English
Sonam Ozer. Khon Shergon. Sharpa Ngorchen. Dargye Phel. The Hidden Sadhana of Manjushri Moon Arising.
Chinese
我和通常一样。如果想要给予这个随许，先不施放朵玛。曼荼罗的仪轨，如果能从菩提道次第广论等处所说的那样完备当然最好，如果不能，也应陈设曼荼罗。观想为净土。布置会供品，观想为坐垫。陈设美好的五种供品。也陈设洁净的食物朵玛和供养的曼荼罗。供养的加持和通常一样。如上，在自生本尊的最后，尽力念诵。前生本尊也和自生本尊的种类相似。进行供养、赞颂、朵玛供养和念诵。如果能做到，也施放三份朵玛。为了弟子的利益，强烈祈祷。弟子们沐浴后入座。驱除障碍，清净罪障，和通常一样。献曼荼罗。进行为了救度众生等皈依和发心。祈请金刚持尊者。等等，祈祷三次。观想弟子刹那间化为三重勇识，心间有咒轮，外围环绕着阿礼嘎礼。上师的心间也同样观想，如珍珠项链般从口中出来，融入弟子的心间。重复三次。念诵“薄伽梵我之”等加持的经文。重复三次。最后念诵百字明三次以作坚固。之后和通常一样。这是无上智慧成就法，是皆大欢喜的口诀。仅仅是极多之中的精华。此编排也是智者喜悦之处。克什米尔班智达的口诀，妙音慧轮成就法的章节。 。 。愿兴盛增长。嘉察米旁曲吉杰的成就法。 兜率天境转轮王， 天神国王大仙之相， 嘉察米旁曲吉杰（嘉察·米旁·确吉嘉波）， 顶礼后著成就法。 皈依发心四无量心先行，以梭巴瓦（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）清净为空。从空性中，于莲花月轮座上，自心（藏文：མཻཾ，梵文天城体：मै，梵文罗马拟音：maiṃ，汉语字面意思：麦）化为金色，成为具有总集之相的龙树枝干，枝干上布满（藏文：མཻཾ，梵文天城体：मै，梵文罗马拟音：maiṃ，汉语字面意思：麦）。由其光芒的放射和收摄，自身成为圣者弥勒，金色，具足一切相好。右手于胸前说法印，左手等
English
I am the same as usual. If you want to give this subsequent permission, do not release the torma beforehand. The elaborate ritual of the mandala, if it can be accomplished as described in the Bodhipathapradīpa and other sources, is of course best, but if not, the mandala should also be arranged. Visualize it as a pure land. Arrange the tsog offerings and visualize them as cushions. Arrange the five excellent offerings. Also arrange clean food torma and offering mandalas. The blessing of the offerings is the same as usual. As above, at the end of the self-generation, recite as much as possible. The front generation is also similar to the self-generation. Perform offerings, praises, torma offerings, and recitations. If possible, also release the three-part torma. Pray strongly for the benefit of the disciples. The disciples take a bath and sit in a row. The purification of obstacles and the purification of sins are the same as usual. Offer the mandala. Take refuge and generate bodhicitta with the intention of saving all beings. Pray to Vajradhara. And so on, pray three times. Visualize the disciple instantly transforming into a triple hero, with a mantra wheel in the heart, surrounded by Ali Kali. Visualize the same in the guru's heart, emerging from the mouth like a string of pearls and dissolving into the disciple's heart. Repeat three times. Recite the blessed text "Bhagavan I" etc. Repeat three times. Finally, recite the Hundred Syllable Mantra three times to stabilize it. Afterwards, it is the same as usual. This is the supreme method of achieving wisdom, the oral instruction of great joy. It is only the essence of the extremely many. This arrangement is also a place of joy for the wise. The oral instruction of the Kashmiri Pandit, the chapter on the method of achieving the Wheel of Wisdom of Manjushri. . . May it flourish and grow. The accomplishment method of Gyaltsab Mipham Chokyi Gye. The Chakravartin of the Tushita Heaven, The form of a divine king, a great sage, To Gyaltsab Mipham Chokyi Gye (Gyaltsab Mipham Chokyi Gyalpo), I prostrate and write the accomplishment method. Refuge and bodhicitta, the four immeasurables precede, purify into emptiness with Svabhava. From within emptiness, on a lotus and moon seat, one's own mind (Tibetan: མཻཾ, Sanskrit Devanagari: मै, Sanskrit Romanization: maiṃ, Chinese literal meaning: Mai) transforms into gold, becoming a Naga tree branch with the mark of a general collection, the branch filled with (Tibetan: མཻཾ, Sanskrit Devanagari: मै, Sanskrit Romanization: maiṃ, Chinese literal meaning: Mai). From the emanation and absorption of its light, oneself becomes the noble Maitreya, golden in color, complete with all marks and signs. The right hand in the teaching mudra at the heart, the left hand in equanimity.
Chinese
以酥油形式的龙树的树枝的根部，抓住花朵的耳环正对着张开的上方，带有圆球形的总集。发髻的顶面上装饰着佛塔。以鹿皮遮盖左乳，身着梵线，以金刚跏趺坐姿安住。具有绸缎和珍宝的装饰。其心间月轮上有མཻཾ་（藏文，मैत्रेय，maitreya，慈氏），由此发出光芒。从兜率天处，迎请智慧尊者班杂萨玛扎 扎 吽 班 霍。在种子字的末尾，观想以咒语形成的念珠。 嗡 མཻཾ་ མཻ་ཏྲི་ཡེ་ 梭哈。这是十万根本的修持。 嗡 玛德 玛德 斯玛日德 梭哈。这样念诵可以生起圆满的智慧。 嗡 摩嘿 摩嘿 玛哈摩嘿 梭哈。这样念诵可以成就广大的利他事业。之后，长期修持四无量心并发愿。在座间休息时，进行顶礼供养，念诵慈氏百名经，以及誓言的陀罗尼或者读诵。此外，如果修行增上，戒律清净，并具有洁净，那么征兆会迅速出现。总的来说，加持非常大。此法的随许是，以共同的仪轨进行种姓归类，金刚持等祈请，以及以度化众生的意念。等等，受持三遍皈依发心。不需要念诵日常忏悔，是心意的随许，融入手印。此法不需要本尊的朵玛仪轨，如果愿意，可以供养三份朵玛。慈氏的修法中，这是最殊胜的。是加持传承降临的欢喜之顶饰。是尼里提巴的印度论典。是包含口诀的精华。这是慈氏修法的章节。 兴盛增长。能生出胜者的般若波罗蜜多佛母的修法。 嗡 斯瓦斯德。离戏虚空的金刚是，能生出胜者的佛母之相。顶礼般若波罗蜜多后，略微书写其修法。以皈依发心为先导。以自性空净化。从邦字生出莲花，从阿字生出月亮，其上自己刹那间成为十方三世一切诸佛之母般若波罗蜜多，身色黄色，双足金刚跏趺坐。前两手
English
Grasping the root of the branch of the Naga tree in the form of ghee, with a spherical collection on top of the flower earrings facing directly open. The top of the braided hair is adorned with stupas. Covering the left breast with a deer skin and wearing a Brahmin thread, seated in the vajra posture. Adorned with silk and jewels. In the heart center, on a lunar disc, is the syllable མཻཾ་ (Tibetan, मैत्रेय, maitreya, Loving Kindness), from which rays of light emanate. From the realm of Tushita, invite the wisdom being Vajrasamaja. Ja Hum Bam Hoh. At the end of the seed syllable, visualize a rosary formed by mantras. Om Maim Maitriye Svaha. This is the root practice of ten million recitations. Om Mati Mati Smriti Svaha. Reciting this will generate perfect wisdom. Om Mohi Mohi Maha Mohi Svaha. Reciting this will lead to great benefit for beings. Afterwards, meditate on the four immeasurables for a long time and make aspirations. During breaks, perform prostrations and offerings, recite the hundred names of Maitreya, and the dharani of vows or read. Furthermore, if religious practice increases and the precepts are pure, and one possesses cleanliness, then signs will quickly appear. In general, the blessings are very great. The subsequent permission for this is, through a common ritual, categorize the lineage, Vajradhara and others make requests, and with the intention to liberate beings. Etc., hold the refuge and bodhicitta three times. There is no need to recite the daily confession, it is a mind transmission, incorporating the hand gestures. This does not require the yidam's torma ritual, and if desired, offer a three-part torma. Among all the sadhanas of Maitreya, this is the most excellent. It is the crown of joy from which the blessings of the lineage descend. It is the Indian treatise of Niritipa. It is the essence of the oral instructions. This is the chapter on the sadhana of Maitreya. May it flourish and increase. The method of accomplishing the Prajnaparamita, the mother of the Buddhas. Om Svasti. The vajra of unobstructed space is, the form of the goddess who gives birth to the victorious ones. Having paid homage to the Prajnaparamita, I will write a brief sadhana for it. With refuge and bodhicitta as the preliminary. Purify into emptiness with Svabhava. From Pam comes a lotus, and from Ah comes a moon, on which oneself instantly becomes the mother of all Buddhas of the ten directions and three times, the Prajnaparamita, with a yellow body and legs in the vajra posture. The first two hands
Chinese
地解和合修。下面二者是经书和念珠。是度母的所有特征都圆满具足的。心间六辐轮的中心是白色阿字。（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。轮辐上以顺时针方向，是“达地雅塔。嘎德。嘎德。巴拉嘎德。巴拉桑嘎德。菩提梭哈。”这六个咒语围绕。从阿字放光。智慧尊者 班杂 萨玛扎。（藏文：བཛྲ་ས་མཱ་ཛཿ）做任何一个七支供，以像《普贤行愿品》那样行持为主。以甘露水流灌顶。扎 吽 班 霍。（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ）融入自身。身为空性，语为声空，意为觉性空。对于像这样没有领悟的众生，以慈悲心从各方面策发，猛烈念诵上面的这个咒语，观想自己和六道众生的所有罪障都得以清净。最后回向善根。在座间读诵《般若经》，对经书做顶礼供养，念诵百名号等。这个不需要随许，仅以禅定传承即可。与此相似的法门在噶当派中也有传授，但这个传承来自于毗毗耶佉雅达德瓦和佛吉祥贤。从一切处稀有般若经，甚深且极喜的修法，对此从内心修持，智慧将会变得清晰。般若度母黄色修法的章节完。 。《般若波罗蜜多母》的修法。 嗡 斯瓦斯德！一切佛的智慧身，极白智慧度母之相，于般若波罗蜜多真实者，恭敬顶礼后宣说修法。首先进行皈依、发心和四无量心。嗡 虚空 智慧 金刚 自性 我。（藏文：ཨོཾ་ཤཱུ་ནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。从空性中，在具有树干的白莲花上，再次在白莲花三瓣的阿字上安住着月亮，其上自身心识白色嗡字放出五种光芒，从中白莲花以嗡字为标志。从中放光，聚集融为一体，自身成为薄伽梵母般若波罗蜜多母，身色如秋月般洁白，一面二臂，双足跏趺坐，如蜜蜂般乌黑的头发向左侧盘绕，双手于心间结说法印，右手掌心托着白莲花，左手
English
The earth explanation and co-practice. The following two are scriptures and rosaries. All the characteristics of the goddess are completely fulfilled. In the center of the six-spoke wheel in the heart is the white A character. (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). The spokes are surrounded clockwise by the six mantras: "Tadyatha. Gate. Gate. Paragate. Parasamgate. Bodhi Svaha." Light radiates from the A character. Wisdom being Vajra Samaja. (Tibetan: བཛྲ་ས་མཱ་ཛཿ) Perform any of the seven-branch offerings, mainly acting like the "Samantabhadra's Conduct and Vows." Empower with the flow of nectar. Ja Hum Bam Ho. (Tibetan: ཛཿཧཱུཾ་བཾ་ཧོཿ) Dissolve into oneself. The body is empty appearance, speech is empty sound, and mind is empty awareness. For sentient beings who have not realized this, arouse compassion from all aspects and recite the above mantra intensely, visualizing that all the sins and obscurations of oneself and the six realms are purified. Finally, dedicate the merit. During the session, read the Prajnaparamita Sutra, prostrate and make offerings to the scripture, recite the hundred names, etc. This does not require permission, only the meditation lineage is sufficient. A similar Dharma is also taught in the Kadampa school, but this lineage comes from Vibhuti Khyata Deva and Buddha Shri. From all places, the rare Prajnaparamita Sutra, the profound and extremely joyful practice method, practice this from the heart, and wisdom will become clear. The chapter on the yellow practice method of Prajnaparamita is complete. The practice method of the Mother of Prajnaparamita. Om Svasti! The wisdom body of all Buddhas, the appearance of the extremely white wisdom goddess, to the true Prajnaparamita, respectfully prostrate and explain the practice method. First, perform refuge, bodhicitta, and the four immeasurables. Om emptiness wisdom vajra self-nature I. (Tibetan: ཨོཾ་ཤཱུ་ནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ, Sanskrit Devanagari: , Sanskrit Romanization: , Chinese literal meaning: ). From emptiness, on a white lotus with a stem, again on the A character of the three petals of the white lotus dwells the moon, on which one's own mind, the white Om character, emits five kinds of light, from which the white lotus is marked with the Om character. From this, light radiates, gathers and merges into one, and oneself becomes the Bhagavan Mother Prajnaparamita, whose body color is as white as the autumn moon, with one face and two arms, sitting in the vajra posture, with hair as black as bees coiled to the left, with both hands making the teaching mudra at the heart, the right palm holding a white lotus, and the left hand