English
The Tara is, on a white lotus, moon, and swan seat, from the letter ཀི་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) arises the white four-armed Tara, the first two arms crossed at the crown of the head, holding an iron hook, the remaining two holding a lotus marked with the gesture of supreme generosity and a book. She sits in the posture of a bodhisattva. The lord of the family is Amitabha. The nineteenth Tara is the Tara who burns suffering, on a white lotus and sun, from the letter ཛ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) arises the white Tara, with two hands holding a fire pit at her heart, in a slightly right-extended bodhisattva posture. The lord of the family is Vairochana. The twentieth Tara is the Tara who brings about accomplishments, on a red lotus and moon, from the letter ཙེ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) arises the reddish-yellow Tara, with two hands holding a golden vase at her heart, seated in the posture of a bodhisattva. The lord of the family is Amoghasiddhi. The twenty-first is the Tara who accomplishes all, from the letter ཧ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) arises the white Tara, on the king of white bulls, above a lotus and moon, from the letter ཕེ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) arises the white Tara, slightly wrathful, with three eyes, the right hand holding a trident, the left holding a pearl rosary, seated in a half-lotus posture, wearing a tiger skin lower garment. The lord of the family is Ratnasambhava. The seed syllables of these are all suitable with the single letter ཏཱཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). Those whose foot postures are not clear are in the vajra posture. Thus, for these twenty-one Taras, during the time of approach and empowerment, or during the occasion of recitation transmission, the ten-syllable mantra itself should be recited and bestowed. The mantras for accomplishing their respective activities are clearly recorded in Chinese texts. The method of empowerment here is: First, because it is necessary to give the empowerment of common practice, a torma, offerings, and so on should be arranged in front, in accordance with the common ritual. Vajra bell, inner offering, scattering offering, and other implements should be prepared. Purify and cleanse the front generation. From "From emptiness" to "head ornament," it is the same as self-generation, but discard words like "one's own." Then make offerings and praises, and recite the essence mantra as much as possible. Offer the torma as before. Individual Dharma protectors, general ganachakra offering to dakinis, ground deity torma, etc., can also be done if desired. Then prepare a vase, the vase generation ritual is the same as the common ritual. In the vase, generate Tara as in the front generation.
Chinese
生起后稍微念诵。供赞，献上供品，祈请本尊融入甘露。弟子的行为是：以对所有随许的一般理解来进行。这里的顺序是：顶礼、发心、明观、说法、献曼扎。以“三世一切诸佛”等祈祷。按照从《古尔》中出现的那样进行日常忏悔，作为前行。上师和本尊的智慧之光净化弟子，从空性的咒语到头饰之间，按照自生本尊的观想，加持弟子，这是身之随许。融入智慧尊时摇铃，灌顶时给予瓶水。语之随许是：随念的传承，誓言的传承，加持的传承都与一般相同。意之随许是融入手印乌巴拉花。弟子的后续行为：承诺，献曼扎，摄为弟子，回向善根等。然后，补充供品，对本尊进行供赞，祈请成就。念诵百字明，忍恕，祈请，迎请，送迎，发愿，吉祥等与一般相同。二十一度母各自的随许：不需要设置宝瓶，身之随许时，说是具有遍照佛的头饰等，只是生起头饰本身，不进行灌顶。如果希望一次法会中进行多次随许，或者希望快速进行，那么将一天要进行的坛城都摆放在一起，食子也按照那个数量摆放。首先，将自生本尊也连接起来观修。本尊正行也按照顺序连接。将供赞、食子、加持等放在一起，针对每个本尊按照顺序献食子。再次，将供赞等一起进行。随许的前行可以只做一次，后续行为也可以只做一次。这是稍微简略的实修，如果想要稍微详细，那么好好地完成第一个随许，弟子也完成了第一个随许的意之随许之前的所有正行后，补充那个供品后结束仪轨，然后再次设置新的坛城，供品和
English
After the generation, recite a little. Offer praise and offerings, and request the deity to dissolve into the nectar. The disciple's actions are: to be done with a general understanding of all the empowerments. The order here is: prostration, generation of bodhicitta, clear visualization, teaching the Dharma, offering the mandala. Pray with "All Buddhas of the three times," etc. Perform the daily confession as it appears in the Gur, as a preliminary. The wisdom light of the guru and the visualized deity purifies the disciple, and from the mantra of emptiness to the headdress, according to the visualization of the self-generation deity, empower the disciple, which is the body empowerment. Ring the bell when merging the wisdom being, and give vase water during the empowerment. For the speech empowerment: the transmission of subsequent recitation, the transmission of vows, and the transmission of blessings are all the same as usual. The mind empowerment is the merging of the hand symbol Utpala flower. The disciple's subsequent actions: making promises, offering the mandala, taking as a disciple, dedicating merit, etc. Then, replenish the offerings, offer praise to the visualized deity, and request accomplishments. Recite the Hundred Syllable Mantra, forbearance, supplication, welcoming, sending off, aspiration, auspiciousness, etc., are the same as usual. For the individual empowerments of the twenty-one Taras: it is not necessary to set up a vase, and during the body empowerment, it is said to have the headdress of Vairochana, etc., only generate the headdress itself, and do not perform the empowerment. If you want to perform many empowerments in one session, or want to do it quickly, then arrange all the mandalas to be performed in one day in one place, and arrange the number of tormas accordingly. First, connect and meditate on all the self-generation deities. Connect the main practice of the visualized deity in order as well. Put the praise, torma, and blessings together, and offer the torma to each deity in order. Again, perform the praise, etc., together. The preliminaries of the empowerment can be done only once, and the subsequent actions can also be done only once. This is a slightly abbreviated practice. If you want to be a little more detailed, then complete the first empowerment well, and after the disciple has completed all the main practices up to the mind empowerment of the first empowerment, replenish that offering and end the ritual, and then set up a new mandala again, offerings and
English
It is best to arrange the torma anew. If not, replenish it. Perform the second empowerment. In the meantime, the students recite the Twenty-One Taras Praise and the Seven Limbs Prayer, etc. When the sadhana is completed, perform the actual second empowerment, i.e., the body, speech, and mind empowerments. Again, as before, perform the sadhana, etc., doing as much as possible on that day. When all that is done is completed, at the end of the mind empowerment of the subsequent empowerment, the main one, how, etc., the students do the subsequent activities. After that, perform the subsequent ritual of the front generation. In general, it is important to understand these elaborate and concise stages of practice from the oral tradition and the vision lineage. From this path, the supreme is attained, is the intention of the great accomplished one, Nyima Senge (Sun Hidden). The method of practicing the Twenty-One Taras, together with receiving disciples, although the practice lineage has not been interrupted, the necessary and easy-to-understand letters were not clearly seen before, and for the sake of encouraging other intelligent ones, it was written by Tāranātha. Thus, this concise and very clear method of practicing the Twenty-One Taras of the Nyima Senge (Sun Hidden) tradition is at the request of the speech of the virtuous friend, the Dharma Lord Mipham Dorje Dudjom, who is highly exalted by many qualities of the two systems, such as lineage, discipline, and learning. This was written by Gyal Khampa Tāranātha, who has also studied a little of these Dharma cycles, at the age of thirty-one. Kun（藏文，梵文天城体，梵文罗马拟音，字面意思：All）nas da'（藏文，梵文天城体，梵文罗马拟音，字面意思：Joy）bar grags pa'i chos. , the Dharma known as All Joy. zhung dang yig sna la sogs pa. , scriptures and notes, etc. rGya Bod gsung rab mtha' yas las. , from the infinite scriptures of India and Tibet. yang snying（藏文，梵文天城体，梵文罗马拟音，字面意思：Essence）'dril po（藏文，梵文天城体，梵文罗马拟音，字面意思：Condensed）r byas 'di mtshar. , condensing the essence, this is amazing. From the Precious Source of Sadhana. The explanation of the sadhana of the Twenty-One Taras of the Nyima Senge (Sun Hidden) tradition is complete, the seventeenth chapter. . Checked. Mangalam! Explanation of the sadhana of the Great King Yellow Jambhala. Om Svasti! Of all the omniscient victorious ones, the Dharma-protecting great protector of the command, after prostrating to the many precious ones, explain the sadhana of the Great King Yellow Jambhala. Prepare the painted image, supports, offerings, torma, etc. Cast the obstacle torma. Bless the offerings. With the self-generation of the Secret Lord Blue-Clad as the preliminary, again Om.
English
Amrita Kuṇḍali Hana Hana Hūṃ Phaṭ. Saying this, Oṃ Vajra Yakṣa Jvāla Raṃ Jvāla Raṃ Phaṭ Raṃ Phaṭ Raṃ. By saying this, purify and scatter in all directions. From the Hūṃ in one's own heart, rays of light emanate. From the north, the great king Vaiśravaṇa, together with a retinue of billions of yakshas, Vajra samājaḥ, Padma kamalaye stoṃ. This pure and pleasing, sacred divine offering, I offer to the great king and his retinue. Please accept and grant accomplishments. Oṃ Vaiśravaṇa Saparivāra Arghaṃ Pratīccha Oṃ Āḥ Hūṃ. Similarly, extend from foot washing to music, from Pādyaṃ to Śabda. Great King Vaiśravaṇa, possessing abundant wealth, majestic like a golden Mount Meru, possessing the radiance of a thousand suns free from clouds, I prostrate to you who bestow the rain of all desires. Praising in this way. If you want to elaborate, perform the seven-limb practice with "All desirable divine substances filling the sky," etc. If you want to condense, it is sufficient with "I take refuge in the Three Jewels," etc. Visualize oneself as Vajrapani, from the three places emanate white, red, and blue rays of light. They dissolve into the three places of the king and his retinue, dissolving into light and becoming emptiness. Oṃ Svabhāva Śuddha Sarva Dharmā Svabhāva Śuddho'haṃ. From the state of emptiness, from Hūṃ E Yaṃ Raṃ Vaṃ Laṃ Suṃ, a protective wheel arises, with the four elements stacked on top of the four continents and Mount Meru. From Bhuṃ, a square palace made of various jewels, with four doors and four horse stables. The interior faces inward, surrounded by the environment, the east is crystal, the south is lapis lazuli, the west is ruby, and the north is made of gold from the Jambu River. From each direction, two thousand five hundred pillars support the long beams, and short beams decorate it. Outside, hanging nets and half-nets. With all the decorations such as eaves, cornices, and battlements. In the center, there is a three-story jewel mansion. Underground, there are fifteen treasure houses. Outside, there are three layers of surrounding grounds. On the first surrounding ground, there are eight mansions in the eight directions. Surrounding the entire outside of the celestial palace. Inside the central palace, from Hrīḥ, a lotus with various eight petals. On top of that, from A, a moon mandala, and on top of that, from Saṃ, a white lion.