English
In order to attain omniscience through wisdom, Generate the wisdom of the child at this time. Then, to purify the disciples' minds, it is said with joy. The Three Jewels and the Yidam deities, etc., Recite after the secret commentary. For convenience, Vajra Acharya, Buddha Glorious, etc., Have them recite the eight-limbed confession three times. Generating the mind of enlightenment: The Acharya says: In the supreme secret mandala, To accomplish the unsurpassed fruit, To attain the siddhis of the Sugatas, Generate the supreme mind of enlightenment. After saying this, the disciple pledges: I also, from this time forward, Until the essence of enlightenment, Will accomplish as instructed by the Guru, I beseech you to bestow the medicine properly. Recite after him. Bestowing the vows: The Acharya with inner offering. With this distinction of vows, the reason for guarding, the benefits of guarding, the faults of transgressing, explain as much as possible so they understand, and finally. Hum! All the Buddhas, The mind of enlightenment and Vajradhara, Likewise, the yogis who practice, If they harbor hatred towards them, The Vajra Yaksha demon will, Drink and chew your heart. Bestow the blessed nectar, Hum! This is truly abiding in, The hearts of sentient beings, the water of hell. If the vows are broken, it burns, If the vows are kept, the siddhi is, Accomplished by this Vajra nectar water. Recite this, take the nectar transformed into Hum and place it on the tongue, visualize it entering the disciple's heart, the consciousness transforming into the letter Hum. Then, the disciple requests to open the eyes, Hum! By the obscuration of the eye-disease of ignorance, I have become extremely blind, By the blessings of great compassion, I beseech you to remove the obscurations of afflictions. After this request, the Acharya says: Sentient beings in the cycle of afflictions, The obscurations of ignorance that you, child, cannot know, By the intention of the Sugatas, may they be removed. Recite this and remove the blindfold. Again, the disciple, Hum! The mind of all the Sugata Victorious Ones of the three times, This supreme Yidam deity Vajrasattva,
English
and to attend the assembly of the samaya vajra. Tishtha Samaya Hum. Then, the disciples prostrate to the master and offer chang, requesting the samaya empowerment, transmission of knowledge, and prophecy. In order to accomplish the ultimate fruit in this very life, we offer gratitude in remembrance of the kindness of the Lama Vajra Master Rinpoche. Thus, they request. At this point, if there is a break of a day, then arrange torma offerings and extensively perform activities, recitations, fulfillments and confessions, hold a tsok khorlo, and make torma offerings to the Dharma protectors, entrusting them with the task of ensuring that there are no obstacles to the practice. Nowadays, even if the stage of a devoted disciple is not accomplished, it will not become a fault. At these times, if it can be accomplished, then perform a fierce obstacle-burning homa and a peaceful homa to dispel obstacles. Up to this point, the preliminary stages have been explained. The second of the root, the activity of suppressing the Matram, has two parts: subduing with the power of one's own three kayas and four mudras, and summoning and offering to the lords of the charnel ground. The first is: the master is adorned with charnel ground attire, prepares the necessary items below, and speaks the introduction: In the past, it happened that, manifested as the great sovereign, in the scriptures spoken by the Tathagata, it happened in the manner of beings, at that time all sentient beings, became extremely angry, fierce, and cruel, due to being extremely angry, fierce, and cruel, they cried out and fell. The samadhi of the three kayas is: from the state of suchness, non-conceptual, the compassionate great compassion, the self-nature of all-pervading appearance, the seed syllable HUM (Tibetan, Devanagari, hūṃ, meaning: Hum) blazing in dark blue. From that, light emanates, transforming all appearances and existences into a dark blue triangular blazing palace, in the center of which, from the vowel "a", upon the solar disc, HUM (Tibetan, Devanagari, hūṃ, meaning: Hum) itself abides. Urging it: HUM (Tibetan, Devanagari, hūṃ, meaning: Hum) To the extremely angry, fierce, and cruel, peace will not benefit, with the nature of wisdom and means, all the Tathagatas act as wrathful ones. If the wrathful one holding the wrathful form, burns the three worlds, then all the Buddhas act as wrathful ones, what need to mention the three realms without exception? Thus reciting, with the power of the four mudras
Chinese
以金刚身之手印，以光芒之形式舒卷，彼等融入我之身，身与智慧证至上。如是说。从我心间的白色阿字发出带光芒的细小阿字，击中玛姆的识蕴，彼等安住于“哲”处，焚烧净化后化为光芒，白色阿字变得闪耀。以自身心间红色吽字的光芒收回，融入阿字。阿吽。如是念诵，彼即化为吽字，与菩提心相融，从金刚道降至母处。与母之菩提心相融，再次化为吽字。玛哈德瓦 鲁扎 匝匝吽。彼即化为殊胜之子大威德金刚身。念诵一次咒语。观想从空性中出来，安坐于前方之日月垫上。第九，从我心间发出细小吽字，击中玛姆的身体。于彼处观想物质与地基，化为任何事物之字。以光芒之形式发出，以无余之慈悲遍布，观想如渴望之姿态。彼等光芒汇聚后，观想为尸陀林之地。紫黑色半月形宫殿显现。勃隆 比湿瓦 比殊第 扎克拉 曼达拉 勃隆。如是念诵。从玛姆之外皮化为珍宝宫殿。从肋骨化为尸陀林宫殿，广阔如虚空之边际，高度超越有顶。形状为半月形，是自在之坛城。从中间之血肉化为三毒之坛城，观想为血肉之堆积，鲜血之海洋，以及骨骼之须弥山。第十，陈设红色朵玛。让 扬 康。嗡 阿 吽。以三字加持。嗡 诶 嘿 诶 阿里 依当 班扎 巴林达 扎的叉 匝 吽 瓦 霍 萨玛雅 斯瓦哈。念诵三次而供养。吽。修法处之护门神，您以无尽庄严之轮，不属于瑜伽者，祈请守护宫殿之门。如是委派事业。外护门之阎魔法王融入，化为无二。第十一，双手交叠于臂膀，伸出期克印。勃隆 卡达 扎巴 贝 舍 亚 啪特。以此打开身体之门。吽 吽 吽
English
With the vajra body's hand gestures, gathering and dispersing as rays of light, may those be absorbed into my form, may body and wisdom attain the highest. Saying thus, from the white Ah of my heart, a subtle Ah with light radiates, striking the consciousness of Matram, those dwelling in "Trir," burning and purifying, dissolving into light, the white Ah becoming radiant. With the rays of light of the red Hum from my own heart, gathering back, dissolving into Ah. Ah Hum. Saying thus, that itself transforms into Hum, merging with bodhicitta, descending from the vajra path to the mother's abode. Merging with the mother's bodhicitta, again transforming into Hum. Maha Deva Rudra JAH JAH HUM. That itself transforms into the supreme son, the body of Great Terrifier. Recite the mantra once. Visualize emerging from the secret space, seated on the sun and moon cushion in front. Ninth, from my heart, a subtle Hum radiates, striking the body of Matram. There, contemplate the substance and ground, letters transforming into anything. Radiating as rays of light, pervading with complete compassion, contemplate as a longing posture. Those rays of light gathering together, visualize as a charnel ground. A smoky black crescent-shaped palace arises. BHRUM Vishva Vishuddhe Chakra Mandala BHRUM. Saying thus, from the outer skin of Matram, a jewel palace. From the ribs, a charnel ground palace, as vast as the edge of the sky, its height surpassing the peak of existence. Its shape is crescent-shaped, a mandala of power. From the flesh and blood in between, a mandala of the three poisons, visualize as a heap of flesh and blood, an ocean of blood, and a Mount Meru of bones. Tenth, arrange the red torma. RAM YAM KHAM. OM AH HUM. Bless with the three syllables. OM EHYEHI ARALLI IDAM VAJRA BALIMTA PRATICCHA JAH HUM BAM HOH SAMAYA STVAM. Recite three times and offer. HUM. Guardian deity of the practice place, you, with the wheel of inexhaustible adornment, not belonging to yogis, I request to guard the gate of the palace. Thus entrusting the activity. The Yama Raja guarding the outer gate dissolves, becoming non-dual. Eleventh, crossing the hands at the shoulders, extending the threatening fingers. BHRUM KHATA PRAVESHAYA PHAT. With this, open the door of the body. HUM HUM HUM
Chinese
以“嗡”字燃烧的观想，所有姐妹都进入其中。哈哈吽！观想发出声音后，猛然关上门。然后以金刚步绕坛城，念诵“吽吽吽！”，三千世界都变成了一个个“吽”字火焰。再次观想火焰聚集融合，发出光芒，变成金刚火焰之帐。吽！上方也是金刚的幡顶。等等，如前念诵，并作间断。第十二，从我的眉间发出带有光芒的“勃隆”（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）字，照射到八位母神（藏文：མ་ཏྲཾ）的八个方位。它们都化为光，变成八座自生佛塔的宫殿，观想八位尸陀林的母神降临并安住其中。伴随着音乐、歌舞、祭祀的烟雾和摇曳的姿态，念诵：吽！往昔最初之时，薄伽梵大吉祥黑汝嘎，降伏了尸陀林之主母神。抛弃后化为大地，成为尸体的伟大守护者，安放了八位伟大的母神。她们的伟大住所也是，具有光辉的伟大佛塔。各自安放了自生佛塔。因此，这整个大地也是，吉祥奇妙，具有慈悲。是产生佛法和成就之处，被授予显现神变的旨意。从八大尸陀林之处，迎请伟大的母神。她的身心在摩揭陀，伟大的尸陀林清凉的树林。作为佛塔的安乐之源和守护者，伟大的母神乔丽玛。从智慧和勇气之地，迎请取走所见之物之空行母，伟大的乔丽。她的头在南方，伟大的尸陀林辛伽洲。守护着塔拉山佛塔，伟大的母神卓丽玛。从显现幻象之处，迎请夺取之空行母，伟大的卓丽。右手在东南方，伟大的尸陀林尼泊尔。守护着阿克肖比亚克里佛塔，伟大的母神普卡西。从食物丰盛之地，迎请连接所见之空行母，伟大的普卡。左手在西南方，伟大的尸陀林萨拉之地。守护着巨人之地多门佛塔，伟大的母神贝塔丽。力量和权力也
English
With the visualization of the blazing "Hum" syllable, all the sisters entered within. Haha Hum! Visualizing the sound emanating outwards, the door is slammed shut. Then, circumambulating the mandala with vajra steps, reciting "Hum Hum Hum!", the entire three thousand worlds transform into individual "Hum" syllable flames. Again, visualizing the flames gathering and merging, emitting light, transforming into a vajra fire tent. Hum! Above is also a vajra banner. Etc., recite as before, and make pauses. Twelfth: From the space between my eyebrows, the "Bhrum" (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: Bhrum) syllable, along with rays of light, radiates to the eight abodes of the eight Matrams. These all dissolve into light, transforming into the palace of the eight self-arisen stupas, and visualize the eight charnel ground mothers appearing and abiding therein. Accompanied by music, songs, sacrificial smoke, and swaying gestures, recite: Hum! In the past, at the very beginning, the Bhagavan Great Glorious Heruka, subdued the charnel ground lord Matram. Abandoned and transformed into the earth, becoming the great protectors of corpses, the eight great mothers were placed. Their great dwelling place is also, the great stupa, radiant with splendor. Each placed a self-arisen stupa. Therefore, this entire earth is also, auspicious, wondrous, and compassionate. It is the place where Dharma and accomplishments arise, and the command to manifest miracles was bestowed. From the eight great charnel ground places, I invite the great mothers. Her body and heart are in Magadha, the great charnel ground, the cool grove. As the source of bliss and protector of the stupa, the great mother Keuri. From the place of wisdom and courage, I invite the Dakini who takes whatever is seen, the great Keuri. Her head is in the south, the great charnel ground Singha Continent. Protecting the Tala Mountain stupa, the great mother Chauri. From the place where illusions manifest, I invite the Dakini who seizes, the great Chauri. The right hand is in the southeast, the great charnel ground Nepal. Protecting the Akshobhya Kirti stupa, the great mother Pukkasi. From the place of abundant food, I invite the Dakini who connects with whatever is seen, the great Pukka. The left hand is in the southwest, the great charnel ground, the land of Sala. Protecting the many-doored stupa of the land of giants, the great mother Vetali. Power and authority also