English
From the beginning of inviting to the end of praising. Combine as stated in visualization, recitation, visualization dissolution, and clear light. In order to easily remember the visualization and recitation, a little explanation is given: The self, the front, the vase deity, and the solitary place are all clear. In the heart, on the lotus, moon, and sun, is the wisdom mind. In the heart, which is the same as oneself, above the unborn sun. Unobstructed awareness, around the green letter "པཾ" (Tibetan: པཾ, Sanskrit Devanagari: प, Sanskrit Romanization: paṃ, literal Chinese meaning: Ban). The garland of self-luminous mantras, with the same color. Red rays of light revolve like a torch. The heart of the deity in the vase in front is struck, the same as oneself. From the tantric invocation mantra, rays of light emanate, illuminating the ten directions. The offerings, blessings, power, and streams of light of the Buddhas. Gather in the body of the deity in the vase in front. From the front generation mantra, a chain of light rays appears. Guided by the entering breath, it dissolves into oneself. Having received the blessing, the exhaled breath and light are offered to the front. Invoking the tantra, inhaling, the accomplishments dissolve into oneself. The rotation of emission and absorption is like a torch. The assembly of deities in the vase, from the pores. A stream of nectar flows, filling the vase. Thus, visualize clearly, recite the root mantra, and do as much as possible. At the end of the Dharma assembly, make a common offering. Like the visualization dissolution, the deity in the vase dissolves into light, and again becomes the assembly of deities in the vase, etc. Before the actual empowerment is completed, proceed as adorned by the connection of the empowerment ritual. In the subsequent part of the ritual, as it appears in the thanksgiving, praise, and practice. After the common part of confession is completed. Recite Ali Kali. Although this treatise speaks of sending and receiving, as usual, visualize the body image, etc., and pray for stable abiding: Pray that the assembly of deities arising and invited in the mandala of the venerable Parnashavari will abide stably on the supports for as long as they exist. After abiding, pray that they become the protector, refuge, and excellent companion of all sentient beings. Recite Ye Dharma, dissolving the wisdom deity into the support. With the three syllables, dissolve the samaya deity into oneself. Dedication and aspiration: Namo. I start from the venerable one, etc. Clean it up! In between, like the visualization dissolution. Although it is said that absorption, etc., should be done, if it is in accordance with the intention of the visualization dissolution, it seems easy to enter, therefore, the self-generation is absorbed and placed in the realm of view: The light mass appearing like a deity disappears like a rainbow. The inexpressible realm of reality and awareness, mother and child meet.ྲེས། Keep the original expanse as it is. It is accomplished by taking the practice of that view into the path. ༈ As Chakme said, the empowerment of the Leaf-Clad One, which combines the teachings and treasures, mainly Namchö, is blessed. A condensed empowerment practice can be done like Namchö. It is okay even if the extensive practice is not completed. Because the leaves are the deity used during the work of cutting off diseases and epidemics, they will not appear during the empowerment. After completing the practice in this way, perform the actual empowerment, and the subsequent steps should be done like Namchö. ༈ Regarding the practice of the empowerment of the peaceful aspect of Stagsham Guru, the Leaf-Clad Hermit, first is refuge and bodhicitta: Recite "Buddha, Dharma, and Sangha" etc. three times. The torma for the ground spirits, according to Stagsham's own tradition, or just the common tradition, commonly purify with རཾ་ཡཾ་ཁཾ་ (Tibetan, Devanagari: रं यं खं, Romanized Sanskrit: raṃ yaṃ khaṃ, Literal Chinese meaning: Rang, Yang, Khang). Bless with ཨོཾ་ཨཱཿཧཱུྃ་ (Tibetan, Devanagari: ॐ आः हूँ, Romanized Sanskrit: oṃ āḥ hūṃ, Literal Chinese meaning: Om, Ah, Hum). Invite the guests with भू मि प ति स प रि वा रा व ज्र स मा जः (Tibetan, Devanagari: भू मि प ति स प रि वा रा व ज्र स मा जः, Romanized Sanskrit: bhū mi pa ti sa pa ri vā ra va jra sa mā jaḥ, Literal Chinese meaning: Earth deity and retinue, Vajra Samaja). Offer with अ का रो स् (Tibetan, Devanagari: अ का रो स्, Romanized Sanskrit: a kā ros, Literal Chinese meaning: A). Entrust the activity with the offering torma. Dismiss with गच्छ स् (Tibetan, Devanagari: गच्छ स्, Romanized Sanskrit: gaccha s, Literal Chinese meaning: Go). Summon the obstacles with स र्व भू त आ क र्षा य जः (Tibetan, Devanagari: स र्व भू त आ क र्षा य जः, Romanized Sanskrit: sarva bhūta ā karṣā ya jaḥ, Literal Chinese meaning: All spirits, attract, Ja). Offer with स र्व भू त ब लि ं त खा हि स् (Tibetan, Devanagari: स र्व भू त ब लि ं त खा हि स्, Romanized Sanskrit: sarva bhūta baliṃ ta khā hi s, Literal Chinese meaning: All spirits, offering, eat, S). हूँ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) Order and expel with "The blessings of the lamas" etc. हूँ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) Generally, set the boundaries like "I am from the beginning" etc. Meditate on the four immeasurables, such as "May all sentient beings have happiness" etc. Accumulate the accumulations: like the ritual of "Mother Space" etc. Non-duality. Self-generation: Purify with ॐ म हा शू न्या ता (Tibetan, Devanagari: ॐ म हा शू न्या ता, Romanized Sanskrit: oṃ ma hā śū nyā tā, Literal Chinese meaning: Om, Great, Emptiness) etc. In the emptiness where self, other, inner, and outer are not perceived, on a lotus and full moon cushion, etc., from generation to absorption, recite until the end. Purify the offering substances with रཾ་ཡཾ་ཁཾ་ (Tibetan, Devanagari: रं यं खं, Romanized Sanskrit: raṃ yaṃ khaṃ, Literal Chinese meaning: Rang, Yang, Khang). Bless with "Pure Dharma Realm" etc. Vase generation: Purify with शून्यता (Tibetan, Devanagari: शून्यता, Romanized Sanskrit: śūnyatā, Literal Chinese meaning: Emptiness). In the emptiness where phenomena of grasping at reality are not perceived, from भ्रूम (Tibetan, Devanagari: भ्रूम, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Seed syllable) in the center of the vase palace, on a lotus and full moon cushion, generate as before with the letter पं (Tibetan, Devanagari: पं, Romanized Sanskrit: paṃ, Literal Chinese meaning: Pam) green etc., non-duality. Below, ह्रीः (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Hrih) Invoke the Bhagavati Leaf-Clad One, etc., from invocation to the end of praise. Recitation visualization: Above, self and deity are inseparable, etc., collect the essence of samsara and nirvana, self and deity dissolve into the objects of practice, appearing as medicine pills and jewels that eliminate diseases. After clarifying this, pull the blessing cord and recite the mantra as much as possible, such as the hundred-syllable mantra, below, the deity assembly of the vase etc.
Tibetan
ད་ཞུ་བྱ། རིག་མེ་དོར་ལ་གནང་བ་ནོད། དབང་དངོས་ལ། མར་གྱུར་གྱི་ཡིད་ཅན་རྣམས་ཀྱི་དོན་དུ་དཔལ་ལྷ་མོ་རི་ཁྲོད་ལོ་མ་ཅན་གྱི་དབང་བསྐུར་ཞུ་བར་བྱ་སྙམ་པའི་ཐུགས་ལེགས་པར་བསྐྱེད་དེ་གསན་འཚལ། དེ་ལ་རྒྱལ་བ་ཐུགས་རྗེའི་བདག་ཉིད་ཀྱིས་འགྲོ་ཁམས་རྣམས་ལ་བུ་གཅིག་པའི་མ་བཞིན་དམིགས་པ་མེད་པའི་ཐུགས་རྗེའི་བརྩེ་བས། ཕན་བདེའི་ལམ་བཟང་ཇི་སྙེད་ཅིག་གསལ་བར་མཛད་པ་ལས། ཉེས་གསུམ་རྒྱུ་ལས་བྱུང་བའི་ནད་སྤྱི་དང་། ཁྱད་པར་སྙིགས་དུས་གསོ་བར་དཀའ་བའི་འགོ་ཡམས་རིམས་ནད་ཀྱི་གཉེན་པོར་མཆོག་ཏུ་ཟབ་པའི་མཚན་དང་རིགས་སྔགས་དྲན་པ་ཙམ་གྱིས་སེལ་ཞིང་མི་འབྱུང་བར་བྱེད་པའི་ལྷ་མོ་འདི་ཉིད་ཀྱི་སྒྲུབ་སྐོར་གསར་རྙིང་རྣམས་སུ་རྒྱ་ཆེར་བྱོན་པ་ལས། འདིར་བརྒྱུད་ཐག་ཉེ་ཞིང་བྱིན་རླབས་ཀྱི་དྲོད་མ་ཡལ་བའི་ངེས་པས་ཁྱད་པར་དུ་འཕགས་པ་ཟབ་མོ་གཏེར་གྱི་ཕྱོགས་ལས་བྱོན་པ་སྟེ། དེ་ཡང་ཆོས་བློ་མགོན་དང་ཨརྻ་ས་ལེ་ཟུང་འཇུག་གི་རོལ་གར་ཨོ་རྒྱན་བསམ་གཏན་གླིང་པའམ། སྟག་ཤམ་ནུས་ལྡན་རྡོ་རྗེས་བླ་མ་ཞི་དྲག་གི་ཆོས་སྐོར་བོད་འབངས་སྐྱོབ་པའི་མགོན་དུ་ གཏེར་ཞལ་དབྱེ་བར་མཛད་པའི་ཆོས་སྡེ་ལས་བྱོན་པ་ཡིན་ཏེ། གཞུང་ལས། འདི་ལ་བརྩོན་པའི་རྣལ་འབྱོར་གང༔ ནད་ཀྱི་སྟེང་དུ་ཐོགས་པ་མེད༔ ཕར་འཇོམས་ནུས་པས་ཕ་ལམ་འདྲ༔ ཤིན་ཏུ་ཟབ་བོ་ས་མ་ཡ༔ ཞེས་བསྔགས་པར་མཛད་པ་བཅོམ་ལྡན་འདས་མ་རི་ཁྲོད་ལོ་མ་གྱོན་མའི་སྒྲུབ་ཐབས་ནད་འཇོམས་སྟོབས་སྒྲོན་མའི་དབང་བསྐུར་བགྱི་བ་ལ་སོགས་ཀྱིས་མཚམས་སྦྱར་ལ་མཎྜལ། གསོལ་བ་འདེབས་པ་འདིའི་རྗེས་ཟློས། དུས་གསུམ་བདེ་གཤེགས་འདུས་པའི་མགོན། །དཔལ་ལྡན་བླ་མའི་བཀའ་དྲིན་གྱིས། །བཅོམ་ལྡན་ལྷ་མོ་ཤ་ཝ་རཱིའི། །དབང་བསྐུར་དམ་པ་བསྩལ་དུ་གསོལ། །ལན་གསུམ། རྒྱུད་དག་པར་བྱ་བའི་སླད་དུ་ཚོགས་ཞིང་མཁའ་ཁྱབ་ཏུ་སད་པའི་སྤྱན་སྔར་བདུན་རྣམ་དག་མཛད་པའི་བློས་འདིའི་རྗེས་ཟློས། དཀོན་མཆོག་གསུམ་ལ་བདག་སྐྱབས་སོགས། དབང་གི་གཞི་འགོད་པའི་སླད་དུ་འདི་ལྟར་གསལ་ཐོབས། ཤཱུནྱ་ཏཱ་སོགས་བདག་བསྐྱེད་ལྟར་ལ། སློབ་མའི་ཞེས་བསྒྱུར་ནས། གསལ་བར་བསྐྱེད༔ དེ་ལྟར་བསྒོམས་པའི་གནས་གསུམ་ཡི་གེའི་འོད་དང་། སློབ་དཔོན་གྱི་ཐུགས་ཀའི་འོད་ཟེར་གྱིས་རྩ་གསུམ་རྒྱལ་བ་རབ་འབྱམས་དང་དཔལ་ལྡན་མའི་ཐུགས་རྒྱུད་བསྐུལ་བས། སྐུ་གསུང་ཐུགས་ ཀྱི་བྱིན་རླབས་སྐུ་དང་ཡིག་འབྲུ་ཕྱག་མཚན་གྱི་ཚོགས་ཆར་དྲག་འབབ་པ་བཞིན་བྱོན་ནས་སློབ་མར་ཐིམ་པས་རྒྱུད་བྱིན་གྱིས་བ
Chinese
现在开始。请允许睿智的梅朵（Rigmai Dor）给予恩赐。为了所有有情众生的利益，我希望接受吉祥天女山居叶衣佛母的灌顶，请发起善心并谛听。 往昔，诸佛慈悲之主，以如慈母般对待独子的无缘大慈，开示了无数利益安乐的妙道。特别是对于由三毒引起的各种疾病，以及难以治疗的末法时期瘟疫，仅仅忆念其名号和真言就能消除并防止发生的这位天女，其新旧修持法门广为流传。在此，由于传承近且加持力未消退的缘故，尤其殊胜的是出自甚深伏藏法，即秋吉林巴（Chokgyur Lingpa）和阿雅萨雷（Arya Sale）双运的游舞，邬金桑丹林巴（Orgyen Samten Lingpa）或达香能丹多杰（Taksham Nuden Dorje）开启伏藏，作为救护藏族民众的上师息增怀伏法类之法藏而来。经文中说：“对此精进的瑜伽士，不会被疾病所阻碍，能摧毁他者如冰雹，极其深奥，萨玛雅（samaya，誓言）。”如此赞叹的薄伽梵母山居叶衣佛母的修法，以消除疾病、力量之灯的灌顶等作为开端，献曼扎，念诵此祈请文：三世善逝的聚集主， 凭借吉祥上师的恩德， 祈请赐予薄伽梵母夏瓦日（Shavari）的殊胜灌顶。念诵三遍。 为了清净相续，在遍布虚空的会供坛城前，以七支净化的意念念诵此文：皈依三宝等。 为了奠定灌顶的基础，请如此观想：如空性等自生本尊一般，将“弟子”改为“观想”。如此清晰地观想。 如此观想后，从三处的种子字发出光芒，上师心间的光芒，催动三根本诸佛和吉祥天女的意续，身语意的加持，如身和文字、手印的云雨般降临，融入弟子，加持相续。
English
Now, please begin. Please allow Rigmai Dor to grant blessings. For the benefit of all sentient beings, I wish to receive the empowerment of the glorious goddess Parnashavari, the Leaf-Clad Lady of the Mountains, please generate good intentions and listen attentively. In the past, the lords of compassion, with their impartial love like a mother to her only child, have revealed countless excellent paths of benefit and happiness. Especially for various diseases arising from the three poisons, and the epidemics of the degenerate age that are difficult to cure, this goddess, whose name and mantra alone can eliminate and prevent them from occurring, has a wide range of new and old sadhana practices. Here, due to the closeness of the lineage and the undiminished warmth of blessings, it is particularly excellent as it comes from the profound treasure teachings, namely the combined play of Chokgyur Lingpa and Arya Sale, Orgyen Samten Lingpa or Taksham Nuden Dorje, who opened the treasure as a Dharma treasure of peaceful and wrathful guru practices to protect the Tibetan people. The text says, "The yogi who strives in this will not be hindered by disease, able to destroy others like hail, extremely profound, samaya." Thus praised, the sadhana of the Bhagavati Parnashavari, the empowerment of the Lamp of Power to Destroy Diseases, etc., is introduced. Offer the mandala, recite this prayer: Assembly of the Sugatas of the three times, Through the kindness of the glorious guru, Please grant the sacred empowerment of Bhagavati Shavari. Recite three times. In order to purify the mindstream, in front of the assembly field awakened throughout space, with the intention of making the sevenfold purification, recite this: Refuge in the Three Jewels, etc. In order to lay the foundation for the empowerment, please visualize as follows: Like emptiness, etc., as self-generation, change "disciple" to "visualization." Visualize clearly in this way. After visualizing in this way, light radiates from the seed syllables in the three places, and the light from the guru's heart stimulates the mindstream of the Three Roots and all the Buddhas and the glorious goddess. The blessings of body, speech, and mind, like a torrential rain of body, letters, and hand symbols, descend and dissolve into the disciple, blessing the mindstream.