Chinese
我所见之善根，无论其为何种性质与自性之善根，皆如是回向于无上圆满菩提。我亦将布施与禅修所生一切善根，回向于无上圆满菩提。于此，愿我如日光之照耀，如黑暗之消散，平息世间一切痛苦，增进安乐，二者同时。愿我恒常利益一切有情，以见闻忆念、来往、触碰及言谈等各种方式，恒常给予利益与安乐。嗡 阿 威格南达 克日达 吽。嗡 阿 吽。念诵多次。嗡 萨瓦 达塔嘎达 曼达拉 阿迪帕迪 瓦日拉 阿查日亚 咕噜 匝日阿纳亚 瓦日拉 布斯班 札底查 纳玛。念诵七遍。嗡 阿 阿莫嘎 悉地 吽 瓦日拉 布斯班 札底查 纳玛。念诵三遍。嗡 阿 阿秋比亚 吽 瓦日拉 布斯班 札底查 纳玛。念诵一遍。如是，宝生（རཏྣ་སཾ་བྷ་བ，Ratna Saṃbhava，宝生），无量光（ཨ་མྲྀ་ཏ་བྷ་བ，Amṛta bhava，甘露生）。毗卢遮那（《ཛཾ》，jam，种子字）+（ཧཱུཏ྄，hūṃ，种子字）。（嗡 阿 萨玛雅 达拉 吽。嗡 阿 佛陀）洛扎那，玛玛吉，班扎日，金刚界自在母。阎魔敌（ཡམཱནྟ་ཀྲྀཏ，Yamāntakṛt，降阎魔），般若敌（པྲཛྙཱ་ནྟ་ཀྲྀཏ，Prajñāntakṛt，般若尽），莲花敌（པདྨཱནྟ་ཀྲྀཏ，Padmāntakṛt，莲花尽），障碍敌（བི་གྷ་ནན་ཏ་ཀྲྀཏ，Vighnantakṛt，除障尽）等亦如是。嗡 阿 吽 康 赫利 嘎 桑 瓦日拉 布斯班 札底查 纳玛。嗡 阿 匝 吽 班 霍 康 然 瓦日拉 布斯班 札底查 纳玛。如是，于金刚花（བཛྲ་པུཥྤེ，vajrapuṣpe，金刚花）之位，亦可加入金刚香（བཛྲ་དྷུ་པཾ，vajradhūpaṃ，金刚香），金刚灯（བཛྲ་དཱི་པཾ，vajradīpaṃ，金刚灯），金刚香水（བཛྲ་གནྡྷེ，vajragandhe，金刚香），金刚食子（བཛྲ་ནཻ་ཝི་ཏེ，vajranaivedite，金刚美食），金刚米（བཛྲ་ཨཀྵ་ཏ，vajrākṣata，金刚米），金刚衣（བཛྲ་བ་ས་ན，vajravāsana，金刚衣）。伴随各种乐器之声，以“谁之恩德光明照耀自性”等，以及“不动金刚智慧大”等五句赞颂。广而言之，亦可如另有之曼荼罗总赞，然于仪轨前行等场合，仅此即可。祈请上师与如来及其眷属，赐予我与一切有情殊胜成就。百字明念诵三遍。无论我因愚昧之心，于此善行中有何过失，祈请您，身为众生之救护者，慈悲宽恕一切。嗡 瓦日拉 阿尔刚 札底
English
Just as all the roots of virtue that I have seen, whatever their nature and essence, are dedicated to the unsurpassed, perfectly complete enlightenment, so too do I dedicate all the roots of virtue arising from generosity and meditation to the unsurpassed, perfectly complete enlightenment. Here, may I, like the illumination of the sun and the dispelling of darkness, quell the suffering of all the world and increase happiness, both at the same time. May I always benefit all beings, constantly giving benefit and happiness in all ways, through seeing, hearing, remembering, coming, touching, and speaking. Om Ah Vighnanta Krit Hum. Om Ah Hum. Recite many times. Om Sarva Tathagata Mandala Adhipati Vajra Acharya Guru Charanaya Vajra Pushpam Pratichchha Namah. Recite seven times. Om Ah Amogha Siddhi Hum Vajra Pushpam Pratichchha Namah. Recite three times. Om Ah Akshobhya Hum Vajra Pushpam Pratichchha Namah. Recite once. Likewise, Ratna Sambhava, Amrita Bhava. Vairochana (Jam, seed syllable) + (Hum, seed syllable). (Om Ah Samaya Tara Hum. Om Ah Buddha) Lochana, Mamaki, Bandari, Vajradhatvishvari. Yamantakrit, Prajnantakrit, Padmantakrit, Vighnantakrit, and so on. Om Ah Hum Kham Hrih Ska Sam Vajra Pushpam Pratichchha Namah. Om Ah Jah Hum Bam Hoh Kham Ram Vajra Pushpam Pratichchha Namah. Likewise, in the place of Vajra Pushpe, also add Vajra Dhupam, Vajra Dipam, Vajra Gandhe, Vajra Naivedite, Vajra Akshata, Vajra Vasana. Accompanied by the sounds of various musical instruments, praise with "Whose kindness illuminates the nature" and so on, and "Immovable Vajra Great Wisdom" and so on, the five verses. In detail, it can also be done as there is a separate general praise of the mandala, but in the context of preliminary rituals, that is sufficient. May the Lama and the Tathagatas with their retinues grant me and all sentient beings supreme accomplishments. Recite the Hundred Syllable Mantra three times. Whatever faults I have committed in this virtuous act due to my foolish mind, may you, the protector who is the refuge of beings, patiently forgive all of them. Om Vajra Argham Prat
English
Īccha svāhā. Anoint the body with the sandalwood of discipline, Wear the pure garments of meditation, Scatter the flowers of the limbs of enlightenment, I invite you to dwell in comfort. Om Ah Hum Muh Gaccha Gaccha Svabhavanam. Whoever has destroyed all pervasive thoughts is said to be the Dharmakaya, The Sambhogakaya is adorned with a portion of incomparable bliss, The Nirmanakaya is the one who performs benefit in the world, May the Bhagavan Vajrasattva grant you well-being. These are the mandalas of the lama and the Buddha, which are to be done beforehand. This must be done during sadhana offerings, etc. Even if the practice of continuous recitation is not accomplished, the limbs of the Abhisheka ritual will not be broken. Then enter into the actual sadhana method, Instantly visualize yourself as the Bhagavan Mother Tara, In the heart, on the moon, the light radiates from the TĀṂ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), filling all inside your body, all sins and obscurations are purified. Om Vajra Amrita Kundali Hana Hana Hum Phat. Thus purify the mandala, Purify with Svabhava. From the state of emptiness, a vast and spacious jewel ground, in the center a lotus, sun, and moon are stacked. Om Padma Chanda Arka Vimala Svaha. With the light from your heart, invite Tara and her retinue, Vajra Samaja. Thus invited. Starting from the center, thinking of offering to the deities in a clockwise direction, at the end of the name mantra that appears below, add Argham to Shabda, and offer. Om, while offering flowers, Namo Bhagavate Pushpe Ketu Rajaya, Tathagataya, Arhate Samyaksambuddhaya, Tadyatha Om Pushpe Pushpe Maha Pushpe Supushpe, Pushpa Udbhave Pushpe (《ཛཾ》+ Sambhave Pushpa Apa) Kirane Svaha. This should be recited. I take refuge in the Three Jewels, I confess all sins separately, I rejoice in the virtues of beings, I hold the enlightenment of the Buddha in my mind. Thus generate the mind. O venerable Arya Tara, please grant me all accomplishments and bless me. After praying like this, enter from the crown of your head and dissolve. Meditate on the four immeasurables for a long time. With the light of the heart, all appearances dissolve into light and dissolve into oneself. Oneself also dissolves into the TĀṂ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) in the heart. Consciousness of mere appearance
English
Dza ya ya. Om kam kani kam kani, rotsani rotsani, troṭani troṭani, trāsani trāsani, pratihana pratihana, sarva karma paraṃ paraṇi me svāhā. By reciting this, all sins and obscurations are purified, and the mindstream of the Bhagavan Akshobhya is invoked. Drawn by the rays of light from his heart, one is born in the Abhirati Pure Land. Within the circle of protection, it is completely surrounded by the eight great charnel grounds where accomplishments arise, namely eight trees, eight directional guardians, eight field guardians, eight waters, eight fires, corpses and zombies, flesh-eaters, rakshasas, heroes, yoginis, matrikas, dakinis, flesh and bones, birds, predators, accomplished males and females, various offerings, and filled with many substances of accomplishment. At the center of various vajras, the seed syllable (Tibetan: བྷྲུཾ་, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese Meaning: Boom) is situated, whose nature is Vairochana, completely transformed into a square palace made of various jewels, adorned with four doors and four steps, all characteristics fully complete. The inner mandala, the east is white, the north is yellow, the west is red, the south is blue. Within it are five layers of action cloths, the first layer is the white cloth of peaceful action, outside of that is the yellow cloth of increasing action, outside of that is the cloth of various actions, clockwise in order of white, yellow, green, red, blue, outside of that is the red cloth of subjugating action, outside of that is the black cloth of wrathful action. In other places inside the palace, various flowers are prominently displayed, and on the wrathful action cloth, human limbs severed by weapons are prominently displayed. In the center, on a base of blue and red lotuses scattered, there is a circular vajra surrounded by a vajra, with four vajra pillars painted with many eyes, and eight pillars. The interior forms a nine-grid pattern, and on the center and four doors are various lotus seats. In the center is the moon, and at the four doors are the suns. On the central lotus seat, there is a full moon arising from the white syllable Om, marked with a a i ī u ū, ṛ r̥, l̥ lṝ, e ai, o au, aṃ aḥ. Above that is a radiant sun arising from the red syllable Ah, marked with ka kha ga gha nga, tsa.
English
Tsa dza dzha nya. Ta tha da dha na. Ta tha da dha na. Pa pha ba bha ma. Ya ra la wa. Sha sha sa ha kshaḥ, are adorned with these. The sky goddess dissolves into the moon. In the center of the moon is Tāṃ (藏文，梵文天城体：ता，梵文罗马拟音：tāṃ，汉语字面意思：seed syllable of Tara). From that, it transforms into a blue lotus. From all of that, rays of light emanate. All Buddhas are invited in the form of Tara. It dissolves into Tāṃ (藏文，梵文天城体：ता，梵文罗马拟音：tāṃ，汉语字面意思：seed syllable of Tara). After everything merges into one and becomes complete, one's own self is the supreme, venerable, blessed great mother, the Samaya Tara, the Yogini, with one face and eight arms. Her body is blue, slightly green. Red rays of light blaze like a ruby. The first of her right hands grants supreme blessings. The second holds a curved knife. The third holds a hand drum. The fourth holds an arrow. The first of her left hands holds a stem of a fully bloomed blue lotus at her heart. The second holds a skull cup filled with blood. The third holds a trident. The fourth holds a flower bow. In her left armpit, she holds aloft a vajra khatvanga. She wears a tiger skin as a lower garment, and her body is adorned with bone ornaments. She has a headdress of five dry human heads, a garland of wet human heads, and a necklace of red lotuses hanging down. She is a great wrathful mother. She has three eyes and slightly bared fangs. She is as youthful as a sixteen-year-old girl. Her black hair is half-tied and half-loose. She sits in a playful posture with her left leg bent and her right leg extended in a half-lotus position. Outside, there is a swirling garland of blazing flames. In the explanatory tantras, she is described as having five faces, with reddish-yellow hair standing on end, and as standing with her right leg extended. From one's own heart, Svāhā (藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：May there be good fortune!), and the syllable Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om), and the syllable Ho (藏文，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：Ho), and the syllable Phat (藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phat), and Tāṃ Laṃ (藏文，梵文天城体：ता लं，梵文罗马拟音：tāṃ laṃ，汉语字面意思：Tām Lam), Taṃ Maṃ (藏文，梵文天城体：तां मं，梵文罗马拟音：tāṃ maṃ，汉语字面意思：Tām Mam), Tāṃ Paṃ (藏文，梵文天城体：तां पं，梵文罗马拟音：tāṃ paṃ，汉语字面意思：Tām Pam), Tāṃ Hūṃ (藏文，梵文天城体：तां हुं，梵文罗马拟音：tāṃ hūṃ，汉语字面意思：Tām Hum), Jaḥ Hūṃ Vaṃ Hoḥ (藏文，梵文天城体：जः हुं वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：Jah Hum Vam Hoh), etc., are emanated outwards and abide on the seat. In the eight directions: In the east, Svāhā (藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：May there be good fortune!). The white Tara of pacifying activity, riding a swan, abides in the mandala of water. Her right hand is in the gesture of granting refuge, and her left hand holds a white lotus, possessing a peaceful demeanor. In the north, from the syllable Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om), the yellow Tara of increasing activity, riding an elephant, abides in the mandala of earth. Her right hand is in the gesture of granting supreme blessings, with a vase filled with nectar in her palm, and her left hand holds a spike of jewels. She is slightly plump, possessing an increasing and joyful demeanor. In the west, from the syllable Ho (藏文，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：Ho), the red Tara of power, riding a red horse.