English
Offering. Well emanated from the speech of all Sugatas, abiding in a red body formed by compassion. Jambhala who completes the activity of power, I prostrate to you who fulfill the wishes of all beings without exception. Recite offering, giving, torma, etc. Then, purify the vase. From emptiness, on a lunar seat, from (Tibetan: བྷྲཱུཾ，Devanagari: भ्रूं，Romanization: bhrūṃ，Literal meaning: seed syllable) arises a precious vase. Red, with all characteristics complete, inside clear and unobstructed, on the center and four sides of various eight-petaled lotuses, on top of the lunar mandala. From (Tibetan: བྷྲཱུཾ་ཨཾ་ཛྲིཾ་ཁཾ་ཧཱུཾ，Devanagari: भ्रूं अं ज्रिं खं हूं，Romanization: bhrūṃ aṃ jriṃ khaṃ hūṃ，Literal meaning: seed syllable Aṃ Jriṃ Khaṃ Hūṃ) arise the five families, all with red body color. One face, two arms, holding a jewel in the right and a treasure vase in the left. Adorned with immeasurable silk and jewels, bless the three places. Invite the wisdom being with light emanating from the heart. Perform hooking, abiding, binding, and pleasing. Offer to the invited power deity and bestow empowerment. Offer and praise those who are crowned with the lords of their respective families. From one's own heart, the light of the mantra coils around the mantra cord, the five families dissolve into the heart, stimulating the mind stream. Visualize nectar descending from all parts of the body filling the vase. Then recite (Tibetan: ཨོཾ་ཧཱུཾ་ཏྲཾ་ཧྲཱིཿཨ，Devanagari: ॐ हूं त्रं ह्रीः अ，Romanization: oṃ hūṃ traṃ hrīḥ a，Literal meaning: Om Hum Tram Hrih Ah) as much as possible. Complete deficiencies with the hundred-syllable mantra. The five families dissolve into light, from which arises red Jambhala, generating the four limbs completely as before. Perform offering, praise, and recitation as before. Complete deficiencies. Pray for desired aims. Visualize the deity dissolving and transforming into the water of the vase. In between sessions, desiring to offer water and torma, generate as before in a copper basin. Offer with argham etc. In its heart, visualize a red (Tibetan: རཾ，Devanagari: रं，Romanization: raṃ，Literal meaning: seed syllable), with the nature of fire. By reciting (Tibetan: རཾ，Devanagari: रं，Romanization: raṃ，Literal meaning: seed syllable), a flame arises subsequently. Visualize offering to the suffering of extreme thirst as a slight flame emerges from the mouth. In the palm of one's hand, on top of the lunar mandala. From (Tibetan: བྷྲཱུཾ་ཨཾ་ཛྲིཾ་ཁཾ་ཧཱུཾ，Devanagari: भ्रूं अं ज्रिं खं हूं，Romanization: bhrūṃ aṃ jriṃ khaṃ hūṃ，Literal meaning: seed syllable Aṃ Jriṃ Khaṃ Hūṃ) descends the nectar of wisdom, filling the lunar mandala, dripping from the tips of the fingers. By offering with mantra, pacify the suffering of thirst, pleasing them, various jewels emerge from the mouths of the face, mongoose, and wealth deities, fulfilling one's needs.
Chinese
现在想一切都圆满了，布施水，念诵不少于二十一遍的咒语。用嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）加持朵玛成为甘露后，在咒语的结尾，加上伊当巴林迪 卡卡卡 喀嘿 喀嘿，以三遍或五遍等奉献，用金刚舌管祈请，心满意足地赐予一切所 желаемого 成就。用供水等供养。 祈祷： 诸佛珍宝众之悲悯力， 化现一切财神之主宰， 语自在尊圣者赞巴拉， 降下如意之雨我顶礼。 这样赞颂。为了所 желаемого 的事情而祈祷。想象赞巴拉的脸，吐宝，以及触摸鼬。从布施的水中，用拇指和食指取一滴，想象菩提心的甘露放在舌头上。念诵嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），并获得成就。将朵玛水和剩下的东西自己享用，或者布施给住在河流中的众生。然后，应该摄受弟子们。其中有加行、正行、后行三个阶段。第一，让弟子们事先洗浴、献曼扎，在座位上就座后，示意他们复述祈祷文。从“遍知一切智慧者”到“赐予我最胜智慧”之间念诵三遍。通过古汝传来的忏悔文或者任何一种方式，给予菩提心戒。按照本尊生起法的仪轨给予本尊的观想。让上师生起真实佛陀的信心。从上师的心间发出光芒，触及本尊，从而激发本尊的意念。从本尊的身体发出光芒，触及弟子。净化弟子的疾病、邪魔、罪障。让他们观想身体变成红色光团。第二，净化弟子。从空性中，念诵与本尊生起时所说的相同的内容，只是加上香。加持弟子观想为红色赞巴拉的三处。上师和本尊心间的种子字的光芒，迎请十方诸佛菩萨、空行母、护法、财神、伏藏主等一切都化为红色赞巴拉的形象。融入弟子，从而使弟
English
Now, thinking that everything is complete, offer water and recite no less than twenty-one mantras. Bless the torma into nectar with Oṃ Āḥ Hūṃ. At the end of the mantra, add "Idaṃ Bāliṃti Khakha Khāhi Khāhi," and offer it three or five times, etc., requesting with a vajra tongue tube. Think that they are pleased and grant all desired siddhis. Offer with arghaṃ, etc. Praise with: From the compassion of the victorious Rich Jewel, Manifesting as the lord of all wealth owners, Lord of speech, Arya Jambhala, Showering down all desires, I prostrate to you. Pray for what is desired. Imagine Jambhala's face, the vomiting of wealth, and touching the mongoose. From the water offered as water offering, take a drop with the thumb and forefinger, and imagine placing the stream of bodhicitta on the tongue. Recite Oṃ Āḥ Hūṃ and receive siddhis. The torma water and the rest should be enjoyed by oneself or given to those who dwell in great rivers. Then, disciples should be accepted. There are three stages: preliminary, main, and concluding. First, after the disciples have bathed, offered mandalas, and are seated in order, signal them to repeat the prayer. From "Omniscient one with a mass of wisdom" to "Grant me the supreme wisdom," recite three times. Through the confession lineage from Guru or any method, give the bodhicitta vows. Give the visualization of the deity as it appears in the sadhana. Have the guru develop faith as the actual Buddha. Light radiates from the guru's heart, touching the deity, thus stimulating the deity's mindstream. Light radiates from the deity's body, touching the disciple. Purify the disciple's illnesses, evil spirits, and obscurations. Have them imagine the body becoming a mass of red light. Second, purify the disciple. From emptiness, recite the same words spoken during the deity generation, but add incense. Bless the three places of the disciple, visualizing them as red Jambhala. The light from the seed syllable in the hearts of the guru and the deity invites all the Buddhas and Bodhisattvas of the ten directions, dakinis, protectors, wealth deities, treasure owners, and all others to appear as red Jambhala. They dissolve into the disciple, thus making the disci
Chinese
布施于子而得成就。如是说，布施食子并如前念诵真言。之后也应作施水的随许。施水的对境、真言、食子作回向。从赞颂到祈请所愿之间如仪轨般行持，也让弟子做。如是经由加行、正行、后行三者之门，由于已善得红赞巴拉的随许，故应以红赞巴拉作为财神来依止，尽力作供养、食子和念诵修持，如是思念后作复诵。念诵主尊如何等三句。令献上酬谢的曼扎，然后念诵从今起等三句。作或广或略的回向和愿文。后行的仪轨等也应完整且无误地做。此为众所周知的极深奥者，修法仪轨最为悦意，舍弃广略二者的过失后，乃是仅摄集精华。红赞巴拉伏藏修法仪轨之篇章。吉祥！皈敬水权大悲尊，奇妙修法乃如是。皈敬水权大悲尊，奇妙修法乃如是。于求财、服饵、守护等，此处宣说尤为殊胜之赞。如经续和注释中所说，具备所说的供物，或者即便不是，用木头制作或者绘画也可以。陈设施水的器具和供品食子于前方。以本尊的自生起作为前行，供养如时轮金刚的仪轨般，或者与共同的一样作加持也可以。清净食子。嗡 班匝 达吉尼 班匝 达谛夏瓦日 嘎嘎那 梭巴瓦 萨瓦 达ra 扎 比夏 达尼 萨瓦 扎 雅尼 比夏 达 雅 吽 呸 啪 (嗡 班匝 达吉尼，oṃ vajra ḍākinī，金刚空行母。班匝 达谛夏瓦日，vajra dhātīśvari，金刚界自在母。嘎嘎那 梭巴瓦 萨瓦 达ra 扎 比夏 达尼，gagana svabhāva sarva dara ja biśva dhani，虚空自性一切持有者清净。萨瓦 扎 雅尼，sarva dra yāṇi，一切供养物。比夏 达 雅 吽 呸 啪，biśva dha ya hūṃ pēṃ phaṭ，世界安置 吽 呸 啪) 如是念诵三遍作加持。清净对生。从空性中，从邦(梵文：paṃ，पां，水)字生出莲花茎的顶端，有八瓣莲花。花瓣具有各方位的颜色。中央从杭(梵文：haṃ，हं，空)字生出圣者赞巴拉，绿色或黄绿色，手印等如赞巴拉黄色共同的生起。其左腿上从哈(梵文：hāḥ，हाः，惊叹)字生起天女财续母，蓝色，右手与施予胜印一起拥抱明妃。八瓣莲花上，东方从兴(梵文：hiṃ，हिं，能)字生出月亮水晶母。火方从嘿(梵文：hīḥ，हीः，光)字生出极贤母，二者皆为黑色。
English
Attainment of accomplishment through giving to the son. Thus it is said, give the torma and recite the mantra as before. Then, the permission of water offering should also be done. Dedicate the visualization, mantra, and torma of the water offering. Practice from praise to requesting desired aims as a ritual, and also have the disciples do it. Thus, through the three doors of preparation, main part, and conclusion. Since the permission of Red Jambhala has been well obtained, Red Jambhala should be relied upon as a wealth deity, and offerings, torma, and recitation practice should be done as much as possible, thinking in this way, repeat. Recite the three lines starting with "How is the chief". Have them offer a mandala of gratitude, and then recite the three lines starting with "From today onwards". Make extensive or concise dedications and aspirations as appropriate. The subsequent rituals should also be done completely and without error. This is known as the most profound of all, the most pleasing of sadhana texts, having abandoned the faults of both extensive and concise, it is a compilation of only the essence. This is the chapter of the treasure sadhana of Red Jambhala. Auspicious! Having prostrated to the Water Empowerment Great Compassionate One, the wonderful sadhana is thus. Having prostrated to the Water Empowerment Great Compassionate One, the wonderful sadhana is thus. For wealth attainment, elixirs, protection, etc., here, praise is especially spoken. As said in the tantras and commentaries, possessing the complete supports as described, or even if not, made of wood or painted, is also fine. Arrange the implements for water offering and the offering torma in front. With the self-generation of the yidam as the preliminary, the offering can be blessed as in the Kalachakra ritual, or in accordance with the common one. Purify the torma. OM VAJRA ḌĀKINĪ VAJRA DHĀTĪŚVARI GAGANA SVABHĀVA SARVA DARA JA BIŚVA DHANI SARVA DRA YĀṆI BIŚVA DHA YA HŪṂ PĒṂ PHAṬ (oṃ vajra ḍākinī, Vajra Dakini. vajra dhātīśvari, Vajra Dhatishvari. gagana svabhāva sarva dara ja biśva dhani, space nature all holder pure. sarva dra yāṇi, all offering substances. biśva dha ya hūṃ pēṃ phaṭ, world established hum pem phat) Bless by reciting three times. Purify the front generation. From emptiness, from the letter PAM, a lotus stem arises, with eight lotus petals at the top. The petals have the colors of the directions. In the center, from the letter HAM, the noble Jambhala arises, green or yellowish-green, hand gestures, etc., like the common generation of yellow Jambhala. On his left thigh, from the letter HAH, the goddess Vasudhara arises, blue, her right hand embracing the consort together with the gesture of bestowing blessings. On the eight petals, in the east, from the letter HIM, the Moon Crystal Mother arises. In the fire direction, from the letter HIH, the Extremely Virtuous Mother arises, both are black.
Chinese
观修藏巴拉时融入智慧尊。进行明咒的念诵传承。让弟子献上水施，这样就足够了。普遍来说源头非常广大深奥，但在这续部中，为了让所有心生欢喜的人，对于那些未曾听闻、贫穷困苦的人，以慈悲心撰写了精华部分。吉祥时轮金刚所出的绿财神修法章节完毕。 吉祥时轮金刚所出的绿财神修法章节完毕。 撰写少许关于夜叉宝贤的修法念诵传承。
English
When meditating on Zambhala, merge with the wisdom being. Recite the mantra lineage. Have the disciple offer water torma, that is sufficient. Universally, the source is very vast and profound, but in this tantra, for all those who rejoice in their hearts, for those who are unheard of, poor and destitute, out of compassion, I have written only the essence. This concludes the chapter on the practice method of Green Jambhala, which originated from the glorious Kalachakra. This concludes the chapter on the practice method of Green Jambhala, which originated from the glorious Kalachakra. Writing a brief sadhana recitation lineage of Yaksha Norbu Zangpo.