Chinese
以悦意之供品供养。将威力、权势、成就以光芒的形式汇集。净化众生的业障。安置于佛地等，成办二利后，观想轮涅坚固与动摇之精华，所有精华如雪花落入海中般融入心间的种子字，成为轮涅一切功德之基。从器情 清净浩瀚的胜者坛城中显现，一切显现皆为身之游舞，一切声响皆为语之妙音，一切念头皆为意之自性，信解而念诵共同咒语。于一座之末作补缺与供赞。收摄次第为：一切色相皆明观为寂怒本尊坛城，等之后念诵“阿阿阿”，升起为本尊。刹那从空明大乐之自性中，等之后念诵“如幻化之状态中行持”，如是行持一座之间的行为。༈ །།其后于晚间一座，将前行皈依发心等略作，正行念诵之间如前。若能成办，则如自宗仪轨作朵玛回向、护法祈供及早七供，并广作小事业仪轨之会供。其后作余供等，以卧式瑜伽而眠。次日早晨黎明时分，以从愚痴睡眠中醒来的瑜伽而起。以共同之前行调伏自相续，从事业仪轨之皈依发心起至念诵及一座之间如前。此一座之间，若有不间断之善行则行之。 其后于上午一座，先行皈依发心十支分，至事业仪轨之念诵之间与前无异。于一座之末，供赞、收摄、升起为本尊如前。此一座之间，作午餐等。其后下午一座与前一座无有差别。晚间一座亦如前，于事业念诵之后作会供、朵玛回向等。彼等前行于黎明一座之初作广，后行仪轨于晚间一座之末作广。中间之诸座仅以皈依发心之前行即可。趋入之量，上等为现见验相，中等为时限趋入六个月，下等为数量趋入，于彼亦有上中下三等，上等为普贤父母六十万遍，五部父母千
English
Offerings pleasing to all. Gather power, authority, and accomplishments in the form of light. Purify the karmic obscurations of sentient beings. Establish them on the ground of Buddhahood, etc., accomplishing the two benefits. Then, contemplate that the essence of the stable and moving aspects of samsara and nirvana, all the essence, in the form of light, like snow falling into the ocean, dissolves into the seed syllable in the heart, becoming the basis of all the qualities of samsara and nirvana. From the vessel and contents, pure and vast, appearing in the mandala of the victorious ones, all appearances are the play of the body, all sounds are the melodious sounds of speech, all thoughts are the nature of mind. With faith and understanding, recite the common mantra. At the end of the session, perform completion and praise. The near gathering is: "All forms are visualized as the assembly of peaceful and wrathful deities," etc. Then recite "Ah Ah Ah," arise as the deity. From the nature of instantaneous emptiness and great bliss, etc. Then recite "Act in a state like illusion." Thus, perform the conduct between sessions. ༈ །། Then, in the evening session, the preliminary refuge and bodhicitta, etc., are abbreviated, and the main practice of recitation is done as before. If possible, perform the torma offering, protector invocation, and the early seven offerings according to one's own tradition, and extensively perform the tsok offering of the small activity ritual. After that, perform the remaining offerings, etc., and sleep with the yoga of lying down. The next morning, when the dawn session arrives, rise with the yoga of awakening from the sleep of delusion. Purify one's own mindstream with the common preliminaries, and from the refuge and bodhicitta of the activity ritual to the recitation and between sessions, it is as before. During this session, if there are any uninterrupted virtuous activities, perform them. Then, in the morning session, precede with the refuge and bodhicitta, the ten branches, and up to the recitation of the activity ritual, there is no difference from before. At the end of the session, the praise, gathering, and arising as the deity are as before. During this session, perform lunch, etc. Then, the afternoon session is no different from the previous session. The evening session is also as before, and after the activity recitation, perform the tsok offering, torma offering, etc. These preliminaries are performed extensively at the beginning of the dawn session, and the subsequent rituals are performed extensively at the end of the evening session. The intermediate sessions are sufficient with just the preliminary refuge and bodhicitta. The amount of approach is, the best is to see the signs, the intermediate is to approach for six months, the lowest is to approach by number, and within that there are three levels: high, medium, and low. The highest is six hundred thousand recitations of Samantabhadra and Samantabhadri, the five families
Chinese
各自身一百万遍。本尊父母到四门之间各自五千遍。饮血主尊父母一百一十万遍。饮血五部各自一万遍。处所等以下各自五千遍。总念诵三百万作为边际。中等是：普贤和胜乐金刚父母各自一百万遍。其他顺带念诵。总念诵从四百万到两千八百万之间随意。下等是：仅仅总念诵四百万作为最低限度。像这样的数量念诵广大之时，各自念诵每座之间分摊的话，间断座上，布施通常的本尊不间断的任何东西。其他三座中，每座之内主尊父母四千三百四十遍。五部父母合起来每座之内七十遍。本尊父母开始到守门为止三十五遍。这样做了之后，五十天完成各自念诵。忿怒尊每座之内主尊父母六千一百一十三遍。饮血父母五合起来各自五十七遍。眷属 कौरी 等以下二十八遍，这样六十天完成忿怒尊的各自念诵。那之后，共同念诵两天每天两万遍，十五天完成。那也是寂静念诵未完成之前，主要念诵那个。一座结尾时忿怒尊等三次左右。寂静念诵完成之后，忿怒念诵作为主要的时候，一座开始时寂静念诵三次左右。每座各自的念诵数量不能确定，最初普贤父母数量未完成之前念诵。其他一座结尾时三次左右念诵作为代表。念诵之物那个数量积累。其他顺便发生什么完成也可以。一座之间，百字明和音声结合词语尽力，共同总摄自身不计算在数量中，尽力念诵就成为补充。像那样的念诵上等中等下等任何完成之后，修法的科判稍微做，前辈一些人认为，前面供物坛城宝瓶朵玛等陈设。供朵玛会供的用具等任何具备的广做，事业仪轨摆正，自前无二观修。到达念诵开始时，前面供物的位置打开念诵室。
English
Each one million times respectively. Five thousand times each for the principal deity parents to the four doors. One million one hundred thousand times for the principal blood-drinking deity parents. Ten thousand times each for the five classes of blood-drinkers. Five thousand times each for the abodes and so forth. Three million general recitations as the boundary. The medium level is: One million times each for the parents of Samantabhadra and Heruka. Others are recited incidentally. General recitations range from four million to twenty-eight million as desired. The lowest level is: Only four million general recitations as the minimum. When such a number of recitations is extensive, if the individual recitations are divided among each session, in the scattered session, offer whatever unbroken commitment you have to the usual yidam. In the other three sessions, within each session, the main deity parents are recited four thousand three hundred and forty times. The five classes of parents combined are recited seventy times within each session. From the deity parents up to the doorkeeper, thirty-five times each. Having done that, the individual recitation is accomplished in fifty days. In each session of the wrathful deity, the main deity parents are recited six thousand one hundred and thirteen times. Each of the five combined blood-drinking parents is recited fifty-seven times. The retinue, starting with the ཀཽའུ་རཱི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, and so on, are recited twenty-eight times each, thus the individual recitation of the wrathful deity is accomplished in sixty days. After that, two general recitations are recited each day, twenty thousand each, thus it is accomplished in fifteen days. That is, before the peaceful recitation is completed, mainly recite that. At the end of the session, recite the wrathful deities about three times each. After the peaceful recitation is completed, when the wrathful recitation is the main focus, recite the peaceful recitation about three times at the beginning of the session. If the exact number of recitations for each session cannot be determined, first recite the parents of Samantabhadra until the number is completed. Others are represented by reciting about three times each at the end of the session. Accumulate the number of the object to be recited. It is also permissible to accomplish whatever else occurs incidentally. In the intervals between sessions, do whatever you can with the hundred-syllable mantra and the combination of vowels and consonants, and whatever is recited without counting the general collection itself in the number will become a supplement. After completing any of the superior, medium, or inferior recitations like that, some of the predecessors considered it necessary to make a brief outline of the method of accomplishment. Arrange the front support, mandala, vase, torma, etc. Make extensive offerings of whatever implements for offering torma and tsok are available. Straighten the action manual and meditate on oneself and the front as inseparable. Upon reaching the beginning of the recitation, open the recitation room in the place of the front support.
Chinese
在自己和本尊面前，以欢喜和收摄的心情，尽力完成念诵。将总念诵作为每日修持的根本。每天供奉护法食子。尽力以七种或三种事业来圆满荟供。这样，在完成近修之后，后续的行动是：从第二天早上解脱的意念开始，重新摆设供品和食子。在念诵时，怀着从本尊处获得成就的愿望，对寂静本尊念诵菩提心（藏文：བོ་དྷ་ཙིཏྟ་，梵文天城体：बोधचित्त，梵文罗马拟音：bodhicitta，汉语字面意思：菩提心），对忿怒本尊念诵以“噜噜”结尾的“妈妈 萨尔瓦 悉地 吽 啪”（藏文：མ་མ་ སརྦ་སིངྡྷི་ཧཱུྃ་ཕཊ，梵文天城体： मम सर्वसिद्धि हुं फट्，梵文罗马拟音：mama sarva siddhi hūṃ phaṭ，汉语字面意思：妈妈，一切成就，吽，啪）。尽力念诵。以同样的方式，在第二天早上解脱的早课中，再次摆设盛大的供品和食子。详细进行仪轨，并尽力念诵以获得成就。供奉食子给护法等，并进行荟供以巩固。在面前的本尊处，进行盛大的供养和赞颂。念诵大量的百字明以忏悔过错。莲花生大师的仪轨中，在“吽，任运成就智慧”等，或者“吽，善逝诸佛寂静忿怒”等成就祈请词之后，对总念诵念诵“卡亚 悉地 嗡”等（藏文：ཀཱ་ཡ་སིངྡྷི་ཨོཾ་，梵文天城体：काय सिद्धि ओṃ，梵文罗马拟音：kāya siddhi oṃ，汉语字面意思：身成就，嗡）。观想面前本尊坛城的三个位置发出白、红、蓝三种光芒，融入自己的三个位置，从而获得身、语、意的成就。将宝瓶和食子触碰三个位置。观想食子之神也化为光芒，融入自己。品尝食子和宝瓶水，观想菩提心的精华遍布全身的脉络，大乐的智慧不可抑制地燃烧，并在空性大遍在之中入定。后续仪轨是吉祥祈愿和发愿。 如果面前有唐卡或本尊像，则进行坚住。如果是彩粉坛城，则遣送。收摄和升华按照仪轨进行。念诵从口中说出的吉祥祈愿和独特的愿望，并圆满结束。补充仪轨是寂静的火供，投入总念诵的十分之一。向大天和外面的清扫者供奉酬谢供品和食子，然后返回自己的位置。解除结界。酬谢供养，荟供的喜宴，以及护地神等，按照通常的闭关仪轨进行。任运成就寂静忿怒智慧手印，愿二取轮涅
English
In both oneself and the visualized deity in front, with joy and gathering, accomplish the recitation as much as possible. Take the general recitation as the basis of the session and recite. Offer torma to the protectors every day. Accomplish the extensive gathering with seven or three activities as much as possible. Thus, after completing the approach and accomplishment, the subsequent actions are: starting from the intention of liberation the next morning, set up new offerings and tormas. During the recitation, with the intention of gathering accomplishments from the deity in front, for peaceful deities, recite Bodhicitta (Tibetan: བོ་དྷ་ཙིཏྟ་, Sanskrit Devanagari: बोधचित्त, Sanskrit Romanization: bodhicitta, Literal Chinese meaning: Bodhi mind), and for wrathful deities, recite "Mama Sarva Siddhi Hum Phat" (Tibetan: མ་མ་ སརྦ་སིངྡྷི་ཧཱུྃ་ཕཊ, Sanskrit Devanagari: मम सर्वसिद्धि हुं फट्, Sanskrit Romanization: mama sarva siddhi hūṃ phaṭ, Literal Chinese meaning: Mama, all accomplishments, Hum, Phat) ending with "rulu." Recite as much as possible. In the same way, in the early session of the liberation the next morning, again set up extensive offerings and tormas. Perform the ritual in detail and recite as much as possible with the intention of obtaining accomplishments. Offer tormas to the protectors and perform the gathering to consolidate. In front of the visualized deity, make extensive offerings and praises. Recite the Hundred Syllable Mantra many times to confess faults. In the tradition of Padmasambhava, after the accomplishment invocation such as "Hum, Spontaneous Accomplishment Wisdom," or "Hum, Sugata Buddhas Peaceful and Wrathful," add "Kaya Siddhi Om" (Tibetan: ཀཱ་ཡ་སིངྡྷི་ཨོཾ་, Sanskrit Devanagari: काय सिद्धि ओṃ, Sanskrit Romanization: kāya siddhi oṃ, Literal Chinese meaning: Body accomplishment, Om) to the general recitation. Visualize white, red, and blue lights radiating from the three places of the visualized mandala deity in front, dissolving into your own three places, thereby obtaining the accomplishments of body, speech, and mind. Touch the vase and torma to the three places. Visualize the deity of the torma also dissolving into light and merging into yourself. By tasting the torma and vase water, visualize the essence of bodhicitta spreading throughout the channels of the body, the wisdom of great bliss blazing uncontrollably, and meditate in the great expanse of emptiness. The subsequent ritual is auspicious words and aspirations. If there is a thangka or deity image in front, perform the stable abiding. If it is a sand mandala, then dismiss it. The gathering and dissolution are done according to the ritual. Recite many auspicious prayers spoken from the mouth and unique aspirations, and complete the end. The supplementary ritual is a peaceful fire offering, pouring in one-tenth of the total recitation. Offer gratitude offerings and tormas to the great king and the outer cleaners, and then return to your own place. Release the boundaries. The feast of the gratitude gathering, and the activities of the boundary such as the protectors of the place, should be known according to the general retreat ritual. May the spontaneously accomplished peaceful and wrathful wisdom mudra, all dualistic samsara and nirvana