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May it be auspicious! Third is the subsequent permission of offering to the deities: The disciples, let the disciples offer the five offerings with mantras and mudras to the master together with the mandala. I am the embodiment of all heroes, I am the abode of all goddesses, therefore I will do everything, I am the auspicious offering of the yogini. From now on, be diligent in offering to the deities and gurus. Fourth is the subsequent permission of conduct: Those wise yogis, there is nothing that cannot be done, knowing those, the heroes practice the five desires. Now you should practice the initial conduct, the conduct of obtaining stability, and the conduct of the mantra discipline of obtaining greater stability, each at the appropriate time without confusion. Fifth is the subsequent permission of benefiting others such as teaching the Dharma: Arising dependently, sentient beings are of the nature of illusion. Having known the three realms in this way, accomplish unparalleled benefit. From now on, according to your own ability, do your best to accomplish whatever benefit you can for other sentient beings who are fortunate. Sixth is the subsequent permission of protection: As before, arrange armor on the body of the disciple, and touch it with a vajra. Recite the armor mantra. Place a crossed vajra on the crown of the head, and recite Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) three times, Sumbha (藏文：སུམྦྷ，梵文天城体：सुम्भ，梵文罗马拟音：sumbha，汉语字面意思：苏母巴) once. If there is a protection wheel arising from the oral instructions, then place it, if not, then tie a red protection cord on the left arm in accordance with the common ritual. Recite the protection mantra, and protect. At the time of this altruistic subsequent permission, hand over the wheels, conch shells, scriptures, etc. There is also a ritual of giving the subsequent permission of teaching the Dharma in accordance with the common ritual, if you are interested, then do it that way. Then, how the main deity instructed, etc., and the mandala offering, from now on I am your servant, etc., should be done, in accordance with the common ritual. If the feast offering has not been given before, then give it at this time. The subsequent actions are: Supplement the offerings, bless, offer praise and supplication, recite the hundred-syllable mantra, confess, send off and welcome, self-protection, wrathful display, aspirations, auspiciousness, etc., in accordance with the common ritual of the teachings of the venerable lady. If you want to elaborate on its offering ritual, etc., then you should do it like the ritual of the glorious Chakrasamvara. Thus, the two-faced
Chinese
具加持之修法已善说竟。于断首母与义成之加持仪轨中，此有不同之差别：于断首母，于彩粉坛城上绘种种莲花，于镜上重叠书写三女神之明咒，其余诸如本尊、明咒、种子字等，于各自之次第中，如所证悟而念诵，为转变之仪轨。于开显本尊之本体时，断首母断三根本，象征断除三毒。三尊乃象征三身。如是说。于义成母，于彩粉坛城上绘种种四瓣莲花，于镜上法生之中央书唯一明咒，并以种种金刚杵代替欢喜交抱。于前生及加持之时，移除念诵。尤其于坛城之本体开显之时，四金刚交杵象征四种事业以利益有情。于本尊之本体时，猪面乃于无分别之如是性中，诸法皆一味，四手成办四业，象征成就四身，移除如是念诵。于喇嘛嘉瓦（音译）等之传承中，未得双面母之加持者，不作断首母与义成母之加持，然于圆满获得无上部之四灌顶后，纵未先得双面母之加持，亦可赐彼等之加持。于至尊金刚瑜伽母之法类中，有成就者之论典依据，有殊胜上师之口诀，有智者班智达之善说，有加持之传承未衰，有圆满次第，有汇集事业等，就一切方面衡量，唯此最为殊胜。断首母与义成母之修法当个别了知。由说此殊胜之最胜修法故，愿以空行大乐空界法界，获得大乐坛城安乐之道，愿以无上菩提获得上师之恩德。一切之中，以奇特故为法，此俱生喜乐之生处，如我等具精要者已取受，若具善缘，尚可再享用。名为猪面双面母嘉瓦（音译）派之修法品目竟。弥勒
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The sadhana with blessings has been well explained. In the blessing rituals of the Head-severing Mother and the Meaning-fulfilling Mother, here are the differences: In the Head-severing Mother, various lotuses are drawn on the colored powder mandala, and the mantras of the three goddesses are written in layers on the mirror. The remaining deity mantras, seed syllables, etc., are recited according to their respective realizations in each section, which is the ritual of transformation. When revealing the essence of the deity, the Head-severing Mother severs the three roots, symbolizing the severing of the three poisons. The three deities represent the three kayas. So it is said. In the Meaning-fulfilling Mother, various four-petaled lotuses are drawn on the colored powder mandala. On the mirror, a single mantra is written in the center of the Dharma origin, and various vajras are drawn instead of the joyful embrace. The recitations during the front generation and blessing are removed. Especially when revealing the essence of the mandala, the four crossed vajras symbolize the four types of activities that benefit sentient beings. When revealing the essence of the deity, the pig face means that in the non-conceptual suchness, all dharmas are of one taste, and the four hands accomplish the four actions, symbolizing the accomplishment of the four kayas, and such recitations are removed. In the practice of the lamas of the Gyalpa lineage, the blessing of the Head-severing Mother and the Meaning-fulfilling Mother are not performed for those who have not received the blessing of the Two-faced Mother. However, after fully receiving the four empowerments of the unsurpassed, even if the blessing of the Two-faced Mother has not preceded, it is permissible to give those blessings. In the Dharma cycle of the venerable Vajrayogini, there is the source of the texts of the accomplished ones, the oral instructions of the holy lamas, the excellent explanations of the wise panditas, the unbroken lineage of blessings, the completion stage, and the gathering of activities. From all aspects, this alone is the best. The sadhanas of the Head-severing Mother and the Meaning-fulfilling Mother should be understood separately. By explaining this supreme and excellent sadhana, may we attain the great bliss mandala, the path of bliss, through the great Khechara, the space of the sky, the Dharmadhatu. May we attain the kindness of the lama with the unsurpassed enlightenment. Among all, Dharma is the most wonderful because of its uniqueness. This source of co-emergent joy and bliss has been taken by those like me who seek the essence. If there is good fortune, there is still more to enjoy. This is the chapter on the sadhana of the Pig-faced Two-faced Mother, known as the Gyalpa lineage. Maitri
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Method of Practice Namo Vidya Dhara Vikili Vajra Yogini Mandalay Bhya. From the navel chakra arises a garland of lightning. Like the rabbit-bearer (moon) melting, bliss increases and fills all. This manifestation of mind-light is protected by the inner Vajra Yogini. If one wishes to practice Vajravarahi, known as the Vidya Dhara Tsenma, arrange the inner offering in front, facing west. For common practice, it is sufficient to offer the torma mentally, except for the last tsok offering. When doing only the last tsok offering or just one tsok offering, it is crucial for beginners to actually arrange the torma at this time. In any case, it is necessary to perform a torma offering at the end of the recitation. Preceded by refuge and bodhicitta, one instantly transforms into Vajra Yogini. With the left index finger, draw a dharma-origin triangle on the inner offering, reciting: Om Ah Hum. In the center, Vam transforms into an ocean of nectar. With the right index finger, sprinkle nectar on the left palm and the tips of the thumb and other fingers, reciting: Om Vam. Ham Yam. Hrim Mom. Hrim Hrim. Hum Hum. Phat Phat. Bring the hands together, and all the letters dissolve into light in their respective places and merge. Recite Om Ah Hum, and taste the nectar. Recite Om Ah Hum, and place bindus on the three places. Then, purify into emptiness, either by gathering upwards or dissolving in sequence. As for the first practice: The thirty-six elements of one's own body, the five senses of eyes, ears, nose, tongue, and body, the five actions of speech, legs, arms, excretion, and urination, although pure in nature, apart from that, all sentient beings of the six realms, the wheel of karma, afflictions, and suffering, these must definitely be led to enlightenment. From the Vam at the heart, rays of light emanate. The outer and inner worlds of the three realms dissolve into light and merge into one's own body. One's own two feet merge into the two thighs, then into the abdomen, then into the waist, then into the heart. The two hands merge into the arms, then into the heart, then into the throat, then into the head, then into the mind. The mind itself merges into space, and space merges into the clear light of its own nature. From the state of emptiness, in an instant, either generate or, within the dharma-origin space element, from the Vam syllable residing on the lotus and sun disc, one becomes the Bhagavati Vajra
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The form of the supreme Phagmo Rigpa Dzindzin is: Having a complexion as red as a cuckoo flower, one face and two arms, baring her fangs. Facing upwards with a wrathful frown on her face. Three red and round eyes gazing upwards. Black hair flowing loosely and cascading downwards. The left hand holds a skull cup filled with nectar, encircling it from the heel of the left foot and raising it upwards, so that the stream of nectar flows into her mouth. The right hand holds a five-pronged vajra, pointing towards the heel of the right foot. The right leg is slightly extended in a flying posture. Holding a rosary of dragon tree flowers in the left hand. Naked, without any ornaments, residing in the center of blazing flames of wisdom. In each place, there is a moon seat. At the navel, from the red Oṃ (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om) and Vaṃ (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: Vam) onwards, armor yourself up to the essence of Caṇḍikā. From the state of self-nature, all the mandala assembly of Vajravarahi is Phei. Jaḥ Hūṃ Vaṃ Hoḥ. From the Vaṃ (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: Vam) at the heart, rays of light emanate. Invite the five families of empowerment deities into the sky in front. Recite "Oṃ Abhiṣiñcatu Māṃ Sarva Tathāgata" (Tibetan: ཨོཾ་ཨ་བྷི་ཥིཉྩ་ཏུ་མཾ་སརྦ་ཏ་ཐཱ་ག་ཏ, Devanagari: ओम् अभिषिञ्चतु माम् सर्व तथागत, Romanized Sanskrit: oṃ abhiṣiñcatu māṃ sarva tathāgata, Literal meaning: Om, please all tathagatas empower me), and upon making this request, the empowerment deities say, "As you were born, Śrī ye hūṃ" (Tibetan: ཤྲཱི་ཡེ་ཧཱུཾ, Devanagari: श्री ये हूँ, Romanized Sanskrit: śrī ye hūṃ, Literal meaning: Auspicious, this, hum), and empower with the water of the vase. The body is filled, impurities are cleansed, and the remaining water overflows upwards, with Akshobhya as the head ornament. Offer from Arghaṃ (Sanskrit: अर्घं, Romanized Sanskrit: Arghaṃ) to Śapta (Sanskrit: शप्त, Romanized Sanskrit: Śapta). Praise with the two verses "Glorious Vajra Dakini," etc. If simplified, in the usual practice, it is acceptable even without hand mudra blessings. Meditate on the head ornament as naturally arising. Offering and praise can also be omitted. The completion stage is: At the navel, within the six-pointed Dharmodaya, visualize the mantra garland of the Vaṃ (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: Vam) syllable on the moon, with four surrounding joys at the four corners. Visualize it rotating fiercely to the left. Alternatively, one can visualize only the joy ring at the eyebrow center, and only the Dharmodaya rotating at the secret place. By holding the wind in conjunction, praise the arising of warmth, non-conceptuality, and bliss in sequence. Then, wandering in the realm of experience: with the gathering and scattering of many dakinis, flying in the sky and going to Mana Bhanga, and Mandarava at the top of the Glorious Mountain, and gardens adorned with sorrowless trees and complete trees, and precious...