोक ईश्वराय，梵文罗马拟音：namaḥ lokīśvarāya，汉语字面意思：顶礼世间自在). The practice is done in secret, it is the Noble Great Compassionate One.
Chinese
的身体，是痛苦自解脱的自性，极其甚深的提拉嘎。修持此法的殊胜处所是，平坦柔和颜色白，有白方善友居住的，未被敌魔所控制的，坛城布置圆满之上，如修法仪轨般陈设，或者依靠药酒食子。对此，前行、正行、后行。前行之初是皈依：那摩，无边轮回痛苦自性中，不由自主造作的我和其他众生（藏文：འུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）一切，皈依三宝自性圣者大悲怙主，从心底以强烈渴求之心皈依，念诵三遍。第二是发心：霍，父母六道成为慈悲之境的一切众生，不识自性而行于错乱之业，以无量慈悲为令安立菩提道，发起愿行胜义菩提心，念诵三遍。第三是七支供：霍，安住于三世的一切皈依处（藏文：ལ，梵文天城体：la，梵文罗马拟音：la，汉语字面意思：拉），以恭敬顶礼，奉献内外供品，忏悔一切不善罪业，随喜善业，祈请转法轮，祈请住世，回向善根于菩提，愿一切获得圣者果位。第四是驱魔食子，以嗡啊吽加持后，啥（藏文：ཧྲཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）我是莲花自在之身，是调伏邪引的阎罗大法王，谛听，一切邪魔邪引，享用此欲妙食子，到达大海的彼岸，如果违背誓言，就用金刚杵击碎头颅，因此不要违背誓言。念诵四吽之咒。第五是防护轮：啥（藏文：ཧྲཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），显有的一切是金刚帐，器情三坛城之，习气错乱的魔（藏文：འུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）一切，以三身与汝等划定界限。班杂ra Raksha Raksha 匝瓦拉 吽 啪特。第六是降临加持：吽，从空性法界中大悲游舞之妙力，如无碍虚空中乌云密布般，以世俗名相之物一切加持，成为本来清净之大坛城。嗡 嘉纳 班杂 阿贝夏亚 呸 呸 萨瓦 萨玛雅 匝。第七是加持供品：嗡啊吽，内外密一切供品，外相是物，自性是智慧之，大甘露持有百味之妙，成为令坛城诸神欢喜之春天。嗡 班杂
English
The body is the nature of self-liberation from suffering, the extremely profound Tilaka. The supreme place for practicing this is a smooth and even white color, where virtuous friends of the white side reside, not controlled by enemies and demons, on top of a well-arranged mandala, arranged according to the practice instructions, or relying on medicine, alcohol, and torma. For this, preliminary, main, and subsequent practices. The first of the preliminaries is refuge: Namo, in the nature of endless samsaric suffering, I and all beings (Tibetan: འུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) who involuntarily act, take refuge in the essence of the Three Jewels, the noble and compassionate Lord, from the bottom of my heart with intense longing, reciting three times. Second is the generation of bodhicitta: Ho, all sentient beings, parents of the six realms, who have become objects of compassion, not knowing their own nature and engaging in deluded actions, with immeasurable compassion, in order to establish the path to enlightenment, I generate the supreme mind of aspiration, practice, and ultimate truth, reciting three times. Third is the seven-branch offering: Ho, all the places of refuge abiding in the three times (Tibetan: ལ, Devanagari: la, Romanized Sanskrit: la, literal Chinese meaning: La), with reverence I prostrate, offer outer and inner offerings, confess all non-virtuous deeds and sins, rejoice in virtuous deeds, request the turning of the wheel of Dharma, request to remain, dedicate the root of virtue to enlightenment, may all attain the state of a noble being. Fourth is the exorcism torma, blessed with Om Ah Hum, Hrih (Tibetan: ཧྲཱི, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, literal Chinese meaning: Hrih) I am the body of Padma Wang, the great Yama Dharmaraja who subdues evil influences, listen, all demons and evil influences, enjoy this desirable torma, and cross to the far shore of the great ocean, if you violate the oath, I will shatter your heads with a vajra hammer, therefore do not violate the oath. Recite the mantra of the four Hums. Fifth is the protection wheel: Hrih (Tibetan: ཧྲཱི, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, literal Chinese meaning: Hrih), all that appears and exists is a vajra tent, the container and contents of the three mandalas, the demons (Tibetan: འུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) of habitual delusion, I set boundaries with you all with the three bodies. Vajra Raksha Raksha Jvala Hum Phat. Sixth is the descent of blessings: Hum, from the realm of emptiness, the skillful play of compassion, like dense rain clouds gathering in the unobstructed sky, all objects of conventional appearance are blessed, becoming the great mandala of primordial purity. Om Jnana Vajra Abeshaya Phe Phe Sarva Samaya Dza. Seventh is the blessing of the offerings: Om Ah Hum, all outer, inner, and secret offerings, the outer form is objects, the inner nature is wisdom, the great nectar holds the splendor of a hundred tastes, becoming a spring that pleases the deities of the mandala. Om Vajra
Chinese
从濯足水到音声，以及萨尔瓦班杂RA格达巴林达玛哈苏卡布杂阿吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵三遍加持。第二、正行分（）几类，第一、生起所依与能依是：舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）诸法无所缘，无基无根，法界智悲双运，大清净刹土，自显任运成就普陀山，具足表诠、象征、体性的坛城中央，各种莲花千瓣日月之上，舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）中，自身是圣妙大悲尊，痛苦自解脱观世音自在身，一面四臂，以平等的姿势站立，根本二臂于心间合掌，剩余二臂持念珠、白莲，圆满报身，以绸缎和珍宝庄严，具有白红光泽，以骨饰庄严，与卡萨巴尼手势相同，具有九寂静姿态和十三种装饰，顶髻以种姓主无量光佛为标志，四方四莲瓣座之上，东方圣救度母，身色白，南方具光佛母，金色，西方咕（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）咕噜咕列，莲花色，北方财续天女，身色绿，一切都具足各自的装饰和装束，四门四大明王，各具异色，持钺刀、颅器，以抛掷的姿势，威猛可怖，圆满忿怒装束，于火焰中屹立，中间诸佛菩萨、持明者，以及勇父空行、护法如云般密集，于离于显空、遮障的法界中显现，一切都以三处三字为标志，从中放光，自性胜地，以及特别是化身刹土普陀山，二十四圣地、八大尸林等处，祈请智慧本尊众降临。第二、迎请：舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）从西方极乐世界自在的宫殿中，祈请怙主无量光佛降临，从化身刹土普陀山，祈请调伏众生的观世音自在降临，从以慈悲调伏众生的宫殿中，祈请坛城本尊众全部降临，祈请加持我等修行者，祈请赐予殊胜和共同成就。嗡 洛给夏RA 咕噜 德瓦 达给尼 萨尔瓦 萨玛雅 杂杂。第三、安住：舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）于无缘自解脱慈悲的坛城本尊众中，祈请降临安住
English
From Argham to Shapta, and Sarva Pancha Rakta Balingta Maha Sukha Puja Ah Hum, bless by reciting three times. Second, in the main part, there are several categories (). First, the generation of the support and the supported is: Hrih (Seed Syllable, Devanagari: ह्रीः, Romanization: hrīḥ, Literal Meaning: Hrih) All dharmas are without object, without basis, without root, the field of the union of space and wisdom, the great pure land, the self-appearing spontaneously accomplished Mount Potala, in the center of the mandala complete with signs, symbols, and characteristics, above various thousand-petaled lotus sun and moon, from Hrih (Seed Syllable, Devanagari: ह्रीः, Romanization: hrīḥ, Literal Meaning: Hrih), oneself is the supreme noble compassionate deity, the suffering self-liberated Avalokiteshvara, with one face and four arms, standing in an equal posture, the two root hands are joined at the heart, the remaining two hands hold a rosary and a white lotus, the complete enjoyment body, adorned with silk and jewels, with white and red radiance, adorned with bone ornaments, with the same hand gesture as Khasarpani, with nine peaceful postures and thirteen ornaments, the crown is marked by the family lord Amitabha, on the four lotus petal seats in the four directions, in the east, the noble Tara, body color white, in the south, the Light-emitting Mother, golden color, in the west, Ku (Seed Syllable, Devanagari:, Romanization:, Literal Meaning:) Om (Seed Syllable, Devanagari:, Romanization:, Literal Meaning:) Kurukulle, lotus color, in the north, the Goddess of Wealth, body color green, all are complete with their own ornaments and attire, at the four doors, the four great powerful ones, each with different colors, holding a curved knife and a skull cup, in a throwing posture, fierce and terrifying, complete with wrathful attire, standing in a blaze of fire, in the intermediate spaces, Buddhas, Bodhisattvas, Vidyadharas, and Heroes, Dakinis, Dharma Protectors are densely packed like clouds, appearing in the space free from appearance and emptiness, obscurations, all are marked with three syllables in the three places, from which light radiates, the naturally supreme place, and especially the emanation field Potala, from the twenty-four sacred places, eight great charnel grounds, etc., please invite the wisdom deity assembly to come. Second, the invitation: Hrih (Seed Syllable, Devanagari: ह्रीः, Romanization: hrīḥ, Literal Meaning: Hrih) From the palace of bliss in the western direction, please invite the protector Amitabha to come, from the emanation field Mount Potala, please invite the tamer of beings Avalokiteshvara to come, from the palace of taming beings with compassion, please invite all the deities of the mandala to come, please bless us practitioners, please grant supreme and common accomplishments. Om Lokishvara Guru Deva Dakini Sarva Samaya Jaja. Third, the abiding: Hrih (Seed Syllable, Devanagari: ह्रीः, Romanization: hrīḥ, Literal Meaning: Hrih) In the mandala of the deities of compassion, self-liberated from no object, please come and abide