English
Thus bless. Dedicate the seven recitations of the mantra of the Burning Mouth to all beings. Homage to the Bhagavan Tathagata Ratnasambhava. To the one with a beautiful form... To the one with an immeasurable body... To the one who is free from all fears... The assembly of beings of the three realms, please accept this vast offering of the torma of oblation, and do not interrupt the practice. May the powerful protectors of the white side guard against obstacles, and create favorable conditions for granting accomplishments. Recite the hundred-syllable mantra many times, saying, "Om Vajrasattva Hum." Recite it one hundred and eight times. For incompleteness and deficiencies, etc., I pray for forgiveness. Offer argham, etc. The goddess dissolves into light. It transforms into a wheel. Again, as before. Offer with "Om prati," etc. Perform the consecration of the painted image, etc. "Om, you accomplish all the purposes of sentient beings," etc. Recite until "Om Vajra Muh." Thus, bid farewell to the guests. Make prayers and auspicious wishes as appropriate. The third is the instruction: Taking disciples and, fire offering and, removing the obstacles of desire, removing the obstacles of wealth, and removing the obstacles of "arising." Of the three, there are two types, common and special, making six in total. For removing the obstacles to accomplishment, there are two instructions: one that accords with the object of meditation and, one that relates to the essential points of the winds. In the context of activities, there are three: victory in disputes and, pacifying poison and, subjugation. Thus, in summary, one sees the thirteen instructions transmitted from the master Brahmin Purbu. The instructions known as the near lineage of Yangchen Gawai Zhap, which have many methods for removing obstacles and increasing benefits, are clearly recorded in the sadhana composed by himself and its supplements, so one should consult those. Among the instructions mentioned above, the others should be understood from old texts and the oral instructions of the lama. It is extremely important for all approaches, practices, and activities, and is an unsurpassed means of purifying the obscurations of the practitioner, removing obstacles, completing accumulations, and pleasing the deity. In particular, relying on this sadhana is indispensable for generating wisdom. Therefore, I will briefly explain the ritual of fire offering, or constructing a fire altar.
English
Agni Mahabhuta Deva Rishi Dveja Sattva Magrihitva Ahuti. Mahara Asmin Sani Hithva Bhava. Thus invited. Dzaḥ Hūṃ Vaṃ Hoḥ. Transformed into an inseparable form of blazing. Om Agnaye Adibya Adibya. Abisha Abisha Habya Kabya Hanaya Svaha. And. Om Agnaye Svaha. Offered seven times with filling and pouring. Sva Arthan Caiva Para Arthan Ca Sadhi Tvam Gaccha. Habya Bhuka Aga Mishya. Siya Thaka Le. Sarva Siddhi Kuru Sha Me. By saying this, think that the fire god is pleased. Taking from the vessel where all the burnt substances are mixed together. Om Agnaye Svaha. Offered about twenty-one times. Light rays emanated from the Hriḥ letter in one's heart. From the place called Rigdzin Gawa Tsal on the shore of the southern ocean. Like the front generation until becoming inseparable. Believing that the goddess's body arose from the light of the wheel. Om Priti Devi Hriḥ A A etc. recited seven times. Offer and praise as explained in the previous offering ceremony. Om Priti Devi Hrim Deva Dhupe Hum. Me Prajna Vardha Manaya Om. With this, incense and. Om Priti Devi Divya Pushpe Hum. Me Prajna Vardha Manaya Om. With this, yellow flowers and. Likewise, changing the offering. With Dipe, Tinglo and. With Bili Pani, Ldegu and. Naivedya, excellent food and. With Agni, butter and. With Aprati Hada, Kusha and. With Vijaye, various grains. With Shri Phala, various fruits. Offer whatever is appropriate, more or less. Count and offer the excellent food. Offer one hundred and eight times per session, etc. Again, from offering the Torma. Vajra Muḥ, until the guests are dismissed as before. Om Priti Devi Me Hriḥ Shti Tishta Hriḥ. By reciting this. The wheel dissolves into the wheel of one's heart. Again, offer butter and burnt substances to the fire as before. Om Agnaye Gaccha, with this, show the previous mudra backwards and dismiss. Do whatever prayers and auspiciousness you know. Extensive. From that, omitting the sections on worshiping the fire god is medium. Not writing the title, Muren, platform, etc. And offering only Hriḥ Me Prajna Vardha Manaya Om when offering burnt substances is concise. Other
Chinese
与前相同。ཧྲཱིཾཿ（藏文，梵文天城体，hrīḥ，惭愧）仅仅以此一个字来供养焚烧物，是极为简略的。在修习和实修此法时，誓言通常是安住于自己所受的誓言和戒律中，特别是要断除罪恶，安住于梵行，不妄语，戒除肉、酒、蒜、葱、萝卜等食物，穿干净的衣服，努力洗浴和保持清洁，不坐在垫子和坐垫上，努力不睡在鞋子、旧衣服、旧头发等下面。所有一切的胜者们，智慧的本体文殊菩萨，欢喜的作明金刚佛母，她的这个殊胜修法，为了利益众生而存在，并且从中，无数的众生，成为无上三世诸佛，智慧的宝藏的持有者。吉祥的如来一切的，与生俱来的喜悦的所依，海生天女修法之方便，一切的心髓，奇妙稀有。如此，圣妙音天女的修法《智慧显现》，应众多求法者的再三请求，由嘉绒巴·多罗那他于雅砻纳卡孜（Yarlung Nakartse）所著。吉祥！妙音天女的随许。༈ 嗡 斯瓦斯谛（藏文，梵文天城体，oṃ svasti，嗡，吉祥）。驱散无明黑暗的文殊菩萨，示现妙音天女之相，向彼顶礼后，将略述随许之仪轨。此处修法已于《智慧显现》中述讫。关于摄受弟子的行为，旧抄本中虽仅有简略之记载，然依循ཕྱོགས་ལས་རྣམ་པར་རྒྱལ་བ་དབྱངས་ཅན་དགའ་བའི་རྗེས་གནང་གི་ཐོ་ཡིག་（胜利方妙音欢喜随许目录）之仪轨行持，于良辰吉日，建造四方平整、边长为二肘之法座，绘制八大莲花，于中心及八瓣莲花上各置一食子，或于中央置一食子，周围环绕与弟子人数相等之食子亦可。其上置曼扎镜，以白、红牛奶或任何一种制成之三白与蜂蜜混合，加入四种妙香，以此绘制具文字之八瓣莲花，使其如心轮般。其上撒白色谷物，使坛城之形貌清晰显现。放置给予弟子之食子，亦以三白三
English
Same as before. hrīḥ (藏文，梵文天城体，hrīḥ，Seed Syllable of Amitabha) Offering burnt substances with just this one syllable is extremely concise. When abiding in the recitation and practice of this, the vows are generally abiding in the vows and precepts taken by oneself, and in particular, abandoning sins, abiding in celibacy, not lying, abstaining from foods such as meat, alcohol, garlic, onions, radishes, wearing clean clothes, striving for bathing and cleanliness, not allowing cushions and saddle pads, and striving not to sleep under shoes, old clothes, old hair, etc. All the victorious ones, the embodiment of wisdom, Manjushri, the great goddess who delights, Vajravarahi, this wonderful method of practice of hers, exists for the benefit of beings, and from it, countless sentient beings, may they become the holders of the treasury of wisdom of the unsurpassed Buddhas of the three times. The glorious Thus Gone One, all of them, the co-emergent support of joy, the method of practicing the Ocean-Born Goddess, the heart essence of all, wonderful and marvelous. Thus, the practice method of the Holy Saraswati, called "Manifestation of Wisdom," at the request of many seekers of the Dharma, was composed by Gyal Khampa Tāranātha at Yarlung Nakartse. Mangalam! The Anujna of the Goddess of Melody. ༈ Om Svasti (藏文，梵文天城体，oṃ svasti，Om, may there be well-being). Manjushri, who dispels the darkness of ignorance, showing the form of the Goddess of Melody, having prostrated to him, I will briefly explain the ritual of the Anujna. Here, the practice method has already been explained in "Manifestation of Wisdom." Regarding the activity of accepting disciples, although there is only a brief record in the old manuscripts, according to the ritual of ཕྱོགས་ལས་རྣམ་པར་རྒྱལ་བ་དབྱངས་ཅན་དགའ་བའི་རྗེས་གནང་གི་ཐོ་ཡིག་ (Victory Over All Directions, List of Anujna of Delightful Saraswati), on an auspicious day, construct a square platform of two cubits in length, draw eight large lines, draw eight lotus petals, and place one torma on the center and each of the eight petals, or place one torma in the center and surround it with tormas equal to the number of disciples. On top of that, place a mandala mirror on a low table, mix the three whites and honey made from white or red milk, add four good scents, and draw eight lotus petals with letters, like the heart chakra. Place white grains on it to make the appearance of the mandala clear. Place the torma to be given to the disciples, also with the three whites and three sweets.
Chinese
由混合四种“母”的材料制成。如果无法制作底部的坛城，用一小堆（材料）也可以。像仪轨的供养仪轨中所说的那样，用干净的供品和食子围绕。从用甘露（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：不死）的咒语驱逐邪魔开始，到“请赐予成就的顺缘！”之间，按照仪轨中所说的生起本尊和供养仪轨那样做。为了加持弟子的相续，尽力念诵。将装满瓶物和瓶子的干净瓶子装满水。倒入少许红黄白三种牛奶和三种甜食。将花环系在保护线上，抓住末端，念诵“嗡 阿 阿 伊 伊 乌 乌 瑞 锐 勒 利 艾 艾 欧 欧 昂 阿 梭哈”一百零八遍。弟子先献曼扎，然后说：“请上师垂念我！语调天女妙音天女的，身语意三者的，加持请赐予我！”这样祈请三次。以“欲度众生发心者”等三遍，做共同的皈依和发心。以“我皈依三宝”等，念诵三遍忏悔。观想上师和面前所生的妙音天女身像心间的（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字放出光芒，充满弟子从头顶到脚底，所有罪障都得以清净，所有不清净的显现都融入空性之中，让弟子这样相信。从“嗡 梭巴瓦”到“嗡 白色”之间，像自生本尊一样做。上师心间的（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字放出白色光芒，从右鼻孔出来。“南方”到“毗卢巴”之间，按照现观次第。或者也可以按照生起本尊和融入的总规一样做。念诵“嗡 普利底 德威 麦 啥 悉地 迪叉 啥”并演奏乐器。将法轮融入弟子心间的嗡字中。这是身的加持。在喉咙处，观想一个白色的十六瓣莲花，莲花的中心有一个白色的（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字，花瓣上有十六个元音字母，从中发出同样的声音。光芒充满弟子的身体。法轮融入喉咙。让弟子重复念诵二十一个（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字和元音字母的咒语三遍。这是语的加持。
English
Made from the material of mixing the four 'mothers'. If the mandala of the base cannot be made, a small pile (of material) will also do. As it is said in the offering ritual of the sadhana, surround with clean offerings and tormas. Starting from dispelling obstacles with the mantra of Amrita (Tibetan: ཨ་མྲྀ་ཏ，Sanskrit Devanagari: अमृत，Sanskrit Romanization: amṛta, Chinese literal meaning: immortality), up to 'Please grant the favorable conditions for accomplishment!' Do as it is said in the sadhana for the generation of the deity and the offering ritual. In order to bless the disciple's continuum, recite as much as possible. Fill a clean vase with water, along with the vase substances. Pour in a little of the three white (substances) of red, yellow, and white milk, and the three sweets. Tie a garland of flowers to the protection cord, hold it from the end, and recite 'Om Ah A E E U U Ri Ri Li Li E Ai O Au Am Ah Svaha' one hundred and eight times. The disciple first offers a mandala, and then says, 'Please consider me, master! Of the goddess of sound, Saraswati, of the body, speech, and mind, please grant me the empowerment!' Pray like this three times. With 'Those who desire to liberate beings', etc., do the common refuge and bodhicitta three times. With 'I take refuge in the Three Jewels', etc., recite the confession three times. Visualize light radiating from the HRIH (Tibetan: ཧྲཱིཿ，Sanskrit Devanagari: ह्रीः，Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) at the heart of the master and the visualized Saraswati in front, filling the disciple from the crown of the head to the soles of the feet, purifying all sins and obscurations, and dissolving all impure appearances into emptiness, let the disciple believe this. From 'Om Svabhava' to 'Om White', do as in self-generation. White light radiates from the HRIH (Tibetan: ཧྲཱིཿ，Sanskrit Devanagari: ह्रीः，Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) at the heart of the master, emerging from the right nostril. From 'South' to 'Bilapa', according to the Abhisamaya. Or it can also be done according to the general rule of generating and dissolving the deity. Recite 'Om Priti Devi Me Hrim Shti Tishta Hrim' strongly and play music. Dissolve the chakra into the Om at the disciple's heart. This is the body empowerment. At the throat, visualize a white sixteen-petaled lotus, with a white HRIH (Tibetan: ཧྲཱིཿ，Sanskrit Devanagari: ह्रीः，Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) at the center of the lotus, and sixteen vowels on the petals, from which the same sound is emitted. Light fills the disciple's entire body. The chakra dissolves into the throat. Have the disciple repeat the mantra of twenty-one HRIH (Tibetan: ཧྲཱིཿ，Sanskrit Devanagari: ह्रीः，Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) and the vowel letters three times. This is the speech empowerment.