English
I have not earnestly taken on the task of benefiting beings with the five kinds of improper conduct and vows. The five poisons have not been transformed into the path of liberation. With equal offerings, the view has not been decisively settled. The field of activity to be known has been abandoned. The fruit to be attained has been prolonged. Without empowerment, I have engaged in teaching the Dharma and other activities. With weak realization, I have been distracted by virtuous meditation and practice. The sacred substances and complete offerings have not been arranged according to the scriptures. The vows and promises made have not been followed through. The mind has not been protected by the conduct of those with the potential for enlightenment. Unable to endure obstacles and adverse conditions, confused thoughts have arisen. Unsuitable as a vessel, I have been struck by the shadow of bad companions. Thus, whatever sins and misdeeds have been accumulated, I confess and acknowledge with regret, and ask for forgiveness. Loving protector, I pray that you grant purification. Oṃ Rulu Rulu Hūṃ Bhyo Hūṃ. By reciting this, Not understanding the meaning of selflessness and freedom from extremes, due to clinging to self, To the deities and protectors who are internal and external, and to the Sugatas, The eight syllables Rulu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) radiate as rays of wisdom light. Transforming into a mass of wisdom light. Re-collecting into myself, purifying my faults and obscurations, On the wisdom body, free from stains of darkness and impurity, Like wiping a crystal ball, or like a white pearl without blemish, In the stream of consciousness, meditate on clarity and purity. It should be known that the accomplishment of Rulu is: In the boundless wisdom mandala, The mandala of practice is inconceivable. The crescent moon mandala is the power of jewels. Facing the western direction. To all the Buddhas of the three times, And the great glorious blood-drinking assembly, From the rainbow Dharma wheel, The eight syllables Rulu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) radiate and gather. Radiating outwards, offering to the wisdom deity's, Body, speech, and mind. Re-gathering, the practitioner obtains, The accomplishment of body, speech, and mind. Oṃ Rulu Rulu Hūṃ Bhyo Hūṃ. By reciting this, From the heart, the eight syllables Rulu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) radiate green and red light. Dissolving into the place of the wisdom deity's body, speech, and mind, Making them pleased. From the deity's heart, Rulu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is drawn back in dark purple, gathering into the practitioner's three doors of body, speech, and mind. Meditate on obtaining the accomplishment of unchanging body, unceasing speech, and unborn and undying mind. The above is the instruction.
Chinese
从何处生起欢喜，以何物生起欢喜，于何处生起欢喜，以及生起欢喜的四种必要，应当知晓。这是上师的口诀所说。将这些念诵集中起来供养，收集成就的方法是：善逝薄伽梵，善逝忿怒尊众，对胜者如海眷属，转绕念诵咒语之轮，无上殊胜供养，祈请享用念诵供养。嗡 噜噜 噜噜 吽 呸 吽。这样念诵后，修行者的噜噜集中起来，供养于大吉祥尊的心间。嗡，以忿怒对治忿怒者，大悲忿怒威严之众，炽燃的加持甚为稀有，现在立即赐予我。嗡 噜噜 噜噜 吽 呸 吽。这样念诵后，三世诸佛之精华，以及由吉祥饮血尊智慧所成之门母等，身具智慧光芒之精华，修行者的身体从头到尾融入，变得无二无别，变得非常明亮，这是共同的大成就。不收集由业所成的空行母之身，而是收集光和功德，这是共同的小成就。8）然后，了知噜噜为法性有三种：以法性穿戴盔甲，以法性守护，安住于法性的见解中。其中1）以法性穿戴盔甲是：无论如何也不可分割、不可摧毁的，空性的盔甲无与伦比，摧毁一切有相之境后，迅速安住于一切胜利之中。嗡 噜噜 噜噜 吽 呸 吽。2）以法性守护是：在未成立名称和相状之前，不住不离、非造作，以法界守护，甚至佛陀也无法看见。嗡 噜噜 噜噜 吽 呸 吽。这是殊胜的小成就。3）应当安住于法性的见解中：诸佛身像，手印姿态虽各不相同，但首先从法性中产生，中间无论行持何种行为，都在普贤游舞的境界中行持，最后游舞的显现也，都收摄于法性平等的境界中。虚空金刚萨埵大，普贤广阔法界，清净
English
From what place does joy arise, with what object does joy arise, in what place does joy arise, and the four necessities for the arising of joy should be known. This is what the Lama's oral instruction says. Gathering these recitations together, offer them as a offering. The method of collecting accomplishments is: Gone to bliss, Blessed One! Gone to bliss, assembly of wrathful kings! To the victorious ocean with its retinue, turn the wheel of recitation mantras. Supreme and excellent offering, please accept the recitation offering. Om rulu rulu hum bhyo hum. By reciting this, the practitioner's rulu is gathered and offered to the heart of the Great Glorious One. Om, pacifier by wrath against wrath, compassionate, wrathful, glorious, awe-inspiring assembly, blazing blessings, greatly wondrous, grant to me right now. Om rulu rulu hum bhyo hum. By reciting this, the essence of the Buddhas of the three times, and the gatekeepers and beyond, made from the wisdom of the glorious blood-drinking deities, the essence of the body endowed with the light of wisdom, entering the practitioner's body from head to toe, becoming inseparable, becoming extremely bright, this is the great common accomplishment. Without gathering the bodies of the dakinis accomplished from karma, but gathering light and qualities, this is the small common accomplishment. 8) Then, there are three ways to know rulu as the nature of reality: donning armor with the nature of reality, protecting with the nature of reality, and abiding in the view of the nature of reality. Among them, 1) donning armor with the nature of reality is: In any case, indivisible and indestructible, the armor of emptiness is unsurpassed, having conquered all realms of signs, may all quickly abide in victory. Om rulu rulu hum bhyo hum. 2) Protecting with the nature of reality is: Before names and signs are established, not abiding, not departing, uncompounded, protected by the realm of reality, even the Buddhas cannot see it. Om rulu rulu hum bhyo hum. This is the supreme small accomplishment. 3) One should abide in the view of the nature of reality: The forms of the deities, although the gestures of the mudras are different, first arise from the state of the nature of reality. In the middle, whatever actions are performed, they are performed in the state of Samantabhadra's play. Finally, even the appearance of the play is gathered into the state of equality of the nature of reality. Great Vajrasattva of space, vast Samantabhadra, realm of reality, pure.
Chinese
为了度脱一切大道的缘故，为何不思不生不灭之理？如是说。当考察以上所说的见解来作决断。那是殊胜的大成就。３）关于修瑜伽的方法有两种：修持瑜伽和近修瑜伽。那么，什么是修持１）瑜伽呢？如是说：尽力使观修的相续清晰。首先从闭关开始，中间调伏寂怒尊，最后是念诵，以及余者供养空行母等，瑜伽士从无相和有相的观修开始，尽力在自己的意识相续中清晰且熟悉地观修，中等者应供养咒语和念诵，最后以教言词句来明确和策励，瑜伽士以三门无有虚伪，尽力供养的次第应努力而为。瑜伽士不应散乱放逸。近修２）瑜伽也应：尽力使观修的相续清晰。如是说。首先是无相的观修，与法性之母熟悉，净化自己的意识相续，在清净智慧的境界中尽力清晰地观修，然后观修为大手印之身，生起广、中等坛城，迎请和作供养等，当念诵的时候到来，不需要策励词和音调等，念诵直至究竟。三种清净：使者的清净，结合的清净，一起用餐的清净。以及运用苦行。４）那么，应如何按照经文进行近修和修持呢？如是说：应努力依随近修的经文。其中，近修有三种：自性、定义和分类。１）自性是菩提心识。１）定义是：从轮回中救护，近于涅槃。３）分类有两种：意义的分类和作用的分类。１）意义的分类有四种：近修、近近修、修持和大的修持。其中又有四种：用于一生，以及天尊之身。
English
For the sake of liberating all great paths, why not contemplate the unborn and unceasing principle? Thus it is said. One should examine the views taught above and below to make a decision. That is the supreme great accomplishment. 3) There are two methods for practicing yoga: the yoga of practice and the yoga of approach. So, what is the yoga of practice 1)? It is said: Do your best to clarify the continuum of meditation. Starting first with retreat, in the middle, subduing the peaceful and wrathful deities, and finally, recitation, and the remainder offering to the dakinis, etc., the yogi, starting from the meditation of the formless and the formed, should meditate clearly and familiarly in his own consciousness continuum, to the best of his ability, the intermediate one should offer to mantras and recitations, and finally, clarify and encourage with words of scripture, the yogi, with the three doors free from deceit, should strive to offer to the best of his ability. The yogi should not be wild and distracted. The yoga of approach 2) should also: Do your best to clarify the continuum of meditation. Thus it is said. First, the meditation of the formless, becoming familiar with the mother of Dharma-nature, purifying one's own consciousness continuum, and meditating as clearly as possible in the state of pure wisdom, and then meditating as the body of the Great Seal, generating elaborate and intermediate mandalas, inviting and making offerings, etc., and when the time for recitation arrives, there is no need for encouraging words and tones, etc., and the recitation is brought to completion. Three purities: the purity of the messenger, the purity of union, the purity of eating together. And the use of asceticism. 4) So, how should one approach and practice according to the scriptures? It is said: One should strive to diligently follow the scriptures of approach. Among them, approach has three aspects: nature, definition, and classification. 1) The nature is the mind of enlightenment. 1) The definition is: saving from samsara, approaching nirvana. 3) There are two types of classification: classification by meaning and classification by function. 1) There are four types of classification by meaning: approach, close approach, practice, and great practice. Among them, there are also four types: applied to one lifetime, and the body of the deity.
Chinese
四种结合：与一生结合，与圆满坛城结合，与刹那结合。 其中，1）与一生结合：亲近寻找能够预言的具格上师，近依，令上师欢喜，修持，获得灌顶，大修，猛烈地进行念诵修持直至完成，在未获得成就之前不放弃地修持。2）与一尊本尊结合：念诵，生起本尊，近依，将五蕴视为本尊，修持，加持身语意为金刚，大修，顶上清晰显现五部。3）与圆满坛城结合：念诵，了知菩提心，近依，自身清晰显现为本尊，修持，于左侧生起佛母，大修，从无二菩提心中生起广、中等坛城的本尊。4）与刹那结合：念诵，加持佛母，近依，以手印催请并结合，修持，生起安乐并降下明点，大修，从菩提心中随欲结合。2）事业的分类有三种：时间念诵，数量念诵，和征相念诵。其中，1）时间念诵：在春夏秋冬的月份进行。也就是，上等者在四个季度进行念诵，中等者在四个季度进行修持，下等者在四个季度进行事业。中等者在四个季度各进行一次念诵供养，下等者也在冬夏两个季度各进行一次念诵供养。2）数量念诵：上等者持续不断地进行，没有数量限制。中等者念诵到十万以下，下等者也要念诵到七十万以上。3）征相念诵：直到出现下面将要描述的征相为止。如是知晓即为念诵，如是说。如经中所说：如金刚萨埵所说的经文，黑汝嘎的要点，以及如《超越世间经》中所说，在此处作为口诀进行安排。也就是，意义和事业相关联，念诵和近依，修持和大修，瑜伽士应知晓口诀的结合，时间和数量。
English
There are four types of conjunction: conjunction with one lifetime, conjunction with a complete mandala, and conjunction with one instant. Among them, 1) conjunction with one lifetime: closely seek a qualified guru who can prophesy, approach, please the guru, practice, receive empowerment, practice greatly, intensely engage in recitation and practice until completion, and practice without giving up until accomplishment is attained. 2) Conjunction with one deity: recitation, generating the deity, approaching, regarding the five aggregates as the deity, practicing, blessing body, speech, and mind as vajra, practicing greatly, clearly visualizing the five families on the crown of the head. 3) Conjunction with a complete mandala: recitation, knowing bodhicitta, approaching, clearly visualizing oneself as the deity, practicing, generating the consort on the left, practicing greatly, generating the deities of the extensive and intermediate mandalas from non-dual bodhicitta. 4) Conjunction with one instant: recitation, blessing the consort, approaching, urging and uniting with mudras, practicing, generating bliss and descending the bindu, practicing greatly, uniting as desired from bodhicitta. 2) There are three divisions of activity: time recitation, number recitation, and sign recitation. Among them, 1) time recitation: is done in the months of spring, summer, autumn, and winter. That is, the superior one recites for four seasons, the intermediate one practices for four seasons, and the inferior one performs activities for four seasons. The intermediate one performs recitation and offering once in each of the four seasons, and the inferior one also performs recitation and offering once in each of the two seasons of winter and summer. 2) number recitation: the superior one practices continuously, without a limit on the number. The intermediate one recites up to less than one hundred thousand, and the inferior one must recite more than seven hundred thousand. 3) sign recitation: is done until the signs described below appear. Knowing this is called recitation, as it is said. As stated in the scriptures: as stated in the scriptures spoken by Vajrasattva, the essential points of Heruka, and as stated in the Sutra Beyond the World, it is arranged here as instructions. That is, meaning and activity are related, recitation and approaching, practice and great practice, the yogi should know the conjunction of instructions, time and number.