English
ī ye na maḥ, Earth-going Mother. Above is oṃ vajra khecarī ye namaḥ (Tibetan: ཨྃ་བཛྲ་ཁེ་ཙ་རཱི་ཡེ་ན་མཿ, Sanskrit Devanagari:, Sanskrit Romanized: oṃ vajra khecarī ye namaḥ, Literal Chinese meaning: Om, Vajra, Dakini, Ye, Homage). Dakini. Visualize all the goddesses, starting from their black body color, up to the point where they benefit sentient beings with great compassion and abide. Then, like the method of the birthplaces and the blessing of body, speech, and mind, and the summoning and drawing back of the wheel of wisdom. From the invocation of the empowerment deities to the statement that empowerment is given with vase water, it is similar to the sadhana. Fill the body. Remove impurities. Starting from pouring the remaining water upwards, seal with the main deity, Akshobhya, and so on. Then, from the invocation of the objects of offering, the offering, praise, and descent of hearing are similar. During the offering mantra, oṃ bhagavate naṃ nairātma saparivāra (Tibetan: ཨོཾ་བྷ་ག་ཝ་ཏེ་ནྃ་ནཻ་རཱཏྨ་ས་པ་རི་ཝཱ་ར་, Sanskrit Devanagari:, Sanskrit Romanized: oṃ bhagavate naṃ nairātma saparivāra, Literal Chinese meaning: Om, Bhagavan, Nam, Selfless, and retinue) and so on. During the inner offering, offer with the mantras of the fifteen goddesses. During the descent of hearing: Homage and praise to the Bhagavan Vajra Nairatma, the queen of vidya mantras. And reciting "The glorious mandala of Nairatma is," etc., is translated. During the praise, praising with "sentient women," etc., is special. Third, the preparation of the vase is: After the vase has been generated, the generation of the deities is: From "In the center of the victorious vase, an eight-petaled variegated lotus, surrounded by a vajra fence and a garland of light rays" to "each of their seats," it is similar to the sadhana. In the vase for all activities, a lotus and sun seat. On those seats, from the nature of the thirty-two major marks of the Buddha, Ah Ah, etc., generate the deities from the sixteen aspects of Abhisambodhi, and then visualize clearly their faces and hands, or generate the nectar-flowing vajra three rites, whichever is appropriate. Then, the birthplaces and the blessing of body, speech, and mind, the summoning and drawing back of the wheel of wisdom, the empowerment, and the sealing with the lord of the family, etc., are all done. Offer with outer and inner offerings. After praising with "sentient women," etc., take the thread. Recite the garland mantra of the mother one hundred and eight times for the victorious one. Recite Amrita twenty-one times for the activity vase. Then, again, offer and praise as before. Pour the water of the conch shell into the two vases, and visualize the deities dissolving into light. Then, dedicate the tormas, and if there is a tsog, enjoy it. Worldly
Chinese
不扔朵玛，过去的朵玛为了守护障碍而放置。第四，弟子准备：内灌顶的时候，将无我母观想而出，为了念诵根本咒，除了母的念珠咒之外，其他一切都和父的阶段相同。之后进行后行仪轨，除了供养的名称咒和赞颂的差别之外，和父相同。之后将准备的坛城升到空中，将荟供和劣等供品等收起来，安放在舒适的地方。第二，正行：第二天早上，在之前曼扎的位置，摆放此处的彩绘像，要经过开光，面朝东方。在其周围，将供品朵玛等一切都如准备时一样陈设，先行三前行，修持无我母的现观六支瑜伽，念诵之后，收摄坛城，到转变为黑汝嘎之间，按照修法进行。之后是前方生起修法：有些善知识，在没有收摄自身生起的坛城的情况下，首先在前方生起所依的宫殿，其中将十五尊天女从现证菩提中生起，与自身生起的所依和能依混合，从自己主母的心间，化出一个第二主母，在东门安住，刹那间在变成黑汝嘎父母的虚空中生起坛城，然后进行入胎，与前方生起混合，认为这不是上师的意图。至尊胜乐金刚说：修持坛城的时候，收摄母的慢心，以黑汝嘎双手尊的慢心进入。在第二品母的章节第十节中说：以金刚萨埵为傲慢，右脚伸展，双手以羯磨手印，上师进入坛城。这样说的缘故。上师的口诀也遵循其后，即使是母的坛城，也以父的慢心来做。修供的生起坛城，也是从黑汝嘎双手尊的心间放出光芒，将十方的一切如来都勾到心间，从心间完整变出坛城的轮，或者...
English
Do not discard the torma; the past torma is placed to protect against obstacles. Fourth, disciple preparation: During the inner empowerment, visualize and emanate the selflessness mother, and for the purpose of reciting the root mantra, everything else is the same as the father's stage, except for reciting the mother's rosary mantra. Then perform the subsequent ritual, which is the same as the father's, except for the offering name mantra and the distinction of praise. Then raise the preparation mandala into the sky, gather the tsog offerings and inferior offerings, and place them in a comfortable place. Second, the main practice: The next morning, in the place of the previous mandala, display the painted image here, which has been consecrated and faces east. Around it, arrange all the offerings, tormas, etc., as they were during the preparation, and after the three preliminaries have been completed, meditate on the six-limbed yoga of the realization of the selflessness mother, recite the mantra, and then dissolve the mandala, and proceed according to the sadhana until the transformation into Heruka. Then, the practice of generating the front deity: Some virtuous friends, without dissolving the mandala of self-generation, first generate the palace of the support in front, in which the fifteen goddesses are generated from the Abhisambodhi, and mix the support and supported of the self-generation. From the heart of one's own principal mother, emanate a second principal mother, who abides in the east gate, and in an instant, generate the mandala in the space that has become the Heruka father and mother, and then perform the womb entrance, mixing it with the front generation, which is not considered to be the intention of the previous masters. The venerable Tsemos said: When practicing the mandala, dissolve the mother's pride and enter with the pride of the two-armed Heruka. In the tenth chapter of the second tantra's mother section, it says: Be proud of Vajrasattva, stretch out your right leg, with your two hands in the karma mudra, the master enters the mandala. That's why. The guru's oral instructions also follow this, and even if it is the mother's mandala, the action is done with the father's pride. The generation mandala of the accomplishment offering is also from the heart of the two-armed Heruka, rays of light emanate, and all the Tathagatas of the ten directions are hooked into the heart, and from the heart, the wheel of the mandala is completely emanated, or...
Tibetan
ང་རྫོགས་སུ་སྤྲོ། བཤད་པའི་རྒྱུད་ལས་ཀྱང་འདི་ལྟར་བཤད། བླ་མའི་མན་ངག་གི་ཕྱག་ལེན་ཡང་འདི་ལྟར་དུ་མཛད་ལགས་ཞེས་གསུངས་པས་སོ། །དེས་ན་འདིའི་མདུན་བསྐྱེད་བསྒྲུབ་ཚུལ་ནི་བདག་བསྐྱེད་བསྡུས་ནས་ཧེ་རུ་ཀའི་ང་རྒྱལ་གྱིས་མཆོད་པ་བསང་སྦྱང་བྱིན་གྱིས་བརླབ། རས་རིས་ཀྱི་དཀྱིལ་འཁོར་བསང་སྦྱང་ནས་གདན་བསྐྱེད་པའི་བར་ལྷ་སྟ་གོན་ལྟར་བྱས་ལ། རང་ཉིད་ཧེ་རུ་ཀ་ཕྱག་གཉིས་པའི་སྙིང་གའི་ས་བོན་ལས་འོད་ཟེར་འཕྲོས། ཕྱོགས་བཅུའི་སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་བཀུག་སྟེ་སྙིང་གར་ཐིམ་པ་ལས་ལྷ་མོ་བཅོ་ལྔའི་རྟེན་དང་བརྟེན་པར་བཅས་པའི་དཀྱིལ་འཁོར་ཡོངས་སུ་རྫོགས་པར་གྱུར། ཨོཾ་ཨཱཿཧཱུྃ། རང་གི་སྙིང་ག་ནས་བདག་མེད་མ་དཔག་ཏུ་མེད་པ་སྤྲོས། སེམས་ཅན་ཐམས་ཅད་ཀྱི་ཞེ་སྡང་དང་རྣམ་པར་ཤེས་པའི་ཕུང་པོ་སྦྱངས། ཆོས་དབྱིངས་ཡེ་ཤེས་ཀྱི་གོ་འཕང་ལ་བཀོད། ཚུར་འདུས་དབུས་ཀྱི་མཚན་མ་དང་རོ་གཅིག་ཏུ་འདྲེས་པ་ལས་བདག་མེད་མར་གྱུར། རྡོ་རྗེ་མ་དཔག་ཏུ་མེད་པ་སྤྲོས། སེམས་ཅན་ཐམས་ཅད་ཀྱི་གཏི་མུག་དང་གཟུགས་ཀྱི་ཕུང་པོ་སྦྱངས། མེ་ལོང་ལྟ་བུའི་ཡེ་ཤེས་ལ་བཀོད། ཚུར་འདུས་ནང་གི་ཤར་གྱི་མཚན་མ་དང་རོ་གཅིག་ཏུ་འདྲེས་པ་ལས་རྡོ་རྗེ་མར་གྱུར། དེ་བཞིན་དུ་ལྷ་མོ་གཞན་གསུམ་ལ་འགྲེའོ། །པུཀྐ་སཱི་དཔག་ཏུ་མེད་པ་སྤྲོས། སེམས་ཅན་ཐམས་ཅད་ཀྱི་སའི་ཁམས་སྦྱངས། བྱམས་པ་ཚད་མེད་པ་ལ་བཀོད། ཚུར་འདུས་ཕྱིའི་བྱང་ཤར་གྱི་མཚན་མ་དང་རོ་གཅིག་ཏུ་འདྲེས་པ་ལས་པུཀྐ་སཱིར་གྱུར། དེ་བཞིན་དུ་མཚམས་མ་གཞན་གསུམ་ལའང་འགྲེའོ། །གཽ་རཱི་དཔག་ཏུ་མེད་པ་སྤྲོས། སེམས་ཅན་ཐམས་ཅད་ཀྱི་ཡུལ་གཟུགས་ཀྱི་སྐྱེ་མཆེད་སྦྱངས། སངས་རྒྱས་ཐམས་ཅད་གཟུགས་ཀྱི་བདེ་བས་མཆོད། ཚུར་འདུས་ཤར་གྱི་མཚན་མ་དང་རོ་གཅིག་ཏུ་འདྲེས་པ་ལས་གཽ་རཱིར་གྱུར། དེ་བཞིན་དུ་ལྷ་མོ་གཞན་རྣམས་ལའང་ཆོས་ཀྱི་སྐྱེ་མཆེད་ཀྱི་བར་དུ་སྦྱར་ཏེ་འགྲེའོ། །གཞལ་ཡས་ཁང་དཔག་ཏུ་མེད་པ་སྤྲོས། མ་དག་པའི་སྣོད་ཀྱི་འཇིག་རྟེན་སྦྱངས། དག་པ་བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་སུམ་ཅུ་རྩ་བདུན་ལ་བཀོད། ཚུར་འདུས་གཞལ་ཡས་ཁང་ལ་ཐིམ། དུར་ཁྲོད་བརྒྱད་དཔག་ཏུ་མེད་པ་སྤྲོས། ལུས་དང་འཇིག་རྟེན་གྱི་ཆོས་བརྒྱད་སྦྱངས། སྒྱུ་མ་ལ་སོགས་པའི་དཔེ་བརྒྱད་རྟོགས་པ་ལ་བཀོད། ཚུར་འདུས་དུར་ཁྲོད་བརྒྱད་ལ་ཐིམ། སྲུང་འཁོར་དཔག་ཏུ་མེད་པ་སྤྲོས། སེམས་ཅན་ཐམས་ཅད་ཀྱི་མི་མཐུན་པའི་ཕྱོགས་ཐམས་ཅད་བཅོམ། སྐུ་གསུང་ཐུགས་རྡོ་རྗེའི་གོ
Chinese
我完全赞同。在《解说续》中也是这样说的。上师的口诀实践也是这样做的，他们这样说。因此，此处的生起次第修法是，收摄自生起，以黑汝嘎的慢心供养，净化加持。画布坛城净化后，到生起座垫之间，像迎请神一样做。自己是双手黑汝嘎，从心间的种子字放出光芒。迎请十方诸佛菩萨，融入心间，由此，十五尊天女的所依和能依的坛城圆满。嗡啊吽。（藏文：ཨོཾ་ཨཱཿཧཱུྃ།，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽。）从自己的心间放出无我母无量无边。净化一切众生的嗔恨和识蕴。安置于法界智的果位。收摄融入中央的相，与味道融为一体，由此成为无我母。放出金刚母无量无边。净化一切众生的愚痴和色蕴。安置于如镜智。收摄融入内部东方的相，与味道融为一体，由此成为金刚母。同样地，对其他三位天女也进行解说。放出布嘎悉无量无边。净化一切众生的地界。安置于慈无量。收摄融入外部东北方的相，与味道融为一体，由此成为布嘎悉。同样地，对其他三位边角母也进行解说。放出高丽无量无边。净化一切众生的境色处。以色之乐供养一切佛。收摄融入东方的相，与味道融为一体，由此成为高丽。同样地，对其他天女也结合到法处之间进行解说。放出宫殿无量无边。净化不清净的器世间。安置于清净菩提分法三十七道品。收摄融入宫殿。放出八大尸林无量无边。净化身体和世间的八法。安置于证悟如幻等八喻。收摄融入八大尸林。放出守护轮无量无边。摧毁一切众生的所有违逆之品。成为身语意金刚的铠甲。
English
I fully agree. It is also said this way in the Explanatory Tantra. The oral instruction practice of the Guru is also done this way, they say. Therefore, the method of generating the front generation here is to gather the self-generation, offer with the pride of Heruka, purify and bless. After purifying the painted mandala, do it like welcoming the deity until the generation of the seat. Oneself is the two-handed Heruka, and rays of light emanate from the seed syllable in the heart. Invite all the Buddhas and Bodhisattvas of the ten directions, and dissolve them into the heart, thereby completing the mandala of the fifteen goddesses, including the supported and the supporters. Om Ah Hum. (Tibetan: ཨོཾ་ཨཱཿཧཱུྃ།, Sanskrit Devanagari: ओम् आः हूँ, Sanskrit Romanization: oṃ āḥ hūṃ, Literal Chinese meaning: Om Ah Hum.) From one's own heart, emanate the Mother of No-Self immeasurably. Purify the hatred and consciousness aggregates of all sentient beings. Place them in the state of Dharmadhatu Wisdom. Gather and dissolve the central aspect, merging with the taste, thereby becoming the Mother of No-Self. Emane the Vajra Mother immeasurably. Purify the ignorance and form aggregates of all sentient beings. Place them in Mirror-like Wisdom. Gather and dissolve the inner eastern aspect, merging with the taste, thereby becoming the Vajra Mother. Similarly, explain to the other three goddesses as well. Emane Pukkasi immeasurably. Purify the earth element of all sentient beings. Place them in Immeasurable Love. Gather and dissolve the outer northeastern aspect, merging with the taste, thereby becoming Pukkasi. Similarly, explain to the other three corner mothers as well. Emane Gauri immeasurably. Purify the sense object of all sentient beings. Offer all Buddhas with the bliss of form. Gather and dissolve the eastern aspect, merging with the taste, thereby becoming Gauri. Similarly, explain to the other goddesses as well, combining them up to the Dharma object. Emane the palace immeasurably. Purify the impure container world. Place them in the thirty-seven factors of pure enlightenment. Gather and dissolve into the palace. Emane the eight great charnel grounds immeasurably. Purify the eight worldly dharmas of body and world. Place them in realizing the eight similes such as illusion. Gather and dissolve into the eight great charnel grounds. Emane the protective circle immeasurably. Destroy all unfavorable aspects of all sentient beings. Become the armor of body, speech, and mind vajra.