English
Great! The rosary of eight syllables of Ru-lu is a string of wisdom. Spreading outwards, it urges the samaya. Gathering back, it bestows accomplishments. This is also the supreme practice, and there is never an end to its decline. Purify the three poisons into the sphere of reality. After urging in this way, hold the mantra cord with the thumb and forefinger of the left hand, and (recite) the Fifteen Secret Ones, and two hundred times the eight syllables of Ru-lu, and Om Sarva Pancha Amrita Hum Hrih Thah (Tibetan, Devanagari: ॐ सर्व पञ्चामृत हुं ह्रीः ठः, Romanized Sanskrit: oṃ sarva pañcāmṛta hūṃ hrīḥ ṭhaḥ, Literal Meaning: Om, all, five, nectar, Hum, Hrih, Thah), four hundred thousand times, and Vajra Amrita Om Ah Hrih Thah (Tibetan, Devanagari: वज्र अम्रित ॐ आः ह्रीः ठः, Romanized Sanskrit: vajra amṛta oṃ āḥ hrīḥ ṭhaḥ, Literal Meaning: Vajra, nectar, Om, Ah, Hrih, Thah), one hundred thousand times. Praise and confess. All the gathering of the recitation chamber should be done according to the sadhana. Then arrange the vase of life, the increasing crescent moon, the life pills, the life wine, the arrow and banner. Here, relying on the mandala of the Great Supreme Root Immortal Vajra, the practice of longevity is done, that is, the deity of Amitayus is generated, so there is no need to add it here. The text of the sadhana, "Rain of Accomplishments," should be recited as before, and when it comes to the time of recitation, focus on the life substances that have been arranged before. At the end of the Peaceful General Collection of the Fifteen Secret Ones, add Bhrum Vajra Ayushe Hum Ah (Tibetan, Devanagari: भ्रुं वज्र आयुषे हुं आ, Romanized Sanskrit: bhrūṃ vajra āyuṣe hūṃ ā, Literal Meaning: Bhrum, Vajra, Life, Hum, Ah), and recite one hundred thousand times. At the end of the session, Hrih, in the western lotus palace, the Bhagavan Five Families, father and mother Amitayus, bodhisattvas, and gatekeepers, please accomplish the work of summoning life and wisdom. Om Nri Bhrum Hum Ayushe Ja Ja Hum Ah (Tibetan, Devanagari: ॐ नृ भ्रुं हुं आयुषे ज ज हुं आः, Romanized Sanskrit: oṃ nṛ bhrūṃ hūṃ āyuṣe ja jaḥ hūṃ āḥ, Literal Meaning: Om, Nri, Bhrum, Hum, Life, Ja, Ja, Hum, Ah), thus summoning life and absorbing it into oneself. If you want to expand it, you can learn from the empowerment ritual. When the number of days of practice is close to completion, about seven weeks remain. The practice of urging accomplishments is added. The action is done as before, and at the time of recitation, the peaceful and wrathful ones are recited one hundred times each. To the General Collection of the Fifteen Secret Ones, add Sarva Siddhi Ja Hum Ah (Tibetan, Devanagari: सर्व सिद्धि ज हुं आः, Romanized Sanskrit: sarva siddhi jaḥ hūṃ āḥ, Literal Meaning: All, accomplishment, Ja, Hum, Ah), and separate those life front generations into the essence of the wisdom being, without radiating light outwards. Think that all the blessings and accomplishments of body, speech, and mind from the three places of the assembly of deities are absorbed into oneself and the substances of accomplishment in the form of light and rays. Then, on the last night of the completion of the days, get up early. Send the action ritual as usual, and recite the mantras of the peaceful and wrathful ones separately. After reciting the mantra for urging accomplishments at the General Collection one thousand and eight times, when dawn is near, the attainment of accomplishments is the practice of illusion.
Chinese
应当如此确定。此处的成就获得方式，不必附加于此。然后从穿衣护身开始，到守护处所等，应从幻化修持仪轨中了解。这些只是略微展示了大修持的纲要。具足特征的会供修持，经由教证，在此处展示了修持者的差别。如《黑汝嘎集密》所说：“饮血事业次第中，瑜伽暖乐持明者，为使胜义现前故，名为大修持。”又说：“如年月之数，以具足方便仪轨行，安住无漏光明道，成为无生无畏身，掌管无数劫寿命，见真实义无有怖。”因此，会供修持的行者从获得暖相开始进入，将其果与见道相连，并说获得掌管寿命的成就。洛钦仁波切说，此时的譬喻义，在获得光明二者之后，幻身生起，在总的经部中有所说明，应详细查阅。现在略微记录第五根本的行持中应当舍弃的次第：如此以见解确定，以禅定方便修持而确定的道，以及以智慧而解脱的道，在外在方面，随顺意义和随顺文字的见修禅定中，阿努自宗的行持以二十三种苦行来增上的确定是，总经《意集经》中说：“瑜伽大苦行，十二及三具慧者。”因此，为自利而行持十种，为他利而行持十种，为二者之利而行持三种。也就是，以狐狸的大苦行，作为舍弃之方便而行持。以了知的大苦行，将融入一切所知。身体的技艺行为，作为基里的大苦行。以醉象的苦行，展示不辨别的愚痴之相。以虎跃的威猛苦行，做威猛暴力的伟大事业。以大鹏金翅鸟的苦行，以巨浪斩断见解的共同束缚。以凶猛的熊的苦行，
English
It should be determined in this way. The method of obtaining accomplishments in this practice framework need not be added here. Then, from wearing clothes and protecting the body onwards, to protecting the place, etc., should be understood from the illusory transformation practice manual. These only briefly show the outline of the great practice. The qualified Ganachakra practice, through scriptural evidence, shows the distinction of the practitioner in this context. As stated in the Hevajra Tantra: "In the order of the actions of the blood drinker, the yogi who holds the power of warmth, for the sake of manifesting the supreme meaning, is called the great practitioner." It also says: "According to the number of years or months, practicing with skillful means and rituals, abiding in the path of stainless appearance, becoming a body free from birth and fear, possessing power over countless eons of life, seeing the true meaning without fear." Therefore, the practitioner of Ganachakra practice enters from the attainment of warmth, connecting its result to the path of seeing, and it is said to obtain the accomplishment of having power over life. Lo chen Rinpoche said that the metaphorical meaning at this time, after obtaining both luminosity, the illusory body arises, which is explained in the general Sutra, and should be examined in detail. Now, I will briefly record the order of what should be abandoned in the practice of the fifth root: Thus, with the view determined, the path determined by practicing with the means of Samadhi, and the path of liberation through wisdom, in the external aspect, in the view-meditation Samadhi that follows the meaning and follows the words, the certainty of enhancing the practice of the Anu self-tradition with twenty-three ascetic practices is, as stated in the general Sutra, the Compendium of Intentions: "The great ascetic practice of yoga, twelve and three are wise." Therefore, ten practices for one's own benefit, ten practices for the benefit of others, and three practices for the benefit of both. That is, with the great ascetic practice of the fox, practice as a means of abandonment. With the great ascetic practice of knowing, one will merge into all that is to be known. The skillful actions of the body, as the great ascetic practice of Kili. With the ascetic practice of the drunken elephant, show the aspect of undiscriminating ignorance. With the fierce ascetic practice of the tiger leap, do the great work of fierce and violent power. With the ascetic practice of the great Garuda, cut the common bonds of view with giant waves. With the ascetic practice of the fierce bear,
Chinese
行无畏之大业。 以新海之行仪， 意合不退转而稳固。 以如哑巴之行仪， 如愚痴般而具智慧。 以如须弥山之行仪， 不变而极稳固。 以如虚空之行仪， 远离一切狭隘。 以天铁舌之行仪， 施用于猛烈之事业。 以金刚手之行仪， 施用于威力和力量。 以大乌鸦之行仪， 施用浓厚之戒备。 以大象入水之行仪， 定要施用我慢。 以狮子之行仪， 舍弃恶友等。 以柔触鸟之行仪， 相处则安乐而贪恋。 以幻化手印之行仪， 行善巧方便之大业。 以大猪之行仪， 无有净秽而施于一切。 以豺狼之行仪， 毫不犹豫地勤于杀戮。 以虚空闪电之行仪， 对任何事都勤于迅速敏捷。 以如鹏鸟之行仪， 行一切谨慎之大业。 以轮王之行仪， 具足地稳固眷属。 如是说。总经中说：融入方便之行仪是。如是说，第二十三，持地王之行仪，见地是空性和智慧二者无别。观修以生圆次第摄持，以其他行仪作为其眷属而具足受用为基础。首先，狐狸之行仪，如狐狸被夹子抓住，不顾性命也要挣脱，瑜伽士亦如是，即使危及性命，也不违背誓言，宁愿牺牲性命也要坚守。知事之行仪，如知事者顺应主人心意而行事。如是，对于所知总相和自相，显密经续的无边法理，生起闻思之殊胜智慧而行持。吉祥之行仪，如翻转变化一般，为了提升生起次第，而修持圆满次第，为了提升圆满次第，而修持生起次第，二者互为助伴，平等行持。醉象之行仪。
English
Perform the great deed of fearlessness. With the conduct of a new ocean, Make the mind harmonious, unwavering, and stable. With the conduct of a mute, Possess wisdom as if in delusion. With the conduct of Mount Meru, Be unchanging and supremely stable. With the conduct of the sky, Be free from all narrowness. With the conduct of a tongue of meteoric iron, Apply yourself to fierce actions. With the conduct of Vajrapani, Employ power and strength. With the great conduct of a crow, Employ dense vigilance. With the conduct of an elephant entering water, Certainly employ pride. With the conduct of a lion, Abandon bad friends and the like. With the conduct of a soft-touching bird, Be comfortable and attached when associating. With the conduct of the illusory mudra, Perform the great deed of skillful means. With the great conduct of a pig, Employ it on everyone without cleanliness or impurity. With the conduct of a jackal, Diligently strive to kill without hesitation. With the conduct of lightning in space, Diligently strive to be quick and swift in everything. With the conduct of a Garuda, Perform the great deed of being cautious in everything. With the conduct of a Chakravartin king, Be endowed with a stable retinue. Thus it is said. In the General Sutra, it is said: The conduct of integrating means is. Thus it is said, the twenty-third, the conduct of the Earth-Holding King, the view is the inseparability of space and wisdom. Meditation is held by the generation and completion stages, and the other conducts are used as its retinue as a basis. First, the conduct of the fox, like a fox caught in a trap, cutting off its paw without regard for its life to escape, so too the yogi, even if life is at stake, does not violate vows, but rather sacrifices life to uphold them. The conduct of the intelligent one, like an intelligent person acting in accordance with the master's wishes. Thus, for the general and specific characteristics of knowable things, generate special wisdom of hearing and thinking on the boundless doctrines of Sutra and Tantra. The conduct of the auspicious one, like turning and changing, to enhance the generation stage, practice the completion stage, and to enhance the completion stage, practice the generation stage, the two mutually assisting each other, practicing equally. The conduct of the drunken elephant.
Chinese
萨。以视轮回涅槃无别平等性之见解而熟习，以三摩地舍弃五种不合之过患，乃是运用信心等力量之行持。虎之行仪，三摩地之对境清晰，不离彼之门径，以具足勇猛之行仪而行持其他行仪。大鹏金翅鸟之行仪，以见解之总纲斩断波涛，以见解断定法界与智慧无别，故无轮回涅槃之希冀而行持。如暴熊之行仪，以具足见解行持之把握，乃是猛烈事业相遇时应为之行持。如大海寻金之行仪，以能保密深义之门径，于修持上精进，乃是不长久退转，心怀坚定之行持。愚痴者之行仪，于修持时舍弃言语，将一切二法执着平等安住于味一之中，乃是通达无我之智慧达到究竟之行持。如须弥山之行仪，对上师与道友之信心恭敬不变，不为三摩地掉举沉没所转，乃是依止沉掉之对治之行持。如虚空之行仪，瑜伽士兄弟姐妹之内心胸怀宽广，无论轮回涅槃，任何乘皆无不容纳于此大自在之见行之中，不贪恋其他本尊修法，乃是于自道之体性生圆二次第上行持。如天铁利刃之行仪，瑜伽士已获得忿怒尊三摩地之自在，乃是降伏一切敌魔之行持。金刚手之行仪，修本尊，念诵咒语，修三摩地，以自身语意三门具足本尊智慧身语意之加持力量而行持。如乌鸦之行仪，如眼同时守护敌食二者一般，于取舍之处不混淆取舍而行持。如大象入水之行仪，安住于大自在见行之把握之傲慢中，乃是对四种事业之所化无有选择而行持。如狮子之行仪，对与自己见行不合之