English
Tāre Guru Buddha Bodhisattva Sapariwāra Mandala Bhyaḥ Argha Pratīccha Puja Megha Samudra Spharana Samaye Hūṃ. Similarly, in place of Argha, also add Pādya, offering foot-washing water. For flowers, recite: Oṃ Ārya Tāre Sapariwāra Bhyaḥ Vajra Puṣpe Pratīccha Namaḥ. Similarly, Dhūpe, incense, and Āloke, lamps, and Gandhe, perfume, and Naivedye, food, and Śapta music are all offered. Then comes the praise: Tāre Mā who liberates from Saṃsāra. Tuttāra liberates from the eight fears. Ture protects from all diseases. I prostrate and praise Tārā. Situated in the center of a white lotus, On a moon-shaped cushion, Seated in the vajra posture, I prostrate to the supreme giver Tārā. Resembling the radiance of an autumn moon, With the moon as a support, All ornaments are perfectly complete, I prostrate and praise the one holding the Utpala flower. A maiden of sixteen years, The complete Buddhas are your sons, Mother holding the body that grants desires, I prostrate and praise the noble Tārā. White wheel blazing with light, With eight letters on the eight spokes, In the form of being completely surrounded, I prostrate and praise the wish-fulfilling wheel. Torma, purified with Amrita (Tibetan, Devanagari: अमृत, Romanization: amṛta, Literal meaning: nectar), cleansed with Svabhāva (Tibetan, Devanagari: स्वभाव, Romanization: svabhāva, Literal meaning: self-nature). From emptiness, The torma vessel is wide and vast, made of precious jewels, inside of which, Oṃ Āḥ Hūṃ. The torma arising from melting, becomes a great ocean fulfilling all desires, complete with color, smell, taste, ability, and power. Bless by reciting Oṃ Āḥ Hūṃ three or seven times. Oṃ Tāre Tuttāre Ture Idam Balingta Khakha Khāhi Khāhi. Recite seven times offering to the venerable mother, and A-kāro (Tibetan, Devanagari: अ, Romanization: a, Literal meaning: A) recite three times, visualize offering to all the retinue. Offer as in the context of the assembly field. Virtuous and glorious, Saraswati and the Lord of Wealth, Śrīdevī and other emanations, I prostrate to the goddess Tārā. By the white light of your compassion, Accomplishing the benefit of all beings without exception, Protector and refuge of the helpless, I bow to the Buddhas and their retinue. Please accept this offering torma, From us yogis and our retinue, etc., Recite until all wishes are fulfilled, Especially whatever the meaning of the wish in mind is, recite that.
Chinese
祈请成就大力加持！以百字明咒念诵三遍或七遍，补足所缺减之处，祈请宽恕未及之处和损坏之处等等。以“苏普拉底斯塔”（藏文：སུ་པྲ་ཏིཥྛ，梵文天城体：सुप्रतिष्ठ，梵文罗马拟音：supratiṣṭha，汉语字面意思：善安住）向本尊们抛洒鲜花，行持坚住。观想供施朵玛的宾客们请回，念诵：嗡，您成办一切有情之义，直至嗡 班匝 穆（藏文：ཨོཾ་བཛྲ་མུཿ）。念诵祈愿文和吉祥文，可繁可简，随宜而行。对于这些，在日常修持中，如果不能进行广大的供养仪轨等，则取三种自生本尊法中的任何一种，清净为智慧本尊的体性。做到这里为止。然后仅仅做朵玛仪轨即可。如前一般加持朵玛。从自己心间的种子字放出光芒。从南方普陀拉山，观想至尊度母白度母被上师、本尊、佛、菩萨众一切围绕。“班匝 萨玛匝”（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाज，梵文罗马拟音：vajrasamāja，汉语字面意思：金刚萨埵集），“贝玛 嘎玛拉雅 斯当”（藏文：པདྨ་ཀ་མ་ལ་ཡ་སྟྭཾ，梵文天城体：पद्मकमलायस्त्वं，梵文罗马拟音：padmakamālāyastvaṃ，汉语字面意思：莲花莲花于汝）。诸佛的舌头以金刚管吸取朵玛而享用。从“嗡 达咧”（藏文：ཨོཾ་ཏཱ་རེ）开始，直至吉祥文之间，朵玛供养的方式如前。又，如早上一般，在自生本尊的座次中，即可供养朵玛。早上修持自生本尊，晚上等座次中，也可供养朵玛。此法的念修之行：将画像、坛城、供品、朵玛等面朝南方，如前陈设。自己面朝北方。如前供养仪轨之时所说，在供养加持完毕之后，从皈依开始，做圆满的自生本尊法。念诵的重点也是这自生本尊之时。自生本尊的座次圆满时，最好在四座的最后，做一次如前所说的供养朵玛的仪轨。中等则早上和晚上两座，做一次包括自前供养朵玛的完整仪轨。中间两座从皈依直至回向善根之间，只做自生本尊。最下等如果那也做不成，则在早座的最后供养朵玛，这是对广大事业的赞叹。又，如果因为非常懈怠而那也做不成，则在早座的最后，按照前面所示的日常修持之行
English
Pray for accomplishment with great blessings! Recite the Hundred Syllable Mantra three or seven times to make up for any deficiencies. Pray for forgiveness for what is not achieved and what is damaged, etc. With "Supratistha" (Tibetan: སུ་པྲ་ཏིཥྛ, Devanagari: सुप्रतिष्ठ, Romanized Sanskrit: supratiṣṭha, Literal Chinese meaning: Well-established), scatter flowers on the supports and perform the firm abiding. Visualize the guests of the offering torma departing, reciting: Om, you accomplish all the benefits of sentient beings, up to Om Vajra Muh (Tibetan: ཨོཾ་བཛྲ་མུཿ). Recite aspiration prayers and auspicious verses, either elaborately or concisely, as appropriate. For these, in daily practice, if you cannot perform elaborate offering rituals, etc., then take any one of the three self-generation deity practices and purify it into the nature of the wisdom deity. Do up to this point. Then just do the torma ritual. Bless the torma as before. From the seed syllable in your heart, radiate light. From the Potala Mountain in the south, visualize the venerable White Tara surrounded by all the gurus, yidams, Buddhas, and Bodhisattvas. "Vajra Samaja" (Tibetan: བཛྲ་ས་མཱ་ཛཿ, Devanagari: वज्रसमाज, Romanized Sanskrit: vajrasamāja, Literal Chinese meaning: Vajrasattva assembly), "Padma Kamalaya Tvam" (Tibetan: པདྨ་ཀ་མ་ལ་ཡ་སྟྭཾ, Devanagari: पद्मकमलायस्त्वं, Romanized Sanskrit: padmakamālāyastvaṃ, Literal Chinese meaning: Lotus, lotus, to you). The tongues of the Buddhas draw the torma with vajra tubes and enjoy it. From "Om Tare" (Tibetan: ཨོཾ་ཏཱ་རེ) up to the auspicious verses, the method of offering the torma is as before. Also, like in the morning, you can offer the torma in the same session of self-generation deity practice. Having taken the self-generation deity practice in the morning, you can also offer the torma in the evening session, etc. The practice of recitation for this is: arrange the painted image, mandala, offerings, torma, etc., facing south, as before. Face yourself to the north. As said in the context of the previous offering ritual, after the offerings have been blessed, starting from refuge, do the complete self-generation deity practice. The main point of recitation is also during this self-generation deity practice. When the session of self-generation deity practice is complete, it is best to do the complete offering torma ritual once at the end of each of the four sessions. Moderately, do one complete ritual including self-front offering torma in the morning and evening sessions. In the two intermediate sessions, only do the self-generation deity practice from refuge to dedication of merit. If even that is not accomplished at the lowest level, then offering the torma at the end of the morning session is praised as a vast activity. Furthermore, if you are too lazy and cannot accomplish that either, then at the end of the morning session, follow the daily practice as shown above.
Chinese
也做朵玛仪轨，在十五等吉祥日，做前方生起朵玛等广大的仪轨也能成就。总的来说，念诵的数量是，不包括咒语扩展词的十个字的咒语念诵十万，如果超过百万，就能有能力成办事业和悉地。然而，仅仅用七天左右的时间念诵，也能获得不可估量的利益，因此这也必须努力去做。总的来说，在雪域这一方，据说有五种度母的法类传承。即：觉卧杰的传承，年罗扎瓦的传承，巴日罗扎瓦的传承，近传承班禅纳仁的传承，这四种都与导师阿旺扎巴的教言有关。第五种是班禅释迦师利传承，其本尊咒语也以其他形式存在。其中，这个是以早期觉卧传承为主。后来，被称为觉卧传承的白度母修供的新文献，没有完全具备自宗的资格，也看到了三摩地灌顶的自在加入等其他的掺杂，以及众多的自创。这里努力断除了所有这些过失，很好地讲述了自宗的精华完整且不混乱。不可思议甚深之解脱道， 智劣之时虽不能轻易舍弃， 然依诀窍略作修饰之此举， 智者于此道生信乃悦意处。 以此书写清净之善业， 愿诸众速得不死金刚位， 愿成佛母之度母果位， 速疾证得祈愿如是成。 如是白度母觉卧派，依托传承之二种教规，开显口诀念修之行持，名为甘露妙瓶。此乃依止世间怙主达隆塘巴之加持而存活者，应至尊具誓自在者米旺策登多吉之劝请，由嘉 Kham 巴 达热纳塔，或名 衮 噶 宁波 者，于年堆寺书写。 吉祥！ 如意轮之随许。
English
Also perform the Torma ritual. On auspicious days such as the fifteenth, performing the elaborate ritual with the front generation Torma will also accomplish it. In general, the measure of recitation is that the ten-syllable mantra, excluding the mantra expansion words, should be recited ten hundred thousand times. If it exceeds a million, one will have the power to accomplish activities and siddhis. However, even reciting for about seven days will bring immeasurable benefits, so this must also be done diligently. In general, in this region of the snowy land, it is said that there are about five traditions of White Tara's Dharma cycle. Namely: the tradition of Jowo Je, the tradition of Nyan Lotsawa, the tradition of Bari Lotsawa, and the tradition of the near lineage Panchen Nag Rin. These four are related to the instructions of Teacher Ngawang Drakpa. The fifth is the tradition of Panchen Shakya Shri, whose deity mantra also exists in other forms. Among these, this is mainly based on the early Jowo tradition. Later, the new documents known as the White Tara Sadhana Puja of the Jowo tradition do not fully possess the qualifications of their own tradition, and also see the addition of other mixtures such as the empowerment of Samadhi, and many self-creations. Here, all these faults have been diligently eliminated, and the essence of one's own tradition, complete and unconfused, has been well described. The inconceivable and profound path of liberation, Although the inferior mind cannot easily abandon it, However, this act of slightly embellishing it based on the oral instructions, Is a place of faith and contentment for the wise on this path. By this writing of pure virtue, May all beings quickly attain the immortal Vajra state, May the state of Tara, the mother of the Buddhas, Be quickly attained, may this prayer be fulfilled. Thus, the White Tara Jowo tradition, relying on the two teachings of the lineage, clearly explains the practice of mantra recitation and accomplishment, called the Excellent Vase of Ambrosia. This was written at Nyentok Monastery by Ja Khampa Tarānātha, also known as Kunga Nyingpo, who lives by the blessings of the World Protector Taklung Tangpa, at the request of the supreme vow-holder, the lord of men, Miwang Tseten Dorje. Auspicious! The subsequent permission of the Wish-Fulfilling Wheel.
Chinese
顶礼度母众！略述如意轮之随许次第。于此，上师之事业次第，自生、对生一切，如甘露宝瓶般，应作明示白度母之念修之行法。若不善于绘制彩粉八瓣莲花，仅于曼扎上布置堆积亦可。对生之赞颂后，于朵玛仪轨前，尽力念诵。朵玛仪轨完毕之际，应摄受弟子。若未能于门前为弟子沐浴，则布施漱口之水。于入座时，行献花与收花之仪轨。上师如是说：为利一切有情，愿获得无上圆满正等觉佛陀之果位。于未得此果位之间，内外一切怖畏障碍皆得平息，一切所愿皆无碍成办，尤愿一切寿命之违缘皆得平息，获得不死寿命之成就。为此，欲求领受圣救度母白度母如意轮之甚深随许，发起殊胜菩提心，并如经续珍宝中所说，善加明示听闻佛法之行为而听闻。此处，成就之上师语自在称者，恒常亲见圣救度母之尊颜。彼从众多续部中所说之修命法门，汇集为一，造作名为《延寿赎命大赎》之四百五十颂。其中明示白度母如意轮之修法。彼上师之弟子，名为班智达图波者，亦造作单独摘出之修法。此乃此法之根本。此法于雪域此方，有前译阿底峡尊者之法，中译聂律法，巴日法，后译纳林法之近传，共四种传承，此为前译传承。此又为上师语自在称从金洲者处听闻，彼又从觉沃仁波切处听闻。觉沃虽于藏地广为传授，然此
English
Homage to the assembly of Taras! I will briefly write down the sequence of the Anujna of the Wish-Fulfilling Wheel. In this, the sequence of the teacher's activities, self-generation, and all opposing generation, should be done like a vase of nectar, clearly showing the practice of White Tara's recitation and practice. If you are not good at drawing an eight-petaled lotus of colored powder, it is enough to arrange a pile on the mandala. After the praise of the opposing generation, before the Torma ritual, recite as much as possible. At the end of the Torma ritual, the disciple should be accepted. If it is not possible to bathe the disciples in front of the door, then give water for rinsing the mouth. When entering the seat, perform the ritual of offering and receiving flowers. The teacher says this: For the benefit of all sentient beings, may I attain the state of perfect and complete enlightenment of the Buddha. Until I attain this state, may all internal and external fears and obstacles be pacified, and may all wishes be fulfilled without hindrance, especially may all obstacles to life be pacified, and may I attain the accomplishment of immortal life. Therefore, wishing to receive the profound Anujna of the Holy Mother White Tara Wish-Fulfilling Wheel, generate the supreme Bodhicitta, and listen to the Dharma as it is well explained in the Sutras and Tantras, and listen to the conduct of listening to the Dharma. Here, the accomplished teacher Ngag gi Wangchuk Drakpa, who always sees the face of the Holy Mother Tara, compiled the methods of life practice from many Tantras into one, and composed a four hundred and fifty verse work called "The Great Ransom for Longevity and Redemption from Death." In it, the practice method of White Tara Wish-Fulfilling Wheel is clearly shown. The disciple of that teacher, named Pandit Tubo, also composed a separate practice method. This is the root of this Dharma. In this snowy region, there are four lineages of this Dharma: the early translation of Atisha, the middle translation of Nyen, Bari, and the later translation of Nagrin. This is the early translation lineage. This was heard by the teacher Ngagwang Drakpa from Serlingpa, and he heard it from Jowo Rinpoche. Although Jowo gave it extensively in Tibet, this