English
and the twenty-first chapter, which combines the seventeenth chapter, and in particular the goddess's own special tantra, the Dakini Flaming Fire Tantra, etc., are clearly shown in many sutras and tantras, so the source and basis are very sufficient. The embodiment of all Buddhas, the great vidyadhara Padma Thötreng, etc., are praised by many great masters as the most supreme of all Dharma protectors. For those whose power, ability, and blessings are immeasurable, the root of the life practice of the Matri by Master Padmasambhava, as well as the practice of the karma arrow and the kila, as well as the core Nub's oral instructions, etc., are terma, and the practice of the kila-protecting self-nature mother Reti, Langlabma, etc., are kama. In short, relying on the Matri like a mother, relying on it like a minister, relying on it like a friend, relying on it like a servant, explaining the fundamentals of recitation, practice, and activities, etc., in this way, there are profound and sharp interpretive oral instructions residing within. If one can obtain this transmission, the sutra says: 'Goddess, Naga goddess, Yaksha woman, bottle woman, Gandharva and earth deity, one who has the illusion of transforming anything, hundred-named mother and thousand-named mother.' Therefore, if this goddess is accomplished, then all wisdom and karma Matris will be accomplished. Therefore, in order to practice the subsequent permission of that, the activities of the master precede. The activity of the disciple is to offer a mandala and then pray: Vajra Holder, please consider! I, for the benefit of beings, pray to you with great compassion, please grant the grace of complete permission! Pray three times. After accumulating merit with refuge, bodhicitta, and the seven-branch offering, etc., whichever is appropriate, for the actual permission, there are outer, inner, and secret three. First, the outer permission based on the father: depending on the self-nature luminosity of the ultimate bodhicitta, due to reciting the mantra of emptiness, in the great charnel ground where the place is naturally and spontaneously accomplished, the master is visualized as Bhagavan Yamantaka, on the seat of lotus and sun, the disciple is visualized as Bhagavan Yamantaka, body color dark blue-black, one face and two arms, with an angry, fierce, and unbearable appearance, adorned with the attire of the charnel ground, the right hand brandishing a chopper, the left hand holding a lasso with a threatening gesture, residing on top of a buffalo trampling Yama male and female, with both feet in a scattered posture.
Chinese
令其入于信解。上师与弟子二者的顶轮有月亮，其上有白色嗡字；喉间有莲花，其上有红色阿字；心间有太阳，其上有蓝色吽字。于彼等各自的周围，有嗡阿卓德嘎雅曼达吽啪特，如是十一字，以各自的颜色环绕，令其清晰。对上师生起强烈的恭敬心，上师三处之嗡阿吽三字，放射出白红蓝三色光芒，分别融入弟子三处之三字中。身语意三门之罪障得以清净。观想获得一切佛之身语意加持。猛烈念诵十一字阿卓，并作焚香与奏乐。之后，弟子手持上师之念珠，亦随念咒语。此乃吉祥且速得成就之必要。 第二，依于佛母之内在随许： 于释迦狮子之教法中， 发起无上菩提心之后， 为守护佛陀之教法故， 祈请赐予具德黑天母， 身语意之成就与， 权能及事业。 如是念诵三遍，作祈请。于前方食子之位置，观想于无边际之蓝色光帐之中，如前清晰观想佛母。迎请智慧尊，祈请安住。作顶礼、供养、赞颂等。献上甘露。以上师心间之光芒，策励食子观想为清晰之佛母。从此佛母之无量身，如阳光下之尘埃般聚集，或如岩石上降下之雪花般，融入汝之顶轮，观想获得身之加持与一切能力。如是传达表征。将食子置于头顶。 具誓言之母与空行， 胜于母亲之慈爱，胜于姐妹之亲昵， 胜于朋友之悲悯，胜于仆人之听命， 愿得护法之权能！ 嗡 扎RARA 惹克叉 玛哈 敦 贝 玛哈 雅叉 迪 施那 嘎哩 敦 贝。 于此之后，猛烈念诵加入阿贝夏雅，并伴随焚香与乐器之声。如是，放射咒语之身与无量文字，如前而来。融入汝之喉间。观想获得语之加持与一切能力，将食子置于喉间。
English
Let it be put into faith and understanding. On the crown of both the master and the disciple, there is a moon with a white Om; at the throat, a lotus with a red Ah; at the heart, a sun with a blue Hum. Around each of these, there are the eleven syllables Om Ah Kro De Ka Ya Man Ta Hum Phet, each with its own color, made clear. Generate intense reverence for the master, and from the three places of the master, the three syllables Om Ah Hum, radiate white, red, and blue lights, which individually dissolve into the three syllables at the three places of the disciple. The sins and obscurations of body, speech, and mind are purified. Visualize receiving the blessings of the body, speech, and mind of all Buddhas. Vigorously recite the eleven-syllable Akro, and make offerings of incense and music. Afterward, the disciple holds the master's mala and also recites the mantra. This is necessary for auspiciousness and the swift attainment of accomplishments. Secondly, the inner permission based on the Mother: In the teachings of Shakya Simha, Having generated the supreme Bodhicitta, For the sake of protecting the Buddha's teachings, I pray that the glorious Black Goddess, May grant the accomplishments of body, speech, and mind, And the power and activities. Recite this three times, making the supplication. In the space of the torma in front, visualize the goddess as before, clearly, within a limitless blue tent of light. Invite the wisdom being, and request them to remain. Make prostrations, offerings, praises, etc. Offer nectar. With the light from the master's heart, urge the torma to be visualized as the clear goddess. From this, the immeasurable body of the goddess, like dust gathering in sunlight or like snow falling on rocks, dissolves into the crown of your head, and contemplate receiving all the power and ability of the body's blessing. Thus, convey the sign. Place the torma on the head. Oath-bound mothers and dakinis, More loving than a mother, more affectionate than a sister, More compassionate than a friend, more obedient than a servant, May I obtain the power of the Dharma protectors! Om TRAK RAKSHA MAHA DUN BHYO MAHA YAKSHA TISHTHA KALI DUN BHYO. After this, vigorously recite with the addition of ABESHAYA, accompanied by incense and the sound of musical instruments. Likewise, the body radiating mantra sounds and immeasurable letters come as before. Dissolve into your throat. Contemplate receiving the blessing of speech and all abilities, and place the torma on the throat.
Chinese
放置于གྲིན་。 嘛嘛空行等，通过偈颂、真言和焚香奏乐，为了真言的念诵传承而祈请。 女神我已掌握，女神请加持于我。 将朵玛观想为女神，在心间日轮之上，嘛字蓝绿色的外围是蓝色的咒鬘，从中发出第二个（咒鬘），从口中发出。 观想从你们的口中融入心间，然后抓住上师的念珠，也要跟随念诵真言。 最后撒花，愿吉祥天女的语智真言的威力与加持，当下立即进入。 再次，将朵玛观想为嘛嘛，在心间莲花日轮上，嘛字蓝绿色极度燃烧。 从中如彩虹般的光芒之聚和嘛嘛的身相与手印的形象，无数如前而来。 融入你们的心间，最后嘛嘛自身也化为光点，如深蓝色熔化的液体般融入心间的嘛字。 同样，由于融入你们的心间，相信获得了心间的加持、能力与威力，将朵玛放置于心间。 嘛嘛空行等，进行偈颂、真言和焚香奏乐。 第三，依靠介绍朵玛的秘密随许： 再次，将朵玛刹那间观想为女神，用加持的甘露洒之，以供养令其欢喜，满足誓言，忆起往昔的誓言，欢喜于执行所委托的事业，相信其显现并安住。 以赞颂和根本真言为先导。 委托命令交付的事业，以欢喜而承诺，化为光融入弟子的心间，观想成为无别。 从朵玛的下方给予少许部分和少许内供，观想获得嘛嘛的身语意功德事业的成就而享用。 这样，将朵玛放置于三处，通过灌顶，获得身语意的加持。 再次，由于享用成就，获得了四种事业的成就。 如是介绍。 之后，宣告誓言并承诺以及供养等与共同（仪轨）相同。 法事结尾的行动，供养朵玛、酬谢、宽恕祈祷等与其他相同。
English
Place it on the grin. Mamo Dakini etc., through verses, mantras, and incense music, pray for the sake of mantra recitation transmission. Goddess, I have grasped, may the goddess bless me. Visualize the Torma as a goddess, on the sun disc in the heart, the blue-green Ma syllable is surrounded by a blue mantra garland, from which the second (mantra garland) is emitted, coming out of the mouth. Meditate that it dissolves from your mouths into your hearts, then grasp the master's rosary and also follow the recitation of the mantra. Finally, scatter flowers, may all the power, energy, and blessings of the glorious goddess's speech-wisdom mantra enter immediately now. Again, visualize the Torma as Mamo, on the lotus sun disc in the heart, the blue-green Ma syllable is extremely blazing. From it, a multitude of rainbow-like rays and the forms of Mamo's body and hand implements come forth immeasurably as before. Dissolve into your hearts, and finally Mamo herself also transforms into a point of light, dissolving like molten dark blue liquid into the Ma syllable in the heart. Likewise, because it dissolves into your hearts, believe that you have obtained all the blessings, abilities, and power of the heart, and place the Torma in your heart. Mamo Dakini etc., perform verses, mantras, and incense music. Third, the secret subsequent permission based on introducing the Torma: Again, instantly visualize the Torma as a goddess, sprinkle it with the blessed nectar, and please her with offerings, fulfilling the vows, remembering the past vows, rejoicing in performing the entrusted activities, and believing that she manifests and abides. With praise and the root mantra as the prelude. Entrust the activities of commanding and entrusting, promising with joy, dissolving into light and dissolving into the disciple's heart, visualizing becoming inseparable. From below the Torma, give a small portion and a little inner offering, visualize obtaining the accomplishments of Mamo's body, speech, mind, qualities, and activities, and enjoy them. Thus, placing the Torma in the three places, through empowerment, obtain the blessings of body, speech, and mind. Again, by enjoying the accomplishments, the accomplishments of the four activities are obtained. Thus introduced. Afterwards, proclaiming the vows, making promises, and offerings are the same as the common (ritual). The actions at the end of the ritual, offering the Torma, thanksgiving, forgiveness prayers, etc., are the same as others.
English
From the expanse of wisdom, the power of transformation arises. Assuming the form of an unhindered Rakshasi. The main protector of the Vajrayana teachings. A profound life-force entrustment of the practice method. Remati, the self-arisen queen, sovereign of the desire realm, the practice method possessing both Kama and Terma, along with the chapter of Anujna, extracted from the inexhaustible vase of accomplishment, the practice method of the words of the great treasure revealer, Gyurme Dorje.