Chinese
拉有。另无胜喜之修法。因此迎请印度智者，此乃特意祈请之精要。出自班智达冈瓦多吉之语。夏迦惹吉达之上师口诀，白衣天女修法之篇章。 。兴盛增上。胜过太阳之子之方法。 嗡 斯瓦斯谛。于何处成办无死寿命，罪障夺命得胜之加持降临。胜过太阳之子之方法，略述少许。发菩提心。于自己面前，顶礼供养世尊释迦牟尼佛，作镇地等印，安住于狮子座。供养阏伽等。大名声，极广大的名声者。大能仁，极伟大的勇士。背负轮回之苦难者。超越烦恼，我顶礼。祈请赐予我无死寿命之成就。如是猛烈祈请后，从世尊之顶髻中，出现咒鬘和一百零八个（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字，那些全部转变，从中，世尊母白色者，右手持多种金刚杵，左手持满盛甘露之钵，以一切饰品庄严。安住于自己头顶之上。观想甘露之流从头顶倾注而下。念诵二十一遍尊胜佛母长咒。世尊母化为（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字。念诵一百零八遍（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字，自己化为尊胜佛母。于自己心间，胜者无量光佛。彼之心中，多种金刚杵之中心有（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），观想周围以咒语围绕。嗡 阿弥利德 阿弥利多达巴威 阿弥利达 比嘎兰谛 阿弥利达 嘎德 阿弥利达 嘎弥尼 阿弥利达 阿雅达德 嘎嘎那 哥利谛 嘎热 萨瓦 哥雷夏 恰扬 嘎日耶 梭哈。念诵此短咒，尽力而为。若喜长咒，则念诵八千遍。若喜短咒，则念诵四十万遍，是为修持。于每座之末，如前一般，对面前之世尊作供养赞颂祈请，融入自己心间。最后，将善根回向菩提。于传此法时，于能仁之画像前，师徒二人皆作广大之供养。上师如上所说
English
La yod. There is no separate practice for supreme joy. Therefore, I requested the Indian scholars, this is the essence of that special request. It comes from the words of Pandit Gangwa Dorje. A chapter on the practice of the White-Clad Goddess, a secret instruction of Shakya Rakshita. May it flourish and increase. A method to overcome the son of the sun. Om Svasti. In whom the attainment of immortal life is accomplished, and the blessings of subduing sins and overcoming death descend. A method to overcome the son of the sun, I will write a brief summary. Generate the mind of enlightenment. In front of oneself, the Bhagavan Shakyamuni Buddha, making the earth-pressing mudra of equipoise, seated on a lion. Offerings such as argham. Greatly renowned, one with great fame. Great sage, great hero. One who bears the suffering of existence. I prostrate to the one who has overcome afflictions. Please grant me the accomplishment of immortal life. After praying intensely like this, from the crown of the Bhagavan's head, a garland of mantras and one hundred and eight Bhrum (藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable) syllables appeared. All of those transformed, and from them, the white Bhagavati, holding a multicolored vajra in her right hand, and a begging bowl filled with nectar in her left, adorned with all ornaments. She resides directly above one's own crown. Think that a stream of nectar is pouring down from the crown. Recite the long Namgyal mantra twenty-one times. The Bhagavati transforms into the Bhrum (藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable) syllable. Recite the Bhrum (藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable) syllable one hundred and eight times, and one transforms into Ushnishavijaya. In one's own heart, the Victorious Amitabha. In his heart, at the center of a multicolored vajra, is Bhrum (藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable). Think that the mantra surrounds the perimeter. Om Amrite Amritodbhave Amrita Vikrante Amrita Gate Amrita Gamini Amrita Ayur Dadate Gagana Kirti Kare Sarva Klesha Kshayam Kariye Svaha. Recite this short mantra as much as possible. If one prefers the long mantra, recite it eight thousand times. If one prefers the short mantra, recite it four hundred thousand times. This is the approach. At the end of the session, make offerings, praises, and prayers to the Bhagavan in front as before, and dissolve into one's own heart. Finally, dedicate the merit to enlightenment. When bestowing the transmission of this, in front of a painted image of the Sage, both the master and disciple should make extensive offerings. The master, as described above.
Chinese
做了之前的念诵后，学生献上曼扎。如无量光佛的修法一样祈祷。如上所说那样讲述一遍现观的修法后，长短两种陀罗尼的念诵传承，是与共同的施予相同。尊胜佛母修法的前行，具足与一切和不共的，稀有喜乐增上的众多法，这样的心髓我也获得了。出自班智达刚瓦多吉的口中。释迦饶吉达所著的曼扎顶髻尊胜佛母双手像的修法章节。吉祥增上。顶礼尊胜佛母明咒。 嗡 斯瓦斯德！ 息灭障碍降智慧，守护诸神作自在，增盛佛教作事业，顶礼尊胜佛母明咒。以发心为先导，以空性（梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性）清净。从空性中于莲月上，自心白色仲字现，化为尊胜佛母白色身，红色光芒炽燃。头顶安住五部佛陀，具有白蓝黄三面。前两手于胸前结自身根本印，剩余二十四手中，右边诸手施无畏，宝剑花鬘与金刚，布拉果箭与敌箭，嘎达锤与铁钩，金刚旗幡持念珠。左边诸手胜幢莲花与，宝瓶罥索弓箭与钺刀，轮宝宝剑期克印与瓶，箭矛般若经函持。双足以菩萨跏趺坐姿安住，略微忿怒发髻竖立。以绸缎和珍宝的饰品庄严。四方上下以及，自身所有毛孔中安住着亿万佛陀，供养他们并被他们赞颂。心间月亮上有仲字。从仲字放出光芒，迎请智慧尊（梵文天城体：वज्रसमाजा，梵文罗马拟音：vajrasamāja，汉语字面意思：金刚萨玛札），札 吽 班 霍。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），喉间阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。于心间中央，在八瓣白色莲花的莲心和八瓣莲花上书写九个咒字，从这些咒字中生出九个光团，九个光团中安住五部佛和四位佛母。观想他们的光芒清净了八大护世、梵天和土地女神的罪障。嗡 嚓咧 嚓咧
English
After completing the previous recitation, the student offers a mandala. Pray as in the Amitabha practice. After explaining the Abhisamaya meditation method as described above, the recitation transmission of both long and short dharanis is the same as the common bestowal. The preliminary practice of the Namgyal Sadhana, possessing all the uncommon, wondrous, joyful, and increasing Dharma, I have also obtained such a heart essence. It comes from the words of Pandit Gangwa Dorje. This is a chapter on the Sadhana of the Two-Armed Ushnishavijaya by Shakya Rakshita. May it flourish and increase. Homage to the Vidya Mantra of Cunda. Om Swasti! Pacifying obstacles and bestowing wisdom, Protecting and subduing gods and others, Increasing the Buddha's teachings, Homage to the Vidya Mantra of Cunda. With the arising of Bodhicitta as the preliminary, purify with emptiness (Skt. śūnyatā). From within emptiness, on a lotus and moon, from the white syllable "CUM" of one's own mind, arises the goddess Cunda, white in color, blazing with red light. The five Buddha families reside on her head. She has three faces, white, blue, and yellow. The first two hands bind the root mudra at her heart. In the remaining twenty-four hands, the right hands grant refuge, hold a sword, a garland, a vajra, a bijapura, an arrow, an enemy arrow, a gada, a hammer, a hook, a vajra banner, and a rosary. The left hands hold a victory banner, a lotus, a kundika, a noose, a bow, a shakti, a wheel, a sword, a threatening mudra, a vase, an arrow, a spear, and the Prajnaparamita scripture. She sits in the vajra posture of a bodhisattva, slightly wrathful with her hair standing on end. She is adorned with silk and jewel ornaments. In the four directions, above and below, and in all the pores of her skin, reside billions of Buddhas, who are worshipped and praised by them. At her heart is the syllable CUM on a moon disc. From it, light radiates, inviting the wisdom being Vajrasamāja (Skt. Vajrasamāja): Ja Hum Bam Hoh. Om (Tib. ཨོཾ, Skt. ओ, oṃ) at the forehead, Ah (Tib. ཨཱཿ, Skt. आः, āḥ) at the throat, and Hum (Tib. ཧཱུྃ, Skt. हूँ, hūṃ) at the heart. In the center of the heart, on the lotus heart and eight petals of an eight-petaled white lotus, are arranged nine mantra syllables. From these syllables arise nine balls of light, in which reside the five Buddha families and the four mothers. Visualize that their light purifies the sins and obscurations of the eight world protectors, Brahma, and the earth goddess. Om Cale Cale.
Chinese
尊(藏文)得(藏文) 梭(藏文)哈(藏文)！如是念诵九遍。之后念诵：那(藏文)嘛(藏文)萨(藏文)曼(藏文)达(藏文)布(藏文)达(藏文)囊(藏文)！萨(藏文)么(藏文)雅(藏文)桑(藏文)布(藏文)达(藏文)郭(藏文)地(藏文)囊(藏文)！达(藏文)迪(藏文)雅(藏文)塔(藏文)。 嗡(藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) 杂(藏文)列(藏文)祖(藏文)列(藏文)尊(藏文)得(藏文) 梭(藏文)哈(藏文)！念诵此咒，尽力而为。在座间，对佛像进行供养赞颂和读经。如果做曼荼罗供养仪轨，根据自生法，属于共同的类别。虽然不一定需要单独的朵玛仪轨，但如果想做，可以按照密集金刚智慧足的仪轨进行加持，然后在心咒的结尾加上阿(藏文)嘎(藏文)若(藏文)供养。摄受弟子的方法是，进行念诵传承，这与无量光佛的情况相似。根本手印是，将两根食指插入中指的指节之间，两个拇指的指尖放在食指的根部，然后合掌。诸佛赞叹者，极喜有力的天女，念诵其心咒，七个巴拉，听说会成为护法之王。这是出自班智达刚瓦多吉的口中，释迦RA克西达的口诀，是作明佛母尊(藏文)得(藏文)的修法次第之章节。愿兴盛增长！智慧至极之化身，向摧毁一切障碍者顶礼！ 嗡(藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) 斯(藏文)瓦(藏文)斯(藏文)德(藏文)！从弥旁贡布的化身中，他的追随者忿怒尊，智慧至极之化身，向摧毁一切障碍者顶礼！首先发起菩提心，以空性进行净化。从空性中，在莲花日轮上，从自己的心识中生出黄色的吽(藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)字，化现为其他无法胜伏的忿怒尊，身色金色，右手高举以金刚为标志的白色木棒，左手持带绳索的期克印指向心间，拥抱明妃。右腿弯曲，左腿伸展，踩着男女罗刹。具有虎皮、蛇和人头鬘的装饰。在他的怀中，由嗡(藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡)字所化现的无法胜伏母，身色黄色，右手合掌，左手持绳索，以期克印拥抱明王。赤身，具有珍宝的装饰。左腿弯曲拥抱明王，右腿伸展踩着象鼻天。二者都具有毗卢遮那佛的头饰，身具燃烧的火焰。额头有嗡(藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡)字，喉咙有阿(藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿)字，心间有吽(藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)字。右手合掌，左手做期克印，迎请智慧尊 班匝萨玛匝。
English
Cunde Svaha! Recite this nine times. Then recite: Namaḥ samanta buddhānāṃ samyaksaṃbuddha koṭīnāṃ. Tadyathā: Oṃ cale cule cunde svāhā! Recite this as much as possible. During breaks, offer praises and recite sutras to the deity's image. If performing the mandala offering ritual, according to the self-generation method, it belongs to the common category. Although a separate torma offering ritual is not necessary, if desired, it can be blessed according to the Guhyasamaja Jñānapāda tradition, and then offer by adding Akaro at the end of the mantra. The method of receiving disciples is to transmit the recitation lineage, which is similar to the case of Amitabha. The fundamental mudra is to insert the two index fingers between the joints of the middle fingers, place the tips of the two thumbs at the base of the index fingers, and then join the palms. Praised by all Buddhas, the extremely joyful and powerful goddess, by reciting her heart mantra, seven Balas, it is heard that one will become a Dharma-protecting king. This comes from the words of Paṇḍita Gangwa Dorje, the instructions of Shakya Rakshita, and is a chapter on the sadhana method of the goddess Cunde. May it flourish and increase! The ultimate manifestation of wisdom, I prostrate to the one who destroys all obstacles! Oṃ svasti! From the emanation of Mipham Gonpo, his follower, the wrathful king, the ultimate manifestation of wisdom, I prostrate to the one who destroys all obstacles! First, generate bodhicitta and purify with emptiness. From emptiness, on a lotus and sun disc, from one's own mind, a yellow Hūṃ arises, transforming into an invincible wrathful king, golden in color, holding aloft a white club marked with a vajra in his right hand, and making a threatening gesture with a lasso in his left hand, embracing the consort at his heart. His right leg is bent, and his left leg is extended, trampling on male and female rakshasas. He is adorned with tiger skin, snakes, and a garland of human heads. In his lap, the invincible mother, emanating from Oṃ, is yellow in color, with her right hand in the gesture of reverence and her left hand holding a lasso, embracing the consort with a threatening gesture. Naked, she is adorned with jewels. Her left leg is bent, embracing the consort, and her right leg is extended, trampling on Ganapati. Both are adorned with Vairochana's headdress and have bodies ablaze with flames. On their foreheads is Oṃ, at their throats is Āḥ, and at their hearts is Hūṃ. The right hand is in the gesture of reverence, and the left hand makes a threatening gesture, inviting the wisdom being Vajrasamaja.