English
kA la ya kA li de bA gRiHNe daM. arghaM etc. outer offering, and adding three syllables at the end of the heart mantra as inner offering, praising with three shlokas such as "in the form of a rakshasa" and one shloka such as "whose body, speech, and mind." Pray that the teacher and disciples together may pacify obstacles, grant attainments, and accomplish all wishes. Thus pray. Recite the Vajrasattva mantra of Heruka many times. Ask for forgiveness for any deficiencies. At the end of "You benefit all sentient beings," recite "oM vajra mahAkAla sa parivAra ya hi gacCha." Or, "oM vajra muH," inviting the wisdom being to descend. The samaya being dissolves into oneself, inseparable. Make aspirations and auspicious prayers as appropriate. By making distinctions of what to include and exclude, and what to expand and condense in this, the subsequent permission of the twelve deities, the eight deities, and the single-form Protector, etc., can also be understood. This is the most extensive of the subsequent permissions of the eight deities, combined with the Brother-Sister form. The uncommon aspects, such as the offering of hand gestures, etc., can be understood from the writings of Dampa Kunga Drak. Protector, known as the root of all, in this direction, to protect the teachings, the essence of the practice method praised with joy, along with the subsequent permission, is recorded. The chapter on the practice method and subsequent permission of the glorious Tent Protector, Brother and Sister, is complete. May it flourish and increase! The practice method known as the Tent Protector, Eight Deities. oM svasti! Homage to glorious Heruka! The order of performing the practice method and subsequent permission of the Tent Protector, Eight Deities, will be briefly explained. First, one must understand the practice method of the aforementioned Protector, Brother and Sister, and the practice method of the Kilaya Brother and Sister, which will be explained below. Starting from "reciting hUM and bhYoH," connect it with the "la" from the heart of the Protector. Surrounded by the inconceivable. After inviting the Brother and Sister, invite the Protector from one's own heart, etc., and offer the offerings together. After making the vows, also like after the Brother and Sister, make the torma offering to the Protector, and the praises, etc., are also performed together. At the time of the subsequent permission, generate the Eight Deities in front. Visualize the disciple as the single-form Protector, and grant the subsequent permission of the body.
Chinese
此时将八位神灵全部融入。念诵传承之时，首先念诵怙主之咒，其外围念诵天女之咒。于前生起怙主心间的光芒，催动诸位业怙，从彼等心间，生起咒鬘，安住于兄妹之咒的末尾而修。依次复诵主尊心咒、近心咒、根本咒、天女心咒、业怙之藏语诛杀三咒。仅业怙之藏语咒语亦可。于心之随许的法器之时，观想主眷一切之法器，彼等乃不同之差别。从夜叉父母等之法器中，虽有共同与不共同之差别，然自宗无论是兄妹抑或八神，皆从随许之有无而作区分。如今萨迦派之人，皆对此唯一欢喜，获得心之明点者稀少，然愿众多之人领悟其义！《古汝怙主八神母之修法》之章节终。吉祥！《古汝怙主命刃》之修法。 嗡 斯瓦斯谛！ 于上师大吉祥黑汝嘎，再三恭敬顶礼后，略述古汝怙主命刃之修法加持。坛城为四方，外围以石墙火焰围绕，内里圆形之中，为燃烧之蓝色三角。外围月牙形为尸陀林，四方截断为四方颜色。中央安放橛及橛座。四方放置充满誓言物之颅器，以及钺刀、朵玛、念珠等。后方放置供施朵玛，前方陈设药物与血。其他供品随意陈设。首先进行自生金刚部之忿怒尊，先行抛掷朵玛，加持供品。朵玛之加持亦如共同仪轨，其后念诵：嗡 玛哈巴林达 德卓巴林达 巴拉巴喋 ഗുഹ്യ സിദ്ധി സമായ ഹූം ཧྲཱིཿ ཋ（藏文，梵文天城体，梵文罗马拟音，秘密成就誓言 吽 舍 吒），念诵三遍。于阿字所生之宽广头器之中，嗡 吽 创 舍 康（藏文，梵文天城体，梵文罗马拟音，嗡 吽 创 舍 空）所生之药物甘露大 समुद्र（藏文，梵文天城体，samudra，海）和让字所生之血，怨敌魔障之肉
English
At this time, all eight deities are integrated. During the recitation transmission, first recite the Protector's mantra, and around it, recite the Goddess's mantra. In the front, visualize the light from the heart of the Protector, urging all the Karma Protectors. From their hearts, a garland of mantras arises, residing at the end of the Brother-Sister mantra for practice. Recite in order the main deity's heart mantra, near-heart mantra, root mantra, Goddess's heart mantra, and the three Tibetan mantras of subjugation, expulsion, and killing of the Karma Protectors. Even just the Tibetan mantra of the Karma Protectors is sufficient. During the empowerment of the hand implements of the heart, visualize the hand implements of all the main retinue. These are the differences between them. From the hand implements of the Yaksha parents and others, although there are common and uncommon differences, our own tradition distinguishes based on whether or not there is an empowerment. Nowadays, the Sakya school of thought, all are pleased with this alone, it is rare to obtain the bindu of the heart, but may many people realize its meaning! The chapter on the Sadhana of the Gur Gon Eight Goddesses ends. May there be auspiciousness! The Sadhana of the Gur Gon Life Razor. Om Svasti! After repeatedly and respectfully prostrating to the Lama Great Glorious Heruka, briefly explain the blessings of the Sadhana of the Gur Gon Life Razor. The mandala is square, surrounded by an outer stone wall of flames, with a burning blue triangle in the center of the inner circle. The surrounding crescent shape is a charnel ground, and the four cut-off squares are the colors of the four directions. In the center, place a kīla and a kīla seat. Place skull cups filled with samaya substances in the four directions, as well as curved knives, tormas, and malas. Place offering tormas in the back, and arrange medicine and rakta in the front. Arrange other offerings as convenient. First, generate oneself as any wrathful deity of the Vajra family, first cast the preliminary torma, and bless the offerings. After blessing the torma in accordance with the common ritual, recite: Om Maha Balimta Tejobalimta Balabate Guhya Siddhi Samaya Hum Hrih Thah (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Secret Accomplishment Vow Hum Hrih Thah) three times. Inside two wide and vast skull cups arising from the letter A, a great ocean of medicine nectar arising from Om Hum Tram Hrih Kham (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Om Hum Tram Hrih Kham) and blood arising from the letter Ram, the flesh of enemies and obstacles.
English
Blood becomes an ocean. Om Ah Hum Sarva Pancha Amrita Hum Hrih Thah. Om Maha Rakta Jwala Mandala Hum Hrih Thah. Repeat three times each. Purify the front generation. From emptiness, in the center of the vajra ground and the burning tent of flames. From Sum, on top of a precious rock mountain. In the middle of the great charnel ground, in the center of various vajras, from E, in the center of the source of Dharma. Pam Padma Mandala, from Hum arises a lotus. A Chanda Mandala, from Hum arises the moon. Ma Surya Mandala, from Hum arises the sun. From green Ni, it becomes a cushion stacked with the great 'Vam' of enemies. On top of that, from the radiance of dark blue Hum, it transforms into the form of the Great Black One. Om Maha Kala Hum Phet. Great Black Vajra, body color dark blue-black, one face, two arms, three eyes. Holding a curved knife and a skull cup filled with blood, holding them up and down at the heart. Beard, eyebrows, and hair standing upright. Vajra wings burning and flapping. Crown of dry skulls. Necklace of wet heads. Adorned with snakes, bones, and jewels. Wearing a wet tiger skin loincloth. Wearing an upper garment of human skin and elephant skin. Feet in the form of burning phurbas, piercing the hearts of enemies. Residing in the center of the blazing fire of wisdom. On his crown is Om. At his throat is Ah. At his heart is Hum. Rays of light emanate from one's own heart. Between oneself and the front generation, it transforms into Yama, the Lord of Death, on a sun cushion, Body color dark blue-black, holding a club and a lasso. His hand implements transform into iron hooks. Visualize inviting the wisdom beings. Hum. In the past, before the Great Glorious One, As you vowed and pledged, In this blessed place, Please come and perform fierce deeds. Om Ehe Hi Shri Maha Kala Ye, Maha Karunika Ya, Samaja Jah Hum Vam Hoh. Om Shri Maha Kala Ye Bhyah, Offer from Argham to Shapta. The iron hook melts into light and transforms into a vase, bestowing empowerment. Om Sarva Tathagata Kaya Abhisincha Om. Vak Abhisincha Ah. Citta Abhisincha Hum. Thus, bestow empowerment. Yama, the Lord of Death, resides as a crown. Visualize offering the outer and inner offerings in order. The black form of Vajra Krodha Raja.
Chinese
从无有中解脱出来后，愿吉祥伴随您。以及彼之咒语，嗡 萨瓦 尾格南 蒙嘎拉 阿郭达亚 吽 帕特。如此猛烈念诵。供养阿伽等，以三字供养。赞颂和祈愿所求与共同仪轨一致。金刚上师也接受下方的灌顶，弟子献上曼扎。金刚上师请垂念我。为了守护佛法，为了利益众生，请赐予灌顶和成就。如此祈请三次。如常轨普巴坛城仪轨般，或如古汝般进行。观想弟子为怙主后，直至灌顶之间也与前相同。之后，交付中央的普巴橛，大吉祥饮血黑尊，以普巴橛之形，摄伏仇敌与障碍之命，享用此物。愿获得观修本尊之灌顶。心咒之后加 迦亚 阿毗钦扎 嗡。交付念珠，以修持之智慧彩绘，以秘密真言善加生起，时时恒常念诵之，念诵修持念珠之灌顶。心咒之后加 瓦嘎 阿毗钦扎 阿。交付弯刀，为了诛杀凶狠怀恨者，施予弯刀灌顶，愿能诛杀制造障碍之天魔，斩断烦恼。心咒之后加 泽达 阿毗钦扎 吽。交付颅器，颅器是菩提心之象征，充满殊胜药物五种智慧，以圆满功德之灌顶，愿能获得五部佛之果位。心咒之后加 固纳 阿毗钦扎 仲。交付朵玛，以此朵玛之灌顶，诛杀驱逐仇敌障碍，以及愚昧僵化之事业，愿获得生起成就之灌顶。心咒之后加 嘎玛 阿毗钦扎 阿。之后，弟子之后行之事宜与共同仪轨相同。再次供养朵玛，以及供养赞颂百字明，忏悔，迎请，于依处稳固安住，祈愿吉祥等圆满进行。莲师之口诀传承之，所有持明者皆欢喜受持。如今名号也接近隐没，唯以利他之心，浓缩精华。古汝怙主具普巴橛之修法章节。吉祥增上。至尊黑尊。
English
Having become separated from non-existence, may glory follow you. And the mantra of that one, Oṃ Sarva Vighnān Muṅgara Akoṭaya Hūṃ Phaṭ. Recite that fiercely. Offer Argha etc., and offer with the three syllables. Praise and pray for wishes in accordance with the common ritual. The Vajra Master also receives the empowerments below. The disciple offers the mandala. Vajra Master, please consider me. In order to protect the Buddha's teachings, and in order to benefit sentient beings, please grant empowerment and accomplishment. Pray like that three times. Like the usual Phurba mandala ritual, or do it like Gur. After visualizing the disciple as the protector, up to the empowerment is also the same as before. Then, hand over the central Phurba, Great Glorious Blood-Drinker Black One, with the form of the Phurba, subdue the life force of enemies and obstacles, enjoy this. May you obtain the empowerment to meditate on the deity's form. After the heart mantra, add Kāya Abhiṣiñca Oṃ. Hand over the rosary, colored with the wisdom of practice, well generated with secret mantras, to be recited constantly at all times, the empowerment of the recitation practice rosary. After the heart mantra, add Vāka Abhiṣiñca Āḥ. Hand over the curved knife, in order to kill the cruel and hateful, giving the curved knife empowerment, may you kill the gods and demons who create obstacles, and cut off afflictions. After the heart mantra, add Citta Abhiṣiñca Hūṃ. Hand over the skull cup, the skull cup is a symbol of bodhicitta, filled with supreme medicine, the five wisdoms, with the empowerment of perfect qualities, may you attain the state of the five families of Buddhas. After the heart mantra, add Guṇa Abhiṣiñca Traṃ. Hand over the Torma, by giving this Torma empowerment, killing and expelling enemies and obstacles, and the activities of ignorance and rigidity, may you obtain the empowerment to generate accomplishments. After the heart mantra, add Karma Abhiṣiñca A. After that, the actions following the disciple are the same as the common ritual. Again, offer the Torma, and offer praise, the hundred-syllable mantra, confession, invitation, stable abiding on the support, prayers, auspiciousness, etc., should be done completely. The lineage of Padmasambhava's oral instructions, all the vidyadharas happily accepted. Nowadays, the name is also close to disappearing, only with altruistic intention, condense the essence. This is the section on the practice method of Gur Gon with Phurba feet. May virtue and goodness increase. Venerable Black One.