English
In particular, please pacify all the outer, inner, and secret obstacles of those gathered in this commitment, and be a companion to quickly accomplish all common and supreme attainments. Thus, the activity is entrusted. With the words "Ya hi gatsa," thinking that the guests have returned to their respective places, the torma is sent outside. With the syllable "Hūṃ," the remaining mandala of the five families is absorbed into oneself, and the mandala is also gathered. Second, propitiating the steadfast mothers: Outside, sprinkle the steadfast mothers' torma with medicinal alcohol. Traṃ ratna spharaṇa phaṭ. Saṃ haraṇa hūṃ. Traṃ ratna trailokya phaṭ. Thinking that each tiny particle of the torma transforms into a jeweled tent, filling the sky with inexhaustible enjoyment, bless it with the three syllables. Hūṃ! The assembly with the gathering of samaya and command, the blood-drinkers also like the body of space. Come here, come here, protecting mothers! Come here, fulfill the commitment, accomplish the activity! Great Self-existing Mother and the four demonesses, Gangkar Shame and the four yakshas, Kongtsun Demo and the four medicine women, and the great Che Zhe Chenmo and others who protect the land of Tibet, together with a retinue of many servants, adorned with many fluttering ornaments, accompanied by the sound of many melodious instruments, come here, fulfill the commitment, accomplish the activity! Che Zhe Chenmo and all of you, in the cave of the Asuras, Guru Padmasambhava and Langchen Palgyi Senge, having placed you on the field seat, having handed you the vajra in your hands, having bestowed empowerment, having spoken the secret name, having placed you in the rank of Vajradhara. You have promised to protect and govern the land of Tibet, and to be a companion to the practice of yogis. Please remember the great oath you made in the past, enjoy the samaya substance—the command torma, accomplish the entrusted activity! Oṃ lala. Lele. Taṃ taṃ. Te te. Kha rakma. Mama sring droma hūṃ bhyo hūṃ hūṃ. Thus reciting, and offering medicinal alcohol with "Mahāpañca" etc., entrust the activity. With "Ya hi gatsa," bid farewell and send them to a clean place. When entering a session break or sleeping, purify the mandala by reciting Bhruṃ viśva viśuddhe hūṃ oṃ svāḥ āṃ hā, and reciting Vajra padma samaya stvaṃ. Samaya hoḥ. Anurāgo haṃ. Anurāga yami. Jaḥ hūṃ vaṃ hoḥ. Bodhicitta spharaṇa phaṭ. By saying this, one enters the union of the father and mother in equal measure.
Chinese
从菩提心之光芒的云彩散发，使所有容器和内容都变得纯净而光明。念诵“桑哈拉纳吽 (sa ha ra ṇa hūṃ)”。因此，清净的容器和内容，包括宫殿和保护轮，都融入其中。宫殿的所有装饰都融入父尊们。所有事物都融入母尊们。所有神都融入主尊金刚萨埵。所有母尊都融入法界自在母。她融入父尊。他融入智慧萨埵。他融入禅定萨埵。他融入吽 (hūṃ)。吽 (hūṃ) 向上融入那达 (nāda)，然后安住于无分别、任运自成、如虚空般的境界中。从睡眠中醒来或开始行动时，念诵“吽 班杂 德热 (hūṃ bajra dhṛk)”。因此，金刚萨埵一首二臂，显现为空性幻化网之身。第四，穿戴盔甲并保护身体：观想自己显现为金刚萨埵，头顶为嗡 (oṃ)，喉咙为啊 (āḥ)，心间为吽 (hūṃ) 字所标记。念诵“班杂 嘎瓦 兹 惹恰 杭 (bajra kā vā ci ra kṣa haṃ)”。因此，观想整个身体都以金刚十字的盔甲像融化的方式覆盖，三门与金刚三者无二无别地结合在一起。念诵“一切无余身语意，身语意遍一切处”，并生起慢心。然后，在右手的指尖，从 扎姆 (trāṃ) 中生起忿怒尊黑色夜叉，双手持有獠牙和期克印。在左手的指尖，从 嗡 (oṃ) 中生起忿怒尊不死方便红色，持有十字杵和期克印。在肚脐、心、背部和额头、头顶这五个位置，念诵“嗡 扎姆 (oṃ trūṃ)”的同时，交叉双手手指依次触摸。在每个位置，观想那里的两尊忿怒尊成对地以双腿交叉的方式面朝外看着，执行保护的职责，从他们的心中发出金刚链，进行守护和巩固。念诵“嗡 惹那 牟固扎 阿比钦扎 扎姆 扎姆 (oṃ ratna mukuṭa abhiṣiñca traṃ traṃ)”，观想五部族的头饰进行灌顶。念诵“嗡 惹那 玛列 阿比钦扎 扎姆 扎姆 (oṃ ratna male abhiṣiñca traṃ traṃ)”，观想佩戴珍宝花环。念诵“嗡 阿雅 兰波 达热 阿比钦扎 舍 舍 (oṃ ārya laṃ bho dhara abhiṣiñca hrīḥ hrīḥ)”，观想用深蓝色和红色的丝绸头饰装饰头部。念诵“嗡 咕哈 萨玛雅 斯瓦 (oṃ guhya samaya stvaṃ)”。这样观想稳固，并念诵百字明三次等，使其非常稳固。最后，以回向功德和吉祥祈愿来庄严。
English
From the clouds of light of the Bodhicitta, emanate, purifying and illuminating all containers and contents. By reciting "Saṃharāṇa Hūṃ," the pure containers and contents, including the palace and protective circle, dissolve into it. All the ornaments of the palace dissolve into the Father deities. All objects dissolve into the Mother deities. All deities dissolve into the principal deity, Vajrasattva. All Mothers dissolve into the Dharmadhatu Ishvari. She dissolves into the Father. He dissolves into the Wisdom Being. He dissolves into the Samadhi Being. He dissolves into Hūṃ. The Hūṃ dissolves upwards into the Nāda, and then one rests in equanimity in a state like the sky, without conceptualization, spontaneously accomplished. When rising from sleep or engaging in activity, by reciting "Hūṃ Vajra Dhṛk," Vajrasattva, with one face and two arms, arises as the body of the illusory net of appearance and emptiness. Fourth, putting on armor and protecting the body: Visualize oneself as Vajrasattva, marked by the syllables Oṃ at the crown of the head, Āḥ at the throat, and Hūṃ at the heart. By reciting "Vajra Kā Vā Ci Ra Kṣa Haṃ," visualize the entire body covered in the armor of a vajra lattice, melted on like wax, binding the three doors as inseparable from the three vajras. Recite, "May all without exception, body, speech, and mind, pervade all with body, speech, and mind," and generate pride. Then, on the right forefinger, from Trāṃ, generate the wrathful deity, Black Yaksha, with two hands holding fangs and the threatening gesture. On the left forefinger, from Oṃ, generate the wrathful deity, Immortal Means, red in color, holding a crossed vajra and the threatening gesture. At the five places of the navel, heart, back, forehead, and crown of the head, while reciting "Oṃ Trūṃ," cross the two fingers and touch them in sequence. At each place, visualize the two wrathful deities as a pair, with legs crossed, looking outwards, performing the work of protection, and from their hearts, vajra chains emanate, guarding and securing. Recite "Oṃ Ratna Mukuṭa Abhiṣiñca Traṃ Traṃ," and visualize the empowerment by the headdress of the five families. Recite "Oṃ Ratna Male Abhiṣiñca Traṃ Traṃ," and visualize wearing a garland of jewels. Recite "Oṃ Ārya Laṃ Bho Dhara Abhiṣiñca Hrīḥ Hrīḥ," and visualize adorning the head with a dark blue and red silk diadem. Recite "Oṃ Guhya Samaya Stvaṃ." Thus, contemplate stability, and recite the Hundred Syllable Mantra three times, etc., making it very stable. Finally, adorn the end with the dedication of merit and auspicious verses.
Chinese
第五，日常行为瑜伽是：认识到所有外器内情显现的声音都是幻化网的自性。以殊胜方便智慧摄持吃、睡、行、住等一切行为，使其有意义。如此，为了进入吉祥幻化网的 念诵修持次第之路，此乃精要心髓之义的简略法本，为利益自他具缘者而书写。 若有自创之过失，则向智者忏悔。若有追随圣者的优良之处， 愿此善根使具善缘者得以进入此善道，获得吉祥金刚萨埵之果位！ 如是，此金刚萨埵幻化网念诵之简略法本，乃从大伏藏师法王之语中略摄而来，释迦比丘莲花金刚书写，善妙增盛！吉祥！ 吉祥！ 吉祥金刚萨埵幻化网寂静中等的修法，从智慧降雨中摄略念诵法本。莲花金刚。
English
Fifth, the yoga of continuous conduct is: Knowing that all appearances and sounds of the outer and inner worlds are the nature of the magical illusion net. All activities such as eating, sleeping, walking, and staying should be taken with special skillful means and wisdom, so that they are meaningful. Thus, to enter the path of the practice and recitation sequence of the glorious magical illusion net, this concise essence of the essential meaning of the practice manual is written for the benefit of oneself and those with similar karma. If there are any faults of self-creation, I confess to the wise. If there are good qualities that follow the holy ones, may this virtue enable those with good fortune to enter this good path and attain the state of glorious Vajrasattva! Thus, this concise practice manual for the recitation of Vajrasattva's magical net is abbreviated from the words of the Great Treasure Revealer Dharma King, and written by Shakya Bhikshu Padma Vajra. May goodness and prosperity increase! Auspicious! Auspicious! The practice method of the glorious Vajrasattva Magical Net, peaceful and intermediate, is a concise recitation manual extracted from the Rain of Wisdom. Padma Vajra.