English
If you want to expand the ground, emanate countless dakinis from the Great Mother, and visualize inviting them. Hūṃ. From the emanation of the Great Mother's heart. Apply this to all four directions. From the eastern direction, invite the dakini who subdues enemies and obstacles, the dakini of the Vajra family, with a blue body and blazing splendor, holding an iron hook knife in her right hand, and a skull cup filled with the blood of the four demons in her left hand, etc. From the southern direction, invite the dakini who subdues enemies and obstacles, the dakini of the Ratna family, with a yellow body and blazing splendor, holding a golden hook knife in her right hand, and a skull cup filled with the blood of the four demons in her left hand. From the western direction, invite the dakini who subdues enemies and obstacles, the dakini of the Padma family, with a red body and blazing splendor, holding a copper hook knife in her right hand, and a skull cup filled with the blood of the four demons in her left hand. From the northern direction, invite the dakini who subdues enemies and obstacles, the dakini of the Karma family, with a green body and blazing splendor, holding a burning sword in her right hand, and a skull cup filled with the blood of the four demons in her left hand. Apply this. The method of distinguishing him from the deities is: Hūṃ, I am not wrong, he is wrong. I am not wrong and not deceiving. May the Three Jewels be impartial witnesses. This person who has broken vows, has bad karma, and is sinful, harm the bodies of the lamas, separate from the lamas! Harm with this, separate from the Three Jewels! Harm the yidam deity with this, separate from the yidam deity! To the Dharma protectors and guardians with this... separate from the Dharma protectors and guardians... To the ruling deity with this... separate from the ruling deity... To the protecting deity with this... protecting deity... To the ancestral lineage deity... ancestral lineage deity... To the family deity with this... separate from the family deity... To the mother deity and uncle deity with this... separate from the mother deity and uncle deity! Harm the local deity and earth deity with this, separate from the local deity and earth deity! Recite this and separate from the ruling deity and the protecting deity. The method of generating Vajrakilaya: Offer inner offerings, cleanse with amrita, purify with Svabhava. From emptiness, from the letter Paṃ (Tibetan: པྃ, Sanskrit Devanagari: प, Sanskrit Romanization: paṃ, Chinese literal meaning: Paṃ) arises a lotus, from the letter Raṃ (Tibetan: རྃ, Sanskrit Devanagari: र, Sanskrit Romanization: raṃ, Chinese literal meaning: Raṃ) arises a sun disc, on top of the sun disc, from the blue letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) emanates light, offering to the noble ones, accomplishing the benefit of sentient beings, gathering back, completely transforming, from there arises the upper body of a wrathful mother, black in color, with one face, two arms, three eyes, and four fangs bared.
English
Pa. A black pig face appears on the crown of the head, subduing the three realms, overwhelming the three existences with power, and proclaiming a fierce roar of power. The right hand raises a curved knife with a vajra handle to the sky, and the left hand holds a skull cup filled with the blood of the four maras at the heart. The lower body is a three-sided phurba made of meteoric iron, possessing sharp keenness, and endowed with the complete power to subdue enemies and obstacles. Bless the three places on its forehead with Oṃ (ༀ，Devanagari: ओ，Romanization: oṃ，Literal meaning: Om) and so on. This supreme generation of the phurba should be done during the front generation. First, generate the samaya being of the front generation, then generate the samaya being of the phurba, and then perform the invocation, offering, praise, etc., together at the same time. Then, the killing: holding the phurba generated above, or a sharp weapon, and making a stabbing gesture. This oath-breaker, evil-doer, and sinner! The five senses are complete on the head. In the center of the brain is Kīlaya. Oath-breaker, evil-doer... Explanation, etc. What sees is the eye, and on the left and right of the eye is Kālaya. Oath-breaker... What hears is the ear, and on the left and right of the ear is Kīlaya. Oath-breaker... What smells is the nose, and in the center of the nose... Oath-breaker... What tastes is the tongue, and in the center of the tongue... Oath-breaker... What grasps is the hand, and on the left and right of the shoulder blades... Oath-breaker... What walks is the foot, and on the left and right of the thighs... Oath-breaker... What revolves is the secret place, and in the secret place... Oath-breaker... What generates is the navel, and in the center of the navel is Kīlaya. Oath-breaker... What thinks is the heart, and in the center of the mind is Kīlaya. Oṃ Vajra Kili Kīlāya Sarva Vighnān Baṃ Hūṃ Phaṭ (ༀ་བཛྲ་ཀི་ལི་ཀཱི་ལ་ཡ་སརྦ་བིག྄་ནན་བྃ་ཧཱུྃ་ཕཊ，Devanagari: ॐ वज्र किलि कि लाय सर्व विघ्नान् बं हुं फट्，Romanization: oṃ vajra kili kīlāya sarva vighnān baṃ hūṃ phaṭ，Literal meaning: Om, Vajra, Peg, Peg, All, Obstacles, Bam, Hum, Phat!) Oṃ Vajra Ḍākkini Hūṃ (ༀ་བཛྲ་དྷ་ཀྐི་ནི་ཧཱུྃ，Devanagari: ॐ वज्र धाक्किनि हुं，Romanization: oṃ vajra ḍhākkini hūṃ，Literal meaning: Om, Vajra, Dakini, Hum!) Having said this, strike between the black and white heart, and immediately transfer the consciousness from the material awareness. Bless the liṅga with the uncontaminated wisdom nectar of Oṃ Āḥ Hūṃ (ༀ་ཨཱཿཧཱུྃ，Devanagari: ओ आः हुं，Romanization: oṃ āḥ hūṃ，Literal meaning: Om Ah Hum), and visualize it as inseparable from the assembly. Place the tsok food and Dharma protector torma on the patient, and the male and female yogis lift it up and strike it with clear visualization. Hūṃ, Guru, Yidam, and Ḍākinī, the three, arise from their respective places, open faces as vast as the sky, extend tongues like red lightning, bare fangs like snow mountains, like the sun and moon
Chinese
睁开慈母的眼睛，将诛杀仇敌邪魔的血肉骨，化为五种妙欲，加持为无漏甘露。这充满三千世界的甘露，请享用吧，卡让卡嘿！请融入颈中，阿拉里！请毫无剩余地享用。伟大的佛母，父系母系子嗣们，与勇士空行眷属一同，从各自的处所起身。以下开始念诵。从第六金刚持开始，直至本尊坛城，四部密续的坛城众，从各自的处所起身。念诵。从护法玛贡拉姆姐弟开始，直至田地守护者，护教神灵及其眷属们，从各自的处所起身。从普贤王如来开始，直至草丛中的小虫，安住于轮回涅槃中的众生，从各自的处所起身。特别是住于此地的，所有山王，以及海神女等等，显有世间的神鬼们，从各自的处所起身。殊胜的色供，悦耳的声供，以香供令您满足，上妙的味供，无上的触供。以这五种供养，充满无尽的海洋，献给上师本尊。愿上师三宝因供养而欢喜！愿空行护法誓言圆满！愿六道众生心满意足！愿宿债业障得以清净！愿一切血仇得以消除！愿一切如愿以偿！愿一切如所布施而满足！愿一切如所期望而圆满！愿一切众生证得佛果！外面的勇士瑜伽母们享受会供时，诛杀供养时所念诵的以上词句如是念诵，不说从各自的处所，而是说：来此享用会供和朵玛。在结尾处，从“充满虚空的会供请享用”开始，直到“喜于剩余，享用剩余”为止，以及享用的词句段落，变换词语并混合念诵。充满虚空的会供请享用！充满中间空间的会供请享用！充满大地的会供……充满三千世界的会供……充满外器世界的会供……
English
Open the eyes of the loving mother, transform the flesh, blood, and bones of the slain enemies and obstructors into the five desirable qualities, bless them into uncontaminated nectar. This nectar filling the three thousand worlds, please partake of it, kha ram kha hi! Please dissolve it into the neck, ara li! Please consume it without leaving any remainder. Great Mother, paternal lineage, maternal lineage, and descendants, together with the assembly of heroes and dakinis, arise from your respective places. From here onwards, proceed. From the great Sixth Vajradhara downwards, and up to the yidam deities, the deities of the four tantra classes, arise from your respective places. Recite. From the Dharma protectors Magön, Lhamo, and siblings downwards, and up to the field-protecting workers, the powerful Dharma protectors with their retinues, arise from your respective places. From Samantabhadra downwards, and up to the worms in the grass, those abiding in samsara and nirvana, arise from your respective places. Especially those abiding here, all the mountain kings, and the ocean queen, etc., the gods and demons of appearance and existence, arise from your respective places. The offering of form is especially excellent. The offering of sound is delightful. May you be satisfied with the offering of fragrance. The offering of taste is endowed with supreme flavor. The offering of touch is unsurpassed. With these five kinds of offerings, filling the vast ocean, I offer to the guru and yidam deities. May the guru and the Three Jewels be pleased by the offerings! May the dakinis and Dharma protectors fulfill their vows! May the desires of the six realms be satisfied! May debts and karmic burdens be purified! May all blood feuds be eliminated! May everything be accomplished as desired! May everything be satisfied as offered! May everything be fulfilled as hoped for! May all attain Buddhahood! When the external heroes and yoginis enjoy the tsok, the above words spoken during the slaying offering should be recited as they are, without saying "from their respective places," but instead saying, "Come here, enjoy the tsok and torma." At the end, starting from "Enjoy this tsok filling the sky," up to "Delighted with the remainder, enjoy the remainder," and the verses of enjoyment, the phrases should be changed and mixed while reciting. Enjoy this tsok filling the sky! Enjoy this tsok filling the intermediate space! Enjoy this tsok filling the earth... Enjoy this tsok filling the three thousand worlds... Enjoy this tsok filling the external world...
Chinese
四药母与四魔母，以及四大夜叉等，守护藏地的坚母们，伴随众多飘逸的装饰，伴随众多奴仆的眷属，降临于此，圆满誓言，成办事业！如此向空中抛掷。 之后如前一般，供养加持，刹那间观想生起本尊。以外内秘密的供品以咒供养，以法界完全清净而赞颂。取悉地，祈请所欲之义。以百字明补足缺失。忏悔是：无论如何我因愚痴。 等等念诵。回向发愿。若无所依，则迎请前生本尊的智慧尊降临，誓言尊融入自身。若有所依，则安住于所依，通过加持而成为殊胜的加持。 之后念诵吉祥颂。守护三处，进入行持的瑜伽。若欲恒常修持，则与会供相关则如是，若不相关，则皈依，发心，百字明，自生，前生，供赞，瓶诵，自入，朵玛回向，后行。 或者朵玛回向，自入。 无明轮回的众生们，以二资粮的喜乐满足之后，为了获得无漏四身的荣耀，会供自入仅此即可。若有过失，空行母请宽恕。以慈爱摄受，愿此法在所有方兴盛广大。在噶陀昆吉的手稿中，这是由名为多巴昆噶华巴者所著。噶陀巴的昆噶崩巴和此二者确定为同一人，只是名称不同而已。实际上，噶陀巴的昆噶崩巴的断法仪轨中，空行五部的仪轨就是这个。堪布强丹的手稿中如此说。 上一页 空行五部的现证 下一页
English
Four medicine mothers and four demon mothers, as well as the four great Yakshas, etc., the steadfast mothers who protect the Tibetan realm, adorned with many fluttering ornaments, accompanied by retinues of many servants, descend here, fulfill your vows, and accomplish your activities! Thus, it is thrown into the sky. Then, as before, offer blessings, and instantly visualize the arising of the front generation. Offer outer, inner, and secret offerings with mantras, and praise with the complete purity of the Dharmadhatu. Take attainments, and pray for the meaning of desires. Complete deficiencies with the Hundred Syllable Mantra. Confession is: Whatever I am, due to my foolishness. Etc., recite. Dedicate and make aspirations. If there is no support, then invite the wisdom being of the front generation to descend, and the Samaya being merges into oneself. If there is a support, then by residing in the support, it becomes a supreme blessing through blessing. Then recite auspicious verses. Protect the three places and enter the yoga of conduct. If you want to practice constantly, if it is related to the Tsog offering, then it is like that, if it is not related, then take refuge, generate Bodhicitta, the Hundred Syllable Mantra, self-generation, front generation, offering praise, vase recitation, self-entry, Torma dedication, subsequent actions. Or Torma dedication, self-entry. May all sentient beings in the realm of ignorance and existence, having been satisfied with the joy and happiness of the two accumulations, in order to obtain the glory of the stainless four bodies, this much of the Tsog offering self-entry is virtuous. If there are any faults, may the Dakinis forgive. With love, may this Dharma be embraced and may it flourish and spread in all directions. In the manuscript of Kathok Kunkhyen, this was written by one named Dorpa Kunga Palwa. It is certain that Kathokpa's Kunga Bumpa and these two are the same person, only the names are different. In essence, in the Chod ritual of Kathokpa's Kunga Bumpa, the ritual of the five classes of Dakinis is this one. This is what Khenchen Tobden's manuscript says. previous The Realization of the Five Classes of Dakinis next