English
If you cannot recite both verses, recite them alternately. Then, it is said here to recite the "Bodhicaryāpraṇidhānarāja," but when there are many ritual repetitions, it is better to recite it later due to the difference in taking and placing tsatsas. Then, starting from "All the assembly of noble ones," etc., up to "offering and dedicating," and recite the offering cloud mantra. Perform confession and supplication according to the text. It is also acceptable to perform a stable dwelling prayer focusing on the object of veneration. Then, if you have not recited it before, recite the "Bodhicaryāpraṇidhānarāja" here, and begin the auspicious words with the auspicious verses spoken from the mouth, such as "perfectly endowed." When there are many repetitions, at that time, the Karma Vajra and others will invite the tsatsas to another place, and then arrange the remaining ones in the mandala, and newly arrange offering tormas, etc. Secondly, if you only do a medium-length ritual, then the general practice, etc., is like the extensive one, but first recite verses like the fourth verse, and then prostrate to the noble ones. Starting from meditating on emptiness such as "By what is dependent arising," etc., perform the ritual according to the text, and in between the invitation, offer as before. Combine the stupa invitation with "Thus Gone One," etc. After the ritual's prostrations and offerings, and reciting the four lines and urging the mind, revealing the truth and dedicating with the mind, hold the dharani, recite the mantra, the seven branches, the verses of the benefits of circumambulation, offerings, confession, etc., are also the same as the extensive one. In short, except for combining the stupa invitation with the offering of a hundred offerings, the rest is performed completely according to the ritual text. Thirdly, if it is a brief ritual, even if you extract the essence from the ritual text, it is acceptable to some extent, but if you do not make some additions and deletions, it is difficult for these medium and brief rituals to have all the parts of the ritual, and if there are too many additions and deletions, it is not easy to practice, so the brief ritual can be understood from the appendix with black writing called "Entering the Stainless Path." If it is necessary to perform many rituals, then in the morning, first perform one extensive ritual, then one medium ritual, and then perform as many brief rituals as possible, or because the medium ritual is also included in the extensive ritual, it is not necessary to do it separately, but after one extensive ritual, do as many brief rituals as possible, which is both convenient and good.
Chinese
如是。第四，之后：如果萨擦一百个、一千个这样少量也无法完成，那么这些的仪式结束后，就像暖房一样，转绕等，作为恭敬和积累资粮的所依，成为不浪费之处，头部和底部不颠倒地安放即可。如果像一百万、一千万这样，在道路的基础处或上述的地方等处，先进行地基仪式，在建造的房屋式佛塔的中央，制作雕刻在石头上的坛城等。按照无垢二品的仪轨，进行竖立命杆的仪式。一百零八个顶髻无垢佛塔和九十九个光芒无垢佛塔，在中央像箱子一样安放的周围，也把所有的萨擦头部和底部不颠倒地安放，那么利益不可思议，如那些经典中所说。如果要做光芒无垢萨擦的仪式，那么稍微改变这些经典中的祈愿等就可以完成，其方法要从洛钦达玛室利的文献等中了解。即使一次完成仪式，也能断绝恶趣的。 出生之门，圆满菩提资粮的。 殊胜方便，佛陀亲口赞叹的。 乐于接受的有缘者，如今稀少。 然而从内心深处以信心和信仰。 以此书写，具有舍利子精华的佛塔。 清净仪轨的光辉遍布三界。 愿圆满普贤行愿的行传。 此无垢仪轨的实践，是救怙主嘉瓦仁波切一切智者十四世所赐予的教言，戴在头顶。为了满足前后一些有需求者的愿望，以及为了这个殊胜的佛法能够弘扬光大，由具名功德海的无边智慧者在宗萨扎西拉孜寺的佛学院书写，愿善妙增上！！ 与顶髻无垢陀罗尼相关的萨擦制作仪轨实践——无垢普照。功德海。
English
So it is. Fourth, afterwards: If even a small number like a hundred or a thousand tsatsas cannot be completed, then after the completion of the rituals for these, they can be respectfully placed, without inverting the head and base, in a place that becomes a support for veneration and accumulation of merit, like a greenhouse, and which is not wasted. If it is like a hundred thousand or a million, then at the base of the road or the aforementioned places, etc., after the preliminary ground ritual, in the center of the stupa built like a house, create mandalas carved in stone, etc. Then, according to the texts of the immaculate two-part ritual, perform the ritual of erecting the life-tree. One hundred and eight Uṣṇīṣa Vimalas and ninety-nine Radiating Vimalas, placed in the center like a box, and around them, all the remaining tsatsas should also be placed without inverting the head and base, then the benefits are inconceivable, as stated in those texts. If you are performing the ritual of the Radiating Vimala tsatsa, then it can be accomplished by slightly altering the aspirations, etc., in these texts, and the method for that should be learned from the documents of Lotsawa Dharmashri, etc. Even if the ritual is completed once, it cuts off the gates of bad rebirths, and perfects the accumulations for enlightenment. This supreme method, especially praised by the Buddha himself, is rarely accepted by those who have the fortune to do so these days. However, from the depths of my heart, with faith and belief, may this writing, the essence of relics, the pure ritual, spread its splendor throughout the three realms. May the conduct of the Noble Deeds be completely fulfilled. This practice of the immaculate ritual, the instructions given by the savior, the omniscient Fourteenth Gyalwang Rinpoche, is bound as a flower on my head. In order to fulfill the wishes of some who have sought it before and after, and with the aspiration that this particularly excellent Dharma tradition may flourish and spread, it was written by the one named Yönten Gyatso, the immeasurable wisdom, at the Dzongsar Trashi Lhatse monastic college. May virtue and goodness increase! The practice of the ritual for making tsatsas related to the Uṣṇīṣa Vimala Dhāraṇī—Immaculate Illumination. Qualities Ocean.