English
Taya Svaha. Om Namo Vishva Bhuje Ta Tathagataya Svaha. Om Namah Krakuta Tsante Ta Tathagataya Svaha. Om Namo Naka Naka Munaye Ta Tathagataya Svaha. Om Namah Kashyapa Ta Tathagataya Svaha. Om Namah Shakya Munaye Ta Tathagataya Svaha. These are. Tadyatha. Om Muni Muni Maha Munaye Svaha. This is also recited. The body of a hero from all Buddhas, Greatly pleased with the Dharma and Discipline, This wonderful method of accomplishing the seven forms, If practiced, it is the essence. It comes from the words of Pandita Gangwa Dorje. Shakya Rakshita's instructions, a chapter on the method of accomplishing the seven heroic Buddhas. May it flourish and increase. The method of accomplishing Amitabha. Om Svasti. The very nature of the Vajra of Speech, Having purified the realm of Sukhavati, Having attained Buddhahood as Amitabha, Having paid homage to him, I will explain the method of accomplishment. With the generation of Bodhicitta as the preliminary, purify with Shunyata. In one's own heart, the red Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉字字面意思：舍) syllable completely transforms, oneself becomes the Victorious Amitabha, the body is red in color, the two hands make the gesture of meditative equipoise, seated in the vajra posture, wearing the three robes, possessing the qualities of celibacy, complete with marks and signs. Wisdom Being Vajrasamadza Dzah Hum Bam Hoh. On the forehead Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉字字面意思：嗡), on the throat Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉字字面意思：阿), in the heart Hum (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉字字面意思：吽). In the heart, visualize the mantra garland around the Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉字字面意思：舍) syllable, Om Amrita Prabhe Amrita Hum. Recite as much as possible. At the end, dedicate the merit. Between sessions, offer praise before the image. Recite the Sukhavativyuha Sutra and the Bhadracharyapranidhana. This does not require a torma. Even for the disciple, accomplishment is achieved with just the recitation transmission. The teacher should request me to grant the lineage mantra. One must make this request three times. It is sufficient to repeat after the teacher. One should also clearly establish the generation of Bodhicitta, and from Shunyata to Hum in the heart, manifest as it is realized. Like the oral permission transmission, give the subsequent recitation transmission. Giving the recitation transmission to one who has not received empowerment is meaningless, therefore it should be given to one who has received empowerment of any of the four classes of tantra. Most delighted among all Buddhas, the supreme and unsurpassed realm
Chinese
修法故，于诸佛至尊，由衷信奉，集摄修法且明晰安置。班智达冈瓦多吉之语所出，释迦拉吉达之口诀，无量光佛之修法章节竟。 增长兴盛！ རྒྱལ་ཚབ་མི་ཕམ་མགོན་པོའི་修法。 嗡 斯瓦斯谛！ 三世诸佛及眷属
English
By practice, from the heart, I have faith in the supreme Victorious Ones. The means of accomplishment are gathered and clearly arranged. This is the section on the practice of Amitabha, a Sakya Rakshita instruction that came from the words of the learned Pandita Gangwa Dorje. May it flourish and increase! The practice of the Regent Mipham Gonpo. Oṃ svasti! Having paid homage to the Regent Mipham Gonpo, this means of accomplishment of his is extremely profound and easy to carry out. I write it according to the words of the Indian gurus. Preceded by the four immeasurables, purify into emptiness with śūnyatā. From a red-yellow Mēṃ (藏文，梵文天城体：मै，梵文罗马拟音：maiṃ，汉语字面意思：) completely transformed in one's heart, one becomes the venerable Maitreya himself. Oṃ maitri yatri. He is red-yellow in color, with one face and two hands making the mudra of teaching. The left hand holds a nāga tree branch with flowers, open near the ear. He has the appearance of celibacy. His left breast is covered with a silk lower garment and a deer skin. On the surface of his braided hair is a stupa of great enlightenment. He is complete with marks and signs, and cannot be overcome by other wrathful ones. Sit in whatever posture one prefers. Jñānasattva vajra samājaḥ jaḥ hūṃ vaṃ hoḥ. Oṃ on the forehead, āḥ on the throat, hūṃ on the heart. Oṃ maitri dṛḍhacitta tiṣṭha ho. Bless it firmly by reciting it three times. Arrange the mantra garland on the moon in your heart. Oṃ ajitañjaya sarvasattvasamāyamanugatasvāhā. Recite as much as you can. When ending the session, dissolve into emptiness. Then rise again as the deity. Dedicate the merit. During the session breaks, recite whatever common praises and praises are accomplished, and the hundred names of Maitreya and the dharanis of vows. No torma offering is needed for this. It is enough to take only the recitation transmission. Also, the deity's realization is conferred on the student, and the mantra recitation transmission is given in accordance with the general practice. It is also necessary to have received empowerment for that. All the Buddhas and Buddha-sons, the lords of the ten grounds, such as the very joyful one, who show the meaning of the essence of the scriptures, spread this wonderful means of accomplishment. This is the section on the practice of Maitreya, a Sakya Rakshita instruction that came from the words of the learned Pandita Gangwa Dorje. The practice of Samantabhadra. Oṃ svasti! All the Buddhas of the three times and their retinues
Chinese
从愿海中生起，掌握供云之权者，向普贤恭敬顶礼。以发心和四无量心为先导，以空性（梵文：śūnyatā）净化为空。从空性中，在莲月上，自心转成སྟྭཾ་字，由此化现普贤，身色红色，右手持满盈宝瓶置于胸前，左手持日和白莲，与忿怒尊札吉惹匝（梵文：Ṭākki-rāja）一起，以丝绸和珍宝严饰，以菩萨跏趺坐姿安住，具有五部佛的头饰。智慧尊，班杂萨玛匝（藏文：བཛྲ་ས་མཱ་ཛཿ），匝（藏文：ཛཿ）吽（藏文：ཧཱུཾ་）班（藏文：བཾ་）霍（藏文：ཧོཿ）。额间嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），心间吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。心间月轮上安布咒鬘：嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）桑（藏文：སྭཾ）赫利（藏文：ཧྲིཿ）嘎呀（藏文：ཀ་ཡ་）梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。尽力念诵。最后将身体净化为空性。将善根回向菩提。座间休息时，念诵普贤菩萨百八名等，尽力而为，并读诵《华严经》和《金光明经》等。此外，对佛像作供养、赞颂和祈愿。此仪轨的念诵传承，与《无量光佛修法》中所述相同。虽然普贤（藏文：ཀུན༵་ཏུ་བཟང་པོ་）名声远扬，但智者们喜爱的修法，以前在藏地没有。因此，要牢记在心。此乃出自班智达甘嘎瓦日多吉之语，是释迦惹克希达的口诀，圣普贤修法之篇章。 。 。虚空藏菩萨修法。 嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）梭悉底（藏文：སྭཱ་སྟི）。 皈依王子大悲自在者，虚空藏（藏文：ནམ་མཁའི་སྙིང་པོ་）前，为息灭内乱饥荒之怖畏，故修持此殊胜本尊。以发心为先导，以空性（梵文：śūnyatā）净化为空。自己心间ཁཾ་字完全转变，自身成为虚空藏菩萨，身色蓝色，身着蓝色衣，双手于胸前结说法印，左手持莲花根茎，耳边绽放的莲花上，有青蓝色利剑。于虚空自性之宫殿中，于蓝色光芒炽燃之中，有忿怒尊青杖等众多眷属，手持明咒及器械，以及自身所化现的各种颜色化身围绕。以眼之光芒照亮整个虚空。
English
Born from the ocean of aspirations, possessing power over the clouds of offerings, I respectfully bow to Samantabhadra. Preceded by the generation of bodhicitta and the four immeasurables, purify into emptiness with śūnyatā. From within emptiness, on a lotus and moon, one's own mind transforms into the letter SVAṂ, from which arises Samantabhadra, with a red-colored body. The right hand holds a full vase pointed towards the heart, and the left hand holds a sun and a white lotus. Together with the wrathful deity Ṭākki-rāja, adorned with silk and precious jewels, seated in the posture of a bodhisattva, with the crown of the five victorious ones. Wisdom being, Vajra-samājaḥ Jaḥ Hūṃ Vaṃ Hoḥ. Oṃ at the forehead, Āḥ at the throat, Hūṃ at the heart. At the heart, a mantra garland arranged on the moon: Oṃ Svaṃ Hriḥ Ka Ya Svāhā. Recite as much as possible. At the end, purify the body into emptiness. Dedicate the merit to enlightenment. During breaks, recite the hundred and eight names of Samantabhadra, etc., as much as possible, and read the Avataṃsaka Sūtra and the Golden Light Sūtra, etc. Furthermore, offer praises and prayers extensively to the image. The recitation transmission of this is similar to what is taught in the Amitābha Sādhana. Although Samantabhadra is widely known, this sādhana, which pleases the wise, did not exist in Tibet before. Therefore, hold it firmly in your heart. This comes from the words of Paṇḍita Gaṅgāvajra, and is the instruction of Śākya Rakṣita, the chapter on the sādhana of the noble Samantabhadra. The Sadhana of Akashagarbha. Oṃ Svasti. Having paid homage to the compassionate lord, the prince, Akashagarbha, in order to pacify the fears of internal strife and famine, practice this supreme deity. Preceded by the generation of bodhicitta, purify into emptiness with śūnyatā. From the letter KHAṂ fully transformed at one's heart, one becomes Akashagarbha, with a blue-colored body and wearing blue garments. The two hands make the gesture of teaching the Dharma at the heart, the left hand holding the root of a lotus, and above the lotus blooming near the ear is a blue-green sword. In the center of a palace of the nature of space, amidst blazing blue rays of light, are many surrounding retinues such as the wrathful deity Blue Staff, holding vidyā mantras and weapons, and emanations of various colors. The light from the eyes illuminates all of space.
Chinese
以光和香味遍布。以丝绸和珍宝装饰，从心间的吽字直到普贤行愿品的情况一样。嗡 斯瓦斯谛 嘎玛拉恰 维普拉 桑巴瓦 达玛达都 郭匝热 梭哈。这样尽力念诵。后续的行事和，座间休息也和普贤行愿品的情况一样，只是念诵虚空藏菩萨的百名经是特别的。此处的念诵传承交付方式是，和无量光佛的修法中所说的一样。罪堕一切皆清净，如此本尊胜喜悦，百名心咒之精要，仅仅此处作摘录。出自班智达冈瓦多吉之语。释迦热克希达的口诀，圣虚空藏修法之撷取。 。 。吉祥增上。地藏修法。 嗡 斯瓦斯谛。仅仅忆念谁，摧毁天魔且财富增，具法王政得稳固，故说地藏修法仪轨。以发心为先导。以空性（梵文，天城体：śūnyatā，梵文罗马拟音：shunyata，汉语字面意思：空性）清净。莲月上自心种字啥（kṣhiṃ）完全变化后，自身为黄色地藏菩萨，身着黄色上衣。寂静，眼角红色。头戴蓝色莲花花鬘。右手持果，左手持莲花上的宝珠。放射绿色光芒，金刚地基等眷属围绕。黄色宫殿被珍宝岩山和雪山围绕。丝绸和珍宝的装饰等，显现证悟其余部分和普贤行愿品的情况一样。嗡 桑巴尼 桑巴 哈拉匝拉 玛哈帕夏 玛如达 阿摩嘎班杂萨达 梭哈。这样念诵。后续和座间休息也和普贤行愿品的情况一样，只是念诵地藏菩萨的百名经是特别的。此处的念诵传承交付方式也是，和无量光佛的仪轨中所说的一样。地上一切难得之，修法听闻极欢喜，心中生起大信心，略摄少许作明示。出自班智达冈瓦多吉之语。释迦热克希达的口诀，圣地藏菩萨修法之撷取。 。 。一切消除业障之修法。 嗡 斯瓦
English
Spreading with light and fragrance. Adorned with silk and jewels, from the Hum syllable at the heart up to the Samantabhadra's aspiration, it is the same. Om Svasti Kamalākṣi Vipula Sambhava Dharmadhātu Gotzare Svāhā. Recite this as much as possible. The subsequent activities and the session breaks are also the same as in the Samantabhadra's aspiration, except that reciting the hundred names of Akashagarbha is special. The method of reciting and transmitting this is the same as described in the Amitabha's practice. May all faults and downfalls be purified, may this deity be supremely pleased, the essence of the hundred-name mantra, is only extracted here. It comes from the words of Pandit Gangwa Dorje. The oral instruction of Shakya Rakshita, an excerpt from the practice of the noble Akashagarbha. May prosperity and growth increase. Earth-essence practice. Om Svasti. Merely remembering whom, destroys the asuras and increases wealth, stabilizes the righteous kingdom, therefore, I will explain the practice of Earth-essence. With bodhicitta as the preliminary. Purify with emptiness (śūnyatā). On the lotus moon, the seed syllable Kṣhiṃ of one's own mind completely transforms, one's self is the yellow Earth-essence, with a yellow upper garment. Peaceful, with reddish eyes. With a garland of blue lotus flowers on the head. The right hand holds a fruit, and the left hand holds a jewel on a lotus. Radiating green light, surrounded by Vajra ground and other attendants. The yellow palace is surrounded by jeweled rocky mountains and snow mountains. The adornments of silk and jewels, etc., the remaining manifestations of realization are the same as in the Samantabhadra's aspiration. Om Sumbhani Sumba Hara Chara Mahapasha Maruta Amogha Vajra Santa Svaha. Recite this. The subsequent activities and session breaks are also the same as in the Samantabhadra's aspiration, except that reciting the hundred names of Earth-essence is special. The method of reciting and transmitting this is also the same as described in the Amitabha's practice. On the earth, all difficult to find, hearing the practice is extremely joyful, from the heart, faith arises, briefly summarized and clearly stated. It comes from the words of Pandit Gangwa Dorje. The oral instruction of Shakya Rakshita, an excerpt from the practice of the noble Earth-essence. May all obscurations be completely removed by the practice. Om Svasti.