Tibetan
བསྭེ་ཡི་ལྷ་མོ་བཞིའི་སྒྲུབ་ཐབས་སྲོག་ཏིག་ཟབ་པ་དམར་ནག བསྭེ་ཡི་ལྷ་མོ་བཞིའི་སྒྲུབ་ཐབས་སྲོག་ཏིག་ཟབ་པ་དམར་ནག
Chinese
བསྭེ་（藏文，无对应梵文，无对应梵文罗马拟音，字面意思不详）之四女神修法命滴深红黑 བསྭེ་（藏文，无对应梵文，无对应梵文罗马拟音，字面意思不详）之四女神修法命滴深红黑 བསྭེ་（藏文，无对应梵文，无对应梵文罗马拟音，字面意思不详）之四女神修法命滴深红黑安住。邬金莲花生金刚颅鬘力以修法之口诀而作此教言。此乃大地母神降临之时。名为金刚夜叉母罗刹之恶咒。བསྭེ་（藏文，无对应梵文，无对应梵文罗马拟音，字面意思不详）之四女神修法，此为何故而生起？邬金莲花生金刚颅鬘力虽已证得寿命持明，然未证得大手印持明之成就。于尼泊尔扬列秀修行三年。二十一位女居士，以及梵天、帝释天、天龙等，夜叉、罗刹、非天等皆扰乱其意。天空不聚雨云，三年未降雨。阿阇梨心想，此乃何人所为？此乃扰乱吾之意者，当遣除之。如是说已，委托尼泊尔人昆达昆吉与尼泊尔女吉拉吉萨二人，以一布袋黄金粉为酬，前往印度求取普巴金刚续。边地门巴人因财物丰厚而信心大增，以黄金供养而甚为欢喜。复以两驮普巴金刚续遣送之。彼等甫至尼泊尔扬列秀，其加持力便令该地聚云，山间雾气弥漫，降下大雨。干枯之森林皆变为翠绿。其后，莲花生知晓彼续，将见解、比多合一。禅修心髓为根本，事业仪轨为终结，三者合一。此善与否？将前往印度，于五百班智达贤者前请教。于下康之女王之境，于名为“冬日生花”之茨瓦茨秀处，于名为菩提泉之泉眼处，阿阇梨亲自将身躯裹紧，头上涂满黏土。抓住一只大黄蜂，放入帽中，封紧帽口。将帽子置于枕下而眠。次日，打开帽子一看，乃一殊妙端丽之人女。
English
The Profound Red Black Essence Drop Sadhana of the Four Goddesses of Bse. The Profound Red Black Essence Drop Sadhana of the Four Goddesses of Bse. The Profound Red Black Essence Drop Sadhana of the Four Goddesses of Bse resides. This instruction was given as a secret instruction for the sadhana by Guru Padmasambhava Dorje Thötreng. This is the time when the great earth goddess arrives. It is called the evil mantra of the Vajra Yaksha mother Roza. This sadhana of the four goddesses of Bse, what is the reason for its occurrence? Although Guru Padmasambhava Dorje Thötreng had attained the Vidyadhara of life, he had not attained the siddhi of the Mahamudra Vidyadhara. He practiced in Yangleshöd, Nepal for three years. Twenty-one female devotees, as well as Brahma, Indra, gods, nagas, and so on, as well as yakshas, rakshasas, and asuras, disturbed his mind. No rain clouds formed in the sky. For three years, it did not rain. The Acharya thought, "Whose is this? This seems to be disturbing my mind. I must reverse this." Having said this, he entrusted the Nepalese Kunda Kunji and the Nepalese woman Jila Jisa with a bag of gold dust as payment, and sent them to India to request the Kilaya Tantra. The border Monpas had great faith in wealth, and were very pleased with the offering of gold. They sent back two loads of the Kilaya Tantra. As soon as they arrived in Yangleshöd, Nepal, the blessings caused clouds to gather in the place, fog to thicken in the mountains, and heavy rain to fall. All the dry forests turned lush green. Then, Padmasambhava knew how to open that Tantra, and combined the view with Bito. He combined the essence of meditation as the root, and the completion of the activity manual as the end. Is this good or not? He prepared to go to India to consult with five hundred wise panditas. In the land of the queen of Lower Kham, in Tsawa Tsashö, near the flower that blooms in winter, when he went to the spring called the Bodhi Spring, the Acharya himself wrapped his body tightly, and smeared his head with clay. He caught a bumblebee, put it in his hat, and sealed the opening tightly. He put the hat under his pillow and slept. The next morning, when he opened the hat and looked, it was an exceptionally beautiful human girl.
Chinese
不像凡人，如同天女。从美丑中产生四种光芒。阿阇梨问道：“你们是谁？” 女儿们回答说：“我们是冬天生长的四位花之主母，是大地主母达拉匝瓦的夺命四位生命之主母。在苯教密续的伏藏中，住着两百五十位苯教女神，我们是从中选出的十二位来到藏地的。清晨的女儿是达拉匝瓦的夺命者，其次是达拉匝瓦的吸命者，再次是达拉匝瓦的断命者，最后是达拉匝瓦的噬命者。外围的八眷属掌管着八种识聚，安住于巨大的瑜伽中，没有比我们权力更大的。是所有母神的王后，是所有神鬼的女主。过去也曾是掌管一切众生性命的大力母，现在也请您授权于我等，成为掌管众多人畜寿命的大力母。” 阿阇梨说道：“过去掌管一切众生的性命是不好的，现在也不会授权你们掌管性命。我虽然获得了长寿持明，但尚未获得大手印持明，所以在尼泊尔的杨列秀进行了修行。二十一位居士和梵天、帝释天等制造障碍也被我遣除了。为了调伏他们，我讲述了投掷金刚橛续的历史。你们与我相遇，也是我的三摩地所成就的，也是达到了预言的程度，也是组合美好的缘故。你们被授权为金刚橛的护法。” 这样说完后，作为象征的手印，在头顶放置了金质金刚杵，手中给予金刚橛，并赐予金刚之名：金刚亚曼幻化母，金刚苯曼权势母，金刚德曼技艺母，金刚帕曼威力母。这样赐予金刚之名，一时全部赐予，与大地主母的时代降临之事相结合，金刚橛头尾显现征兆，就在于此。如此
English
Unlike ordinary people, like celestial daughters. Four lights arise from beauty and ugliness. The Acharya asked, "Who are you?" The daughters replied, "We are the four mistresses of flowers that grow in winter, the four life-lord mistresses who seize the life of the great earth mistress Daratsawa. Within the Bön lineage's secret treasure, there are two hundred and fifty Bön goddesses. We are the twelve chosen from among them who have come to Tibet. The morning daughter is the life-seizer of Daratsawa, the next is the life-draining one of Daratsawa, the next is the life-cutter of Daratsawa, and the last is the life-devourer of Daratsawa. The eight outer retinues control the eight aggregates of consciousness, abiding in great yoga. There is no one more powerful than us. We are the queen of all mothers, the mistress of all gods and demons. In the past, we were also the great powerful mothers who controlled the lives of all beings. Now, please empower us to become the great powerful mothers who control the lives of many humans and animals." The Acharya said, "It was not good to control the lives of all beings in the past, and now I will not empower you to control lives. Although I have attained the Vidyadhara of longevity, I have not yet attained the Mahamudra Vidyadhara, so I practiced in Yangleshöd in Nepal. The obstacles created by the twenty-one lay practitioners and Brahma, Indra, etc., were also dispelled by me. To subdue them, I told the history of casting the Vajrakila Tantra. Your meeting with me is also accomplished by my samadhi, and it has also reached the extent of prophecy, and it is also because of the beautiful combination. You are empowered as the protectors of Vajrakila." Having said this, as a symbolic mudra, a golden vajra was placed on the crown of the head, and a vajrakila was given in the hand, and vajra names were bestowed: Vajra Yaman, the great magical mother; Vajra Bönman, the great powerful mother; Vajra Deman, the great skillful mother; Vajra Paman, the great mighty mother. Thus, the vajra names were bestowed, and all were given at once, combined with the event of the arrival of the time of the great earth mistress. The signs appearing from the head and tail of the vajrakila are found here. Thus
Chinese
为了孩子的事情，橛被称为命根。也称之为贝母心食者。威力极大，安置在各个地方。以上是来源和讨论的基础。接下来是如何制作坛城：坛城要做成四层。中央做成三个角的黑色，带有火供孔。其外层用三个红色月牙形环绕。其外层有四门和中间的走廊。东门白色，南门黄色，西门红色，北门绿色。四个中间走廊都做成黄色。此外，修法的所依是：用血涂抹一节竹子。用鹫鸟羽毛根部的笔，将竹子的顶端向上插入。将其竖立在坛城中央的火供孔前。将一根十指或八指长的铁橛插入竹子的顶端。将三根八指长的桑树橛安置在三个月牙形上。将四根八指长的橛也安置在四个门上。四位贝母大女神的身体，系在中央竹子的第一节上，迎请安住。然后是四份祭品，陈设誓言物：在一个母牦牛角中，放入蜂蜜、血和各种心。放置在坛城第一层的火供的一个角上。在一个贝母碗中，放入酥油、血和各种心，放置在一个月牙形上。在一个银碗中，放入油脂、脂肪、血和各种心，也放置在一个月牙形上。在一个犛牛角中，放入牛奶、血和各种心，也放置在一个月牙形上。即使没有其他的祭品，也不能没有母牦牛角，因为需要迎请到祭品中。或者写上诅咒者的名字和姓氏，系在一只粗毛山羊的脖子上，将山羊拴在坛城旁边，将诅咒者的目标所依安置在那里。然后宰杀山羊，取出心脏，将刚才的名字纸条放入心脏根部的孔中，用红色的线缠绕。然后从山羊的头部拉出舌头，将心脏放在山羊头上，将山羊头放入坛城中央的火供孔中。将猪放在坛城旁边拉直放置。如果没有山羊，就用粗毛山羊的
English
For the sake of the child, the stake is also called the life-root. It is also called the Bsemo Heart Eater. Its power is very great, and it is placed in various places. The above is the source and basis of discussion. Next is how to make the mandala: The mandala should be made with four layers. The center should be made with three black corners, with a homa hole. The outer layer should be surrounded by three red crescent moons. The outer layer has four doors and a middle corridor. The east door is white, the south door is yellow, the west door is red, and the north door is green. All four middle corridors should be made yellow. Furthermore, the support for the practice is: Smear a section of bamboo with blood. Use a pen made from the root of a vulture feather, and insert the tip of the bamboo upwards. Place it upright in front of the homa hole in the center of the mandala. Insert an iron stake of ten or eight fingers length into the tip of the bamboo. Place three sandalwood stakes of eight fingers length on the three crescent moons. Also place four stakes of eight fingers length on the four doors. The bodies of the four great Bsemo goddesses are tied to the first section of the central bamboo, and invited to reside. Then there are four offering vessels, displaying the samaya substances: In one horn of a mother yak, place honey, blood, and various hearts. Place it on one corner of the homa of the first layer of the mandala. In one Bsemo bowl, place butter, blood, and various hearts, and place it on one crescent moon. In one silver bowl, place fat, tallow, blood, and various hearts, and also place it on one crescent moon. In one horn of a zho (yak-cow hybrid), place milk, blood, and various hearts, and also place it on one crescent moon. Even if there are no other offerings, the horn of a mother yak cannot be missing, because it is necessary to invite into the offering vessel. Alternatively, write the name and lineage of the one being cursed, tie it to the neck of a shaggy goat, tether the goat next to the mandala, and place the support for the target of the curse there. Then slaughter the goat, take out the heart, insert the paper with the name into the hole at the base of the heart, and bind it with a red thread. Then pull the tongue out from the head of the goat, place the heart on the goat's head, and insert the goat's head into the homa hole in the center of the mandala. Place the pig stretched out next to the mandala. If there is no goat, then use the shaggy goat's
Chinese
在右肩上系上蓝红色的结。写上献祭者的姓名、家族和画像。在坛城中央的火坑中埋下一个希望。在上面用灰烬画一个三角形的火供图案。在上面用蓝红色的林伽固定并放置。也用铁钉固定。在一个供养杯里，倒入羊血、狗血、猪血、马血和各种人血。放在坛城中央火坑的一个角上。这也是门隅四姐妹的誓言，用黑鸟或黑羊来完成誓言。或者用黑鸟或黑羊（白色）作为目标，用药物精华来供养。如果出现征兆就完成誓言。如果出现征兆而不向拉姆神献祭，修行者自己的寿命就会出现障碍。眷属中也会降下瘟疫，所以不要懒惰，要向拉姆神献祭。然后首先自己也要穿戴整齐，穿上黑色的衣服，头上系上蓝色的丝绸，额头上戴上镜子，右手手肘以下涂上血，敲打黑色的手鼓并立起旗帜。这也是因为所有傲慢强大的神灵的克星是阎罗王，所以观想自己为阎罗王。在那里也要观想并迎请四位姐妹神，念诵四位食心母神根本咒：嗡 ﺳُﻮﮐِﺮﺗِﻤَﺎﯾَ (藏文) सुकृतिमय (梵文天城体) sukṛtimaya (梵文罗马拟音) 善业所成 (汉语字面意思)， ﻣَﺎﺭَﭼِﺗَّ (藏文) मारचित्त (梵文天城体) māracitta (梵文罗马拟音) 魔心 (汉语字面意思)， ﯾَﻮﮔِﯿ ﺷْﻭَﺭ (藏文) योगिश्वर (梵文天城体) yogīśvara (梵文罗马拟音) 瑜伽自在 (汉语字面意思)， ﯾَﺎﻣَ ﭼِﺗَّ ﻫُﻭﻣ ﭘَཊ ﺳْﻭَﺍﻫَ (藏文) याम चित्त हूँ फट् स्वाहा (梵文天城体) yāma citta hūṃ phaṭ svāhā (梵文罗马拟音) 阎摩心 吽 啪 梭哈 (汉语字面意思)。这样念诵后，观想四位本尊女神身色红色，愤怒地变成四个戴着耳环的黑色门隅女，消失得无影无踪。也要观想四位本尊女神的身色、法器、坐骑和嬉戏：金刚夜叉明王，身色深蓝黑色，一面四臂，三眼，显现愤怒之相，头顶发髻上有金色的金刚杵，用黑色的丝绸和人头鬘装饰并飞舞，戴着发出响声的金耳环，深蓝色的头发用小束发辫装饰，有九个火焰的项链，身上穿着美丽的孔雀羽毛裙，穿着本尊盔甲和帽子，骑乘在天空的母龙上，坐骑的前面挂着一颗新鲜的人头，坐骑的后面挂着一颗新鲜的马头。