English
May experience arise! This is known as the tradition of Bari Lotsawa, and it is a chapter on the Sadhana of the Five Noble Ones, which originated from the Amoghapasha Dharani. May virtue and excellence increase! Om Swasti! (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Taming beings as desired, I pay homage to Amoghapasha, Sadhana in the style of Shakya Shri, I will briefly explain. This is known to be extensive and can be understood from the writings of Pal Zangpo, but here it is just a brief summary. First, proceed with refuge and bodhicitta. In the heart, from the red HRIH (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) syllable arises a red lotus. On top of that, from the A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable arises a moon disc, and on the moon disc is a white A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable, from which rays of light emanate. From Potala, the mandala of the Five Deities of Amoghapasha, Vajra Samaja! (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) The protector arises from the HRIH (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) syllable, His mind is filled with great bliss, To the one called Amoghapasha, I prostrate to the protector of the world. Om Amogha Pasha Lokeshvaraya Argham Pratichchha Hum Svaha! (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Padyam! Anca Manam! Offer from flowers to sounds. I take refuge in the Three Jewels! etc. Meditate on the four immeasurables in accordance with the common practice. Om Svabhava purify as if by the illusion of mantra. The light of the HRIH (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) syllable in the heart, gather it into emptiness by reversing the order, and recite the mantra of emptiness. From emptiness, from PAM (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦木) syllable arises various lotuses, from A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable arises a moon disc. On top of that, the HRIH (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) syllable emits light, and the light gathers, transforming into the form of the Five Deities: Oneself in the center as Amoghapasha, white, with one face and eight arms. The right hands in order are: giving refuge, giving supreme, a lasso, a rosary. The left hands in order are: a trident, a scripture, a lotus, holding a kundika. Wearing white silk garments and a tiger skin lower garment. Possessing the attire of an ascetic. To his right is the yellow youth Norzang, with a book tucked under his left armpit, and his hands folded in prayer. To his right corner is Green Tara, holding an utpala flower in her left hand and her right hand in the gesture of opening. Both are adorned with silk and various jewels. On the left side of the main deity is red Hayagriva, in the form of a dwarf. Three eyes, bared fangs, yellow hair standing on end, etc., fully possessing the characteristics of a wrathful deity. Adorned with tiger skin and snakes. The right hand is in the gesture of paying homage, and the left hand rests on a white staff. That oneཿ Amogha Pasha Vajrapushpe Hum Svaha. Om Hrih Amitabhaya Vajrapushpe Hum Svaha. Om Sum Sudhana Kumaraya Vajrapushpe Hum Svaha. By this, the other three entourages are also explained. Similarly. Bhrum Vairocanaya... Tram Ratnasambhavaya... Hum Akshobhyaya... Kham Amoghasiddhaya... Lam Locanaye... Mam Mamakiye... Pam Pandariye... Om Tam Taraye Vajrapushpe Hum Svaha. Similarly. From incense to sound, add them. Blessed by all the Buddhas. Adorned with all supreme qualities. Named as Avalokiteshvara. I always bow to the loving one. Protector Hrih syllable and others, Noble Vasudhara, Tara, and The supreme horse, the wrathful-faced one, Through pacifying, increasing, subjugating, and wrathful means, they work for the benefit of others, I prostrate to them. The Dharmakaya, like the sky, is indivisible, And others, Eye Mother Vajra Mamaki, White-clad Mother and Tara, The four elements are completely pure, I prostrate to the reality of the four immeasurables. White Torma. Purified with Amrita. Om Ah Hum, blessed seven times. Om Amogha Pasha Lokiteshvara Idam Baling. Kha Kha Khahi Khahi Grihna Grihna Mama Sarva Vighnan Shantim Kuru Svaha. Offer five times. Holding the protection cord, Visualize the vase filled with mantra syllables, Recite the main mantra about a hundred times, Recite the others twenty-one times each. Here, offer three portions of the torma. If accomplished, recite the liberation sutra, And also recite the long mantra many times. The disciples offer the mandala. All Buddhas of the three times and, And so on, make supplications. With the intention to liberate beings, And so on, take refuge and generate bodhicitta. Also do the daily confession like the self-generation. Show the assembly of deities in front as if realizing them, Giving the disciples the body empowerment is, From practicing emptiness, To the lineage lord, bestow as if realizing them, Except for the main one, do not generate the entourage. At the time of empowerment, give vase water. Om Padmodbhava Abhishincha Hum. Touching the crown of the head with the lotus bud mudra. Giving the speech empowerment is the transmission of recitation, The transmission of vows, The transmission of blessings is the same as the common one. Again, pour vase water from the crown of the head and let them drink.
Chinese
ཨ་མོ་གྷ་པཱ་ཤ་班匝布贝吽梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） ཨ་མོ་གྷ་པཱ་ཤ་vajrapuṣpe hūṃ svāhā，无空罥索，金刚花，吽，梭哈！ 嗡 舍 阿弥陀佛 班匝布贝吽梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） oṃ hrīḥ amitābhāya vajrapuṣpe hūṃ svāhā，嗡，舍，无量光，金刚花，吽，梭哈！ 嗡 桑 苏达那 咕玛拉雅 班匝布贝吽梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） oṃ suṃ sudhana kumārāya vajrapuṣpe hūṃ svāhā，嗡，桑，善财，童子，金刚花，吽，梭哈！由此，其余三眷属也类推。 同样地。 嗡 勃隆 毗卢遮那耶。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） bhrūṃ vairocanāya，勃隆，毗卢遮那。 嗡 德让 仁那桑巴哇雅。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） traṃ ratnasaṃbhavāya，德让，宝生。 嗡 吽 阿秋比雅。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） hūṃ akṣobhyāya，吽，不动。 嗡 康 阿摩嘎悉地雅。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） khaṃ amoghasiddhāya，康，不空成就。 嗡 朗 洛恰那耶。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） laṃ locanāye，朗，洛恰那。 嗡 芒 玛玛格耶。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） maṃ māmakīye，芒，玛玛格。 嗡 邦 班达惹耶。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） paṃ paṇḍarīye，邦，班达惹。 嗡 德让 达惹耶 班匝布贝吽梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） oṃ taṃ tarāyai vajrapuṣpe hūṃ svāhā，嗡，德让，度母，金刚花，吽，梭哈！ 同样地，从香到音声之间也加上。 诸佛皆加持， 一切殊胜功德饰， 名为观世音菩萨者， 恒常慈爱我顶礼。 怙主舍字等和， 善财圣母度母及， 马王忿怒母等众， 以息增怀诛作利他， 我向彼等敬顶礼。 法身犹如虚空无分别， 等等和， 眼母金刚玛玛格， 白衣母和度母等， 四大种性皆清净， 我向四无量实敬礼。 白食子。 以甘露净化。 嗡 阿 吽 七遍加持。 嗡 阿摩嘎 帕夏 洛给喋 秀拉 依当 巴林 卡 卡 卡嘿 卡嘿 哥惹哈那 哥惹哈那 玛玛 萨瓦 尾格念 香定 咕噜 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） oṃ āmogha pāśa lokiteśvara idaṃ bāliṃ kha kha khāhi khāhi gṛhṇa gṛhṇa mama sarva vighnān śāntiṃ kuru svāhā，嗡，无空罥索，观自在，此食子，吃，吃，吃，吃，接受，接受，我的，一切，障碍，寂静，作，梭哈！ 五遍供养。 从系解脱带开始， 观想宝瓶内充满咒语的字， 主尊的咒语念诵一百零八遍左右， 其他的各念二十一遍。 此间施放三份食子。 成就则诵持解脱经， 长咒也多念诵。 弟子们献曼扎。 三世诸佛一切和， 等等祈请。 欲度众生之意乐， 等等皈依发心。 如自生起般作日常忏悔。 将前生起之坛城如现观般展示， 给予弟子身之随许是， 从空性修习开始， 到种姓主之间如现观般赋予， 除了主尊单独外，不生起眷属。 灌顶之时给予宝瓶水。 嗡 贝摩 达瓦 阿比钦匝 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） oṃ padmodbhava abhiṣiñca hūṃ，嗡，莲花生，灌顶，吽！以莲花含苞的手印触碰头顶。 给予语之随许是随念的传承， 誓言的传承， 加持的传承三者和共同的一样。 再次从头顶倒入宝瓶水并让其饮用。
Chinese
以智慧的甘露充满全身，清净罪障，信受遍满安乐。那是心之随许的代价。弟子的后续之行，以及前生起的后续之行，供养加持，供养赞颂，求取成就，念诵百字明忏悔，祈请返回，祈愿吉祥等，也应如共同仪轨而行。令一切智者欢喜的班智达，释迦师利亲见后，造了精要的修法。由译师饶乔巴瓦翻译。这是义网喀什米尔大班智达传承的修法章节。愿其兴盛增广！观世音菩萨卡萨巴那五尊之修法。
English
May the nectar of wisdom fill the entire body, purify sins and obscurations, and believe in being pervaded by bliss. That is the price of the heart's permission. The subsequent actions of the disciples, and the subsequent actions of the front generation, blessing the offerings, praising the offerings, obtaining the accomplishments, reciting the hundred-syllable mantra for forgiveness, inviting to return, and wishing auspiciousness should also be done in accordance with the general practice. The Pandit who pleases all the wise, Shakya Shri saw his face, and made a concise sadhana. Translated by Lotsawa Rabchok Pal. This is a chapter of the sadhana of the Donzhag Kashmiri Great Pandit tradition. May it flourish and increase! The Sadhana of the Five Deities of Avalokiteśvara Khasarpana.
Chinese
嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），穆（藏文：མུཿ，梵文天城体：मु，梵文罗马拟音：mu，汉语字面意思：穆）！祈请降临。与四无量心相应而修。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），梭巴瓦修达，萨瓦达玛，梭巴瓦修多杭（藏文：ཨོཾ་སྭ་བྷཱ་ཝ་ཤུདྡྷ་སརྦ་དྷརྨ་སྭ་བྷཱ་ཝ་ཤུདྡྷོ྅ཧཾ，梵文天城体：，梵文罗马拟音：oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho 'haṃ，汉语字面意思：嗡，自性清净，一切法，自性清净我）。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），虚空智金刚自性我（藏文：ཨོཾ་ཤཱུ་ནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅ཧཾ，梵文天城体：，梵文罗马拟音：oṃ śūnyatā jñāna vajra svabhāva atmako 'haṃ，汉语字面意思：嗡，空性智慧金刚自性我）。 从空性中，自心如月轮上，白色赫利（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）完全转化，自身成为圣观世音，吉祥虚空行之身。其身色如无垢之月。胜者无量光佛为顶严。右手施胜印，从中流出甘露，令一切有情众生皆得饱满。耳边开放的白色莲花之茎，左手拇指与食指于胸前执持。右足伸展，以半跏趺坐之姿安住。面带微笑，具发髻冠。如莲花瓣般广阔的双眼清澈明亮等等，具足一切相好。以鹿皮遮盖左乳，白色丝绸缠绕下身。以一切珍宝为庄严，身光与光芒炽盛。于如车轮般大小的白色莲花中央，安住于远离鹿皮之垢染的清凉月光之座上。 右侧为绿度母，施胜印并持优钵罗花。正值妙龄，双乳丰满。以丝绸与珍宝为庄严。其右侧为善财童子，金色，双手合掌。左腋下夹着经书。以孩童的装饰与装束为庄严。主尊之左侧为忿怒母，金色，无有装饰，具发髻冠。四手中，右两手作礼拜之势，并持念珠。左两手持三叉杖与盛满供品的器皿。具寂静之三眼，身着红色法衣。其左侧为红色马头明王，如劫末之火般炽燃。下唇悬垂。具三眼。龇牙咧嘴。眉毛、胡须、头发向上竖立。头顶有绿色马头。右手作礼拜之势，左手持白色金刚橛，作嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字形。具足一切忿怒尊之装束。 四位眷属皆为站立或坐姿等，足之姿势各异。
English
Oṃ Āḥ Hūṃ Muḥ, invite to come forth. Meditate in accordance with the four immeasurables. Oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho 'haṃ. Oṃ śūnyatā jñāna vajra svabhāva atmako 'haṃ. From the state of emptiness, from the white Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrīḥ) residing on the moon of one's own mind, one's own self transforms into the noble Avalokiteśvara, the glorious Khechara form. His complexion is like the spotless moon. The Victorious Amitābha adorns his head. His right hand is in the gesture of granting supreme blessings, from which a stream of nectar flows, satisfying all sentient beings. The root of the white lotus stalk, with its blossom facing his ear, is held by the thumb and forefinger of his left hand at his heart. He sits with his right leg extended in a half-lotus posture. He is smiling, with a crown of matted hair. His eyes, wide like lotus petals, are clear and radiant, and so on. He is complete with all the marks and signs. A deer skin covers his left breast, and white silk wraps around his lower body. Adorned with all ornaments, his body radiates light and rays. In the center of a white lotus as large as a chariot wheel, he sits on a seat of cool moonlight, free from the impurities of deer skin. On his right is Green Tārā, granting supreme blessings and holding an utpala flower. She is in the prime of youth, with full breasts. She is adorned with silk and precious jewels. To her right is Norzang Zhonnu, golden in color, with his palms joined. He holds a book tucked under his left armpit. He is adorned with the ornaments and attire of a child. To the left of the main figure is Trognier Chenma, golden in color, without ornaments, with a crown of matted hair. Of her four hands, the two right hands are in the gesture of paying homage and holding a rosary. The two left hands hold a trident and a vessel filled with offerings. She has three peaceful eyes and wears a red garment. To her left is Red Hayagriva, blazing like the fire at the end of an eon. His lower lip hangs down. He has three eyes. He bares his fangs. His mustache, eyebrows, and hair stand on end. On his head is a green horse head. His right hand is in the gesture of paying homage, and his left hand holds a white vajra club in the shape of Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Oṃ). He is complete with all the attire of a wrathful deity. The four attendants are all standing or sitting, and so on, with their feet in various postures.