English
I. These dissolve into the main deity and the three attendants. The two attendants also dissolve into oneself. Oneself also dissolves into the hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) in the heart. The hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) becomes a bindu the size of a mustard seed. It vanishes from the edge and becomes emptiness. Rest slightly in equanimity. From the state of emptiness, from the bindu, comes the hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), from that comes the main deity and the three attendants. From that come the essence deities and the outer vessel palace, both of which dissolve into oneself. Dedicate the merit to enlightenment. During the session breaks, do not separate from loving-kindness and compassion, and throw out the torma as much as possible. The torma ritual is: two portions of white torma, and the offerings are arranged cleanly. Purify with amrita (藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露), cleanse with svabhāva (藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性). In a precious vessel, the torma is an ocean of desirable qualities, marked with Oṃ Āḥ Hūṃ (藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：ॐ आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 啊 吽). Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) purifies faults, Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) becomes nectar, Oṃ (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) makes it increase greatly. Recite Oṃ Āḥ Hūṃ (藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：ॐ आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 啊 吽) three times, and rays of light emanate from one's heart. From Potala, invite the noble Avalokiteśvara and his retinue, Vajra samājaḥ (藏文：བཛྲ་ས་མཱ་ཛཿ). Namaḥ sarva tathāgata avalokite oṃ sambhara sambhara hūṃ (藏文：ན་མ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ཝ་ལོ་ཀི་ཏེ་ཨོཾ་སམྦྷ་ར་སམྦྷ་ར་ཧཱུཾ), recite seven times, and the twenty-one three-syllable mantras, and then offer. Offer from argham (藏文：ཨརྒྷཾ) to śapta (藏文：ཤཔྟ). Praised by all Buddhas, The basis of all excellent qualities, Named Avalokiteśvara, I always bow to the loving one. Free from faults, etc., And the body fully endowed with the parts of the marks and signs, Like an autumn moon, the splendor of a hundred thousand lights condensed, Adorned with countless jewels, Great Compassionate One, I bow to you. The second torma is also blessed as before. Add nāga medicine and five grains. Rays of light emanate from one's heart. From the great outer ocean, Invite the nāga king Varuṇa, Vajra samājaḥ (藏文：བཛྲ་ས་མཱ་ཛཿ). The torma is consumed by the vajra tube that arises from the tongue's Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Oṃ Varuṇaye kha kha khāhi khāhi (藏文：ཨོཾ་ཝ་རུ་ཎ་ཡེ་ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧི), offer by reciting twenty-one times. Offer with argham, etc. The seven postures are emanations of outer manifestation. With palms together at the heart, I bow to all Buddhas. With the remaining hand, rain down the rain of precious sovereignty, I offer praise to you, nāga king. The supplication should be done together: Wheel-turning king Avalokiteśvara, Together with the prince and queen, Served by the great herdsman, Please be pleased with the vast torma. May we yogis achieve everything.
Chinese
等的中间词语。 未到达等等。 您的有情等等。 班匝 穆 (བཛྲ་མུཿ，梵文：vajra muḥ，金刚 穆：驱逐)。 请降临。 此后的随许之事业是：用白色颜料绘制八瓣三层莲花。 在中央放置具有精华和装饰的宝瓶于曼扎上。 按照后来的惯例，依赖三个曼荼罗堆也可以。 无论如何，广陈供品食子。 如前进行自生，与共同的供养一样加持。 清净前方生起。 从空性中，如果没有宝瓶，则在堆上，如果有，则在宝瓶上，从白色啥 (ཧྲཱིཿ，梵文：hrīḥ，种子字：啥) 融化开始，直到立于地上。 从自己的心间发出光芒。 从那里开始，直到 扎 吽 班 霍 (ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文：jaḥ hūṃ vaṃ hoḥ，迎请，融入，系缚，欢喜) 之间如前。 “于我”这句话，改为念诵“于这些弟子”。 在此期间，尽力念诵。 清净食子后，如前祈祷所愿。 之后，让弟子们沐浴后就座。 清晰生起菩提心。 讲述包含历史的佛法。 弟子献上曼荼罗。 祈请上师垂念。 我名为某某。 从此时起，直到证得菩提果之间。 观世音自在作为本尊。 祈请上师赐予我随许。 三次祈请。 做三次《普贤行愿品》七支供。 给予广大的皈依和发心，或者简略的话，做三次“佛法僧众”。 随许的正行如仪轨。 身之随许和语之念诵传承。 誓言加持的传承。 意之手印念珠和融入白莲花等与共同仪轨相同。 如果有宝瓶，则从“如何诞生”开始，直到“舍 耶 吽 (ཤྲཱི་ཡེ་ཧཱུཾ་，梵文：śrī ye huṃ，吉祥 耶 吽)”之间，将宝瓶置于头顶。 念诵六字真言并饮用，让他们沐浴。 后续的行事也与共同仪轨相同。 此修法是阿底峡的观点。 从纳措和恰索瓦传承。 降临于杰刚巴的仅仅是面见的传承。 其中有外修和内修两种，这是外修。 六字真言虽然普遍流传，但他人喜欢的修持，是成就者们的心髓。
English
Intermediate words like 'etc.' and 'not reached'. Your sentient beings, etc. Vajra Muḥ (བཛྲ་མུཿ，梵文：vajra muḥ，Vajra Muḥ: Expel). Please depart. The activity of the subsequent permission is: Draw an eight-petaled, three-tiered lotus with white pigment. Place a vase with essence and ornaments on the central mandala. According to later practice, it is also acceptable to rely on just three mandala clusters. In any case, arrange extensive offerings and tormas. Having done the self-generation as before, bless it in accordance with the general offering. Purify the front generation. From emptiness, if there is no vase, then on the cluster, and if there is, then on the vase, from the melting of the white Hrīḥ (ཧྲཱིཿ，梵文：hrīḥ，seed syllable: Hrīḥ) onwards, until it is placed on the ground. Radiate light from your own heart. From there, as before, up to Jaḥ Hūṃ Vaṃ Hoḥ (ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文：jaḥ hūṃ vaṃ hoḥ，invitation, absorption, binding, joy). Instead of saying 'to me,' say 'to these disciples.' During this time, recite as much as possible. Having purified the torma, pray for the desired purpose as before. Then, after the disciples have bathed and are seated in rows, clearly generate the mind of enlightenment. Tell the Dharma, including the history. The disciples offer a mandala. Petition the master to consider. I, named so-and-so, from this time until reaching the essence of enlightenment, will regard the noble Avalokiteśvara as my yidam. I beseech the master to grant me permission. Make the request three times. Perform the seven branches of the 'Practice of Good Conduct' three times. Bestow the extensive refuge and generation of bodhicitta, or, if abbreviated, perform 'Buddha, Dharma, Sangha' three times. The actual basis of the permission is according to the realization. The permission of the body, and the oral transmission of recitation for speech. The transmission of the empowerment of vows. The hand gestures, mala, and infusion of the white lotus for the mind are the same as the general practice. If there is a vase, from 'How was he born' up to 'Śrī Ye Hūṃ (ཤྲཱི་ཡེ་ཧཱུཾ་，梵文：śrī ye huṃ，Auspicious Ye Hūṃ)', place the vase on the head. Drink while reciting the six-syllable mantra, and let them bathe. The subsequent activities are also the same as the general practice. This sadhana is the view of Atiśa. It is transmitted from Naktsowa and Chaksorwa. It is a lineage of only face-to-face transmission that descended upon Kyer Gangpa. Among the two, outer sadhana and inner sadhana, this is the outer sadhana. Although the six-syllable mantra is famous to all, the practice that pleases others is the essence of the hearts of the accomplished ones.
Chinese
无有错谬，明晰地安立。是观世音菩萨六字真言，觉沃（阿底峡尊者）派系的修法品目。 观世音菩萨六字真言修法。
English
It is clearly established without error. This is the section on the practice method of the six-syllable mantra of Avalokiteśvara, according to the tradition of Jowo (Lord Atiśa). The practice method of the six-syllable mantra of Avalokiteśvara.