English
Ros Yeshepa, invoke and become inseparable from the deity. Invoke the five families, etc., and seal the empowerment with the family lord. On the syllable Hūṃ at his heart, Oṃ Vajrasattva Samaya (藏文：ཨོཾ་བཛྲ་སཏྭ་ས་མ་ཡ།，梵文天城体：ॐ वज्रसत्त्व समय，梵文罗马拟音：oṃ vajrasattva samaya，汉语字面意思：Om, Vajrasattva, Vow), etc. From the Hūṃ and the hundred-syllable mantra, which revolve to the right like crystal, a stream of nectar-like light radiates forth and descends upon one's own Brahma aperture. Karmic obscurations and defilements from lifetimes, as well as temporary adverse conditions and obstacles, are expelled like impure pus, blood, and worms, like excrement and urine. The body becomes like a flawless crystal sphere, clear and empty. Purify the misdeeds of body, speech, and mind. With such single-pointed focus, regret past misdeeds and resolve not to commit them again. With this resolve, recite the hundred-syllable mantra and the essence mantra as much as possible. Finally, one's own body dissolves into light and merges into the heart of Vajrasattva. Vajrasattva, along with the syllables, vanishes like a rainbow into non-objectification. Such recitation, without fail, twenty-one times at the beginning of each session is very important. Then, according to one's own tradition of the root practice, from "the clear samadhi of instantaneous recollection," etc., to "Harini Sa Hūṃ (藏文：ཧ་རི་ནི་ས་ཧཱུྃ༔，梵文天城体：हरिनिस हुं，梵文罗马拟音：harinisa hūṃ，汉语字面意思：Harini Sa Hūṃ)" is accomplished by merely reciting it, up to "think of it as mixing thoroughly," express it verbally in between. All subsequent visualizations must be cultivated in sequence, so there is no need to recite them from the beginning. With single-pointed mind, recite the twenty-three-syllable mantra for the visualizations clearly explained in the text. In particular, since appearance is blessed by emptiness, it is clear but without grasping, like a rainbow in the sky. Since emptiness is blessed by appearance, it is empty but without obstruction, like a reflection in a mirror. Since clarity and emptiness are non-grasping and spontaneously accomplished from the beginning, it is unobscured, self-luminous, and naked, like the moon in water. In short, body appears empty, speech sounds empty, mind is aware empty. With the three aspects of the union of these, in the generation and completion stages, abandon the extremes of eternalism and nihilism. With stable mindfulness, even during sessions and between sessions, it is crucial to train in the yoga of a continuous stream. At the end of the session, to compensate for deficiencies, recite three times each the vowels, consonants, hundred-syllable mantra, and essence mantra. As explained in the text, gather the self-generation deity and dedicate and make aspirations. The obstacle-destroying torma is not needed after the first day. For all other sessions, the method of recitation is the same, without any difference. Whether it is evening or night
Chinese
嗡的后面，恰美瓦（Chakme Wönpo）所著的三个护法神的朵玛供养不能间断。第一天晚上必须召集荟供，因此本尊生起和收摄完成后，再次从仪轨《火鬘》的现观开始，持续不断地进行，如果不能完成，就单独取出荟供，剩余的部分完成后，对住在虚空中的荟供宾客进行简短的供赞和忏悔。对所依物进行坚固住和吉祥祈愿，这样就能成就。此外，在窍诀中说：在修持圆满之前，为了净化身语意的障碍，以及为了积累福德资粮，身体要做顶礼和绕转，语要念诵咒语和祈祷，意要在不散乱的状态中，清晰地观想上师、本尊、空行母的现观，生起信心和敬信，制作擦擦，努力进行朵玛的仪轨。这样，修持的事务就能圆满完成。如是所说，在座间休息时，不要太散乱，要尽力进行积累资粮和净除障碍的善行。特别是要反复献供七支供开门的钥匙，以及按照仪轨献曼茶罗。在初十等吉祥日，要像《火鬘》仪轨一样召集荟供。以强烈的信心和敬信，猛烈地祈祷。将根本和支分的共同誓言作为基础，守护修持的特殊誓言二十五条，特别是要像守护生命一样守护从这里所说的特殊誓言十六条。这里没有明确说明数量念诵的规定。 时间修持，最好是一个月，中等是两个月，最差是三个月，最长是七个月就能成就。成就的征兆，首先是生起欢喜的预兆，中间是身语意之相，最后是成就和圆满的征兆，最好是一次性出现。中等是不确定的，最差是依次出现。即使是最长的时间，六种征兆中的任何一种都一定会发生，如果没有发生，那是因为自己誓言有缺失或者心散乱的原因，所以要改正错误，努力修持。如果按照仪轨明确说明的成就征兆圆满，那就是最好。即使是最差的情况，也要出现一点征兆，然后才能开始修持。总的来说，这本身就是成就殊胜成就的精华。
English
Following the 'Om,' the Torma offerings to the three Dharma protectors compiled by Chakme Wönpo should not be interrupted. On the first evening, a gathering feast (Tsok) must be performed, so after the generation and absorption of the self-generation are completed, continue steadily from the visualization of the ritual 'Garland of Fire' onwards. If this cannot be accomplished, extract a simple Tsok offering, and after the remainder is completed, offer brief praises and apologies to the Tsok guests residing in the sky. By performing the stable residence and auspicious prayers for the supports, it will be accomplished. Furthermore, in the essential instructions, it says: Until the practice is firmly established, in order to purify the obscurations of body, speech, and mind, and to accumulate the accumulations of merit, the body should perform prostrations and circumambulations, the speech should recite mantras and prayers, and the mind, without distraction, should clearly visualize the manifestations of the Guru, Yidam, and Dakinis, generating faith and devotion, making Tsa-tsas, and diligently engaging in the activities of Torma rituals. By doing so, the activities of the practice will be completely accomplished. As it is said, during the session breaks, do not be too distracted, and diligently engage in various virtuous activities that greatly increase the accumulation of merit and purification of obscurations. In particular, repeatedly offer the seven-branch offering, the key to opening the door, and the Mandala according to the original text. On auspicious days such as the tenth day, hold a gathering feast like the 'Garland of Fire' ritual. With great longing and devotion, pray intensely. Taking the general root and branch vows as the basis, protect the twenty-five special vows of practice, and especially protect the sixteen special vows mentioned in this text like your own life. Here, there is no specific mention of the fixed number of recitations. The time for practice, the best is one month, the intermediate is two months, the worst is three months, and at most, it is said that it can be accomplished in seven months. The signs of accomplishment, initially, are signs of generating joy, in the middle, are signs of body, speech, and mind, and finally, are signs of accomplishment and completion, all appearing at once in the best case. In the intermediate case, it is uncertain, and in the worst case, they appear sequentially. Even in the longest time, it is impossible for at least one of the six signs not to occur, and if they do not occur, it is because of a defect in one's own vows or because of mental distraction, so correct the error and strive to practice diligently. If the signs of accomplishment clearly stated in the text are fully present, that is the best. Even in the worst case, at least one sign should appear before engaging in practice. In general, this itself is the essence of accomplishing supreme accomplishment.
Tibetan
ན་ཡིན་པས་གྲངས་ལ་ཚད་གཟུང་མེད་པར་དུང་ཕྱུར་སོགས་ཇི་ཙམ་འགྲུབ་པར་བཟླ་བར་བྱ་བ་ཉིད་དོ། །སྐབས་འདིར་མཚམས་ཀྱི་བཅད་ཁྲིགས་ཧ་ཅང་དམ་པོ་མི་དགོས་ཀྱང་བསྒྲུབ་པར་འཇུག་པ་ལ་བསྙེན་པའི་རྟགས་ཚད་རྫོགས་དགོས། རྟགས་རྫོགས་པར་བྱེད་པ་ལ་དམ་ཚིག་ཐུབ་ཅིང་སེམས་མ་ཡེངས་པ་དང་ངག་བཟླས་གཞན་ཚིག་གིས་བར་མ་ཆོད་པ་དགོས་པས་ན་གང་ཟག་མཆོག་ལ་ཚད་གཟུང་མེད་ཅིང་། འབྲིང་དང་ཐ་མ་རྣམས་ཀྱིས་སོ་མཚམས་ཕྱེད་པ་ ཞིག་བྱས་ན་བཟང་ངོ་། །དེ་ལྟར་གྲུབ་ནས་བསྙེན་པའི་ཁ་སྐོང་དུ་སྒྲུབ་པའི་བར་ཆད་སེལ་བའི་ཆེད་དུ་ཞི་བའི་སྦྱིན་སྲེག་བསྙེན་པའི་བཅུ་ཆའམ་ཅི་འགྲུབ་བྱ་སྟེ། དེའི་ཚུལ་ནི་བྱ་ཁྱུང་པ་སོགས་ཀྱི་ཡིག་ཆ་ལྟར་རམ། བསྡུས་པ་ཞིག་ལོགས་སུ་བྲིས་ཡོད་ལ་གསང་བ་སྤྱི་ལྟར་བྱས་པས་ཀྱང་རུང་ཞིང་། སྐབས་དེར་རྫས་སྔགས་ཀྱི་གོང་དུ་སྦྲེལ་དགོས་པའི་ལྷ་སྔགས་ནི་འདི་ཉིད་ཀྱི་བསྙེན་སྒྲུབ་ལས་གསུམ། སྔགས་སྐབས་སོ་སོ་དང་བསྟུན་ཏེ་སྦྲེལ་དགོས་པས་འདིར་ནི་བསྙེན་སྔགས་ཉིད་ལ་སྦྲེལ་ལོ། །གཉིས་པ་སྒྲུབ་པ་ནི། གོང་གསལ་བསྙེན་པ་ལེགས་པར་ཐེམས་ནས་རྩ་བ་ཡན་ལག་གི་སྒྲུབ་པ་གང་ལ་འཇུག་ཀྱང་ཆོག་མོད། འདིར་ཟབ་བསྡུས་བཅུད་དྲིལ་གྱི་སྒྲུབ་པ་ཁྱད་པར་དུ་བསྟན་པ་ནི། གསང་བའི་དཀར་ཆག་ལས། གསལ་བྱེད་ཐུགས་ཀྱི་ནོར་བུ་ཞེས་བྱ་བ༔ རྩ་བ་གསུམ་གྱི་སྒྲུབ་པའི་ཡང་སྙིང་ཡིན༔ དེ་ལ་གཅེས་པའི་ཡིག་ཆུང་ལྷན་ཐབས་ནི༔ ལས་བྱང་མདོར་བསྡུས་མེ་ཏོག་ཕྲེང་མཛེས་ཏེ༔ ལྷ་མཆོད་སྒྲུབ་སོགས་ལས་རྣམས་ཀུན་ལ་གཅེས༔ ལྷ་ཚོགས་དགྱེས་ཤིང་དངོས་གྲུབ་སྩོལ་བར་འགྱུར༔ ཞེས་གསུངས་པ་ལྟར་གུད་སྦས་གཅིག་བརྒྱུད་ཟབ་ཁྱད་མངོན་ཕྱུངས་གསལ་བྱེད་ཐུགས་ཀྱི་ནོར་བུའི་སྒྲུབ་པ་བྱ་བ་ལ། ཐོག་མར་ཡོ་བྱད་སྟ་གོན་ཏུ་བྱ་ དགོས་པ། སྒྲུབ་ཅིང་རྟག་དུ་བཅང་བའི་རྟེན་རྫས་གལ་ཆེ་བ། གཙོ་དགུའི་སྐུ་ཙཀ །བླ་མ་ཡི་དམ་མཁའ་འགྲོ་གསུམ་གྱི་ཙཀྲ་བླ་རྡོ། རང་བྱུང་ཤེལ་རྡོ། དེ་རྣམས་གཞུག་སྣོད་ཟངས་སོགས་རིན་པོ་ཆེའི་གྭའུ་སོར་བཞི་པ་གྲུ་བཞི། ཐོད་པ་མཚན་ལྡན། ཁ་ཁེབས་མེ་ལོང་ཡང་འགྲུབ་ན་མཐར་འཇའ་རིས་སོགས་དཔེའིུ་རིས་ལྟར། དངོས་གྲུབ་ཀྱི་རྫས་ཚང་བ་རིལ་བུ་དྲིལ་ལ་སྐམ་ཐག་ཆོད་པ་རྣམས་སྒྲུབ་གཞུང་ཉིད་དང་དཔེའུ་རིས་ལས་གསལ་བ་ལྟར་སྔ་ཚགས་སུ་ཚུད་པར་བྱ། གཞན་ཡང་རས་བྲིས་ཀྱི་དཀྱིལ་འཁོར། བུམ་པ། རྩ་གསུམ་ཆོས་སྲུང་དང་བཅས་པའི་གཏོར་མ་རྣམས་དང་། ཚོགས་དང་མཆོད་གཏོར་སོགས་ཕྲིན་ལས་ལ་ཉེ་བར་མཁོ་བ་རྣམ
Chinese
因此，对于数量没有限制，应该念诵多少亿等都可以。此时，虽然不需要非常严格地限制，但是要开始修持，就必须圆满念诵的数量。为了使念诵的数量圆满，必须守住誓言，不散乱，口诵不被其他话语打断，因此，对于上等根器的人来说，没有数量的限制，中等和下等根器的人最好设置一半的界限。这样完成之后，为了弥补念诵的不足，为了消除修持的障碍，应该进行寂静的火供，念诵的十分之一或尽力而为。其方法可以按照嘉穹巴等的仪轨，或者单独写出的简略仪轨，也可以按照共同的秘密仪轨进行。此时，在物品咒语之前需要连接的本尊咒语是此法的念诵、修持、事业三者。咒语需要根据各自的情况连接，因此这里只连接念诵咒语。第二是修持：上述念诵圆满之后，可以进行任何根本和支分的修持。这里特别讲述的是甚深、浓缩、精华的修持。如《秘密目录》中所说：“名为明示心之宝，是三根本修持之精髓，对此珍爱的辅助小册子，是简略事业仪轨花鬘，对于本尊供养、修持等一切事业都珍爱，令诸本尊欢喜，赐予成就。”如是，进行远离、隐秘、单传、甚深、特殊、显现、富饶的明示心之宝的修持。首先，必须准备资具。修持并恒常携带的所依之物非常重要。九尊主尊像，上师、本尊、空行三者的擦擦像和护身石，天然水晶石。这些放入四指见方的方形铜等珍贵嘎乌盒中。具相颅骨。如果可以，盖子是彩虹等图案，如图所示。圆满成就之物，做成丸状，完全干燥，按照修持正文和图示中所示，事先准备好。此外，还有布绘坛城、宝瓶、三根本护法等的朵玛，以及会供和食子等，所有近于事业所需的物品。
English
Therefore, there is no limit to the number, and one should recite as many billions as possible. At this time, although it is not necessary to have very strict restrictions, in order to start the practice, the number of recitations must be completed. In order to complete the number of recitations, one must keep the vows, not be distracted, and the oral recitation must not be interrupted by other words. Therefore, for people of superior ability, there is no limit to the number, and it is best for people of medium and inferior ability to set a limit of half. After completing this, in order to make up for the lack of recitation, and to eliminate the obstacles to practice, a peaceful fire offering should be performed, one-tenth of the recitation or as much as possible. The method can be according to the rituals of Jakhungpa and others, or a separate brief ritual, or according to the common secret ritual. At this time, the deity mantra that needs to be connected before the substance mantra is the three aspects of this method: recitation, practice, and activity. The mantras need to be connected according to their respective situations, so here only the recitation mantra is connected. Second is the practice: After the above-mentioned recitation is completed, one can engage in any fundamental and branch practices. Here, the profound, condensed, and essential practice is particularly taught. As it is said in the "Secret Catalogue": "Called the Jewel of Manifesting Mind, it is the essence of the practice of the Three Roots. The cherished auxiliary booklet for this is the concise activity ritual Garland of Flowers, which is cherished for all activities such as deity offerings and practices, pleasing the deities and bestowing accomplishments." Thus, one should practice the Jewel of Manifesting Mind, which is remote, secret, single-transmitted, profound, special, manifest, and rich. First, one must prepare the necessary equipment. The objects of support that are practiced and constantly carried are very important. The nine main deity images, the tsakras and guardian stones of the three: the Lama, Yidam, and Dakini, and natural crystal stones. These are placed in a four-finger square box made of copper or other precious materials. A skull with characteristics. If possible, the lid should have patterns such as rainbows, as shown in the illustrations. The substances of perfect accomplishment, made into pills and completely dried, should be prepared in advance as clearly shown in the practice text and illustrations. In addition, there are also cloth-painted mandalas, vases, tormas for the Three Roots and Dharma Protectors, and all the necessary items for activities such as tsok and offering tormas.