English
UL. STAM BHAYA SOD SOD. Thus, the life mantra of the demon king is recited fiercely. Finally, offerings are made with Argham and others. HUM MA BHYO. Glorious White Mother, you who possess a garland of a thousand suns and moons. You are the queen of the realm of wisdom, incarnating in the world for the sake of others. Though you dwell in the world, you have passed into nirvana. You abide in the realm between the passed and the unpassed. I praise you and prostrate to you. Demon King, you who possess a garland of skulls, you who wield power over the lives of enemies. You are the great lord of life. I praise you and prostrate to you. Please accept this offering of food and accomplish the entrusted task. Thus it is said, and the final conclusion is similar to the general one. The initiation ritual for this is as follows: In the center of the mandala, in a white triangular dharma source, arrange a heap of white grains. On top, place a white spike with the image of a dove. To its right, on a black triangular dharma source, place a heap of black grains, and on top, place a red torma. Arrange offerings around the edges as appropriate. Then, after practicing as described above, the disciples offer the mandala. By whose kindness. I bow to the deities of the mandala. Precious Lama, the essence of all Buddhas of the three times. Please grant me the permission of the White Mother with a garland of a thousand suns and moons, and the Black Demon King with a garland of skulls. Thus, pray three times. In the main part, regarding the methods of bestowing the initiation of the consort and retinue together, there are many different accounts. When the disciple is visualized as the yidam, the body and speech initiations are given in the manner of entrusting with commands, and the mind initiation is given only with the command of the torma. However, I have seen the Lama perform the ritual in this way: For the White Mother Sun and Moon, the generation and dissolution of the body are performed. The recitation of speech is done in accordance with the common lineage. At the time of the mind torma empowerment, the torma, visualized as the goddess, is placed on the crown of the head. Through devotion and longing, it is thought that the dove, the emanation of the goddess, instantly carries away all of one's illnesses, evil spirits, attachments, great faults, decline, and fears, and goes to the end of the ocean. Then, the image of the dove is circled around the disciple three times clockwise and released. After that, the entrusting with commands is done in the common way. Immediately after that, the Demon King is treated in the manner of entrusting with commands.
Chinese
以身语的随许，将朵玛置于手中并进行教诫，作为意之随许。之后的行为与通常一致。萨迦派的追随者们，都因强烈的信仰而欢喜宣扬。即使难以从内心获得信仰，如今也以坚定的信心相结合。这是白度母日和月姐妹的修法仪轨的摘录。 出自《修法宝源》中，讲述护法姐妹和同族修法的章节，即第二十三。 一次祈请吉祥。愿兴盛增长。为了此教法的护法，讲述非共同的修法。
English
With the permission of body and speech, the torma is placed in the hand and instructed, serving as the permission of mind. Subsequent actions are consistent with the general practice. All followers of the Sakya tradition joyfully proclaim due to strong faith. Even if it is difficult to obtain faith from the heart, nowadays it is combined with steadfast confidence. This is an excerpt from the practice manual of White Tara, the sister of the Sun and Moon. From the "Treasure Source of Practice Manuals," the twenty-third section, which explains the practice manual of the Protector Sisters and their kindred. One request, auspiciousness. May it flourish and increase. For the Dharma protectors of this teaching, the uncommon practice manual is explained.
Chinese
于都叉处，大国王毗沙门，身色红色面带微笑，右持蛇索，左持珍宝佛塔并注视之，眼红且目光炽盛，具有七蛇首之顶饰，安住于珍宝之座和龙之座垫之上，一切皆以丝绸和珍宝饰品庄严，具足威猛、庄严且难以逼视之光芒，张开极为喜悦之圆眼，佩戴珍宝耳环，具有如意宝珠之宝冠等，圆满了转轮王的装束。从自身心间放射光芒，从须弥山之阶层，劝请并迎请四大天王及其眷属。若欲广陈，则一一迎请，行供养赞颂，立誓约，请安住。若摄略，则念诵：嗡 贝夏瓦纳亚，德日达拉什扎亚， 毗卢择迦亚， 毗卢博叉亚， 萨巴热瓦热 班匝萨玛匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以此迎请。以彼名咒，加上供品等而作供养。以大国王具吉祥者等而赞颂。成办一切事业之大力者， 赞颂增长安乐者， 行寂静守护事业者， 向护方神致敬。平息一切瘟疫，遣除死亡， 摧灭怨敌，亦赞叹身形高大者， 增长药与庄稼， 敬礼支配者毗沙门。如是说，或摄略，则以具信之胜者教令住者等赞颂。于名咒之后加萨玛雅 斯德旺（藏文，梵文天城体，梵文罗马拟音，誓言，是），以此示现五股金刚杵之手印而立誓约。于名咒之后加巴玛 嘎玛拉耶 斯德旺（藏文，梵文天城体，梵文罗马拟音，莲花，是），以此请安住。再次作一次供养赞颂，念诵各自之名咒，或 嗡 贝 梭哈（藏文，梵文天城体，梵文罗马拟音，成就）， 嗡 德日 梭哈（藏文，梵文天城体，梵文罗马拟音，成就）， 嗡 贝 梭哈（藏文，梵文天城体，梵文罗马拟音，成就）， 嗡 叉 梭哈（藏文，梵文天城体，梵文罗马拟音，成就）。尽力念诵，于成办各个事业之时，息法加梭哈之尾音，增法加 纳玛（藏文，梵文天城体，梵文罗马拟音，敬礼）之尾音，怀法加 瓦什扎（藏文，梵文天城体，梵文罗马拟音，控制）之尾音，诛法加 吽（藏文，梵文天城体，梵文罗马拟音，种子字）之尾音。若四法平等成办，则念诵：嗡 贝 纳玛 沃什扎（藏文，梵文天城体，梵文罗马拟音，敬礼，控制）， 嗡 德日 梭哈 嗡（藏文，梵文天城体，梵文罗马拟音，成就）， 嗡 贝 玛热亚 吽 啪特（藏文，梵文天城体，梵文罗马拟音，摧毁，种子字，断）， 嗡 叉 瓦什扎 吼（藏文，梵文天城体，梵文罗马拟音，控制，惊叹）。如是念诵。将朵玛如自身生起般加持，最后各自以六咒六印封印，或摄略
English
At the place of Tusha, the great king Vaishravana, with a red complexion and a smile, holding a snake lasso in his right hand and a precious stupa in his left, gazing at it, with red eyes and blazing gaze, possessing a crown of seven snake heads, residing on a precious throne and a dragon seat, all adorned with silk and precious ornaments, possessing a fierce, majestic, and unbearable radiance, opening wide his extremely joyful round eyes, wearing precious earrings, possessing a wish-fulfilling jewel crown and so forth, completing the attire of a Chakravartin. From his own heart, rays of light emanate, from the layers of Mount Meru, urging and inviting the four great kings and their retinues. If you wish to elaborate, invite each one individually, perform offerings and praises, make vows, and request them to abide. If you abbreviate, recite: Om Vaishravanaya, Dhritarashtraya, Virudhakaaya, Virupakshaya, Saparivaravajrasamaja (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Invite them with this. Offer with that name mantra, adding offerings and so forth. Praise with the great king possessing auspiciousness and so forth. Great power to accomplish all actions, praise to the one who increases and brings comfort, the one who performs peaceful and protective actions, I pay homage to the guardian deity. Pacify all plagues and avert death, destroy enemies, I also praise the one with a tall body, increase medicine and crops, I bow to the controller Vaishravana. Thus say, or abbreviate, then praise with the faithful ones who abide by the command of the victorious ones and so forth. After the name mantra, add Samaya Tvam (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Vow, is), show the mudra of the five-pronged vajra and make the vow. After the name mantra, add Padma Kamalaye Tvam (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Lotus, is), invite them to abide. Again, make one offering and praise, recite their respective name mantras, or Om Be Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Accomplishment), Om Dhri Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Accomplishment), Om Bi Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Accomplishment), Om Ksha Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Accomplishment). Recite as much as possible, and when accomplishing each action, for pacifying actions, add the ending Svaha, for increasing actions, add the ending Namah (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Homage), for subjugating actions, add the ending Vashat (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Control), for wrathful actions, add the ending Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Seed Syllable). If accomplishing all four actions equally, then recite: Om Be Namah Vashat (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Homage, Control), Om Dhri Svaha Om (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Accomplishment), Om Bi Maraya Hum Phat (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Destroy, Seed Syllable, Cut), Om Ksha Vashat Ho (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Control, Amazement). Recite these. Bless the torma as if generating oneself, and finally seal each one with the six mantras and six mudras, or abbreviate.
Chinese
广为宣说虚空藏的咒语。嗡 毗沙门耶 嗡 阿嘎若 穆康等，在每个名号咒语的末尾加上阿嘎若，供养三次。嗡 班杂 药叉 尼 格里哈达 梭哈。嗡 玛塔 玛塔 班杂 乾闼婆 赫里达耶 梭哈。嗡 库库尼 格里哈 巴林 梭哈。嗡 哈拉 哈拉 纳嘎 班杂 梭哈。对这些咒语加上阿嘎若，供养三次给眷属们。嗡 巴瓦 卡嘿 卡嘿。格里哈纳 格里哈纳 格里哈纳 吽。萨瓦 布达 巴林 梭哈。念诵二十一次，供养给所有部多眷属。嗡 萨瓦 阿米西 贝 瓦哈日内 梭哈。以此布施秽供朵玛给游荡的众生。供养赞颂。祈请享用此供施朵玛等，祈愿达成所愿。念诵百字明，忏悔，迎请送返，发愿，吉祥等与通常仪轨相同。只需此实修之精华即可。迎请，安座，供养仪轨，赞颂，嘱托事业等，若喜 विस्तृत，则可参考其他仪轨。若想进行此灌顶，则制作 विस्तृत 的朵玛仪轨。中央设置高台，布置坛城，周围环绕供品。北方放置须弥山四大部洲形状的朵玛，以水果和财物装饰。东方放置圆形朵玛，以各种香料装饰，并有血供的供品。南方放置三角形朵玛，有鱼和血肉。西方放置半月形朵玛，有牛奶和鲜花，各自周围环绕许多钩子。也布置供养所有部多的朵玛，以及酒类的秽供朵玛。每个朵玛都不少于一套完整的供品。在朵玛的顶端插上各自的查卡里。抛弃驱魔朵玛。观修保护轮。加持处所和物品。然后如上所述，直到祈愿达成所愿为止，由金刚上师圆满修持。弟子献上坛城。金刚持等祈请。念诵皈依和发心，可简可繁。也让弟子念诵随意的忏悔和七支供。在弟子的心中清晰地呈现完整的本尊坛城。让弟子观想自己成为任何一位本尊的形象。伴随着乐器的声音，从迎请四大天王开始，直到供养赞颂，献上座位，融合誓言尊和智慧尊之间都如上述一样。弟子啊
English
Extensively propagate the mantras of the Treasury of Space. Om Vaishravana ya Om Akaromukham, etc. At the end of each name mantra, add Akaro and offer it three times. Om Vajra Yakshani Griha Hata Svaha. Om Matha Matha Vajra Gandharva Hridaya Svaha. Om Khukhuni Griha Baling Svaha. Om Hara Hara Naga Vajra Svaha. To these mantras, add Akaro and offer it three times to the retinue. Om Bhava Khahi Khahi. Grihna Grihna Grihna Hum. Sarva Bhuta Baling Svaha. Recite twenty-one times and offer it to all Bhuta retinues. Om Sarva Amishi Bhyah Vaharine Svaha. With this, give the Rme offering cake to the wandering beings. Offerings and praises. Pray that this offering cake be accepted, and pray for the fulfillment of wishes. Recite the Hundred Syllable Mantra, confess, invite and send back, aspirations, and auspiciousness are the same as the general practice. Only this essence of practice is sufficient. Inviting, offering a seat, offering garlands, praises, entrusting activities, etc., if you like elaboration, you should know it elsewhere. If you want to give this empowerment, then perform the elaborate Torma ritual. In the center, set up a high platform with a mandala arrangement, surrounded by offerings. To the north, place a Torma in the shape of Mount Meru and the four continents, decorated with fruits and wealth. To the east, place a round Torma decorated with various fragrances, with blood offerings. To the south, place a triangular Torma with fish and flesh. To the west, place a crescent-shaped Torma with milk and flowers, each surrounded by many hooks. Also arrange a Torma for all Bhutas, and a Rme Torma in the form of alcohol. Each Torma should have no less than a complete set of offerings. Place the respective Chakalis on top of the Tormas. Throw away the obstacle-removing Torma. Meditate on the protective circle. Bless the place and objects. Then, as mentioned above, until the prayer for the fulfillment of wishes, the Vajra Master should complete the practice. The disciple offers the mandala. Vajradhara and others pray. Recite refuge and bodhicitta, either briefly or extensively. Also have the disciple recite any confession and the seven-branch offering. Clearly present the complete deity mandala in the disciple's mind. Have the disciple visualize himself as the embodiment of any deity. Accompanied by the sound of musical instruments, from inviting the Four Great Kings, until the offerings, praises, offering of seats, and the merging of the Samaya being and Wisdom being are all as above. Disciple