Chinese
据说，他听闻“扎桑”之名便心生欢喜，并赐予嘉许之语以示慰问。此外，他还因坛城构造、乐器演奏等僧众仪轨整齐，规章制度严谨而受到金刚语的赞扬，并因此而赐予恩德。据说，为了确保十二日的修行供养法会顺利进行，他在黎明时分便在寝宫三界殿中，与上师父子及僧众一同举行了新掘藏长寿佛十三尊的法会。之后，在引导世间的全知嘉瓦仁波切父子座前，首先献上带有白色金刚图案的坐垫，并分别供养了全套的法衣。此外，还供养了三宝所依、绸缎、砖茶等共二十四套九供，以及每位僧人两件精美的供品。举行了祈祷仪式，祈愿上师的莲足永固不变。之后，他亲自前往寝宫极乐殿，将每一样长寿物品供奉于至尊全知嘉瓦仁波切面前，然后将米吉·绛衮·曲吉坚赞法王迎请至狮子宝座安坐。当时，在念诵“祈请长寿”和“五行火之精华”等词句的同时，御座旁边还出现了阳光灿烂的吉祥征兆。当晚，依靠圆满寂静坛城的本尊和供品，为了自身获得成就，圆满了大修行所有支分。为了使事业更加殊胜，还完成了沐浴台的准备，以及用彩砂绘制的灌顶坛城等，都在当天完成。十三日，在吉祥的星期四下半天和良辰吉日，从自前对修仪轨，从瓶供、净身、安立所依等开始，直至供施食子结束，之后请求赐予开光加持，并禀告开光事宜等准备法会。十四日，在桑南珠的成就日和经续中特别提到的吉日良辰，举行了自前坛城的修行供养，以及天降
English
It is said that he was pleased to hear the name "Dra-zang" and gave words of appreciation to express his condolences. In addition, he was praised by the Vajra speech for the neatness of the monastic rituals such as the construction of the mandala, the playing of musical instruments, and the strictness of the rules and regulations, and was given grace for this. It is said that in order to ensure the smooth conduct of the practice offering ceremony on the twelfth day, he held a new Terma Amitayus thirteen deity dharma assembly in the Realm of Three chamber of the private chamber early in the morning with the master, father and son, and the Sangha. Afterwards, in front of the feet of the all-knowing Gyalwa Rinpoche, father and son, who guide the world, first offered a white cushion with a vajra pattern, and offered a complete set of robes separately. In addition, twenty-four sets of nine offerings, including the Three Jewels, silk, and brick tea, were offered, as well as two exquisite offerings from each of the monks. A prayer ceremony was held, praying that the master's lotus feet would be firm and unchanging. Afterwards, he personally went to the Sukhavati chamber of the private chamber and offered each of the longevity items to the supreme all-knowing Gyalwa Rinpoche, and then invited Miji Jamgon Chokyi Gyaltsen to the lion throne to sit. At that time, while reciting the words "Requesting Longevity" and "Essence of the Five Elements Fire," an auspicious sign of bright sunshine appeared next to the throne. That night, relying on the deities and offerings of the complete and peaceful mandala, in order to attain accomplishments for oneself, all the branches of the great practice were completed. In order to make the activities even more special, the preparation of the bathing platform and the mandala of empowerment drawn with colored sand were also completed on that day. On the thirteenth, on the auspicious Thursday afternoon and auspicious day, the self-front practice ritual was performed, starting from the vase offering, purification, and establishment of the support, etc., until the offering of the Torma was completed, and then requested to be given the consecration blessing, and reported the consecration matters and other preparatory dharma assemblies. On the fourteenth, on the accomplishment day of Sang Namdru and the auspicious day mentioned in particular in the tantras, the self-front mandala practice offering was held, as well as the heavenly descent.
Chinese
净身四续部之宝瓶修法。直至熏香具有效用为止，黎明结束醒来之时便开始净修，遣除违缘之方便，即净身之次第；增上顺缘之方便，以祈请发心为前导，正行是于空性如虚空，本尊无量如幻化般显现之定之无量门，于所依誓言萨埵之自性中，迎请遍空之如来为智慧萨埵之自性，与预备之智慧者一同安住，以金刚三印印持后，以灌顶加持之；以供赞为前导，为了使之拥有智慧之行境而分列眼等；为了无有分别地成办所化之事业，于转变所依时，以广大之供赞与所需之物品进行供养等之后，噶举玛尔巴本人进入转轮王的威严之装束中，与侍者粗略之僧众等一起，将所依之本尊之智慧轮全部迎请至以九聚坛城之形式而广大之灶中，以火供之仪轨进行供养；之后制做与此相关之擦擦之食物进行供养，并以会供轮进行供养，以加持咒进行供养；撒花之时，侍者所有僧众皆披着袈裟，演奏音乐，焚烧熏香等，以世间庄严之独一金塔为首，于寺庙上下中间三处全部如雨般降下吉祥之花后，从坚住开始直至护法神降临之间，在那之前于中午之前完成，中午过后，当宝瓶之时机到来时，便将具德人王一切智者迎请至无畏之狮子宝座上，为了开启缘起之门，以物品精美之九件十三种和僧众各自也以无垢之天物等供养稍微丰厚之礼物为前导，顶礼后安坐于座上，以圆满吉祥之词语开启话题并
English
The vase practice of the four purification tantras. Until the incense is effective, the purification practice begins when dawn ends and one wakes up. The method of removing obstacles is the order of purification; the method of increasing favorable conditions is preceded by prayer and the generation of bodhicitta. The main practice is the limitless gate of samadhi in which emptiness appears like the sky and the deities appear like illusions. In the essence of the samaya-sattva of the support, all the tathagatas pervading space are invited as the essence of the wisdom-sattva, and together with the preparatory wisdom-being, they are placed. After being sealed with the three vajras, they are blessed with empowerment. Preceded by offerings and praises, the eyes and so on are separated in order to possess the realm of wisdom. In order to accomplish the activities of those to be tamed without discrimination, when transforming the support, after making extensive offerings and offering the necessary items, etc., Marpa himself enters the majestic attire of a chakravartin, and together with the attendant monks, all the wisdom wheels of the deity of the support to be placed are invited into the vast hearth in the form of a mandala of nine gatherings, and offered with the ritual of burnt offerings. Afterwards, the food of the tsatsas related to this is made and offered, and offered with the tsok wheel, and offered with the consecration mantra. When scattering flowers, all the attendant monks wear robes, play music, burn incense, etc., and after showering auspicious flowers like rain in all three places of the temple, above, below, and in the middle, starting from the stable residence until the guardian deities descend, it is completed before noon. After noon, when the time for the vase arrives, the glorious lord of men, the all-knowing one, is invited to the fearless lion throne. In order to open the door of dependent arising, the thirteen kinds of nine exquisite items and the monks each offer a slightly generous gift of immaculate celestial objects, etc., as a prelude, and after prostrating, they sit on the seat. The topic is opened with words of perfect auspiciousness and