English
And especially from the Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) syllable in the heart, rays of light emanate, pervading the realm of space. Touching all the Three Jewels and Three Roots of the ten directions and three times, thereby stimulating their minds. All of them transform into the form of Guru Padmasambhava's body, speech, and mind, and moreover, the blessings of the body, Guru Padmasambhava's body, large as Mount Meru, small as mustard seeds and sesame seeds. The blessings of speech, all are letters Āli Kāli, Vajra Guru, Chinese characters, Tibetan characters, forms of various colors. The blessings of mind, all transform into gatherings of hand implements such as vajras, jewels, lotuses, bells, vases, skull cups, khaṭvāṅgas, etc. In particular, all the lamas and deities in whom one has faith appear in the form of Guru, dense like dust in sunlight, fierce like a blizzard, gently dissolving into one's own body, speech, and mind, contemplating that one has become inseparable from the Guru. At the end of the session, recite the clear and distinct Hundred Syllable Mantra, then recite the heart mantras three times each, offer praises and stanzas one by one. Dedication, aspiration, auspicious prayers, up to the stages of dissolution. At this time, although there is no need to dissolve the mantra garland, etc., it seems that one should dissolve into the Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) syllable in the heart, and dissolve between the Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) syllable and the nāda. Place the nāda in the clear light. Due to reciting Vajra Guru once, contemplate the lotus light ablaze together with the three syllables in the three places, and during the break between sessions, rise as usual. Recite all appearances, etc., and make sure that the three aspects of behavior, etc., are no different from before. Then, for the evening session, create a protection circle. Refuge and Bodhicitta. Seven-branch prayer. From offering blessings to praise, perform according to the peaceful single practice of the treasure teachings, recite the Ja (Tibetan: ཛ, Devanagari: ज, Romanized Sanskrit: ja, Literal Chinese meaning: Ja) syllable, from recitation to the end of the session, as before, the torma offering to the protectors is also performed at an appropriate time, and then enter the yoga of sleep. At dawn, rise with the yoga of dispelling anger, clear the impure air from the body. Bless the speech and taste the nectar. The exorcism torma is not needed as in the first time. Starting from the extensive preliminaries, everything else is like the evening session of yesterday. The morning practice, etc., is like the evening session of yesterday. At the end of any session, whether evening or morning, the offering of praises is completed, and the torma offering to the Three Roots and protectors, either extensive or concise, as much as possible, and if one can do a tsok offering, that is also important. If one cannot do it, then at the end of any session, whether evening or morning, when the first retreat begins, and at the beginning and end of the previous practices being completed and the subsequent practices beginning.
Chinese
无论何时出现初十，都必须要有会供，这非常重要。像这样，将（时间）分成四个时段，进行为期一周的修持。至少念诵一百万遍，越多越好，其利益和效果是不可估量的。正如这部伏藏经文中所说：‘此（法）能撼动显有世间，将过去、现在、未来三世诸佛汇聚于一处，与所有上师永不分离，令傲慢的鬼神昏厥颤抖，空行护法如云般聚集，勇士男女众，皆不由自主地显现，赐予殊胜和共同的成就。如果不能成就此（法），莲师我便欺骗了众生！’等等。上师密集中也赞扬此法为一切佛陀的总集修法。成就的征兆也如摩诃瑜伽的生起次第中所说：‘特别是，如果念诵此心髓，并在六个时段中不间断地进行祈请，莲花生将会自然降临，并不确定地闪烁着光芒，自生的咒语之声会响起，无勤地生起本性清净的良好体验。’如是说。第二，内修是此法的实际修持，因此分为两部分：正行和数量说明。第一部分是：在外修之后，立即准备供品，进行加持，念诵传承祈请文，施放驱魔食子，从防护轮到赞颂，按照之前的仪轨和四个时段进行。在祈请时，带着观想念诵一百零八个颅骨念珠或二十一个等。在正行念诵时，首先是奠定基础：在自己的誓言本尊心间，在八瓣白莲花的花垫上，有月轮。在月轮的中央，安住着智慧本尊的自性——一个竖立的金刚杵，具有五个尖端。在金刚杵的中心，在五光之点的中央，观想禅定本尊——白色“吽”（藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，具有无限的光芒。在金刚杵中心背面的周围，观想围绕着白色右旋的金刚上师咒语链，直到清晰为止，都要努力。一旦清晰地显现出来，就不要过于紧绷或松弛，而是将其作为不散乱之心的依靠，念诵金刚上师咒语，这是近修的组成部分。对此稍作稳固之后，
English
It is very important to have a Tsok offering whenever the tenth day occurs. Thus, practice for a week divided into four sessions. Recite at least one hundred thousand times, and the more the better, as its benefits and effects are immeasurable. As it says in this treasure text: 'This (practice) will shake the phenomenal world, gather all the Buddhas of the past, present, and future into one, never separate from all the Lamas, cause arrogant spirits to faint and tremble, gather Dakinis and Dharma protectors like clouds, and all the male and female heroes will appear involuntarily, bestowing supreme and common accomplishments. If I, Padmasambhava, fail to accomplish this (practice), I would be deceiving sentient beings!' and so on. The Lama Sangdu (Guru's Secret Gathering) also praises this as the all-encompassing practice of all Buddhas. The signs of accomplishment are also as stated in the generation stage of Mahayoga: 'Especially, if you recite this essence and perform the invocation without interruption in six sessions, Padmasambhava will naturally descend and flashes of light will occur unpredictably, the sound of self-arising mantras will resound, and good experiences of the naturally pure original state will effortlessly arise.' So it is said. Secondly, the inner practice is the actual practice of this method, so it is divided into two parts: the main part and the explanation of the quantity. The first part is: After the outer practice, immediately prepare the offerings, perform the blessing, recite the lineage prayer, cast the exorcism torma, and from the protection wheel to the praise, follow the previous ritual and the four sessions. During the invocation, visualize and recite one hundred and eight skull rosaries or twenty-one, etc. During the main recitation, first establish the foundation: In the heart of your Samaya-sattva (commitment being), on the seat of an eight-petaled white lotus, there is a lunar disc. In the center of the lunar disc, resides the essence of the Wisdom-sattva, a golden five-pointed Vajra standing upright. In the center of the Vajra, in the center of a five-colored light sphere, visualize the Samadhi-sattva, a white Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) syllable, radiating infinite five-colored light. Around the back of the Vajra's center, visualize a string of white Vajra Guru mantras circling clockwise. Strive diligently until it becomes clear. Once it appears clearly, do not be too tense or too lax, but use it as a support for maintaining a non-distracted mind, and recite the Vajra Guru mantra, which is a component of the approach practice. After stabilizing this somewhat,
Tibetan
ཡིག་འབྲུ་རྣམས་རང་སྒྲ་དི་རི་རི་སྒྲོག་པར་བསམ་པ་ནི་ཁོག་ཆེན་རང་བཞིན་སྒྲ་འཁོར་དང་། ཧཱུྃ་ཡིག་ལས་ཟླ་བའི་འོད་དང་སྔགས་ཕྲེང་ལས་སྐར་མའི་འོད་ལྟ་བུ་དཀར་ཧྲ་མ་ཧྲ་མ་འཕྲོ་བ་ནི་ཟླ་བ་སྐར་ཕྲེང་ངམ་མུ་ཏིག་ཕྲེང་བ་ལྟ་བུ་དང་། ཐོག་མར་འོད་ཟེར་འཁོར། དེ་ནས་སྔགས་ཕྲེང་དང་པོ་དལ་བུ། རིམ་པར་ཇེ་བྲེལ་གྱི་ཚུལ་དུ་འཁོར་བ་ནི་འགལ་མེ་གླད་ལ་བསྐོར་བ་ལྟ་བུ་སྟེ་ཉེ་བར་བསྙེན་པའི་ཡན་ལག་གོ། །དེ་ལ་བརྟན་པ་ཐོབ་ནས་སྤྲོ་བསྡུའི་བཟླས་པ་བྱ་བ་ནི། བཟླས་པའི་རྐྱེན་གྱིས་སྔགས་ཕྲེང་གི་འོད་ཟེར་ཧཱུྃ་ཡིག་ལ་ཕོག །དེ་ལས་འོད་ཟེར་སྣ་ལྔ་རྡོ་རྗེའི་ཡས་ཀྱི་རྭ་ནས་བརྒྱུད། མཛོད་ སྤུ་ནས་འཐོན། མཁའ་ཁྱབ་གྱི་བླ་མ་རྒྱལ་བ་སྲས་དང་བཅས་པ་སྤྱི་དང་ཁྱད་པར་བླ་མ་སྐུ་གསུམ་རྩ་གསུམ་གྱི་ཞིང་སྐུའི་བཀོད་པ་འབྱམས་ཀླས་པ་རྣམས་ལ་བླ་ན་མེད་པའི་མཆོད་སྤྲིན་ཏུ་འགྱུར་པས་མཉེས་ཤིང་ཐུགས་རྒྱུད་བསྐུལ། གསང་བ་གསུམ་གྱི་བྱིན་རླབས་དང་དངོས་གྲུབ་ཐམས་ཅད་སྐུ་ཕྱག་རྒྱ་གསུང་ཡིག་འབྲུ་ཐུགས་ཕྱག་མཚན་གྱི་རྣམ་པར་ཆར་བབ་པ་ལྟར་བྱོན་ནས་རང་དང་ས་བོན་སྔགས་འཁོར་ལ་ཐིམ་པས་གཟི་མདངས་འོད་དུ་འབར་བར་བསམ་པ་ནི་སྤྲོ་བསྡུ་དང་པོའོ། །ཡང་སྔགས་ཕྲེང་ས་བོན་ལས་དམར་པོ་ཤས་ཆེ་བའི་འོད་ཟེར་ལྕགས་ཀྱུའི་རྡུལ་ལྡན་ཕྲོམ་ཕྲོམ་མས་ཀྱི་རྭ་རྩེ་བརྒྱུད། ལྟེ་བ་ནས་འཕྲོས་པས་སྲིད་པ་གསུམ་གྱི་སྡེ་བརྒྱད་འབྱུང་པོ་མཐུ་བོ་ཆེ་རྣམས་ལ་ཕོག་པས་གནོད་སེམས་གདུག་རྩུབ་སྐད་ཅིག་ལ་ཞི། རང་སྲོག་དྭངས་མ་འུབ་གྱིས་བསྡུས་ཏེ་ཧཱུྃ་གི་ཞབས་ཀྱུལ་ཐིམ་པས་དྲེགས་བྱེད་རྣམས་ཀྱི་སྲོག་གཏའ་རུ་ཚུད་དེ་ཅི་བཅོལ་བའི་ཕྲིན་ལས་ཐོགས་མེད་དུ་བསྒྲུབ་པར་བསམ་པ་ནི་གཉིས་པའོ། ། ཡང་སྔགས་ཕྲེང་ས་བོན་ལས་འོད་ཟེར་ཁ་དོག་དྲུག་པ་རྡོ་རྗེའི་རྭ་ཡས་མར་དང་སྐུའི་གནས་ཐམས་ཅད་ནས་ཐོན། འགྲོ་བ་རིགས་དྲུག་གི་གནས་མ་ལུས་པར་ཁྱབ། སྡིག་སྒྲིབ་མ་ལུས་པ་སྦྱངས་ནས་གུ་རུའི་སྐུ་འབའ་ཞུག་ཏུ་གྱུར། འོད་ཟེར་ཚུར་འདུས་འཁོར་འདས་མཉམ་ཉིད་འགྱུར་མེད་བདེ་ཆེན་གྱི་ཕྱག་རྒྱས་ཐེབ་པར་བསམ་པ་ནི་གསུམ་པའོ། །འདི་ལ་དམིགས་སྐོར་རྒྱས་པར་ཕྱེ་བའི་བཅུ་གཉིས་ཀྱི་ཚུལ་སོགས་སྤྲོ་ན་བསྙེན་རིག་རྒྱས་པ་ལས་རྟོགས་པར་བྱ་སྟེ་འདི་རྣམས་སྒྲུབ་པའི་ཡན་ལག་གོ །དེ་རྣམས་ལེགས་པར་གོམས་ནས། ཕྱིའི་འབྱུང་བཞིའི་རྡུལ་ཕྲ་རབ་རེ་རེ་ན ས་དང་། ནང་བཅུད་སྐྱེ་འགྲོ་ཐམས་ཅད་གུ་རུ་པདྨའི་སྐུར་གྱུར་བའི་ཞལ་དང་བ་སྤུའི
Chinese
观想字句发出迪日日的声音，如同浩瀚自性的声音之轮；从吽字发出月亮的光芒，从咒鬘发出星星的光芒，如白亮的光芒闪耀，如同月亮星串或珍珠串；首先光芒旋转，然后第一个咒鬘缓慢地，逐渐加速地旋转，如同旋转的火轮，这是近修的支分。在此基础上获得稳固后，进行舒聚念诵：以念诵的缘故，咒鬘的光芒照射到吽字上，从中发出五种光芒，通过金刚杵的上端，从眉间轮发出，化为遍布虚空的上师、诸佛菩萨等，特别是上师三身三根本的刹土，无量无边的身之显现，成为无上的供云，令其欢喜，感动其意。三密的加持和悉地，如同身之手印、语之字句、意之法器的形式降下甘霖，融入自身和种子字咒轮，观想其光芒闪耀，这是第一个舒聚。再次，从咒鬘种子字发出红色较多的光芒，具有铁钩的微粒，通过弗罗玛（Phrom）的角尖，从脐轮发出，照射到三界八部大力鬼神，令其害心、恶毒瞬间平息。自身生命精华迅速收摄，融入吽字的足下，使傲慢者之命成为抵押，观想其毫不费力地成办所委托的事业，这是第二个。再次，从咒鬘种子字发出六种颜色的光芒，从金刚杵的上端和下端以及身体的所有部位发出，遍布六道众生的所有处所，净化所有罪障，化为莲师的身相。光芒收摄，观想轮回涅槃平等，盖上不变大乐之手印，这是第三个。如果想详细展开此处的观想，可以从《近修仪轨》中了解十二种方式等，这些都是修持的支分。 熟练掌握这些后，外观四大种的每个微尘，内里有情众生都化为莲师的身相、面容和毛孔
English
Thinking that the letters emit the sound of "di ri ri," like the sound wheel of vast self-nature; from the letter Hūṃ, light like moonlight, and from the mantra garland, light like starlight, shining white and bright, like a string of moons and stars or a string of pearls; first the light revolves, then the first mantra garland slowly, gradually accelerating, like a fire wheel being spun, this is a limb of approaching. Having gained stability in this, one should do the recitation of expanding and contracting: By the cause of recitation, the light of the mantra garland strikes the letter Hūṃ, from which five kinds of light emanate, passing through the upper horn of the vajra, emerging from the brow chakra, transforming into an unsurpassed cloud of offerings to the all-pervading gurus, buddhas, and bodhisattvas, in general, and in particular to the fields of the three kāyas and three roots of the guru, the immeasurable manifestations of the body, pleasing them and stirring their minds. The blessings and siddhis of the three secrets, like a rain of nectar in the form of body mudras, speech syllables, and mind symbols, descend and dissolve into oneself and the seed-syllable mantra wheel, thinking that its radiance blazes with light, this is the first expanding and contracting. Again, from the seed-syllable of the mantra garland, light that is mostly red, possessing particles of iron hooks, passes through the tip of Phrom's horn, emanating from the navel, striking the eight classes of powerful spirits of the three realms, causing their harmful thoughts and malice to instantly subside. One's own life essence is quickly gathered and dissolves into the foot of the Hūṃ, causing the lives of the arrogant ones to be held as collateral, thinking that they effortlessly accomplish the entrusted activities, this is the second. Again, from the seed-syllable of the mantra garland, light of six colors emanates from the upper and lower horns of the vajra and from all parts of the body, pervading all the abodes of the six classes of beings, purifying all sins and obscurations, transforming into the body of Guru Rinpoche. The light gathers back, thinking that samsara and nirvana are equal, sealed with the changeless mudra of great bliss, this is the third. If one wishes to elaborate on the visualization in detail, one can understand the twelve ways, etc., from the extensive approaching and accomplishment ritual, these are all limbs of practice. Having become well-versed in these, each atom of the outer four elements, and all sentient beings within, transform into the body, face, and pores of Guru Padmasambhava.