English
Having become like that, it merges into the clay. Place the crossed three-pointed vajra mudra on the clay and recite twenty-one dharanis. Also recite other mantras three or seven times each. Offer to the deities residing in the sky with argham up to shapta. Praise with "Universally Illuminating Buddha Great Purity" etc. Do the Hundred Syllable Mantra, confession, requesting to come, requesting to return, aspiration prayer, and auspiciousness. This is important for a large clay pile, and it is done according to the preference for elaborateness. If abbreviated, it is sufficient to bless only with the mantra and mudra during the main part. For Manthang, scattered stone deities, and stupas of the Three Protectors, the formal part of the consecration is the same as above. For the stupa of the Three Protectors, it seems that the firm abiding is done after the blessing of each mantra. If there are images of the Three Protectors, it is best to visualize them as the Three Protectors themselves. This was said by Taranatha. Good! Proofread! Om Namah Aryatareye. With the hundred lights of the all-illuminating wisdom, Eliminating suffering by spreading a net, I prostrate to the body of the Holy Mother, Who possesses the glory of Mount Kailash. The ocean of wisdom, the giver of the wish-fulfilling, Joyous feast of the immortal jewel to beings, May the lotus-marked moon of her feet always, Abide on the throne of our hair. Desiring to practice the immortal Arya Tara, Which arose from the tradition of that Holy One, In the best solitary place, facing east, straighten the body, hold the vajra fist at the heart, and say: Om Anadya Di Citta Vajra Sattva Hum. Recite. Om Vajrodake Hum. Fill a conch cup with water. Om Tapte Tapte Mahatapte Svaha. This is inviting the wisdom being. Om Hrih Svaha, wash the face. Om Khah Svaha, wash the face. Om Pancanga Hum. Five limbs. Om Sarva Tathagata Abhi etc., wash the whole body. Om Sarva Papam Sara Ya Hum Phet. Discard the bathwater. Om Vajrasattva Vayu. Inhale from the right, exhale from the left. Om Vajrasana Hum, as a seat. Om Ah Hum, three doors. Om Ah Svaha Ghandam, bell. Om Hum Svaha Vajram, vajra. Om Om Svaha. Bless the body with mudra. Then, visualize yourself as the light of the heart, bright as the deity, without a body.
English
Inviting the Wisdom Beings. Om Guru Sarva Tathagata Bodhisattvaye Ehyahi. After offering and praising, by whose kindness great bliss arises, who appears in an instant, glorious Vajra Master, Buddha, Dharma, and Sangha, I take refuge in the Three Jewels, etc., perform the seven-branch practice. Om Shunyata. Waving the vajra, ringing the bell, Hūṃ three times. Holding the vajra and bell, bind the expanding aspect of the Hūṃ syllable mudra, Om Indraya Vajra Raksha Hūṃ. Agnaye... Yamaya... Nairrtye... Varunaya... Vayave... Yakshaya... Ishanaya... Brahmaya... Prthiviye... Recite. Forming the vajra fist mudra, Om Sthana Me Raksha Hūṃ. Yoga... Atma... Again, holding the vajra and bell. Rotate and show the five-pronged vajra mudra, Om Sarva Raksha Nam Vajra Ham. Om Svabhava... From the beginning, when even a particle of mundane appearance is not perceived, on the lotus and moon disc that manifests the ocean of pure realms, from the sound of the Tāṃ syllable, the essence of the indestructible, immortal nectar of the nature of samsara and nirvana, is invited and becomes of one taste. Oneself is like the holy Mount Kailash, white and immaculate, like a moon crystal. The first two hands hold the Trailokyavijaya mudra at the heart, the lower two hands hold the wish-fulfilling jewel with the bestowing gesture, and a white utpala flower branch. The face is smiling and beautiful, like a full autumn moon. The hair is dark blue, slightly tied with a garland of liliac flowers, and loose on the right side. The breasts are full and protruding, the body is graceful and youthful, adorned with beautiful clothes. Seated on a vajra seat. Wearing a Kashmir silk upper garment and a silk skirt as bright as Indra's bow. The body is adorned with many life-extending jewels, producing a tinkling sound that nourishes the ears. On the lotus and moon disc to the right, from Maṃ arises golden and charming Marichi, holding a vajra and an ashoka branch, with ornaments and attire like the main deity. On the lotus and sun disc to the left, from Hūṃ arises blue Ekajati, holding a curved knife and a blood-filled skull cup. Wearing a tiger skin skirt and a yak skin upper garment. The fierce red and yellow hair is braided into a single braid, hanging to the left. Both are seated in a playful manner.
English
And all three, the main figures and their retinues, cause the pure realms to appear. At the three places, apply the mudra of the three-pointed vajra. Recite the awareness three times. Bless the three families. Om Ah Hum Ho. Having blessed the four places. Dza Hum Bam Ho. As the Thus Gone Ones enter the body, the wheel of wisdom awakens. Light radiates from the seed syllable. Invite the deities. Pray, empower, like a stream of water, the crest jewel free from sin and unmoving, and the ten aspects of steadfast speech. This is the empowerment, in accordance with the common. The lord of the family is Infinite Light. Om Supratistha Vajra Ye Svaha. Then, within one's own body, the mind is bound to the appearance of the myriad realms of the vessel and its contents, the yoga of the realm. From these, a stream of nectar arises, filling the entire body with stability. Thinking that one has obtained the glory of the eternal, steadfast, and unchanging, which cannot be destroyed by any obstacle as long as space exists, is the yoga of immortality. Then, with unwavering one-pointedness of mind. Om Nama Tare Namo Hare Hum Hare Svaha. Recite the japa as much as possible. Then, make offerings and praise. Recite the hundred-syllable mantra as much as possible. With Vajra Mu, the wheel of wisdom enters the primordial. Recite the awareness of the pride of the samaya being three times. Om Vajre Vajre Maha Vajre Pramatha Vajre Atma Koham. Visualize the various deity bodies as vajras. Focusing on the absence of focus on unsurpassed enlightenment. Dedicate the root of virtue especially. These beings, from the very beginning, have naturally dwelt in the eternal place, but those who have not realized that nature are exhausted by the illusions of the final act. This method of clarification is written down. Thus, the stream of the Sakya teachings, the wisdom of Kunga Nyingpo, like a cloud born in summer, from extreme heaviness, falls like a rain of immortal nectar, like the merit of a farmer upon beings. Here, the yoga of torma and food, the conduct of sleeping and session breaks, etc., are as they arise from general special activities. The key points of the instructions must be understood from the great yoga tantras. Therefore, those mantra practitioners who show meaning should make effort. This was written as a loan by the Shakya monk Kunga Nyingpo at the urging of the wise lord of men.
Chinese
巴玛德瓦。 ༈ 赞颂文： 嗡，如虚空般平等，本体一味，具身者。事物虽迁流，然虚空恒常无迁。不坏不灭，无来故，何足奇？具稀有身，圣救度母，我顶礼。轮回与涅槃，虽恒常视为空无，然由悲悯所生之愿力，恒常垂视众生。具恒常演说种种幻化之能，赐予三界一切众生大乐，我顶礼。您的光鬘，如夕阳西下之红光。令人心醉，天神之王所敬献之顶髻宝珠之光。众鬼所敬，彼发髻，亦为一切众生。日夜百次礼拜之对境。如是。
English
Bhama Stu. ༈ Praise: Om, equal to the sky, the essence is the same, possessing a body. Although things flow, the sky is always without movement. There is no destruction, no decay, no coming, so what is strange? I prostrate to the noble Tara, who has a wonderful body. Although you always see samsara and nirvana as empty, by the power of the aspiration born from compassion, you always watch over beings. Possessing the power to constantly manifest various illusions, I prostrate to you who bestows great bliss on all three realms. Your rays of light are like the red light of the setting sun. Enchanting, the light of the jewel on the crown offered by the king of the gods. The demons pay homage, and that hair knot is also for all beings. It is worthy of being prostrated to hundreds of times day and night. So it is.
Chinese
总而言之，进入、结合、修持和成就四种行持中，第一种是：在超越世间的三种姓氏的坛城中获得灌顶，或者知道仅在这个地方，过去的普拉森等曾修持过秘密真言，并且从世尊三昧耶戒仪轨等中，看到罪业清净的征兆后加持也可以。如《如何善成续》中所说：“若欲速得成就，当说真言念诵之调伏。修持一切秘密真言，以及诸天皆是，复诵即是大自在，智者不应生嗔恨。”从这句开始，到“秘密真言不应用于他处，为竞争和觉醒而舍弃”为止，宣说了舍弃三十种堕罪等，受持这些苦行。简而言之，就是受持修行者和非修行者共同和不共同的苦行和灌顶。第二种是结合的行持，分为自身、本尊、真言和禅定四种真实。第一种是自身：自己的心性是自性光明、自明、空性、一切相。第二种是六本尊。第三种是真言的禅定，也可以称为念诵的真实。第四种是无相的禅定。如果将这些归纳起来，就是六本尊、有相禅定和胜义谛无二禅定。现在稍微解释一下它们的含义。第一种是：为了获得成就，需要具备必要的支分，如《善臂经》中所说的十三种：“咒师与自咒，侍者与物，精进方向与地基时，圆满支分之天与心力。有些人说‘明咒友’，有些人说方向、精进和时间，另一些人说是物、地基、天和咒，有些人说是心力。为了修持，这些分为十、八、五，同样分为四、三和一。明咒师各自以自己的智慧来解释。佛经中通过两种仪轨来成就。任何修行者，如果圆满了自身的功德，精进。”
English
In summary, among the four practices of entering, combining, practicing, and accomplishing, the first is: receiving empowerment in any of the mandalas of the three transcendent families, or knowing that in this place alone, past Prasens and others have practiced secret mantras, and being blessed after seeing signs of purification of sins from the Bhagavan's Three Samaya Vows ritual, etc. As stated in the Tantra of How to Accomplish Well: "If you wish to quickly attain accomplishment, explain the subduing of mantra recitation. Practice all secret mantras, and all the deities, and repeating is the great self, the wise should not generate anger." From this sentence to "Secret mantras should not be used elsewhere, abandon for competition and awakening," it is said to abandon thirty downfalls, etc., and to uphold these ascetic practices. In short, it is to uphold the common and uncommon ascetic practices and empowerments of both practitioners and non-practitioners. The second is the practice of combining, which is divided into four truths: self, deity, mantra, and meditation. The first is self: one's own mind is self-nature luminosity, self-awareness, emptiness, all aspects. The second is the six deities. The third is the meditation of mantra, which can also be called the truth of recitation. The fourth is the formless samadhi. If these are summarized, they are the six deities, samadhi with form, and the ultimate truth non-dual samadhi. Now, let's briefly explain their meanings. The first is: in order to attain accomplishment, it is necessary to have the necessary limbs, such as the thirteen mentioned in the Good Arm Sutra: "Mantra master and self-mantra, attendant and object, diligent direction and ground time, complete limb's deity and mind power. Some say 'Vidyadhara friend,' some say direction, diligence, and time, others say object, ground, deity, and mantra, some say mind power. For the sake of practice, these are divided into ten, eight, five, similarly divided into four, three, and one. Mantra masters each explain with their own wisdom. In the Buddha Sutra, it is accomplished through two rituals. Any practitioner, if he perfects his own qualities, diligence."