English
And, tying knots on a white thread and reciting mantras before tying it on will become protective; reciting mantras over sandalwood and other substances and burning them will eliminate obscurations; reciting mantras over sand and scattering it on tombs and bones will cause that sentient being to be reborn in a good realm, etc. Many such activities arise from the direct and indirect instructions of sutras and mantras, which are mentioned in passing. After that, according to the ritual, recite the invocation, dissolve the deities of the mandala into the painted images, etc., and recite 'ye dharma' (Tibetan, Sanskrit Devanagari: ये धर्मा हेतुप्रभवा, Sanskrit Romanization: ye dharmā hetuprabhavā, literal Chinese meaning: all phenomena arise from causes) and 'supratistha' (Tibetan, Sanskrit Devanagari: सुप्रतिष्ठ, Sanskrit Romanization: supratiṣṭha, literal Chinese meaning: well-established). Perform the absorption of the self-generation deity. Even when performing the stable abiding of the front-generation deity, it is necessary to first recite this invocation, which is a characteristic of this type of tantra. After that, perform the dedication according to the ritual. Omit 'Manjushri Warrior' etc., and it is very important to recite the 'Samantabhadra's Prayer' completely once. After reciting it once, it would be even better if you could recite the 'Sukhavati Prayer' etc. After that, the auspicious verses, when reciting for the first time, recite 'possessing complete qualities' etc., when reciting for the second time, recite 'Supreme Teacher', and when reciting for the third time, recite 'Greatest of the Great' etc., and then conclude. In this way, the difference of performing three recitations of the ritual on the first day is as briefly described earlier. The latter two recitations of the ritual begin with refuge and bodhicitta, and are performed completely until the auspicious verses are finished. On the second day, when formally beginning, the flow and number of recitations of the ritual are no different from the first day. Because the master is in silence, there is no need to give teachings. On the morning of the concluding day, one recitation of the ritual omits the Uposatha content, and one recitation of other more extensive rituals is performed, and the subsequent dedication, aspiration, and auspicious verses are also recited as extensively as possible according to the types transmitted orally by the master. During those days and nights, some behavioral guidelines are as stated during the recitation, and if we summarize the meaning that appears in 'Perfect Accomplishment': In terms of bodily actions, they include killing, not giving, non-celibacy, singing, dancing, playing, wearing ornaments and applying colors, jumping, running, being rough, watching performances, wearing clothes that are too luxurious or too worn and dirty, riding horses and vehicles, trampling and picking new flowers, stepping over offering leftovers, wearing hats, shoes, and knives, clapping hands with hands, kicking feet with feet, throwing urine and feces into water, cutting grass and trees, lying face down in unclean places, stretching legs, rolling the head, laughing loudly and clapping hands, taking off clothes and exposing the upper body, and speaking too frequently.
Chinese
应当舍弃以慢心炫耀神通，持有外道和非天的装束，以及回遮守护等行为。在语言方面，要舍弃妄语、离间语、粗恶语、绮语、无意义的闲谈、外道的言辞、互相争论、与屠夫等恶劣之人一同念诵密咒、自赞毁他、将仪轨和修持中断或放在非时进行、在这些间隙做其他的念诵、以炫耀奇特和争强好胜之心进行仪轨和密咒念诵、以及轻蔑密咒等行为。在思想方面，要舍弃贪心、害心、邪见、五毒的分别念、对国王权势的贪恋、对女色的欲望、战争和赌博、农业和商业利润、名利供养和饮食、外道和野蛮人的宗教等，总之，要舍弃一切无意义的分别念，以及对自己的傲慢，或者灰心丧气，对艰苦的修持和密咒念诵感到厌倦等。总之，对于身语意三门的一切不善行为，都要尽力舍弃。如果条件允许，每天洗三次澡，换三次衣服。即使不能做到这样，也要像上面所说的那样，保持高度的清洁，这一点非常重要。如《勇猛加持经》中所说：“人虽不具戒律与净行，然密咒之神不降罪，何为诸天之眷属，见人之过失而摧毁。”饮食方面，也要舍弃肉、酒、蒜、葱、萝卜、芝麻、豆类、各种混合食物、盐、各种盐类、自己和他人的残食、供神的残余、以及他人不净的残余等。虽然经续中说只能食用酸奶、牛奶和米饭等三种白色食物，但结合当地习俗，可以饮用不太浓稠的茶和糌粑等。酸奶、牛奶、糖、红糖、新酥油等经过加持的圣水浸泡后，从早到晚，无论早晚都可以食用。大麦和小麦的炒面、米饭、青稞面、面糊等，可以在中午一起食用，不要过早或过晚。此时，也要首先忆念三宝，将食物的精华供养三宝，并将食物的残渣布施给有权势的鬼神。用 嗡（oṃ，种子字，身清净）, 阿（āḥ，种子字，语清净）, 吽（hūṃ，种子字，意清净） 加持饮食，使其成为甘露。自己享用。
English
One should abandon showing off supernatural powers with arrogance, wearing the attire of heretics and Asuras, and actions such as averting protection. In terms of speech, one should abandon lying, divisive speech, harsh words, idle chatter, meaningless gossip, the words of heretics, mutual arguments, reciting mantras together with butchers and other evil people, praising oneself and disparaging others, interrupting rituals and recitations or performing them at inappropriate times, performing other recitations in between, performing rituals and mantra recitations with the desire to show off and compete, and despising mantras. In terms of mind, one should abandon greed, malice, wrong views, the thoughts of the five poisons, attachment to the power of kings, desire for women, war and gambling, agricultural and commercial profits, fame and gain, food and drink, the religions of heretics and barbarians, and in short, all kinds of meaningless thoughts, as well as arrogance towards oneself, or discouragement, and weariness of arduous practice and mantra recitation. In short, one should abandon all non-virtuous actions of body, speech, and mind as much as possible. If possible, one should bathe three times a day and change clothes three times. Even if this is not possible, it is very important to maintain a high degree of cleanliness as mentioned above. As stated in the "Vigorous Blessing Sutra": "Even if a person does not have discipline and pure conduct, the secret mantra deities will not punish them, but the retinues of the deities will see the faults of the person and destroy them." Regarding food and drink, one should also abandon meat, alcohol, garlic, onions, radishes, sesame, beans, various mixed foods, salt, various kinds of salt, leftovers from oneself and others, leftovers from offerings to deities, and unclean leftovers from others. Although the tantras say that only three white foods, such as yogurt, milk, and rice, should be eaten, one can drink tea and eat tsampa, which are not too thick, in accordance with local customs. Yogurt, milk, sugar, molasses, fresh butter, etc., soaked in blessed holy water, can be eaten at any time from morning to night. Roasted barley and wheat flour, rice, buckwheat flour, and thukpa can be eaten together at one meal at noon, neither too early nor too late. At this time, one should first remember the Three Jewels, offer the essence of the food to the Three Jewels, and give the leftovers of the food to the powerful spirits. Bless the food and drink with Oṃ（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：身清净）, Āḥ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：语清净）, Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：意清净） to make it nectar. Enjoy it yourself.
Tibetan
ས་རྗེ་ཆེན་པོར་གསལ་བས་ལོངས་སྤྱོད། ལྷག་མ་འཕྲོག་མམ་བུ་དང་ལྷག་མ་ཟ་བ་རྣམས་ལ་སྦྱིན། ཡོན་སྤྱོད་གཟུངས་དང་མདོ་བསྔོ་སོགས་མཐོང་བརྒྱུད་ལྟར་བྱ། བཟའ་བའི་སྣོད་ཀྱང་དགེ་སློང་རྣམས་ནས་ལྷུང་བཟེད་དང་། བཏུང་བའི་སྣོད་རིན་པོ་ཆེས་སྤྲས་པ་མིན་པའི་ཕོར་པ་ལ་བྱ། ཐམས་ཅད་ཀྱིས་རིན་པོ་ཆེའི་ཕོར་པ། ཐོད་ཕོར། ཟངས་རག་འཁར་བའི་སྣོད། ལོ་མའི་རྒྱབ། སྙིམས་པ་དང་ལག་མཐིལ་ཁོ་ནར་བཟའ་བཏུང་བྱེད་པ་སྤང་། །བཟའ་བའི་ཚེ་ཁམ་ཧ་ཅང་ཆེ་བ། ཧ་ཅང་ཆུང་བ། སྒྲ་དང་བཅས་ཟ་བ། གཏམ་དགོད་ཀྱི་ཞོར་དུ་ཟ་བ། ཕན་ཚུན་ཡེངས་པ། མདོམས་ཀྱང་ཚུལ་འཆོས་ནས་མི་ཟ་བ། །འགྲང་བཞིན་ཏུ་ལྷག་པར་ཟ་བ་སོགས་སྤངས་ཏེ། རན་ཞིང་འོས་པར་སྤྱད། དེའང་སྔོན་འགྲོ་དང་རྗེས་ཆོག་བཅས་ཉིན་གཉིས་པོ་ལ་དེ་ལྟར་བྱ་ཡི། །དངོས་གཞི་སྨྱུང་གནས་ཉིན་མོ་ནི་ནམ་ལངས་ནས་སང་ ནམ་ལངས་ཀྱི་བར་ཆུ་ཐིགས་གཅིག་གམ། ནས་འབྲུ་གཅིག་ཙམ་ཡང་སྤང་ལ། མཆིལ་མ་ཡང་ཕྱིར་ཕོ་བ་དང་མི་ཕོ་བའི་ཕྱག་ལེན་གཉིས་སྣང་བ་རང་ཉིད་གང་ནུས་པ་དེ་ལྟར་བྱ་ཆོག་གི་ངེས་དཀྲིག་མི་དགོས། ངག་སྨྲ་བ་བཅད་དེ་ཆོ་གའང་ཡིད་ཀྱིས་འདོན་ཏེ་སྒྲ་བཅས་མི་བྱ་བ་ཡིན་ཀྱང་ཇི་བཞིན་མི་ཀློག་པ་དང་། ཆད་ལྷག་གི་སྐྱོན་འབྱུང་བར་ཉེན་སྐད་གདངས་དམའ་ཞིང་དལ་བུས་འདོན་པ་ལེགས། འདི་ཉིན་ཕྱག་སོགས་ཀྱང་དངོས་སུ་མི་བྱ་བར་ཡིད་ཀྱིས་དམིགས་པ་ཡིན་ཀྱང་ཕྱག་སྐོར་ནུས་ན་ཧ་ཅང་བཀག་པ་མེད་ཅིང་དེའང་དལ་བུས་བྱེད། ཡིད་ཀྱང་རྣམ་རྟོག་གི་འཕྲོ་འདུ་མཐའ་དག་སྤང་སྟེ་ལྷ་སྔགས་ལ་སེམས་རྩེ་གཅིག་ཏུ་བཟུང་། གཉིད་ཡུར་བ། ལྟོག་སྐོམ་སོགས་ཀྱི་བར་ཆད་གདུང་བ་བྱུང་ན་དྲན་ཤེས་དང་གཉེན་པོ་དྲག་ཏུ་བསྟེན་ལ། འཇིག་རྟེན་ཁྱིམ་པ་རྣམས་ངན་སོང་གི་རྒྱུ་གསོག་པ་ལ་ལྷོག་སྐོམ་ངལ་དུབ་ཉིན་ཞག་མང་པོར་ཁྱད་དུ་གསོད་དེ་བརྩོན་པ་ཆེན་པོས་ཉིན་མཚན་གར་སོང་མི་ཚོར་བ་འབད་ནུས་ན། །སྨྱུང་གནས་ཚད་ལྡན་ཚར་གཅིག་འགྲུབ་ཀྱང་མི་དེ་ངན་སོང་དུ་མི་བཏང་ཞིང་མཐར་བདེ་བ་ཅན་ཏུ་ཁྲིད་པ་འཕགས་པས་དབུ་བསྙུང་བཞེས་པས། ཟབ་ཆོས་འདི་ལྟ་བུ་སྔོན་ཚོགས་ཆེན་བསགས་ པའི་འབྲས་བུས་ད་རེས་ཁོ་ན་ཙམ་ཞིག་སྤྱོད་དུ་ཡོད་པ་ཉིན་ཞག་གཅིག་ཁོ་ནར་བསྒྲུབ་མི་ནུས་པ་སྐལ་པ་ངན་པའི་སྐྱོན་ཏུ་ཤེས་པར་བྱས་ལ་དམ་བཅའ་དང་བརྩོན་འགྲུས་དྲག་པོ་བྱ། མདོར་ན་སྒོ་གསུམ་སྙོམས་ལས་སུ་མ་ལུས་པ་ཅི་ནས་གལ་ཆེ། ཉལ་བ་དང་ཆོས་གོས་གྱོན་པའི་སྐབས་སུའང་སངས་རྒྱས་ཀྱི་རྗེས་སུ་སློབ་བོ་སྙམ་པའི་འདུན་པ
Chinese
以大地主般的心态享用，剩余的布施给被夺者或子女以及剩余食物的食用者。供养享用陀罗尼和经文回向等按照所见传承进行。食物的器皿也从比丘们的钵盂和饮用的器皿不是珍宝装饰的杯子来做。所有人都要避免使用珍宝的杯子、头盖骨碗、铜铁木制的器皿、树叶的背面、手捧和手掌心来饮食。进食的时候，避免食物太大块、太小块、发出声音地吃、边说话边笑地吃、互相分心、弯腰驼背装模作样地吃。已经饱了还继续吃等等都要避免，要适度和恰当地享用。这些也要包括前行和后行的两天都这样做。正行斋戒日是从天亮到第二天 天亮之间，一滴水或一粒麦子都不能碰。吐出的口水，也有吞咽和不吞咽两种做法，自己怎么能做到就怎么做，没有硬性规定。禁语，仪轨也用心念诵，不要发出声音，即使不完全念诵，为了避免错漏，最好用低沉缓慢的声音念诵。这一天磕头等也不要实际去做，而是用心观想，如果能绕佛，也不要太禁止，而且也要缓慢地做。心也要避免一切散乱的念头，一心专注于本尊咒语。如果出现昏睡、饥渴等障碍痛苦，要猛烈地依靠正念和对治。世间居家之人为了积累恶趣之因，忍受饥渴疲劳很多天，以巨大的精进，甚至感觉不到白天黑夜的流逝。如果能够努力做到这样，即使完成一次合格的斋戒，那个人也不会堕入恶趣，最终会被带往极乐世界，这是圣者们发愿承诺的。像这样甚深的法，是过去积累巨大资粮的果报，现在仅仅能享用一次，如果连一天都不能完成，要知道这是恶劣命运的过失，要下定决心，发起猛烈的精进。总之，身语意三门不留在庸常事务中，这一点至关重要。睡觉和穿法衣的时候，也要想着学习佛陀的行为。
English
Enjoy with the mind of a great landowner, and give the leftovers to those who are robbed, or to children, and to those who eat the leftovers. Perform the offering and enjoyment of the dharani and sutra dedication according to the lineage you have seen. The food container should also be a begging bowl from the monks, and the drinking container should be a cup that is not decorated with jewels. Everyone should avoid using jewel cups, skull bowls, copper, iron, or wooden containers, the back of leaves, cupped hands, and only the palms of the hands for eating and drinking. When eating, avoid taking bites that are too big, too small, eating with noise, eating while talking and laughing, being distracted from each other, and eating while slouching. Avoid eating more even when you are full, and use it moderately and appropriately. This should be done for both days, including the preliminary and concluding practices. The actual fasting day is from dawn to the next dawn, not even a drop of water or a grain of barley should be touched. As for spitting, there are two practices: swallowing and not swallowing. You can do whatever you can, there is no strict rule. Refrain from speaking, and recite the ritual mentally, without making a sound. Even if you don't recite it completely, it is best to recite it in a low and slow voice to avoid mistakes. On this day, prostrations etc. should not be done physically, but visualized mentally. If you can circumambulate, don't restrict it too much, and do it slowly. The mind should also avoid all distracting thoughts, and focus single-mindedly on the deity's mantra. If obstacles such as drowsiness, hunger, and thirst arise, rely strongly on mindfulness and antidotes. Worldly householders endure hunger, thirst, and fatigue for many days to accumulate the causes of bad destinies, and with great diligence, they don't even notice the passing of day and night. If you can strive to do this, even completing one qualified fast will not send that person to a bad destiny, and they will eventually be led to Sukhavati, as promised by the noble ones. Such a profound dharma is the result of accumulating great merit in the past, and now you can only enjoy it once. If you cannot even complete one day, know that this is the fault of a bad fate, and make a strong determination and effort. In short, it is very important that the three doors of body, speech, and mind are not left in ordinary activities. When sleeping and wearing Dharma clothes, also think of learning the behavior of the Buddha.