Chinese
因此，如果智慧尊已逝世，或者有画像，就在书写一百字明咒的末尾进行坚住。在吉祥的日子里，在朵玛仪轨的后面，用装满清水的干净容器，用三谷物加持。念诵三谷物，将拉杜丸投入水中，尽力供养。对此，摄受弟子的方式是：上师进行供养赞颂念诵，以祈请作为前行，讲述修法后给予加持即可。过去西藏的所有地方，都没有黄财神的修法。因此，我请求（དག༵འ་བ），请修持一点点精要（སྙིང༵་པོ༵་）。出自班智达冈瓦多吉的口述。夏迦饶吉达的口诀，黄财神修法的章节。吉祥！出自修法宝生部，夏迦饶吉达所传承的修法讲述的第十六品。顶礼一切之尊妙吉祥，恭敬顶礼后讲述修法。 祈祷文。
English
Therefore, if the Wisdom Being has passed away, or if there is a painted image, then at the end of writing the Hundred Syllable Mantra, perform the stable abiding. On auspicious days, after the Torma ritual, bless a clean vessel filled with water with three grains. Recite the three grains and throw the Laddu pills into the water, offering as much as possible. Regarding this, the way to accept disciples is: the teacher performs offerings, praises, and recitations, with supplication as the preliminary, and after explaining the practice, bestows empowerment. In the past, in all regions of Tibet, there was no practice of Yellow Jambhala. Therefore, I, (Dga'), request this, and may we accomplish just a little of the essence (Nyingpo). It comes from the words of Pandit Gangwa Dorje. The oral instructions of Shakya Rakshita, the chapter on the practice of Yellow Jambhala. Auspicious! From the Treasure Source of Sadhana, the sixteenth chapter, which explains the practice transmitted from Shakya Rakshita. To Manjushri, the supreme of all, I prostrate with reverence and explain the method of practice. Aspiration.
Chinese
如果禅修，广说是为了什么？如果禅修，即使简略也能成就殊胜意义。八大近子尊中，文殊的修法。 诸位王子之长，观世音的修法。 顶礼上师！诸佛之身语意秘密，自成威力力量自在，我顶礼金刚持。我也愿
English
What is the point of elaborating on meditation? If you meditate, even briefly, you will accomplish the supreme meaning. From the eight close sons, the practice of Manjushri. The practice of Avalokiteshvara, the eldest of all the princes. Homage to the Guru! The secret three of all Buddhas, self-mastered power, strength, and dominion, I bow to Vajradhara. I also wish
Chinese
回向。班杂萨玛雅匝。（藏文：བཛྲ་ས་མཱ་ཡ་ཛཿ，梵文天城体：वज्रसमयज，梵文罗马拟音：vajra samaya jaḥ，金刚誓句生）嗡，圣救度母及其眷属，班杂阿甘 扎底查……（藏文：ཨོཾ་ཨཱརྻཱ་ཏཱ་ར་ས་པ་རི་ཝཱ་ར་བཛྲ་ཨརྒྷཾ་པྲ་ཏཱིཙྪ，梵文天城体：ओमार्यता रासपरिवार वज्र अर्घ्य प्रतीच्छ，梵文罗马拟音：oṃ āryatārāsaparivāra vajra argha pratīccha，嗡，圣救度母及其眷属，金刚供品领受）直到夏布达之间供养。三宝处我皈依。（藏文：དཀོན་མཆོག་གསུམ་ལ་བདག་སྐྱབས་མཆི，）等做七支供。班杂木！（藏文：བཛྲ་མུཿ，梵文天城体：वज्रमु，梵文罗马拟音：vajramu，金刚印）祈请降临。与四无量心共通。嗡，修涅达嘉纳班杂索巴瓦阿玛郭杭。（藏文：ཨོཾ་ཤཱུ་ནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，梵文天城体：ॐ शून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ śūnyatājñānavajrasvabhāva ātmako'ham，嗡，空性智慧金刚自性我）从空性中，莲花和月亮座垫上，当字（藏文：ཏཱཾ，梵文天城体：ता，梵文罗马拟音：tāṃ，当）绿色完全变化，从中生出圣救度母，身色绿蓝色，一面二臂，右手施救印，左手拇指和无名指持着乌 উৎপala树的茎在心间，右脚伸展，以半跏趺坐的姿势安坐，以丝绸和珍宝的各种装饰品庄严，具有月亮光芒的背光。双眼是嗡 达热 梭哈。（藏文：ཨོཾ་ཏཱ་རེ་སྭཱཧཱ，梵文天城体：ओंतारेस्वाहा，梵文罗马拟音：oṃ tāre svāhā，嗡，达热，梭哈）双耳是嗡 德达热 梭哈。（藏文：ཨོཾ་ཏུཏྟཱ་རེ་སྭཱཧཱ，梵文天城体：ओंतुत्तारेस्वाहा，梵文罗马拟音：oṃ tuttāre svāhā，嗡，德达热，梭哈）喉咙是嗡 德 梭哈。（藏文：ཨོཾ་ཏུ་སྭཱཧཱ，梵文天城体：ओंतुस्वाहा，梵文罗马拟音：oṃ tu svāhā，嗡，德，梭哈）心间是嗡 热 梭哈。（藏文：ཨོཾ་རེ་སྭཱཧཱ，梵文天城体：ओंरेस्वाहा，梵文罗马拟音：oṃ re svāhā，嗡，热，梭哈）头顶是嗡 达热尼 梭哈。（藏文：ཨོཾ་ཏཱ་རེ་ཎི་སྭཱཧཱ，梵文天城体：ओंतारेणिस्वाहा，梵文罗马拟音：oṃ tāreṇi svāhā，嗡，达热尼，梭哈）前额是嗡。（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，嗡）喉咙是阿。（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，阿）心间是吽。（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，吽）从心间发出光芒，迎请所有佛陀以圣救度母的形象降临。嗡 班杂 萨玛嘉。（藏文：ཨོཾ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：ओंवज्रसमाजा，梵文罗马拟音：oṃ vajra samājaḥ，嗡，金刚萨玛嘉）匝 吽 班 霍。（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जःहुंबंहोः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，匝，吽，班，霍）五部灌顶本尊于前方虚空中，嗡 班杂 萨玛嘉。（藏文：ཨོཾ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：ओंवज्रसमाजा，梵文罗马拟音：oṃ vajra samājaḥ，嗡，金刚萨玛嘉）以花等供养。祈请所有如来为我赐予灌顶。如此祈请后，如初生般等赐予灌顶。身体充满，清除污垢，剩余的水向上溢出，以不空成就佛为头饰。观想心间月亮之上，当字（藏文：ཏཱཾ，梵文天城体：ता，梵文罗马拟音：tāṃ，当）周围咒语环绕。嗡 达热 德达热 德热 梭哈。（藏文：ཨོཾ་ཏཱ་རེ་ཏུཏྟཱ་རེ་ཏུ་རེ་སྭཱཧཱ，梵文天城体：ओंतारेतुत्तारेतुरेसवाहा，梵文罗马拟音：oṃ tāre tuttāre ture svāhā，嗡，达热，德达热，德热，梭哈）尽力念诵。朵玛仪轨以甘露净化，以自性清净。从空性中，从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，嗡）中生出的珍宝制成的宽广容器中，吽（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，吽）融化后生出的朵玛，变成甘露的大海。嗡 阿 吽 哈哈 霍 舍。（藏文：ཨོཾ་ཨཱཿཧཱུཾ་ཧ་ཧོ་ཧྲཱིཿ，梵文天城体：ओआःहुंहहोह्रीः，梵文罗马拟音：oṃ āḥ hūṃ ha ho hrīḥ，嗡，阿，吽，哈哈，霍，舍）从自己的心间发出光芒，迎请所有圣救度母的本尊众，班杂 萨玛嘉。（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजा，梵文罗马拟音：vajra samāja jaḥ，金刚誓句生）莲花 卡玛拉耶 斯瓦。（藏文：པདྨ་ཀ་མ་ལ་ཡེ་སྟྭཾ，梵文天城体：पद्मकमलायेस्त्वं，梵文罗马拟音：padma kamalāye stvaṃ，莲花，卡玛拉耶，斯瓦）在十个字母的末尾加上阿卡罗，供养七次。从阿甘直到夏布达之间供养。外供。以三字作内供。天人和非天人的顶髻等赞颂。祈请享用此供施朵玛等，实现所愿。在百字明的末尾，未获得和等，忏悔，班杂木！（藏文：བཛྲ་མུཿ，梵文天城体：वज्रमु，梵文罗马拟音：vajramu，金刚印）祈请降临
English
Dedication. Vajra samaya jaḥ. Oṃ Ārya Tārā saparivāra vajra argha pratīccha... Offerings up to Shabda. I take refuge in the Three Jewels. Perform the seven-branch practice, etc. Vajra muḥ! Please depart. In accordance with the four immeasurables. Oṃ śūnyatājñānavajrasvabhāva ātmako'ham. From emptiness, on a lotus and moon seat, the green TĀṂ (藏文：ཏཱཾ，梵文天城体：ता，梵文罗马拟音：tāṃ，当) syllable completely transforms, from which arises the noble Lady Tārā, body color green-blue, one face, two arms. The right hand in the gesture of granting refuge, and the left hand holding the stem of an উৎপala flower at her heart with the thumb and ring finger. Seated with the right leg extended in a half-lotus posture. Adorned with all ornaments of silk and jewels. With a backdrop of moonlight. Oṃ Tāre Svāhā at both eyes. Oṃ Tuttāre Svāhā at both ears. Oṃ Tu Svāhā at the throat. Oṃ Re Svāhā at the heart. Oṃ Tāreṇi Svāhā at the crown of the head. Oṃ at the forehead. Āḥ at the throat. Hūṃ at the heart. Light radiates from the heart, inviting all Buddhas in the form of Noble Tārā. Oṃ Vajra samājaḥ. Jaḥ hūṃ baṃ hoḥ. The five families of empowerment deities in the sky in front. Oṃ Vajra samājaḥ. Offer with Puṣpe, etc. I request all the Tathāgatas to bestow empowerment upon me. Having made this request, empowerment is bestowed as if newly born, etc. The body is filled, impurities are cleansed, and from the remaining water overflowing upwards, Amoghasiddhi adorns the crown. Visualize the TĀṂ (藏文：ཏཱཾ，梵文天城体：ता，梵文罗马拟音：tāṃ，当) syllable surrounded by mantras on the moon at the heart. Oṃ Tāre Tuttāre Ture Svāhā. Recite as much as possible. The Torma offering is purified with Amrita and cleansed with Svabhāva. From emptiness, from Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，嗡) arises a vast and spacious vessel made of jewels, and from the melting of Hūṃ (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，吽) arises the Torma, transformed into a great ocean of nectar. Oṃ Āḥ Hūṃ Ha Ho Hrīḥ. Light radiates from one's own heart, inviting all the deities of Noble Tārā, Vajra samājaḥ. Padma kamalāye stvaṃ. Offer seven times with Akāro added to the end of the ten syllables. Offer from Argha to Shabda. Outer offering. Inner offering with the three syllables. Praises such as "By the crests of gods and asuras." Request fulfillment of wishes, such as "Accept this offering of the Torma." At the end of the hundred-syllable mantra, confess shortcomings and so on, and Vajra muḥ! Please depart.
Chinese
祈请。 以这种方式，如果念诵修习得好，那么如以下将出现的二十一位事业本尊，各自修习其修法，如果念诵极多，念诵四万遍，或者中等念诵一万遍，最少也要念诵四千遍，那么就能如经文所说，能够成就所有事业，如果得到无上度母十七尊坛城的灌顶传承，仅仅通过这个念诵就能进行该灌顶，因为该灌顶的仪轨也显现在二十一度母礼赞修法的这些事业中。特别是，必须修习这个共同修法和二十一位事业本尊的随许，而且被称为度母身坛城的，也仅仅是这个的加持。过去，似乎也出现过将二十一度母汇集在一个坛城中的灌顶传承，中间，依靠那个，将主尊位置随意更改，从而出现二十一个坛城的灌顶，这仅仅是喜欢数量多而已，繁琐而无意义。如日隐没般，二十一度母的这些法类被阐释为无上瑜伽，非常深奥且加持巨大。过去在西藏，这个非常兴盛，在萨迦派的杰尊噶波（rje btsun dkar po）三位期间，这个法类的实践非常兴盛，虽然对事业法类的特殊口诀深信不疑，但在经文的著作是否是印度文方面，稍微有些值得研究的地方，杰尊钦波（rje btsun chen po）的经院中，来了一位喀什米尔的沙弥，从他那里得到了这个的印度梵文版本。后来，当两三个不同地方的印度梵文版本汇集时，确定无疑是印度梵文，因此，圣洁的贤士们非常深信不疑。现在，应当依止各自的修法，也就是，对这些，以皈依和四无量心为前行，从以Śūnyatā（梵文天城体：शून्यता，梵文罗马拟音：Śūnyatā，汉语字面意思：空性）修习空性开始，到念诵之间，修法总体的行为与之前相同，不需要眼加持等。要知道，仅仅是种子字和身形以及部主依次变化的差别而已，其余的都相同。
English
Please grant blessings. In this way, if the recitation and practice are done well, then, as the twenty-one activity deities that will appear below, each practicing their respective sadhana, if reciting extremely much, reciting forty thousand times, or moderately reciting ten thousand times, and at the very least reciting four thousand times, then, as the scriptures say, one will be able to accomplish all activities, and if one obtains the empowerment lineage of the seventeen-deity mandala of the unsurpassed Tara, one can perform that empowerment solely through this recitation, because the ritual of that empowerment also appears in these activities of the twenty-one Tara praise sadhana. In particular, one must practice this common sadhana and the subsequent permission of the twenty-one activity deities, and what is known as the Tara body mandala also becomes solely the blessing of this. In the past, it seems that there was also an empowerment lineage in which the twenty-one Taras were gathered into one mandala, and in the meantime, relying on that, the position of the main deity was arbitrarily changed, and thus empowerments of twenty-one mandalas appeared, which is merely liking a large number, and is cumbersome and meaningless. Like the setting sun, these Dharma teachings of the twenty-one Taras are explained as Anuttarayoga, which are very profound and have great blessings. In the past, this was very prosperous in Tibet, and during the time of the three Jetsun Karpos (rje btsun dkar po) of the Sakya school, the practice of this Dharma category was very prosperous, although they had great faith in the special oral instructions of the activity categories, there were some points worth studying regarding whether the writing of the scriptures was in Indian language or not. In the monastery of Jetsun Chenpo (rje btsun chen po), a Kashmiri śrāmaṇera came, and he obtained the Indian Sanskrit version of this. Later, when two or three different Indian Sanskrit versions from different places were gathered, it was undoubtedly determined to be Indian Sanskrit, and therefore, the holy virtuous ones had great faith in it. Now, one should rely on their respective sadhanas, that is, for these, with refuge and the four immeasurables as the preliminary, starting from practicing emptiness with Śūnyatā (Sanskrit Devanagari: शून्यता, Sanskrit Romanization: Śūnyatā, Chinese literal meaning: emptiness), until the recitation, the overall activities of the sadhana are the same as before, and there is no need for eye blessings, etc. One should know that it is only the difference in the seed syllables and the form of the body and the lords of the families that change in sequence, and the rest are the same.
Chinese
思维后接受。其中，第一位是极其勇猛的度母：在法生宫的中央，于黄色的莲花和月亮的座垫上，从（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字中生出极其勇猛的度母，身色红色，放出火焰。一面八臂，前两只手在头顶交叉，拿着金刚杵和铃。第二对手拿着箭和弓。第三对手拿着法轮和海螺。第四对手拿着宝剑和绳索。是寂静之身，部主是毗卢遮那佛。第二位是白色月光度母：在莲花月座上，从（藏文：ཏཱ，梵文天城体：ता，梵文罗马拟音：tā，汉语字面意思：达）字中生出白色度母，有白、蓝、黄三面，十二只手，前两只手结禅定印。剩余的右手中拿着卡杖嘎、法轮、如意宝、金刚杵、鲜花花环。左手拿着净瓶、乌巴拉花、铃、宝瓶、经书。部主是无量光佛。第三位是金色度母：在莲花日座上，从（藏文：རེ，梵文天城体：रे，梵文罗马拟音：re，汉语字面意思：热）字中生出黄色度母，一面十臂，右手中拿着念珠、宝剑、箭、金刚杵、短棒。左手中拿着绸带、绳索、莲花、铃、弓。部主是宝生佛。第四位是顶髻尊胜度母：在黄色莲花和月亮上，从（藏文：ཏུ་ཏ་，梵文天城体：तुता，梵文罗马拟音：tutā，汉语字面意思：德达）字中生出黄色度母，一面四臂。右边是施胜印和念珠，左边拿着净瓶和短棒，是菩萨坐姿。部主是不空成就佛。第五位是发出吽声度母：在月亮上，从（藏文：ཏཱ，梵文天城体：ता，梵文罗马拟音：tā，汉语字面意思：达）字中生出黄色度母，一面二臂。右手施无畏印，左手拿着黄色莲花。部主是无量光佛。第六位是于三界中得胜度母：在红色莲花和太阳的座垫上，从（藏文：རེ，梵文天城体：रे，梵文罗马拟音：re，汉语字面意思：热）字中生出红色度母，一面四臂。右手第一只手拿着金刚杵，第二只手拿着宝剑。左手第一只手结忿怒印，第二只手拿着绳索。以菩萨坐姿安坐。部主是无量光佛。第七位是降伏敌对者的度母：在黄色莲花和太阳上，从（藏文：ཏུ་，梵文天城体：तु，梵文罗马拟音：tu，汉语字面意思：德）字中生出度母，身色黑色，穿着黄色衣服。是忿怒母，头发向上竖立。一面四臂。右手的第一个拿着法轮，第二个拿着宝剑。左手的第一个拿着位于莲花上的金刚杵，第二个结忿怒印。