English
Gathered essence, lineage lord lama, Medicine King Yidam mandala assembly. Medicine's sage, vidyadhara heroes, dakinis, Dharma protectors, guardian hosts, to you all. For the sake of all sentient beings, we sincerely take refuge. We pray! You possess immeasurable wisdom of knowledge, loving compassion, activity of action, power of protection. May all the sins, obscurations, impairments, transgressions, downfalls, habitual tendencies, etc., accumulated by us and all sentient beings equal to the sky from beginningless samsara, be purified. May the two accumulations be completely perfected, and may we be blessed to quickly attain the state of complete and perfect enlightenment. Temporarily, may all obstacles and hindrances to Dharma practice be pacified, and may all favorable conditions be fulfilled as desired. Especially, having completely understood the words and meanings of the Four Tantras of Medicine. May we be blessed to be able to place all beings in the glory of benefit and happiness. May excellent bliss arise in the body, power in speech, and realization in the mind. May all diseases, evil spirits, and obstacles of oneself and others be pacified, and may life, power, and enjoyment increase. May the three realms be brought under control. May we be blessed to subdue and destroy wrong guidance. May we be blessed right now in this sacred place. Thus, say extensively three times. If brief, recite once, and the praise is: Namo Guru. Whose body's great secret is supreme, things pervade all-encompassing bliss, all aspects are perfectly endowed with vajra realm, I prostrate to the incomparable Guna's body. Whose speech's great secret is supreme, sound pervades all-encompassing indestructible, eighty-four thousand Dharma sounds proclaim, I prostrate to the incomparable Guna's speech. Whose mind's great secret is supreme, free from all elaboration great bliss, abides in Prajnaparamita, I prostrate to the incomparable Guna's mind. All Buddhas are also guides, other than you there is no protector, for all sentient beings without exception, therefore in you I take refuge. Children who have not heard your name, or having heard do not respectfully rely, for them there is no greater compassion, with love may you embrace them. Having heard your name and taken refuge, that one will never fall into the ocean of existence, therefore
Chinese
眼中泪水涟涟，从内心深处时时祈祷。浩瀚诸佛的殊胜坛城，以大秘密您身唯一之故，愿今天就能显现，愿遍布虚空的众生获得。（祈祷文）结束之后，如仪轨中所说： 吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)！种姓总集上师诸佛之主，以大乐无量慈悲垂念。我等具有孩童之自性，祈请宽恕遗漏错误。嗡啊吽 咕噜 德瓦 达吉尼 嘎雅 瓦嘎 चित्त 萨玛雅 阿阿阿 (藏文，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ guru deva ḍākinī kāya vāka citta samaya ā ā āḥ，汉语字面意思：嗡啊吽 上师 本尊 空行 身 语 意 誓言 啊啊啊)以此忏悔过失。以金刚橛（藏文：བཛྲ་མུཿ）遣送迎请的诸神。眷属的四位空行母化光融入主尊。主尊种姓总集药师佛以大欢喜化光融入自身，上师的身语意与自己的身语意融为一体。如此信解而安住于等舍。从彼起立时，如仪轨中所说： 霍 (藏文，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍)！应念诵回向、发愿、医药、吉祥等。再次进入一座时，供养食子等，从皈依发心至吉祥之间重复。傍晚座间食子供养完毕后，也应供养护法九尊，如是按照数量或时间的限度圆满。第二种是：前行的修持结束后，断座的方式与前相同，从皈依发心、四无量心到观想自身圆满显现之间与前相同。之后，自己头向上仰，观想心间莲花分为五瓣，中央是月轮。从诸佛之至，以跏趺坐姿安住之间念诵并明观。之后以极大恭敬念诵祈祷文，偈颂或散文皆可。上师心间月轮之上，吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)如水银之色，周围是嗡啊吽 班匝 咕噜 咕那 悉地 吽 (藏文，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ vajra guru guṇa siddhi hūṃ，汉语字面意思：嗡啊吽 金刚 上师 功德 成就 吽)咒语之鬘，右旋如白光般安住，念诵之后，咒鬘化为光芒从上师口中向上，从自身本尊口中而出，光芒化为供养云充满十方刹土。供养三宝三根本护法等，并摄集加持。光芒照耀六道众
English
With tears welling up in my eyes, I pray from the depths of my heart at all times. May the supreme mandala of the vast Buddhas, through the oneness of your great secret form, be manifestly attained by beings pervading the sky today alone. At the end of this, according to the practice manual: Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ)! Lineage assembly, Lama, Lord of the Buddhas, contemplate with great bliss and immeasurable compassion. Since we are of childlike nature, please forgive any omissions, deficiencies, errors, or mistakes. Oṃ Āḥ Hūṃ Guru Deva Ḍākinī Kāya Vāka Citta Samaya Ā Ā Āḥ (Tibetan, Devanagari:, Romanized Sanskrit: oṃ āḥ hūṃ guru deva ḍākinī kāya vāka citta samaya ā ā āḥ, Literal Chinese meaning: Oṃ Āḥ Hūṃ Guru Deva Ḍākinī Body Speech Mind Samaya Ā Ā Āḥ) With this, confess transgressions. With Vajra Mūḥ, the invited deities depart. The four attendant Ḍākinīs dissolve into light and merge into the main deity. The main deity, the lineage assembly, the King of Medicine, with great joy, dissolves into light and merges into oneself, so that the Lama's body, speech, and mind become inseparable from one's own body, speech, and mind. Thus, remain in equanimity with faith. When arising from that, according to the practice manual: Hoḥ! One should recite the dedication, aspiration, medicine, auspiciousness, etc., for oneself and others, past, present, and future. When entering a session again, replenish the torma offerings, and repeat from refuge and bodhicitta to auspiciousness. As soon as the evening session's torma offering is completed, one should also make torma offerings to the nine classes of oath-bound protectors. In this way, one should complete whatever limit of number or time. The second is: After the previous recitation is completed, the method of cutting the session is the same as before, from refuge and bodhicitta, the four immeasurables, up to the point of visualizing oneself as fully manifest, is the same as before. Then, with one's head tilted upwards, in the center of the heart lotus divided into five petals, on top of the lunar disc, from "all the Buddhas" to "seated in the vajra posture," recite and clarify. Then, with great reverence, recite prayers, verses, or prose as much as possible. On top of the lunar disc at the Lama's heart, Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) is like the color of mercury, surrounded by the mantra Oṃ Āḥ Hūṃ Vajra Guru Guṇa Siddhi Hūṃ (Tibetan, Devanagari:, Romanized Sanskrit: oṃ āḥ hūṃ vajra guru guṇa siddhi hūṃ, Literal Chinese meaning: Oṃ Āḥ Hūṃ Vajra Guru Qualities Accomplishment Hūṃ) in a clockwise direction, appearing like a white flame. By visualizing and reciting this, that mantra garland itself goes upwards from the Lama's mouth in the form of light rays, and comes out from the mouth of the self-generation deity. The light rays transform into clouds of offerings, pervading all the realms of the ten directions. Offering to the Three Jewels, Three Roots, and protectors, and gathering blessings. The light rays shine upon the six realms of beings.
Tibetan
ག་གི་སེམས་ཅན་ཐམས་ཅད་ལ་ཕོག་པས་ནད་གདོན་སྡིག་སྒྲིབ་ཐམས་ཅད་སངས་ཀྱིས་དག །འོད་ཟེར་གྱི་ཕྲེང་བ་རང་གི་སྙིང་ག་ནས་བྱུང་། བླ་མའི་ཐུགས་ཀར་ཞུགས་ཏེ་ཧཱུྃ་མཐར་སྔགས་ཕྲེང་དུ་གྱུར་ནས་འཁོད་པར་མོས་ལ་བཟླ། སླར་ཡང་ཞལ་ནས་འཐོན་པ་སོགས་འཁོར་བའི་བཟླས་པ་རྩེ་གཅིག་ཏུ་བྱ། ཐུན་འཇོག་པ་ ན་ལྷ་སྒོམ་སྔགས་བཟླས་སྟོང་ཉིད་གསུམ་ལ་འཁྲུལ་པ་སེལ་བའི་ཁ་སྐོང་དུ་དབྱངས་གསལ་དང་ཡིག་བརྒྱ། ནུས་པ་བརྟན་བྱེད་རྟེན་འབྲེལ་སྙིང་པོ་བཅས་ལན་གསུམ་གསུམ་བཟླ། གོང་ལྟར་གསོལ་འདེབས་འདོད་གསོལ་བཅས་ལན་གསུམ་བྱས། བླ་མ་རིགས་འདུས་སྨན་པའི་རྒྱལ་པོ་ཐུགས་དགྱེས་པ་སོགས་བརྗོད་ལ་སྙིང་གའི་ལྷ་འོད་དུ་ཞུ། མཉམ་གཞག །སྨོན་ལམ། བཀྲ་ཤིས་བཅས་བྱ། ཐུན་མཚམས་སུ་གཏོར་འབུལ་སྤྲོ་ན་བྱ་ཆོག་ལ། དེ་ལྟར་གྱི་ཚེ་སྤྱིར་སྔར་ལྟར་ལས། གདན་ཕུལ་བས་མདུན་གྱི་ནམ་མཁར་སྤྲིན་གཏིབས་པ་ལྟར་བཞུགས་པར་མོས་ལ་བྱ། ནོངས་བཤགས་མཐར་རྟེན་ཡོད་ན་བརྟན་བཞུགས་དང་གོང་བཞིན་བླ་མ་རིགས་འདུས་སོགས་འོད་ཞུ་མན་བྱ་བ་ལས་གཞན་འདྲའོ། །འདི་ལ་འབྲུ་འབུམ་ལ་སོགས་པ་གྲུབ་པར་བྱ་ཞིང་ཕྱི་སྒྲུབ་རྒྱུན་ཁྱེར་འདོད་ནའང་འདི་ཉིད་ལ་བྱ་སྟེ་སྔ་མ་ཐུན་མོང་དང་། ཕྱི་མ་ཁྱད་པར་བའི་སྒྲུབ་ཐབས་སུ་ཤེས་པར་བྱའོ། །ལོང་སྐབས་ཆུང་བ་སོགས་ཀྱིས་ཕྱི་ནང་གཉིས་སྦྲེལ་ནས་ཉམས་སུ་ལེན་པར་འདོད་ན། ཐུན་གྱི་ཕྱེད་ཆ་ཡན་ཕྱི་དཀྱིལ་བཟླས་བསྒོམ་གཏོར་འབུལ་ནོངས་བཤགས་སོགས་བྱས་ལ། གཤེགས་བསྡུའི་གཙོ་བོ་རིགས་འདུས་སྨན་པའི་རྒྱལ་པོ་ཐུགས་དགྱེས་པ་ཆེན་པོས་རང་གི་སྤྱི་བོ་ནས་མར་བྱོན། རང་གི་སྙིང་མགོ་གྱེན་བསྟན་པདྨ་འདབ་མ་ལྔར་གྱེས་པའི་དབུས་སུ་ཟླ་བའི་དཀྱིལ་འཁོར་གྱི་སྟེང་དུ་བཞུགས་པར་གྱུར། བླ་མའི་ཐུགས་ཀར་ཟླ་བའི་དཀྱིལ་འཁོར་སོགས་བཟླས་སྒོམ་དང་། ཐུན་བསྡུ་ཚུལ་གོང་སྨོས་ལྟར་བྱའོ། །གསུམ་པ་ལས་ཀྱི་ཁ་བསྒྱུར་བ་ནི། ཕྱི་སྒྲུབ་ཀྱི་བསྙེན་པ་སྔོན་དུ་སོང་ནས། ཞི་རྒྱས་དབང་དྲག་གི་སྒོ་ནས་བླ་མ་ལ་གསོལ་བ་གདབ་པ། ལས་ཚོགས་ཁྲུས་ཆུ། གཞན་ལ་བྱིན་རླབས། སྔགས་མདུད། ལམ་སྲུང་རྣམས་ནི་རྩ་བའི་གཞུང་དུ་གསལ་བ་ལྟར་སྐབས་སུ་གང་བབ་ལག་ཏུ་ལེན་པར་བྱའོ། །འདི་དག་ཀྱང་བསྙེན་སྒྲུབ་ཡན་ལག་བཞི་དང་སྦྱར་ན། སྔོན་འགྲོ་གསག་སྦྱོང་བསྙེན་པ། ཕྱི་དཀྱིལ་ཉེ་བསྙེན། ནང་དཀྱིལ་སྒྲུབ་པ། ལས་བཞིའི་གསོལ་གདབ་སྒྲུབ་པ་ཆེན་པོའི་ཚུལ་ཡིན་ལ། དེ་བཞི་པོ་རྒྱུད་སྡེ་བཞིའི་ཉམས་ལེན་དང་ཡང་དོན་གྱིས་འབྱོ
Chinese
凡是触及的一切有情，所有疾病邪魔罪障皆得清净。光芒之链从自身心间发出，融入上师心间，观想（ཧཱུྃ， हूं，hūṃ，吽）字末端化为咒鬘安住，并念诵。再次从口中发出等，一心一意地进行轮转念诵。结束一座时，为了消除对本尊观修、咒语念诵、空性这三者的错乱，补充念诵杨萨（དབྱངས་གསལ།）和百字明。为了稳固力量，念诵缘起心咒三次。如前一样，祈请和愿望祈祷三次。念诵上师总集、药师佛欢喜等，心间的本尊融入光中。安住。发愿。吉祥。在座间，如果喜欢可以做朵玛供养。那样做的时候，总的来说和以前一样。献上座位，观想如乌云般密集地安住在面前的虚空中。忏悔之后，如果有缘起物，就做坚住，和之前一样，除了上师总集等融入光中之外，其他的都一样。对此，要做圆满亿遍咒等，如果想要外修持诵，也对此而做，要知道前者是共同的，后者是特殊的修法。 如果想要通过短暂的时间等将内外结合起来修持，那么一座的一半以上时间做外坛城的念诵、观修、朵玛供养、忏悔等。迎请汇聚之主，种姓总集药师佛大欢喜从自己的头顶降临。安住在自己心口朝上的五瓣莲花中央的月轮之上。在上师心间观想月轮等，念诵观修，收座的方式如上所述。第三是转变事业： 首先进行外修的念诵。从息增怀诛的角度向上师祈祷。事业荟供、沐浴水、给与他人加持、咒语结、道路守护等，如根本续中所说的那样，根据情况采取相应的行动。这些也与念诵修持四支相结合。前行是积累净化念诵，外坛城是近修，内坛城是修持，四事业的祈祷是伟大的修持方式。这四者也通过意义与四部续部的修持相连。
English
By touching all sentient beings, may all diseases, evil spirits, sins, and obscurations be purified. A chain of light emanates from one's own heart. It enters the heart of the Lama, and one visualizes that at the end of the (ཧཱུྃ， हूं，hūṃ，Hum) syllable, it transforms into a garland of mantras and abides there, and recites it. Again, emanating from the mouth, etc., one single-mindedly performs the revolving recitation. When concluding a session, in order to dispel confusion about the three aspects of deity visualization, mantra recitation, and emptiness, one supplements with the Vowel-Consonants (དབྱངས་གསལ།) and the Hundred Syllable Mantra. To stabilize the power, one recites the Essence of Dependent Arising three times. As before, one makes supplications and wish-fulfilling prayers three times. One recites Lama Rikdün, Medicine Buddha's Delight, etc., and the deity in the heart dissolves into light. Equipoise. Aspiration. Auspiciousness. During the breaks between sessions, one may offer tormas if one wishes. When doing so, in general, one proceeds as before. Having offered the seat, one visualizes that they are seated in the sky in front like dense clouds. After confession, if there is a support, one performs the Stable Abiding, and as before, everything is the same except for the dissolution into light of Lama Rikdün, etc. Regarding this, one should accomplish a hundred million recitations, etc., and if one wishes to maintain a continuous outer practice, one should do it on this basis, knowing that the former is common and the latter is a special method of practice. If one wishes to combine the outer and inner practices due to limited time, etc., then for more than half of the session, one performs the recitation, visualization, torma offering, confession, etc., of the outer mandala. The main object of summoning and gathering, the Lineage Assembly Medicine Buddha Great Delight, descends from the crown of one's head. He abides on the moon disc in the center of the five-petaled lotus facing upwards at one's heart. One visualizes the moon disc, etc., in the Lama's heart, and recites and meditates, and the method of concluding the session is as described above. The third is transforming activities: Having first performed the recitation of the outer practice. One prays to the Lama from the perspective of pacifying, increasing, magnetizing, and wrathful actions. Activity gatherings, bath water, bestowing blessings on others, mantra knots, and road protectors are to be taken up as appropriate according to what is explained in the root text. These are also combined with the four branches of recitation and practice. The preliminary practice is accumulation and purification recitation, the outer mandala is the near practice, the inner mandala is the practice, and the prayer of the four activities is the method of great practice. These four are also connected in meaning with the practice of the four classes of tantra.