Chinese
如是所说，请断除容器的三种过失而听闻。如是说。日常忏悔是，皈依三宝等与共同仪轨相同。正行是，从上师的心间放射光芒，策励本尊的意续，其光芒清净学徒的身体等一切不净显现。从嗡 斯瓦巴瓦（藏文：ཨོཾ་སྭ་བྷཱ་ཝ་，梵文天城体：ॐ स्वभाव，梵文罗马拟音：oṃ svabhāva，汉语字面意思：嗡，自性）开始，直至以毗卢遮那佛的头饰之间，如现证般给予观想。智慧眼迎请之时，进行乐器加持。连同宝瓶，如念诵灌顶真言般，将宝瓶置于学徒头顶，并给予小宝瓶。这些是安立随许的基础。之后，从上师眉间的嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中，出现不可思议的空行母狮面像，融入你们的眉间，信受身之加持融入。如是说，并作大法乐。这是身的随许。从上师喉间的阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）中，出现不可思议的阿黎嘎黎和咒鬘，融入喉间，作大法乐。之后，也共同给予念诵传承，以及世尊我之等加持的传承。这是语的随许。从上师和本尊心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，出现不可思议的弯刀、宝剑、卡杖嘎、三尖矛、手鼓等手印，融入学徒心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），作大法乐。这是意的随许。从上师的三处放射出不可思议的三字，融入学徒的三处，作大法乐。这是功德的随许。这些是宝瓶灌顶等四灌顶的意义。也如是介绍。之后，是朵玛的敕令：观想此朵玛真实为智慧空行母狮面像，被空行母千万亿眷属围绕。对其生起信敬渴仰，其便轰轰烈烈地来到你们的头顶，守护内外一切障碍，并信受一切作害的鬼神和邪引、恶咒诅、恶作法的邪恶者，都霍霍地吞入口中。如是作意，并将朵玛置于彼等头顶，伴随大法乐而下达敕令。
English
As it is said, please listen by abandoning the three faults of the vessel. Thus it is said. The daily confession is, taking refuge in the Three Jewels, etc., is the same as the common practice. The main part is, light radiates from the heart of the master, stimulating the mindstream of the visualized deity. That light purifies all impure appearances such as the student's body. From OM SVABHAVA (藏文：ཨོཾ་སྭ་བྷཱ་ཝ་，梵文天城体：ॐ स्वभाव，梵文罗马拟音：oṃ svabhāva，汉语字面意思：嗡，自性) onwards, the visualization is given as in the actual realization up to the crown ornament of Vairochana. At the time of invoking the wisdom eyes, there is a blessing of music. Together with the vase, while reciting the mantra of empowerment, the vase is placed on the student's head and a small vase is given. These are to establish the basis of the subsequent permission. Then, from the OM (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) at the master's forehead, countless forms of the lion-faced dakini arise. They dissolve into your foreheads. Believe that the blessing of the body has entered. Say this and make great music. This is the subsequent permission of the body. From the AH (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) at the master's throat, countless Ali Kali and mantra garlands arise. They dissolve into the throat. Make great music. After that, the recitation transmission and the blessed transmission of 'Bhagavan, I' etc. are also given in common. This is the subsequent permission of speech. From the HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart of the master and the visualized deity, countless hand implements such as curved knives, swords, khatvangas, tridents, and damarus arise. They dissolve into the HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the student's heart. Make great music. This is the subsequent permission of mind. From the three places of the master, countless three syllables of letters emanate. They are absorbed into the three places of the student. Make great music. This is the subsequent permission of qualities. These are the meaning of the four empowerments, such as the vase empowerment. This is also explained. Then, the command of the torma is: Actually visualize this torma as the wisdom dakini, the lion-faced one, surrounded by hundreds of thousands of dakini retinues. By having faith, respect, and longing for her, she comes to the top of your heads with a roar and a flash. Believe that she protects all inner and outer obstacles, and that all harmful spirits and misleading influences, evil curses, and evil sorceries are devoured into her mouth with a chom chom sound. Having done this, hold the torma on top of their heads and issue the command with great music.
English
It should be strongly instructed. It is the subsequent permission of the activity. Afterwards, how the main one, etc., and the offering of gratitude mandala, from today onwards, etc., and with this merit, etc., should be done. The subsequent ritual is: replenish all the offerings of the front generation, bless them in accordance with the common (ritual), make offerings and praises as before, then recite the hundred-syllable mantra, confess, the wisdom being departs, gather the samaya being, bless one's own three places, make aspirations, and rely on auspiciousness as the end, all should be done in accordance with the common (ritual) in order. From the one known as the all-pervading and profound, the oral instructions for reversing are extremely pleasing, from the countless earlier and later methods of accomplishment, only the essence has been extracted and arranged. This is the chapter on the practice of the black Lion-faced Dakini. May it flourish and increase! The practice of the red Lion-faced Dakini. Oṃ svāsti! For subjugation and reversal, the most sharp and swift, to the vidyā-mantra of the Lion-faced Dakini, after paying homage, I will explain the practice of the red one. With refuge, bodhicitta, and the four immeasurables as preliminaries, purify with emptiness (Śūnyatā). In the state of emptiness, from the syllable E (ऐ) arises a dark blue dharma-source, and within the vast and extensive dharma-source are eight great charnel grounds. Within the vast and extensive protective wheel, one's own mind, the red syllable Hrīḥ (ह्रीः), completely transforms, and oneself becomes the wisdom dakini, with the face of a lion, the color of the body is red, one face and two arms. The golden curved knife in the right hand is brandished in the sky, the left hand holds a skull cup of blood at the heart. At the elbow is a khaṭvāṅga. Three eyes. Yellow hair is raised upwards. Adorned with a crown of five dry skulls and a necklace of fifty wet heads. Wearing a tiger skin loincloth, adorned with the five seals. On top of a lotus and sun disc and a male and female corpse lying face up, with the right leg bent and the left leg extended, she resides in the center of the blazing fire of wisdom. On the forehead is Oṃ (ओ), on the throat is Āḥ (आः), and in the heart is Hūṃ (हूँ) and Hrīḥ (ह्रीः), from which light radiates, inviting the wisdom being. Oṃ siddha mukha ḍākinī vajra samājaḥ pheṃ! (ओंसिद्धमुखडाकिनीवज्रसमाजःफें) Jaḥ hūṃ baṃ hoḥ! (जःहुँःबंःहोः) Again, light radiates, inviting the five families of empowerment deities, Vajra samājaḥ (वज्रसमाजः). I request all the Tathāgatas to empower me. After making this request, reciting Oṃ bajri bhava abhiṣiñca hūṃ! (ओंबज्रिभवअभिशिञ्चहूँ) and saying this, empower.
Chinese
如果进行此秘密灌顶，在镜子上用红檀香、牛黄和天然净物混合，书写空行母五部的种子字。用红土绘制曼荼罗，书写法轮种子字和咒语串。自生和对生时念诵秘密咒语。如前授予加持后，将镜子触及五个部位。将空行母五部融入五个部位。从曼荼罗的红土中，上师用拇指和食指取一点，在头顶点一个点。观想上师为本尊。在额头点一个点。这是观想身体为本尊的象征。在心间布置十四个点。观想为十四个字母。在脐部布置五个点。生起并融入空行母五部。用内供清洗镜子上的字母，然后倒在头顶上饮用，也可以进行沐浴。此为甚深教诫，不可随意传授。空行母狮面母的，所有修法中最殊胜的精华。是为了勾召所修之本尊从心间，以及为了息灭猛咒而作的回遮。空行母狮面母红色修法之章节。 降伏阎魔尊之幻化身乃，龙之诛杀者，龙魔之相也。 顶礼彼尊而著其修法。 嗡 斯瓦斯谛！ 降伏阎魔尊之幻化身乃，龙之诛杀者，龙魔之相也。 顶礼彼尊而著其修法。 为利龙病者而书。 先行皈依发心。 自心生起黑色呸字，从中放出无量呸字。（呸，pha，pha，遣除） 呸 惹叉 咕汝 吽。（呸，pha，遣除，惹叉，raksha，保护，咕汝，guru，上师，吽，hūṃ，种子字） 在珍宝铺设的海洋中，于蛇所造的宫殿内，在铺设了地主龙神作为坐垫的上方。 自己观想为明智之王那伽罗刹，身色黑色，十面十八臂。 主面为罗刹之面，极其忿怒。 或者也可观想为九面忿怒相。 无论如何，九个蛇头都在虚空中飘动。 中间蛇头的顶上有不空成就佛安住。 八只右手中的手持弯刀或宝剑。 八只左手中的手持蛇索。 前两只手也可以在胸前交叉。 上半身为罗刹之身，背靠须弥山。 下半身为蛇身，盘绕在海洋深处。 一切面容发出益西之声。
English
If this secret empowerment is performed, mix red sandalwood, bezoar, and natural pure substances on a mirror, and write the seed syllables of the five classes of Dakinis. Draw a mandala with red earth, writing the Dharma Wheel seed syllable and mantra garland. Recite the secret mantra during self-generation and front-generation. After completing the previous blessing, touch the mirror to the five places. Dissolve the five classes of Dakinis into the five places. From the red earth of the mandala, the master takes a bit with the thumb and forefinger, and places a dot on the crown of the head. Visualize the master as the yidam. Place a dot on the forehead. This is a symbol of visualizing the body as the deity. Arrange fourteen dots at the heart center. Visualize them as fourteen letters. Arrange five dots at the navel. Generate and dissolve the five classes of Dakinis. Wash the letters on the mirror with inner offering and pour it on the crown of the head to drink, and also use it for bathing. This is a profound instruction, not to be given casually. The essence of the Dakini Lion-faced Mother, the most excellent of all practices. It is for summoning the deity being practiced from the heart, and for averting fierce mantras. A section on the red practice of the Dakini Lion-faced Mother. The wrathful form of Manjushri's emanation is, the slayer of nagas, the form of nagas and demons. Paying homage to that one, I write his practice. Oṃ Svasti! The wrathful form of Manjushri's emanation is, the slayer of nagas, the form of nagas and demons. Paying homage to that one, I write his practice. Written for the benefit of those with naga diseases. Preceding with refuge and bodhicitta. From one's own mind, generate a black "phe" syllable, from which emanate immeasurable "phe" syllables. （呸，pha，pha，rejection） Phe Raksha Guru Hūṃ. （呸，pha，rejection，惹叉，raksha，protection，咕汝，guru，teacher，吽，hūṃ，seed syllable） In an ocean paved with jewels, inside a palace made of snakes, above a cushion made of the earth lord naga deity. Visualize oneself as the King of Knowledge, Nāgarākṣa, with a black body, ten faces, and eighteen arms. The main face is a Rakshasa face, extremely wrathful. Or one can visualize nine wrathful faces. In any case, nine snake heads float in the sky. On the crown of the central snake head resides Akṣobhya Buddha. The eight right hands hold curved knives or swords. The eight left hands hold snake lassos. The first two hands can also be crossed at the chest. The upper body is the body of a Rakshasa, leaning against Mount Sumeru. The lower body is a snake body, coiled in the depths of the ocean. All faces emit the sound of Yiksha.
Chinese
达雅 梭哈。嗡 拿摩 毗湿瓦 布杰 达 塔嘎达雅 梭哈。嗡 拿嘛 扎 库达 灿德 达 塔嘎达雅 梭哈。嗡 拿摩 拿嘎 拿嘎 牟纳耶 达 塔嘎达雅 梭哈。嗡 拿嘛 嘎夏巴 达 塔嘎达雅 梭哈。嗡 拿嘛 夏迦 牟纳耶 达 塔嘎达雅 梭哈。这些是。达雅塔。嗡 牟尼 牟尼 玛哈 牟纳耶 梭哈。这个也念诵。诸佛中勇士之身，于法与调伏极喜悦，此七种成就法甚稀奇，若作修持实为精要。出自班智达冈瓦多杰之语。夏迦惹剎的口诀，七佛成就法之篇章。 。 。 愿兴盛增长。无量光之成就法。 嗡 梭斯帝。语金刚之自性，清净极乐之刹土，成佛为无量光，顶礼彼后说成就法。发心先导，以空性清净。于自身心间，红色舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉字字面意思：舍）字完全变化，自身即为胜者无量光，身色红色，双手结等持印，双足金刚跏趺坐，身着三法衣，具梵行之相，具足妙相与随好。智慧萨埵 班杂萨玛扎 扎 吽 班 霍。于额间 嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉字字面意思：嗡），于喉间 阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉字字面意思：阿），于心间 吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉字字面意思：吽）。于心间 舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉字字面意思：舍）字之周围观想咒鬘，嗡 阿弥利达 扎巴 阿弥利达 吽。如力念诵。末尾回向善根。座间于佛像前供养赞颂。念诵极乐刹土庄严经与普贤行愿品。此法不需朵玛。对弟子也仅以念诵传承即可成就。上师祈请我赐予种姓真言。如是祈请三次。随上师复诵即可。彼亦应明观发心，从空性至心间吽之间，如实显现。如语之随许传承般，给予随念传承。未得灌顶者，给予念诵传承亦无意义，故应给予已得四部续任何一部灌顶者。于诸佛中最极喜悦，至高无上之刹土