English
Do not wear dirty clothes or heavy poisonous items, and do not use broken or dirty utensils. Do not tell others about any signs that appear. Absolutely do not give protective wheels, exorcisms, mantra water, or amulets to those who are trying to dispel evil spirits or those who are possessed. Do not let those who are not yet mature see you, and do not let yourself be seen by them. Also, carefully guard the twenty extraordinary vows that appear in the tantras. During the recitation period, if you become distracted and recite the mantras of other deities or perform other rituals, confess from your heart and pray, then continue with the previous recitation. Reciting mantras without restraining the body, speech, and mind in order to eliminate obstacles, pacify illnesses, laziness, carelessness, physical and mental fatigue, lack of restraint, impurity, and bad dreams, etc., does not count as the basic number of recitations, nor does it count as supplementary recitations, as stated in the Accomplishment Dharma. Furthermore, reciting half of the recitation and then moving to the other half to continue reciting, as well as reciting beyond the allotted time, etc., do not count as completing the recitation. Exceeding the time means that from the beginning of the recitation practice, you have determined six, five, or four sessions, etc., and you must follow this rule until the recitation practice is completed. It is not permissible to decide the number of sessions according to your own free time. Furthermore, the teachings of Dharma King Terdag Lingpa say: Usually, you should always maintain the pride of thinking that you are the body, speech, and mind of the yidam deity, without separating from this pride. Each time you finish reciting a mala of mantras, you should generate a strong and unfeigned compassion for all sentient beings, and with sincere faith, pray to the guru to bless your mindstream. You should also completely trust and entrust yourself to the yidam, thinking, "The yidam is the supreme deity, the embodiment of compassion, you yourself know." These are the supreme doors for quickly receiving blessings. In particular, when unfortunate events, hopes, and doubts arise, think: It is worth living, and it is worth dying. Until this practice is completed, I would rather die under the power of misfortune and obstacles.
Chinese
还说必须严格守护誓言。在《降伏傲慢本尊修法仪轨》中说：四座法非常繁琐，如果念诵耗时，也有简化为三座或两座的修法。那时，将破晓座和早座合为一座，傍晚座和晚座合为一座，这样做的目的是为了增加念诵量。无论一座法多么短，念诵量都不能少于一万五千遍。无论一座法之间的间隔多么长，都不能超过一座法的四分之一，这些也应该大致了解。书中这样写道。此外，嘉赛仁南大师说：总的来说，在修法期间，应该知道的是，如果意识昏沉，昏昏欲睡等情况发生，就要提起精神，坚定信念，伴随着咒语的声音念诵。如果意识完全散乱，目标不明确，就只专注于三摩地菩萨，默默地念诵。如果被世俗的杂念所扰乱，感到厌烦，就应该想想上师前辈们忍耐艰辛的行为，从而激发精进心。当脉络清明，舌头灵活，咒语念诵顺畅时，不要产生想要快速念诵的急躁情绪。反之，如果感到压抑，就应该更加坚定决心，不要懈怠。有时意识混乱，舌头不灵活，可以依靠白茶等饮料。如果散乱漂浮，嚼甘草和红糖会有帮助。在修法期间，不要用手半遮着嘴巴说话，也不要给别人加持或赠送护身符等。除了座间休息，不要过多地饮食和走动。也不要将内部的物品拿出，这会导致成就消失。未经允许的人和物品不能带入闭关房，如果带入，比如今天想着明天就出来，如果意识散乱，混乱，心神不安，或者昏昏欲睡等情况发生，而第二天人和物品没有出现，那就是因为他们带来的影响，所以要修持保护轮。如果之前没有发生过，之后才发生，那就是受到了邪魔的侵扰，所以要多念百字明咒。如果那些东西可以被加持，在没有经过七天之前不要使用。总的来说，闭关开始时要放松，中间要严格，结束后要放松。无论何时，如果过去、现在、未来的念头如水波般生起，就应该立即……
English
It is also said that vows must be strictly kept. In the "Wrathful Subjugation Sadhana," it says: The four sessions are very cumbersome, and if recitation takes a long time, there is also the practice of condensing them into three or two sessions. At that time, the dawn session and the morning session should be combined into one, and the evening session and the night session should be combined into one, so that there is a need to increase the amount of recitation. No matter how short a session is, the recitation must not be less than fifteen thousand syllables. No matter how long the interval between sessions is, it must not be longer than a quarter of the session, and these should also be generally understood. It is written in the book. Furthermore, Gyalsé Rinnam said: In general, what should be known during this practice is that if the mind becomes dull and drowsy, one should arouse awareness and strengthen resolve, reciting with the sound of the mantra. If the mind is completely scattered and the object is not clear, one should focus solely on the Samadhi-being and recite silently. If one is distracted by worldly thoughts and becomes weary, one should reflect on the difficult and enduring conduct of the previous gurus and generate diligence. When the channels are clear and the tongue is nimble, and the mantra flows easily, one should not be impatient to recite quickly. Conversely, if one feels constricted, one should strengthen one's resolve and not be lazy. Sometimes, if the mind is confused and the tongue is not nimble, one can rely on white tea and other beverages. If one is scattered and agitated, chewing licorice and brown sugar will help. During the session, one should not speak with one's mouth half-covered by one's hand, nor should one give blessings or amulets to others. Except during breaks, one should not eat and drink or walk around too much. One should also not take internal objects out, as this will cause the attainment to disappear. People and objects that have not been admitted into the retreat should not be brought inside. If they are brought in, such as thinking of leaving tomorrow, if the mind becomes scattered, confused, uneasy, or drowsy, and the person and object do not appear the next day, it is because of their influence, so one should practice the protection wheel. If it did not happen before but happens later, it is because of the influence of evil spirits, so one should recite the Hundred Syllable Mantra many times. If those things can be blessed, do not use them until seven days have passed. In general, one should be relaxed at the beginning of the retreat, strict in the middle, and relaxed at the end. Whenever thoughts of the past, present, and future arise like ripples on water, one should immediately...
Chinese
因此，要牢记这一点，以毫不散乱的心专注于本尊和咒语的声音。如果出现各种各样的苦乐、高低，都要毫无执着地放松。最初进入闭关到出关之间，不要剪头发和指甲，不要掸拂垫子，不要洗手和脸。在大小便等时候，在念珠上打结，观想成忿怒尊，放在垫子上，这样可以守护垫子，使垫子的温度不消失。在没有完成念诵之前，念诵的是哪位本尊，不要让其他人知道，这样可以避免障碍，迅速获得成就。出关之后，与一两个持守清净誓言的人见面。然后逐渐放宽，让其慢慢适应阴影和污垢，这非常重要。如是所说，这些已经完整地展示了闭关修行的取舍关键。念诵完成之后，为了圆满，要塑造擦擦，进行水供和荟供百供等。特别是，如果能在闭关房内完成补念的十分之一的火供，那就更好了。如果不能完成，可以在下次有机会的时候再做也可以。去往门外，向四大天王献供食子，赞颂之后，委托他们完成以前的事业，然后送走他们，解除门口的禁制。刚出关时，要面向敌方看，这样做可以迅速制服他们。向三宝顶礼和供养，念诵百字明咒，这是成就二利的缘起。塑造擦擦并进行水施，这是广大利益他人的缘起。也要面向太阳和月亮看，据说这是寿命与日月同辉的缘起。如果将此文献与仲贡确扎所著的《念修总要》结合起来，就能完全理解取舍的关键。虽然很多人只是口头上说说念修，但是真正懂得并付诸实践的人却很少。因此，对于那些没有见过新的密咒修行的人来说，这是一个免受不幸的绝妙目标。愿以四支圆满的念修如法地融入体验，成为道路，毫不费力地获得四种持明者的果位，并将三界从三个轮涅中解脱出来！这是对三根本总体的念
English
Therefore, keep this in mind and focus your mind on the sound of the deity and mantra without distraction. If various kinds of happiness and suffering, high and low, arise, let them go without clinging. From the initial entry into retreat until its completion, do not cut hair or nails, do not shake the cushion, do not wash hands and face. During times of urination and defecation, tie knots on the mala, visualize them as wrathful deities, and place them on the cushion, which protects the cushion and keeps it warm. Until the recitation is completed, do not let anyone else know which deity is being recited, as this avoids obstacles and quickly attains accomplishments. After the retreat is over, meet with one or two people who uphold pure vows. Then gradually relax and allow them to slowly adapt to shadows and dirt, which is very important. As said, these have completely demonstrated the key points of acceptance and rejection in retreat practice. After the recitation is completed, to fulfill it, create tsatsas, perform water offerings, and conduct tsog offerings and hundreds of offerings. In particular, it would be even better if one could complete one-tenth of the fire offering of the supplementary recitation in the retreat room itself. If it cannot be completed, it can be done next time when there is an opportunity. Go to the outside of the door, offer tormas to the Four Great Kings, praise them, entrust them with the previous activities, then send them away and lift the door's restrictions. Immediately after leaving the retreat, look towards the enemy's side, doing so will quickly subdue them. Prostrate and make offerings to the Three Jewels, reciting the Hundred Syllable Mantra, which is the auspicious coincidence for accomplishing the two benefits. Creating tsatsas and performing water offerings is the auspicious coincidence for greatly benefiting others. One should also look towards the sun and moon, it is said that this is the auspicious coincidence for having a life as long as the sun and moon. If this document is combined with "General Essentials of Recitation and Accomplishment" written by Drigung Chokyi Drakpa, one will fully understand the key points of acceptance and rejection. Although many people only talk about recitation and accomplishment, few truly understand and put it into practice. Therefore, for those who have not seen new mantra practices, this is a wonderful target for protection from misfortune. May the recitation and accomplishment with four complete limbs be properly integrated into experience, become the path, effortlessly attain the state of the four vidyadharas, and liberate the three realms from the three samsaras and nirvanas! This is the general recitation of the Three Roots.
Chinese
因为见到是证悟的近取条件，所以由持明莲师密咒的莲花噶旺·罗珠塔耶（Blo-gros mtha'-yas）在宗肖（rdzong shod）诸佛云集的修行大处所作，愿善妙增上！ 生起次第总的决定和念修闭关的总要点简略——名为《极明宝灯》。罗珠塔耶。
English
Since it is seen as a necessary condition for realization, may virtue and excellence increase, made by Padma Garwang Lodrö Thaye, holder of the mantra and knowledge of the victorious Padma, at the great practice place of Dzongshö (rdzong shod), where all the Sugatas gather! A concise summary of the general determination of the generation stage and the general key points of retreat and accomplishment - The Lamp of Utter Clarity, a Jewel. Lodrö Thaye.