Chinese
顶礼薄伽梵无量寿佛之修法，赐予不死甘露。 不变金刚。
English
Homage to the Bhagavan Amitayus Sadhana, Bestowing the Supreme Immortality. Immutable Vajra.
Chinese
是作加持之权。否则，依赖彩绘坛城也可以。第二，准备长寿之物，如是说：中央水晶宝瓶中，置入红黄牛乳，三种钟乳白色物，白与甜三长寿药，菩提心等应安放，救济饥荒五谷物，消除疾病五种药，财物丰饶五珍宝，五种心要与五香，长寿树枝十字架，箭与彩带安置好，与天神数相同等，众多供品作围绕。如是所说，将水晶等珍宝制成的宝瓶清洗干净，用古古香熏香，用甘露旋绕的咒语驱除障碍，装上项链等装饰品。先前所说的宝瓶之物，用牛奶和香水的混合物浸泡，将精华充满，放置在坛城中央的供台上。其上放置用药物和香料浸泡的长寿树枝，周围环绕着宝瓶形状的丸药，用金刚十字架覆盖，并装饰着日月顶饰。将带有箭羽、彩带、镜子的长寿箭插入长寿树枝中，如果不适，则放置在后面。长寿丸和长寿酒，用上面的长寿丸和宝瓶精华即可，如果喜欢，也可以在左右两侧单独陈设。无论如何，在坛城周围放置洗脚水、熏香、鲜花、灯、香水等，以及食子和药供等所有适合供养的物品，事先进行排列和礼仪，用音乐来降临加持。第二，仪轨的前行有六个，第一是净化相续：观想上师、持明者、无量寿佛坛城的所有本尊，以班杂萨玛扎（藏文，བཛྲ་ས་མཱ་ཛཿ，梵文天城体，वज्रसमाजः，Vajrasamājah，金刚集合）唤醒。我与虚空等同的众生，顶礼金刚上师、佛陀之吉祥，安住于三时。皈依三宝的福田，以无二之心为依怙。以实物和意幻变现的，清净的供品祈请享用。断除成就之河流的障碍，忏悔所有罪业。对于十方三轮清净之法，不执着的行为随喜赞叹。清净的四边
English
It is the authority to perform the empowerment. Otherwise, it is also acceptable to rely on a painted mandala. Second, preparing the substances for longevity, as it is said: In the center, in a crystal vase, place red and yellow cow's milk, three types of stalactite white substances, three white and sweet immortality medicines, bodhicitta, etc. Place five grains to relieve famine, five medicines to eliminate diseases, five precious jewels with abundant wealth, five essential substances and five fragrances. Plant a longevity branch with a swastika, and place arrows and banners, equal to the number of deities. Completely surround with many offerings. As it is said, clean the crystal and other precious vases, fumigate with guggul incense, and dispel obstacles with the mantra of swirling nectar. Put on ornaments such as necklaces. Fill the previously mentioned vase substances with the essence of milk and fragrant water, and place it on a platform in the center of the mandala. On top of it, place longevity branches soaked in medicine and spices, surrounded by vase-shaped pills, covered with a vajra swastika, and adorned with sun and moon crests. Insert longevity arrows with feathers, banners, and mirrors into the longevity branches, or place them behind if uncomfortable. Longevity pills and longevity wine are sufficient with the above longevity pills and vase essence, but if desired, they can also be displayed separately on the left and right sides. In any case, place foot-washing water, incense, flowers, lamps, perfumes, etc. around the mandala, as well as tormas and medicine offerings, and all other suitable offering items. Precede with arrangement and etiquette, and invoke blessings with music. Second, the preliminary practices of the ritual have six parts, the first is purifying the continuum: Visualize all the deities of the mandala of the guru, vidyadhara, and Amitayus, and awaken them with Vajrasamājah (藏文，བཛྲ་ས་མཱ་ཛཿ，梵文天城体，वज्रसमाजः，Vajrasamājah，金刚集合). I and all sentient beings equal to space, prostrate to the Vajra Master, the glorious Buddha, abiding in the three times. Take refuge in the field of merit of the Three Jewels, with a non-dual mind as refuge. Please enjoy the pure offerings manifested with real objects and mental transformations. Cut off the obstacles of the river of accomplishments, and confess all misdeeds. Rejoice in the non-attached conduct of the pure Dharma of the ten directions and three wheels. The pure four extremes
Chinese
无垢染。圆满菩提心生起。对善逝菩萨，献上清净三身。累生累世所造诸业，汇集回向大菩提。如是清净相续后，将所有聚资田收摄于自身。第二，遮止界限，观想自身刹那间变成莲花嘿汝嘎。吽！大瑜伽士之坛城中，除了具秘密誓言之诸尊，所有以慈悲满足者，现在立即各自离开。若不离去而停留，金刚忿怒尊众等，立即以敕令，令其七代血脉亦遭灭亡。吽吽吽毗湿婆跋折啰 卓达 卓瓦拉 曼达拉 帕特 帕特 帕特。哈拉哈拉哈拉吽！以此驱逐诸魔障于远处，观想所有周围充满金刚守护之大帐篷，无论如何也无法摧毁。第三，行忏悔之法，以班杂萨玛匝，于忏悔境如天空般遍布前，以一心一意之忏悔心发露忏悔。吽！智慧胜妙身，自性坛城是。等等念诵，观想所有罪障从本来即无自性之法界中清净。第四，立誓言，以金刚独股印束缚于心间，以坚定之增上意乐。嗡！瑜伽自在者，智慧至圆满。等等广立誓言，或摄略为，嗡吽！善逝您是何等。等等而行。第五，降临加持，使所有智慧之轮如天空般遍布，嗡吽阿啦啦 吼 班嘎万 萨玛吼 萨玛雅 斯瓦。圣众慈悲之时已至，开示殊胜之时已至，发挥威力之时已至，加持之时已至，灌顶之时已至，赐予悉地之时已至，大威力降伏魔众薄伽梵，大加持请降临，大灌顶请赐予，殊胜悉地请赐予，令我等具足业果。焚香并结合各种乐器之声，吽吽吽吽，如是收摄加持，观想如天空般遍布之所有本尊众融入自身处所及资具等，以身语意无尽庄严之轮加持之。
English
Without stain. The perfect Bodhicitta is generated. To the Sugata Bodhisattvas, I offer the body of the three purities. All the actions of countless lifetimes, I gather and dedicate to the great Bodhi. Having purified the lineage in this way, gather all the fields of merit into oneself. Second, the cutting of boundaries: Imagining oneself instantly transformed into Padma Heruka. Hūṃ! In this mandala of the great yogi, apart from the deities who hold secret vows, all who have been satisfied by compassion, now immediately depart separately. If you do not leave and remain, the assembly of Vajra Wrathful Ones, will immediately, by command, destroy even your seven generations of lineage. Hūṃ hūṃ hūṃ viśva vajra krodha jvala mandala phaṭ phaṭ phaṭ. hala hala hala hūṃ! By this, drive away the obstructing forces far away, and think that the entire surrounding area is filled with a great tent of Vajra protection, which cannot be destroyed by any means. Third, the act of confession: With Vajrasamājaḥ, before the eyes of the objects of confession, awakened as vast as the sky, with a single-pointed mind of confession and restraint. Hūṃ! Supreme body of wisdom, the mandala of self-nature. By reciting these and others, think that all sins and obscurations are purified from the realm of self-nature, which has no inherent existence from the beginning. Fourth, making vows: Binding the single-pointed Vajra mudra at the heart, with steadfast superior intention. Oṃ! Yogic Lord, perfect in wisdom. And so on, make extensive vows, or condense them: Oṃ hūṃ! How are you, O Sugata? And so on. Fifth, bestowing blessings: Awakening all the wheels of wisdom as vast as the sky. Oṃ hūṃ alala hoḥ bhagavan samahoḥ samaya stvaṃ. The time of the noble compassion has arrived, the time to show the extraordinary has arrived, the time to unleash power has arrived, the time to bless has arrived, the time to bestow empowerment has arrived, the time to grant siddhis has arrived, O Bhagavan, great power, subduer of demons, great blessing, please bestow, great empowerment, please grant, supreme siddhis, please bestow, may we have karmic results. Burning incense and combining the sounds of various musical instruments, hūṃ hūṃ hūṃ hūṃ, thus gathering the blessings, think that all the deities pervading the sky dissolve into one's own place and implements, and bless them as an inexhaustible wheel of ornaments of body, speech, and mind.
English
mo. Sixth, blessing the offering substances: Purify the substances with Oṃ mahākrodheśvarī. From one's own heart, Raṃ yaṃ khaṃ radiate, burning, destroying, and purifying all the grasping and faults of the offering substances, transforming them into emptiness. From the state of emptiness, again from the heart, A dhū pu ā gan radiate. Namaḥ samanta buddhānāṃ gagana khaṃ samaye svāhā. Oṃ śrī vajra rāgadhūpe dhū. Puṣpe pu. Āloke hrīḥ. Gandhe gandha. By reciting these, the offering goddess Samantabhadri's offering clouds spread extensively, pervading the entire expanse of space. Purify the nectar. In the container Bhañja, the vessel of nectar, within the blazing palace, the five meats and five nectars are marked with the five hero syllables. From that, rays of light radiate, gathering all the nectar of saṃsāra and nirvāṇa, dissolving and mixing, visualizing it as transforming into a great ocean of wisdom nectar. Oṃ āḥ hūṃ sarva pañcāmṛta hūṃ hrīḥ ṭhaḥ. Recite this one hundred or twenty-one times. Purify the torma. Visualize the torma plate transforming from Bhrūṃ into a precious palace, and the torma substances transforming from Oṃ into a wish-fulfilling jewel, a treasure of enjoyment that manifests whatever is desired. Oṃ balinta tejā balinta bala batya gṛhya samaye svāhā. Recite this seven times. These are the preliminary practices. Second, the main practice, encompassing with the three samādhis: generating the maṇḍala of the support and the supported, unfolding the samādhi of the order of activities, and especially accomplishing the activity of life. First: Phenomena are inherently without substance, beyond the realm of conceptual thought and speech. Suchness is the realm of wisdom; therefore, phenomena are inherently without substance. Thus, contemplate that all phenomena that appear are unattainable, free from elaboration, and are emptiness. This is suchness. Although suchness is without elaboration, it is the realm of self-nature that appears everywhere. For the sake of all sentient beings, contemplate space within space. For sentient beings who have not realized suchness, who are like illusions, cultivate great compassion that is ungrasping and like an illusion, pervading space. This is all-appearing. From the absence of substance, clouds of substance arise, manifesting and changing in various ways. The nature of mind, which is without a basis, is the root of all phenomena.
English
Mind-essence is the nature of letters; letters are like wish-fulfilling jewel clouds. Supreme letters should be meditated upon. Meditating on the self-aware, empty, and non-dual nature in the form of a red A-letter is the samadhi of the cause. Secondly, from the mind-essence, the red A-letter, clear and without impurity, emanate ཨེ་ཡཾ་ཝཾ་ལཾ་སུཾ་རཾ་。Spharaṇa phaṭ. Saṃharaṇa hūṃ. After radiating, gathering, and completely transforming, from ཨེ་, space becomes the source of Dharma, the vast and boundless realm of Dharma; from ཡཾ་, the green mandala of wind, marked by waving banners; from ཝཾ་, the white and round mandala of water; from ལཾ་, the yellow and square mandala of earth; from སུཾ་, Mount Meru, the nature of four jewels, four-cornered; from རཾ་, the environment of fire blazing boundlessly in the sky. In its center, Bhruṃ radiates, Spharaṇa phaṭ. Saṃharaṇa hūṃ. Bhruṃ viśva viśuddhe vajra jñāna chakra maṇḍala bhruṃ. After the letter Bhruṃ completely transforms, it becomes a four-square, four-doored palace of burning wisdom jewels. Inside, in sequence, are five layers of walls: red, white, yellow, blue, and green. Above them are yellow jewel tiles, adorned with various jewels, arranged in a hanging manner, with pearl necklaces hanging at the ends. Above that is a canopy of brocade, with four golden belts on the outside, from the mouths of makaras extend jewel nets and half-nets, adorned with silk and whisks, bells and mirrors, moons moved by the wind, and so on. On the outside, jewel tassels hang from bird feathers. The top is in the shape of a half-petaled lotus arrow feather. Between these are victory banners placed on vases and eight banners, and the four corners are adorned with splendid parasols. Around the edges of the walls is a red cloth of desirable objects, with clouds of offerings spread by goddesses such as Rupavajra and others. At the junctions of the doors and doorframes, and at the four corners, are vajra jewels placed on crescent moons. From the four corners of the doorframe with steps, four pillars placed on vases support eight hanging curtains. At the top with a pavilion, a Dharma wheel is placed on a lotus, covered by a parasol, with deer on the left and right.