English
The statue or painted image surrounded by the assembly of goddesses should be placed in the west, as a support and symbol for the descent of the Buddhas. In order to practice through the union of skillful means and wisdom, it is called Consort, also known as Mother, Vidya, Mudra Mother, Wisdom Mother, and colloquially as wife. One should also invite those who possess names and qualities, enthrone them as the unborn mother, and place them on the left side of the yogi. As it is said in the tantra: 'In order to clarify the wisdom of samadhi, the support for the eyes should also be clearly depicted. Any painting or sculpture with a support is acceptable.' It also says: 'In order to clarify the wisdom of desire, the Wisdom Mother, the support for the eyes, should also be placed on the left.' Therefore, draw the mandala of the deity, arrange the Buddhas and offerings of light, and show them in two ways, so that the visible objects of the eyes are clearly placed on the support. This is the meaning. (4) The activities of blessing everything properly are fivefold: blessing all dharmas as non-dual with the samadhi of equality, blessing the place with the samadhi of dominion and means, blessing the three—mother, cause, and means of accomplishment—with the samadhi of wisdom and compassion, blessing the practitioner with the samadhi of the great mudra, and blessing the means of accomplishment and implements with the samadhi of great assembly perfection. Among them, 1) What is the blessing of all dharmas as non-dual with the samadhi of equality? As it is said: 'Having steadfast faith in the unattainable dharma, by the blessing power of the wise.' The dharmas of samsara and nirvana appear in the mind, and when the mind does not move anywhere, the nature of the mind is clear like the clear sky, limpid, bright, and unpolluted by anything, abiding in a clear and non-conceptual state, without distraction, this is the dharmata of all dharmas. Thus, abiding in the samadhi of unattainable svabhava, through the union of shamatha and vipashyana, one attains the ultimate meaning of non-duality, and having steadfast faith, everything is blessed as non-dual. Thus, since all dharmas can abide in equality, the dharmas that have been practiced before have become supreme wisdom.
Chinese
具彼者，从智慧、法性什么也不是之中，显现任何事物的奇妙幻化，将字母吽清晰地作放出和收摄，变成金刚。从金刚放出和收摄光芒，从清晰的光团中，由此念诵：吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），班杂 扎热克（藏文：བཛྲ་དྷྲིཀ྄，梵文天城体：वज्र धृक्，梵文罗马拟音：vajra dhṛk，汉语字面意思：金刚 持），哞 达底 效瓦热（藏文：མཱུྃ་དྷ་ཏི་ཤྭ་རི，梵文天城体：मुं धातिश्वरि，梵文罗马拟音：mūṃ dhātiśvari，汉语字面意思：哞 达底自在母），或者 嗡 班杂 希日 嘿热嘎（藏文：ༀ་བཛྲ་ཤྲཱི་ཧེ་རུ་ཀ，梵文天城体：ओँ वज्र श्री हेरुक，梵文罗马拟音：oṃ vajra śrī heruka，汉语字面意思：嗡 金刚 吉祥 嘿热嘎），班杂 卓地 效瓦热 斯瓦（藏文：བཛྲ་ཀྲོ་ཏཱི་ཤྭ་རི་སྟྭཾ，梵文天城体：वज्र क्रोतीश्वरि स्त्वं，梵文罗马拟音：vajra krotīśvari stvaṃ，汉语字面意思：金刚 忿怒自在母 斯瓦）。念诵寂静或忿怒所修本尊的心咒，无论是观想寂静的吉祥金刚萨埵父母，还是忿怒的吉祥大尊父母，都清晰地显现为智慧幻化的奇妙变化。凭借禅定所熟练的加持力，以及自明智慧所拥有的奇妙幻化之力，为了加持处所、修行者、佛母、因、修法物品和用具等一切，使其成为生起次第和圆满次第的三种状态，即大、随、极，所以说：一切如法加持。那么，如何如法加持呢？以自在的禅定加持处所有三种。第一，以明觉自在智慧幻化的禅定，加持处所成为法界，即从自心幻化出“让 样 康 阿”的咒语，通过焚烧、抛弃、清洗和净化，观想为空性。第二，以伟大的自在，以压制傲慢的禅定，加持慈悲的处所三界众生，即观想自己为主尊父母，从光芒的处所和智慧的光芒中，照射到三界众生身上，焚烧和净化业和烦恼的习气，然后用吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）收摄并融入自身，成为无二，清晰地观想为智慧之身。第三，以方便自在，以遣除轮回的禅定，加持修行处所为大尸陀林的宫殿，即从自己的心间或眉间，放出埃 扬 让 旺 康 让 仲，从而各自净化五浊的元素，五种清净的元素依次堆叠，五佛母的虚空清明，从埃中显现法界的虚空，法生三角，佛母金刚界自在母，其上从扬中显现风的坛城，誓
English
The one with such qualities, from wisdom, the nature of Dharma which is nothing at all, the miraculous manifestation of appearing as anything, the letter Hūṃ is clearly emitted and absorbed, transforming into a vajra. From the vajra, light rays are emitted and absorbed, from the clear mass of light, from that, recite: Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hūṃ), Vajra Dhṛk (Tibetan: བཛྲ་དྷྲིཀ྄, Sanskrit Devanagari: वज्र धृक्, Sanskrit Roman transliteration: vajra dhṛk, Chinese literal meaning: Vajra Holder), Mūṃ Dhātiśvari (Tibetan: མཱུྃ་དྷ་ཏི་ཤྭ་རི, Sanskrit Devanagari: मुं धातिश्वरि, Sanskrit Roman transliteration: mūṃ dhātiśvari, Chinese literal meaning: Mūṃ Dhātiśvari Mother), or Oṃ Vajra Śrī Heruka (Tibetan: ༀ་བཛྲ་ཤྲཱི་ཧེ་རུ་ཀ, Sanskrit Devanagari: ओँ वज्र श्री हेरुक, Sanskrit Roman transliteration: oṃ vajra śrī heruka, Chinese literal meaning: Oṃ Vajra Śrī Heruka), Vajra Krotīśvari Stvaṃ (Tibetan: བཛྲ་ཀྲོ་ཏཱི་ཤྭ་རི་སྟྭཾ, Sanskrit Devanagari: वज्र क्रोतीश्वरि स्त्वं, Sanskrit Roman transliteration: vajra krotīśvari stvaṃ, Chinese literal meaning: Vajra Krotīśvari Mother Svā). By reciting the heart mantra of the deity of whichever is meditated upon, peaceful or wrathful, whether meditating on the peaceful glorious Vajrasattva father and mother, or whichever of the wrathful glorious great one father and mother, it is also clearly manifested as the miraculous transformation of wisdom. By the power of the blessing of familiarity through samādhi, and by the strength of possessing the miraculous transformation of self-aware wisdom, in order to bless the place, the practitioner, the consort, the cause, the ritual substances, and all the implements, making them the three aspects of the generation and completion stages, namely, great, subsequent, and ultimate, therefore it is said: everything is blessed properly. Then, how is it blessed properly? There are three ways to bless the place with the samādhi of the method of empowerment. First, with the samādhi of the wisdom emanation of awareness empowerment, blessing the place into the Dharmadhātu, that is, from the miraculous manifestation of one's own mind, recite the mantra "Raṃ Yaṃ Khaṃ A," and through burning, discarding, washing, and purifying, meditate on emptiness. Second, with the great empowerment, with the samādhi of subduing arrogance, blessing the compassionate place, the sentient beings of the three realms, that is, from the place of light of oneself as the main deity father and mother, and the light rays of wisdom, radiating upon the sentient beings of the three realms, burning and purifying the karmic imprints of karma and afflictions, then gathering with Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hūṃ) and dissolving into oneself, becoming non-dual, clearly meditating as the wisdom body. Third, with the skillful empowerment, with the samādhi of reversing saṃsāra, blessing the practice place as the great charnel ground's palace, that is, from one's own heart or brow, radiate E Yaṃ Raṃ Vaṃ Keṃ Raṃ Bhrūṃ, thereby purifying the five impure elements separately, the five pure elements are stacked in order, the space of the five mothers is clear, from E appears the space of the Dharmadhātu, the Dharma origin triangle, the mother Vajradhātu Īśvarī, above that from Yaṃ appears the maṇḍala of wind, the oath.
Chinese
眼度母，ra（藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）字化为血海。玛玛格（藏文，梵文天城体：मामाकी，梵文罗马拟音：mAmakI，汉语字面意思：玛玛格）。 邦（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字化为广大地基。 佛眼。 康（藏文，梵文天城体：कें，梵文罗马拟音：keṃ，汉语字面意思：康）字化为康骨之山王。让（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字化为智慧之火。 白衣母。 仲（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲）字化为宫殿。 其上，由五种智慧所成的四方白黄红绿，中央蓝色，具备五种智慧的宫殿，半月形，与灌顶之坛城无别而生。 然后，以智慧和慈悲的等持，加持佛母、缘起物和修法物品，分为两部分。 加持修法物品，即加持食物碗和酥油灯： 从我之心中或密处，于天灵盖上生出吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，于八瓣莲花上生出哈（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）字，于尸陀林之物上生出嘿（藏文，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿）字，于门母之物铁橛或吉祥解脱四橛上，生出啪特（藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）字等。 随着这些字散布，融入食物碗中，从各自显现的吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字、哈（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）字、嘿（藏文，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿）字、啪特（藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）字中，四个吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，第一个吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒并收回，第二个吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字化为语文字，第三个吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒并收回，化为顶礼之意，第四个吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起圆满的身赫鲁嘎之身。 由此转变，生起卡桑、门母等一切。 应各自进行身语意之灌顶。 对此，迎请并融入智慧坛城，直至安住，这是口诀的要点。 依靠修法物品的函盖进行加持，应从上下的口诀中了解。 加持缘起物和佛母，也应如灌顶时和降伏缘起物时所说的那样了解。 然后，以大手印的等持加持修行者： 在此大修行之处，首先，对于未混合和已混合的一切，应如前行准备时所说的混合添加那样进行。 从最初进入，到中间的修法，直至最后的灌顶，金刚上师不离大手印的等持光明，以此加持修行者为各自的本尊，并进行灌顶修法之义，或仅做此事。 此外，应引导修行者进入坛城，此处有九种清净之义： 开门和加持等。
English
Eye Tārā. Ra (Tibetan, Devanagari: र, Romanized Sanskrit: ra, Literal Chinese meaning: ra) transforms into an ocean of blood. Māmaki (Tibetan, Devanagari: मामाकी, Romanized Sanskrit: mAmakI, Literal Chinese meaning: Māmaki). Vaṃ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Vaṃ) transforms into a vast ground. Buddha eyes. Keṃ (Tibetan, Devanagari: कें, Romanized Sanskrit: keṃ, Literal Chinese meaning: Keṃ) transforms into the mountain king of Keṃ bones. Raṃ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: Raṃ) transforms into the fire of wisdom. White-clad Mother. Bhrūṃ (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Bhrūṃ) transforms into a palace. Above it, a palace made of the five wisdoms, with four sides of white, yellow, red, and green, a blue center, possessing the five wisdoms, a crescent shape, arising as inseparable from the previous empowerment mandala. Then, with the samādhi of wisdom and compassion, bless the consort, the substances, and the practice materials, dividing it into two parts. Blessing the practice materials, i.e., blessing the food bowl and butter lamp: From my heart or secret place, on the crown of the head, Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) arises. On the eight-petaled lotus, Ha (Tibetan, Devanagari: ह, Romanized Sanskrit: ha, Literal Chinese meaning: Ha) arises. On the objects of the charnel ground, He (Tibetan, Devanagari: हे, Romanized Sanskrit: he, Literal Chinese meaning: He) arises. On the objects of the doorkeeper, the iron peg or the four auspicious liberation pegs, Phaṭ (Tibetan, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal Chinese meaning: Phaṭ) etc. spread forth. As these letters scatter and dissolve into the food bowls, from the individually clear Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ), Ha (Tibetan, Devanagari: ह, Romanized Sanskrit: ha, Literal Chinese meaning: Ha), He (Tibetan, Devanagari: हे, Romanized Sanskrit: he, Literal Chinese meaning: He), and Phaṭ (Tibetan, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal Chinese meaning: Phaṭ), of the four Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ)s, the first Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) emits and gathers light, the second Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) transforms into the letter of speech, the third Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) emits and gathers light, transforming into the gesture of prostration, the fourth Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) generates the complete body as the body of Heruka. By this transformation, generate all of Ka Seng, the doorkeeper, etc. Each should be done with the empowerment of body, speech, and mind. To this, invite and dissolve the wisdom mandala, up to the point of abiding, this is the essence of the instructions. Blessing based on the cover of the practice materials should be understood from the instructions above and below. Blessing the substances and the consort should also be understood as it appears during the empowerment and during the subjugation of the substances. Then, blessing the practitioner with the samādhi of the Great Seal: In this place of great practice, first, for all that is unmixed and mixed, it should be done as taught in the preliminary preparation, mixing and adding. From the initial entry, to the intermediate practice, up to the final empowerment, the Vajra Master, without wavering from the clear samādhi of the Great Seal, blesses the practitioners as their respective yidam deities, and performs the meaning of empowerment practice, or only does this. Furthermore, the practitioners should be led into the mandala, here there are nine meanings of purification: Opening the door and blessing, etc.