English
Because one cannot clearly remind oneself like that when one is about to wake up from meditation sleep, one should encourage oneself with faith as soon as one wakes up, before one has risen from the clear light, thinking that one will wake up. Visualize appearance as the deity and then arise. Sit well in the posture of meditation, and as it is said, "Train in the common preliminaries," therefore, thinking about the difficulty of finding and the ease of losing this support [of human life], abandon the activities of this life with complete detachment, and resolve to do nothing that is not Dharma. No matter what happens, do not let this practice be subject to circumstances. If you are sick, be sick in a way that is worthwhile; if you die, die in a way that is worthwhile. Since most of the previous times of obtaining a human body have been in vain, now that you have the opportunity to practice such profound Dharma, cherish the thought that this is excellent fortune, and direct your mind to carrying it through to the end with strong determination. By restraining the mind in this way, obstacles will not arise, and there is a need to quickly attain accomplishments, it is said. Then, the lineage prayer, refuge and bodhicitta, accumulation of merit, protection wheel, blessings descending, offering arrangements, etc., are the preliminaries, starting from the three samadhis, and the activities of gathering and dedication and aspiration, etc., are the same as the previous evening session. During this session break, one can do other necessary morning practices, etc. Second, the morning session: With refuge and bodhicitta, the seven-branch prayer, etc., as preliminaries, from the main practice of the three samadhis to the dedication and aspiration, there is no difference from before. During the session break, when consuming food and drink, one should enjoy it with food yoga in order to transform it into a collection of merit. Third, the evening session: There is no difference from the previous morning session. Fourth, the night session: Otherwise, it is the same as before. After the recitation, one performs the tsok offering, torma offering, and dedication, etc. That is, the preliminary parts are expanded at the beginning of the dawn session, and the subsequent parts are expanded at the end of the dusk session. In the three sessions of morning, evening, and dusk, there is no need to recite the mantra of empowerment and bless the rosary. In any case, it is said that by such a sequence, just the "ཨཱར྄་ཙིག་ནིར྄་ཙིག（藏文），आर्जिक्निर्जिक्（梵文天城体），Arjik Nirjik（梵文罗马拟音），Increasing and Decreasing" alone is recited three hundred thousand times. However, it is customary to recite it only about six times. Therefore, after completing that number, The visualization is the same as before, and during the previous emission and absorption of light, after offering to the Buddhas and absorbing the accomplishments, again, the light of the mantra, like a fiery garland, sharp and rough, fierce and swift, with a loud roaring sound like the sparks of meteoric iron, radiates in all ten directions.
Chinese
以忿怒力，将世间界所有傲慢之神，如阎罗、魔母、魔、星曜、凶神、国王、龙等，如以火焚烧树根般净化后的精华。ཨ༑ （藏文） ཡ།（藏文） མ།（藏文） དུ།（藏文） རུ།（藏文） ཙ།（藏文） ཤ ན།（藏文） 这八个字不由自主地被勾召，融入吽字的“乌”中，观想由此成为胜过三界的自在之主。在之前的根本咒之后，念诵“ཨ་ཡ་མ་དུ་རུ་ཙ་ཤ་ན་ས་མ་ཡ་ཧཱུྃ་ཕཊ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），这个十三字的事业咒，至少要念诵两百万遍，直到出现验相。之后，观想方式如前，不由自主地勾召世间界所有傲慢之神，融入吽字的“乌”中，相信由此成为胜过三界的自在之主。在根本咒之后，连接事业咒，并在其下念诵“ༀ་བཛྲ་ཡཀྴ་ཧཱུྃ།”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）“ༀ་བཛྲ་རཀྴ་ཧཱུྃ།”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）“རཱ་ཛའི་སྙིང་ལ་མཱ་ར་ཡ་ཧཱུྃ་ཕཊ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），至少念诵一百万遍，直到出现刀刃划过的验相。眷属的念诵，虽然从生起本尊时就已安立各自心间的种子字和咒语，但仍需再次强调说明：在各自心间的日轮上，观想四空行母的ཧ་རི་ནི་ས་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和四忿怒尊的ཧཱུྃ་ཡ་ཧྲཱིཿཀྵཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，各自被咒语的念珠围绕。从自己的心间种子字和咒语念珠中发出光芒，照射到所修本尊。由此激起本尊的意念，从其心间的种子字发出光芒，遍布所有刹土。汇集诸佛的供养、威力、权能、加持和成就，净化众生的业障，将他们度脱到极乐净土等，成办无量事业，并将稳固与变动的 精华之精髓，全部以光芒的形式融入自己的心间种子字中，如此观想，并将咒语分段念诵。如果一个座次中，主尊念诵了一千遍，眷属们则各自念诵一百零八遍。以这样的方式，眷属们念诵一百万遍即可圆满。如果按照这种方式，一个座次中，首先念诵主咒一百零一遍，然后在主咒之后，连接四空行母的咒语“པཾ་ཧ་རི་ནི་ས་ཧཱུྃ་ཕཊ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），念诵一百零一遍。以此类推。
English
Through wrathful power, the essence of all arrogance in the world, such as gods, Yama, mothers, demons, planets, Tsen spirits, kings, and nagas, is purified as if burning their roots with fire. A. YA. MA. DU. RU. TSA. SHA. NA. These eight syllables are involuntarily summoned and absorbed into the "U" of HUM, contemplating that one has become the sovereign lord victorious over the three realms. After the original root mantra, recite "A YA MA DU RU TSA SHA NA SA MA YA HUM PHAT" (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, literal Chinese meaning), this thirteen-syllable action mantra, at least two million times until signs appear. Afterward, the visualization remains as before, involuntarily summoning all arrogance in the world and absorbing it into the "U" of HUM, believing that one has become the sovereign lord victorious over the three realms. After the root mantra, connect the action mantra, and below it recite "OM VAJRA YAKSHA HUM" (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, literal Chinese meaning), "OM VAJRA RAKSHA HUM" (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, literal Chinese meaning), "RAJA'I NYING LA MARAYA HUM PHAT" (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, literal Chinese meaning), at least one million times until the sign of a razor slicing through appears. The recitation of the retinue is established from the time of generating the deity with their respective seed syllables and mantras in their hearts, but it is still necessary to emphasize and clarify again: On the sun disc in their respective hearts, visualize the four Dakinis with HA RI NI SA (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, literal Chinese meaning) and the four Wrathful Ones with HUM YA HRIH KSHA (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, literal Chinese meaning), etc., each surrounded by a rosary of their respective mantras. From the seed syllable and mantra rosary in one's own heart, rays of light emanate, striking the deity being practiced. This stimulates the deity's mindstream, and from the seed syllable in its heart, rays of light emanate, pervading all realms. Gathering the offerings, power, authority, blessings, and accomplishments of the Buddhas, purifying the karmic obscurations of sentient beings, liberating them into the pure land of Great Bliss, etc., accomplishing immeasurable activities, and all the essence of the stable and moving Is absorbed into the seed syllable in one's own heart in the form of light, thus contemplating, and dividing the mantras for recitation. If the main deity is recited one thousand times in one session, the retinue members each recite one hundred and eight times. In this way, the retinue members complete one million recitations. If according to this method, in one session, first recite the main mantra one hundred and one times, and then after the main mantra, connect the mantra of the four Dakinis, "PAM HA RI NI SA HUM PHAT" (Tibetan, Sanskrit Devanagari, Romanized Sanskrit, literal Chinese meaning), and recite it one hundred and one times. And so on.