Chinese
享用此食子等，祈祷所愿之事，念诵百字明，祈请宽恕，祈请返回等，都按照共同仪轨进行。此处的随许之行，也与一般的随许仪轨没有差别，只是在心意的随许中加入手印而已。为了某些病人等，安放宝瓶，进行包括净化的沐浴、擦拭、守护三事，但并非必须将其并入随许仪轨中才能获得。总༵之易于修持无上道，此乃汇聚明观极༵喜悦，撷取口诀精༵要༵之精华，如实宣说续部之义。这是出自金刚帐续部的，关于各自依随的佛母修法之章节。 其他不能胜佛母之修法 顶礼！嗡 斯瓦斯帝！从如来之顶髻中，幻化出殊胜遣除的大身相，顶礼于不能胜，书写其修法。先行皈依和发心以及四无量心。通过 स्वाभाव (svābhāva，斯瓦帕瓦，自性)使之空性。从莲花日轮上的吽字中，生出各种金刚，以吽字为标志，从其化现出广大无边的守护轮，在其中央，一切魔障和邪见者都被压在下方的莲花日轮座上，自己的心识化为白伞，以嗡字为标志，从中发出光芒，利益众生。从一切佛的顶髻中，迎请无量无边的白伞佛母的咒语字母，融入并完全转化，自身成为圣母不能胜佛母，身色白色。头顶上有带金色伞柄的白伞。具有三面，中央白色，右侧蓝色，左侧红色，每面都有三只眼睛。右三手分别拿着金刚杵、箭、铁钩，左三手分别拿着期克印、绳索、弓。其余手持有各种饰品，拥有一千个头。以各种不确定的手印，持有金刚轮、如意宝、莲花、宝剑、箭、铁钩、弓、锤子、绳索等各种兵器，拥有一千只手，遍布全身的各个部位，具有无数变化莫测的眼睛。安住在熊熊燃烧的火焰之中。放射出使者、使女和供养云的光芒。受到一切佛的灌顶。菩提心
English
Taking this food offering and so on, pray for desired things, recite the Hundred Syllable Mantra, request forgiveness, request departure, etc., all in accordance with the common practice. The activity of this subsequent permission is also no different from the general subsequent permission ritual. It is only the incorporation of hand gestures into the mind's subsequent permission. For the sake of some sick people and so on, a vase is prepared, and the three activities of bathing, washing, and protecting, including purification, are performed. However, it is not necessary to obtain it by incorporating it into the subsequent permission ritual. In short, the supreme method is easy to practice. This is the gathering of clear visualization and supreme joy. Taking only the essence of the pith instructions, the meaning of the tantra is explained as it is. This is a chapter from the Vajra Tent Tantra on the practice methods of the individual attendant goddesses. The Practice Method of the Invincible Mother Homage! Om Svasti! From the crown of the Tathagata, emanates the great form of the supreme averter. I prostrate to the Invincible One and write down her practice method. Precede with refuge, bodhicitta, and the four immeasurables. Purify into emptiness with Svabhava. From the Hum on the lotus and sun disc, various vajras arise, marked with the Hum syllable. From this, a vast and extensive protective wheel is manifested. In its center, on a lotus and sun seat where all obstacles and heretics are suppressed, one's own mind transforms into a white umbrella marked with the Om syllable, radiating light, benefiting sentient beings. From the crowns of all Buddhas, countless mantra syllables of the White Umbrella Goddess are invoked, absorbed, and completely transformed. Oneself becomes the noble Invincible Mother, with a white-colored body. On the top of her head is a white umbrella with a golden handle. She has three faces, white in the center, blue on the right, and red on the left, each with three eyes. Her three right hands hold a vajra, an arrow, and an iron hook. Her three left hands hold a threatening mudra, a lasso, and a bow. The remaining hands hold various ornaments, possessing a thousand heads. With various uncertain mudras, she holds various weapons such as a vajra wheel, a wish-fulfilling jewel, a lotus, a sword, an arrow, an iron hook, a bow, a hammer, and a lasso, possessing a thousand hands, pervading all parts of her body, with hundreds of thousands of eyes of uncertain expressions. She resides in the midst of blazing flames. Radiating the light of messengers, messenger women, and offering clouds. Empowered by all Buddhas. Bodhicitta.
English
"chinese_translation": "嗡 斯瓦斯谛！ 以无量无边的化现，平息众生的疾病和魔障", "english_translation": "Oṃ svasti! By the infinite and limitless emanations, pacifying the diseases and demonic obstacles of beings.
Chinese
扎萨玛匝，匝吽榜伙。又光芒四射，具力之神如来及眷属，班杂萨玛匝。嗡，班杂阿甘，扎底匝梭哈，乃至夏布达阿吽供养。祈请一切如来赐予我灌顶。如是祈请后，如诞生时起，萨玛雅西日耶吽。如是说，以宝瓶之水灌顶。身躯全部充满。清净垢染，剩余之水于顶髻化为不动佛为顶严。阿甘至夏布达之间，如前会供时供养。诸佛之智慧幻化母，从神变种种幻化中生起，何者天女之修持能息灭，一切疾病魔障，顶礼恒常寂静之母。之后念诵：嗡，贝夏匝，巴尔那夏瓦热，赫热吽啪特梭哈。心咒和，嗡，贝夏匝，巴尔那夏瓦热，萨瓦匝热扎夏玛纳耶梭哈。如是尽力念诵事业咒，若知晓且乐意，亦可念诵陀罗尼。于结座前，向自生本尊祈请，观想智慧尊安住于前方虚空，如前供养赞颂。金刚萨埵百字明三遍。祈请未能圆满等宽恕。嗡，您以有情乃至目，如是祈请返回本位。自身仅以誓言尊之慢心，即为一座之结束。朵玛，以阿弥利达（藏文，梵文天城体，amṛta，甘露）清净，以斯瓦巴瓦净化。从空性中，从嗡字所生之珍宝器皿，宽广浩大，从嗡阿吽中，朵玛色香味能力圆满，化为甘露之大海。嗡阿吽七遍。从自身心间放光，迎请山居母及眷属，班杂萨玛匝。嗡，贝夏匝，巴尔那夏瓦热，萨巴热瓦热，伊当巴林，格热纳巴雅，格热纳巴雅，萨瓦匝热扎夏玛纳耶梭哈。供养三遍。如前供养赞颂，从供养布施朵玛乃至一切成就愿望实现之间，祈请所愿。百字明。祈请宽恕。祈请返回本位。祈愿等亦如前。其后之随许仪轨与百部修法相同，然于彼随许之基上，此处为身之随许，及真实之三传承为语之随许，及后心
English
Dza Sa Ma Dza, Dza Hum Bam Ho. Again, light radiates, the powerful deity, the Tathagata with entourage, Vajra Sa Ma Dza. Om Vajra Argham Pratitsa Svaha, up to Shapta Ah Hum offering. Please, all the Tathagatas, grant me empowerment. Having prayed thus, from the moment of birth, Samaya Shri Ye Hum. Thus it is said, empower with vase water. The entire body is filled. Purify impurities, the remaining water on the crown transforms into Akshobhya as the crown ornament. From Argham to Shapta, offer as in the previous Tsok Khorlo. The wisdom illusion mother of all Buddhas, arising from the manifestation of various miracles, the goddess whose practice pacifies, all diseases and obstacles, I prostrate to the ever-peaceful mother. Then recite: Om Pishachi Parna Shawari Hrih Hah Hum Phet Svaha. The heart mantra and, Om Pishachi Parna Shawari Sarva Jwara Prashamanaye Svaha. Thus, recite the action mantra as much as possible, and if you know and are willing, you can also recite the Dharani. Before concluding the session, pray to the self-generation deity, and visualize the wisdom being residing in the sky in front, offer praise as before. Vajrasattva's hundred-syllable mantra three times. Pray for forgiveness for incompleteness, etc. Om, you with sentient beings, up to Mu, thus request to depart. Oneself, with only the pride of the samaya being, is the end of the session. Torma, cleanse the white torma with Amrita (藏文，梵文天城体，amṛta，甘露), purify with Svabhava. From emptiness, from the precious vessel arising from the syllable Om, vast and extensive, from Om Ah Hum, the torma with perfect color, smell, taste, and power, transforms into a great ocean of nectar. Om Ah Hum seven times. From one's own heart, radiate light, invite the goddess Mountain Dweller and entourage, Vajra Sa Ma Dza. Om Pishachi Parna Shawari Sa Pariwara Idam Baling Grihna Paya Grihna Paya Sarva Jwara Prashamanaye Svaha. Offer three times. Offer praise as before, from offering the torma to fulfilling all wishes, pray for the desired purpose. Hundred-syllable mantra. Request forgiveness. Request to return. Aspirations, etc., are also the same as before. The subsequent initiation ritual is similar to the hundred sadhana methods, but on the basis of that initiation, here is the initiation of the body, and the three authentic transmissions are the initiation of speech, and the subsequent heart.
Chinese
至于将神融入自身而使用“心之随许”的措辞，这是祖喀尔扎巴（Zurkhar Drakpa）的特点。在修持的各个阶段，以及随许的后续仪轨中，将自生本尊的智慧尊如前迎请降临，这也是实修的特点。在随许的后续仪轨时，自生本尊的智慧尊先降临，然后以誓言尊的慢心进行后续仪轨，或者前生本尊的后续仪轨完成后自生本尊降临，或者自生本尊的智慧尊安住在前方的虚空中。这样说完之后，将供养赞颂等一起进行的实修方式，最初不太方便，后两种方式可以任选其一。对于像这样进行修供的种类，在自前本尊之间迎请自生本尊的智慧尊降临的实修方式，现在虽然遍布各地，但这是非常错误的，不应这样做。一般来说，由于其他所有仪轨的支分都是无上瑜伽部和共同仪轨的共同之处，所以不需要迎请自生本尊的智慧尊降临。但这是从巴日译师（Bari Lotsawa）等上师们的实践，将此谨记于心，就能有自生本尊的修法，这是遵循瑜伽续部的。这样宣说的。以此为例，对于此类修法的所有前后部分，都应类推。祈愿诸佛加持。 寂静处天女之修法， 略明快乐于此说， 欲取精要诸君听。 寂静处女无衣黄女之修法篇终。 吉祥增上。 寂静处女无衣黄女之修法。 嗡 斯瓦斯谛！ 顶礼 गुरु 上师！ 摧毁一切障碍与阻碍之，彼天女前恭敬顶礼后，略说彼之不同修法之，少许差别之处。 应善为了知寂静处女无衣黄女之修法，剩余四种类别，仅以少许取舍即可成就，故当分别宣说。其中，红色双手女之修法中，于前行积资之时，于“以不动佛之形象为头饰者”之句中
English
As for using the term "mind's subsequent permission" when integrating the deity into oneself, this is a characteristic of Zurkhar Drakpa. During the periods of retreat and practice, and during the subsequent rituals of the subsequent permission, inviting the wisdom deity of the self-generation deity to descend as before is also a characteristic of the practice. During the subsequent rituals of the subsequent permission, the wisdom deity of the self-generation deity descends first, and then the subsequent rituals are performed with the pride of the samaya deity, or the subsequent rituals of the front-generation deity are completed and then the self-generation deity descends, or the wisdom deity of the self-generation deity abides in the sky in front. After saying this, the practice of performing offerings and praises together seems to be said. The first is not convenient, and either of the latter two can be chosen. For the types of practice and offering like this, the practice of inviting the wisdom deity of the self-generation deity to descend between the self and the front generation is now prevalent everywhere, but this is very wrong and should not be done. In general, since all other branches of the ritual are common to the Anuttarayoga Tantra and the common ritual, there is no need to invite the wisdom deity of the self-generation deity to descend. But this is the practice of the previous gurus from Bari Lotsawa onwards, and keeping this in mind, there is a way to practice the self-generation deity, which follows the Yoga Tantra. This is what is proclaimed. Taking this as an example, all the previous and subsequent parts of this type of practice should be analogized. May all the Buddhas bless. The practice of the hermitage goddess, Briefly explaining the joy here, Those who wish to take the essence, please listen. The chapter on the practice of the hermitage maiden, the naked yellow maiden, is finished. May it be auspicious and prosperous. The practice of the hermitage maiden, the naked yellow maiden. Om Svasti! Namo Guru! To the goddess who destroys all obstacles and hindrances, I respectfully prostrate. I will briefly explain the slight differences in her various practices. Having understood well the practice of the hermitage maiden, the naked yellow maiden, the remaining four types can be accomplished with only slight additions and subtractions, so they should be explained separately. Among them, in the practice of the red two-handed maiden, during the preliminary accumulation of merit, in the phrase "one who is adorned with the image of Akshobhya Buddha"
Chinese
作。以阿迦若之意愿成就作加持。自心间放光。智慧之母曜母为诸佛菩萨曜及星宿众生所围绕。嗡 班杂 萨玛扎（藏文， वज्रसमाज，vajrasamāja，金刚集合）。嗡 萨瓦 维迪亚 萨瓦 布达 菩提萨埵 南（藏文，सर्वविद्या सर्वबुद्ध बोधिसत्वानां，sarvavidyā sarvabuddha bodhisattvānāṃ，一切明 一切佛 菩萨 众）。萨瓦 扎哈 那叉扎（藏文，सर्वग्रहनक्षत्र，sarvagrahānakṣatra，一切星宿）。萨瓦 布地 比亚（藏文，सर्वभूतिभ्यः，sarvabhūtibhyaḥ，一切生灵）。伊当 巴林 哲那 巴雅（藏文，इदं बालिंग गृह्ण पाय，idaṃ bāliṃ gṛhṇa pāya，此食子 受饮）。哲那 巴雅（藏文，गृह्ण पाय，gṛhṇa pāya，受饮）。吽 吽 啪 啪 梭哈（藏文，हूं हूं फट् फट् स्वाहा，hūṃ hūṃ phaṭ phaṭ svāhā，吽 吽 啪 啪 梭哈）。如是念诵三遍而供养。作供赞及所愿祈祷等。为劝请彼等之传承，应诵持明咒经。最终作百字明、忏悔、祈请返回等。此之随许仪轨与成就法海之时相同。利益一切众生之，女神之成就法极喜悦，甚为广大之精要义，为利他者而造作。曜母智慧母之成就法之目录竟。增长兴盛。瓦日译师之宗风，于杜卡处著名之成就法。 嗡 斯瓦斯地（藏文， 梵文天城体：ओम् स्वस्ति，梵文罗马拟音：oṃ svasti，汉语字面意思：嗡 吉祥）。顶礼忿怒尊之自在者。于甚多之成就法中，此乃瓦日译师之宗风，宣说于杜卡处著名之成就法。以皈依发心先行。自心间之吽字放光。忿怒尊热昧策于前方虚空中。班杂 萨玛扎（藏文， वज्रसमाज，vajrasamāja，金刚集合）。嗡 乌楚什玛 玛哈 卓达 惹扎 萨巴热瓦热 阿尔刚 扎地扎 吽（藏文，ॐ उच्छुष्म महाक्रोध राज सपरिवार अर्घं प्रतीच्छ हूँ，oṃ ucchuṣma mahākrodha rāja saparivāra arghaṃ pratīccha hūṃ，嗡 秽迹 大忿怒王 眷属 供品 领受 吽）乃至夏巴达作供养。忿怒之王热昧策者，三面六臂双足伸，住于杜卡火焰之中，顶礼大威力者。念诵皈依三宝我皈依等及共同忏悔。修持四无量心与共同相同。以自性空净治。于空性中，从邦字生出莲花，从让字生出日轮之上，自心吽字杜卡放光。供养圣众。成办有情之义利。收摄融入，完全变化，自身成为忿怒之王热昧策大威力之身者，三面六臂，根本面与身色为杜卡色。右面白左面红，具足三面三眼。四颗獠牙紧咬。以五个骷髅顶严头部。发髻棕黄色向上竖立，以青色腹部黄色之蛇缠绕。