English
From the empowerment of the Medicine Buddha's Torma, etc., until the completion of the extensive empowerment, it is transmitted in succession. It is considered that the accumulation of the condensed empowerment has also been obtained, so there is no need to transmit it separately. During the accumulation, after completing the blessing and auspicious words of the Torma of the extensive empowerment once, the condensed empowerment begins. When the number is complete, it is customary to perform it at the end of the extensive empowerment after the recitation transmission is completed. After the ritual, it is the same as the general Sky Dharma. Then, as the essence of the incarnation of the Dudul Damcho (Subduing Mara Sacred Dharma), the empowerment ritual of the mountain hermit wearing leaves, like being adorned with the connection of a stream of nectar, after the lineage prayer during the empowerment practice, starting from the refuge and bodhicitta of the treasure text, it is clarified up to "Residing in the midst of the flames of the kalpa's fire." Then, it is generally said that the two front vases are generated with the same kind of words. If so, then, the objects of visualization are purified into emptiness with स्वाभाव (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning: स्वाभाव, svabhāva, self-nature). From the state of emptiness where the front mandala is not visualized, a precious palace mansion appears, and from the state of emptiness where the vase is not visualized, from भ्रुं (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning: भ्रुं, bhrūṃ, seed syllable) a precious vase appears, wide and large, with a shrunken base, a bulging belly, a slender neck, and an open mouth, filled with water and various essences. In the center of each, on a lotus seat, from the green radiance of the letter प (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning: प, paṃ, seed syllable), accomplishing the two benefits, etc., to "Residing in the midst of a mountain of fire and a pile of flames," and the deity assembly of oneself and the front vase, after visualizing them in this way, inviting them from the three places, etc., as in the sadhana ritual, until the end of the praise. The recitation visualization is combined as stated in the Clear Light Fire. In order to easily remember the visualization recitation, a slightly detailed explanation is given: The self and the front vase deity are clearly visualized as mountain hermits, in the heart, on the lotus moon sun, the wisdom mind, on the unborn sun in one's own heart, the unobstructed awareness, the green letter प (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning: प, paṃ, seed syllable) around, one's own radiant mantra garland is the same color, red light revolves like a torch, striking the heart of the deity identical to oneself in the front vase, the mantra that stimulates the continuum emits light, illuminating the ten directions, the blessings of the Buddhas' offerings, the power of the light stream, gathering and dissolving into the body of the deity in the front vase, from the mantra that generates the front vase, a garland of light appears, drawn by the wind of entry and dissolving into oneself, obtaining the blessing, the wind of release, the light
Chinese
荟供。 劝请传承，收摄，将成就融入自身。 放射和收摄的轮，如火焰般。 从宝瓶本尊的毛孔中， 流出甘露，充满宝瓶。 如是清晰观想，念诵根本咒，尽力而为。 法会末尾，进行共同的供养。 如同观想分解一般，宝瓶本尊化光，再次成为宝瓶本尊等。 在真实灌顶的事务完成之前，如以灌顶仪轨衔接修饰一般进行。 仪轨的后续次第中， 如同酬谢供赞仪轨中出现的一样， 共同仪轨的忏悔最后， 念诵阿 আলি（藏文，梵文天城体，ālikāli，元音） 嘎迦迦利。 此处经文中说了迎请，但如同通常一样，观想于身像等，祈请坚住。 祈请至尊帕尔纳夏瓦里的坛城中所生起和迎请的诸本尊，尽其所能地安住于所依物上。 安住后，祈请成为一切有情众生的怙主救护和殊胜助伴。 念诵 यေ ধৰ্মཱ（藏文，梵文天城体，ye dharmā，诸法），将智慧尊融入所依物。 以三字（ཨོཾ་ཨཱཿཧཱུྃ，梵文天城体，oṃ āḥ hūṃ，嗡啊吽）将誓言尊融入自身。 回向和发愿是： 顶礼。 我以至尊等， 至 倾倒为止。 之间如同观想分解一般， 虽然说了收放等行为， 但如果与观想分解的 意旨相符，则似乎容易进入， 因此，将自生本尊收摄，安住于见解的境界中是： 本尊显现如虹光般消散， 不可言说的法界觉性母子交融， 安住于原始的遍布广大之中。 如是以见解的修习融入道用而成就。 ༈ །།以虚空法为主的教言和伏藏双运叶鬘之灌顶加持，如恰美所说。 虚空法如同通常一样，可以进行灌顶修法简轨。 即使没有完成广轨也可以。 树叶是断除疾病瘟疫的事业时的本尊，因此灌顶时不会出现。 如此修习完毕后， 进行真实灌顶， 后续次第如同通常的虚空法一样进行。 ༈ །།对于达香古汝寂静分位岩居叶衣佛母的灌顶意义修法， 皈依发心是： 诸佛正法等三遍。 基础驱魔的朵玛，按照达香自宗或者， 共同仪轨即可。 以རཾ་ཡཾ་ཁཾ་（藏文，梵文天城体，raṃ yaṃ khaṃ，让扬康）进行清扫净化。 以ཨོཾ་ཨཱཿཧཱུྃ་（藏文，梵文天城体，oṃ āḥ hūṃ，嗡啊吽）加持。 ഭൂമിപതി സപരിവ
English
Offering. Urge the lineage, absorb, and gather the accomplishments into oneself. The wheel of emanation and absorption is like a firebrand. From the pores of the vase deity, a stream of nectar flows, filling the vase. Visualize clearly in this way, and recite the root mantra as much as possible. At the end of the session, perform the common offering. As in the visualization of dissolution, the vase deity dissolves into light, and again becomes the vase deity, etc. Until the actual empowerment is completed, proceed as if embellishing with the connection of the empowerment ritual. In the subsequent sequence of the ritual, as it appears in the thanksgiving offering and praise ritual, and at the end of the common ritual of confession, recite Āli Kāli. Although this text speaks of inviting, as usual, focus on the body image, etc., and pray for stability. Pray that the deities generated and invited in the mandala of the venerable Parnaśavari remain stable on the supports as long as possible. After residing, pray that they become the protector, refuge, and supreme companion for all sentient beings. By reciting Ye Dharmā, merge the wisdom being into the support. With the three syllables (Oṃ Āḥ Hūṃ), gather the samaya being into oneself. The dedication and aspiration are: Homage. From "I, the venerable," etc., until the end. In between, as in the visualization of dissolution, although it is said to perform gathering and dispersing, etc., it seems easier to enter if it is in accordance with the intention of the visualization of dissolution. Therefore, the self-generation is gathered and placed in the state of view: The deity appearance vanishes like a rainbow of light, The inexpressible realm of awareness merges mother and child, Abide in that state of primordial vastness. Thus, it is accomplished by taking the practice of view into the path. ༈ །།The empowerment blessing of the combined teachings and treasures, mainly the Sky Dharma, with leaves, as said by Chakme. The Sky Dharma, as usual, can perform the abbreviated empowerment practice. It is okay even if the extensive one is not completed. The leaves are the deity during the activity of cutting off diseases and epidemics, so they will not appear during this empowerment. After completing the practice in this way, perform the actual empowerment, and the subsequent sequence proceeds as usual with the Sky Dharma. ༈ །།For the empowerment meaning practice of Taksham Guru Peaceful Aspect Hermitess Leaf-Clad, the refuge and bodhicitta are: Buddhas, Dharma, etc., three times. The torma for the basic exorcism, according to the Taksham tradition, or the common ritual is sufficient. Cleanse and purify with Raṃ Yaṃ Khaṃ. Bless with Oṃ Āḥ Hūṃ. Bhūmipati sapariva
Chinese
阿惹班匝萨玛匝：迎请宾客。阿嘎若供养。以供施朵玛委任事业。格擦：请回。萨瓦布达阿嘎夏雅匝：迎请邪魔。萨瓦布达巴林达卡嘿供养。吽。 诸位上师的加持等，以此敕令并驱逐。吽。我乃本来等，像这样的界限切断一般，一般性地做。一切有情安乐和等的四无量心修习。积聚资粮是，如母虚空和等经文一样。成为无二。自身生起是，以嗡玛哈舜雅达等清净。自他内外无所缘，于空性中，莲花月轮盛开的座垫上，等生起融入念诵，直至最终。供品以让样康净化。以清净法界等加持。宝瓶生起是，以空性净化。实执诸法无所缘，于空性中，从仲字宝瓶化为宫殿中央，莲花月轮盛开的座垫上，以字母榜绿色等如前生起后，无二融入。下面，舍。至尊度母具叶衣，等迎请直至赞颂完毕。念诵观想是，上面，自前无有差别等，轮回涅槃精华皆摄集。自前修法之物融入。化为疗愈疾病的医药宝珠。如是观想，牵引系绳，念诵百字明等尽力念诵后，下面，宝瓶之本尊等化光。取智慧火，领受许可。灌顶真实上，为了成为母亲的有情众生，请赐予吉祥天女山居叶衣母的灌顶，如是善发心而谛听。如是，诸佛以大悲之本体，视诸有情如独子之母般，以无缘大悲之慈爱，开示了无数饶益安乐之善道。尤其对于由三毒之因所生的普通疾病，以及末法时期难以治愈的瘟疫传染病，仅忆念其名号和真言就能消除并防止发生的此天女之修法仪轨，在新旧经典中都有广泛记载。此处，传承相近，加持的暖意尚未消退，因此尤为殊胜，是甚深伏藏之部。
English
Āḥ ra vajra samājaḥ: Invite the guests. Āḥ kāra offers. Entrust the activities with offering tormas. Gaccha: Please return. Sarva bhūta ākarṣāya jaḥ: Invite the obstructing spirits. Sarva bhūta baliṃta khāhi offers. Hūṃ. Blessings of the lamas, etc., command and expel with this. Hūṃ. I am from the beginning, etc., generally do like cutting off such boundaries. Meditate on the four immeasurables of all sentient beings having happiness, etc. Accumulating the accumulations is, like the mother sky and other scriptures. Become non-dual. Self-generation is, purify with oṃ mahā śūnyatā, etc. Self, other, outer, inner, without objectifying, in emptiness, on the seat of a blooming lotus and moon, etc., generate, dissolve, and recite until the end. Purify the offering substances with raṃ yaṃ khaṃ. Bless with pure dharmadhātu, etc. Vase generation is, purify with śūnyatā. Non-objectifying phenomena of grasping at reality, in emptiness, from bhrūṃ, the vase transforms into the center of the palace, on the seat of a blooming lotus and moon, etc., generate as before with the letter paṃ green, etc. Then, dissolve non-dually. Below, hrīḥ. Bhagavati Leaf-Clad Mother, etc., invite until the end of the praise. Recitation visualization is, above, self and front inseparable, etc., gather all the essence of saṃsāra and nirvāṇa. Dissolve the objects of self and front accomplishment. Transform into a jewel of medicine that cures diseases. Visualize clearly like this, draw the thread, and recite the hundred-syllable mantra, etc., as much as possible. Below, the deities of the vase, etc., dissolve into light. Take the wisdom fire and receive permission. For the actual empowerment, for the sake of sentient beings who have become mothers, please grant the empowerment of the Glorious Goddess Mountain Retreat Leaf-Clad Mother, generate a good intention and listen. Thus, the Victorious Ones, with the essence of great compassion, with the compassion of seeing all sentient beings like a mother with her only child, with the love of unconditioned compassion, have revealed countless paths of benefit and happiness. Especially for ordinary diseases caused by the three poisons, and for epidemics that are difficult to cure in the degenerate age, this goddess's practice cycle, which eliminates and prevents them from arising just by remembering her name and mantra, is widely recorded in both new and old scriptures. Here, the lineage is close, and the warmth of the blessings has not yet faded, so it is particularly special, a profound treasure teaching.