Chinese
在脐间是能母们，在前额是十七尖金刚杵的中央，五蕴和四界的本尊，在喉间是三十三尖金刚杵的中央，十二处和四忿怒尊，以身和意彻底区分的那些，在心间是六十五尖金刚杵的中央，六十四语金刚瑜伽母及其眷属们，在密处是三十三尖金刚杵的中央，护卫身门的那些，在业之轮的十二大关节处，三十一尖金刚杵的中央，十二大天及其眷属们，在脚和手的指关节处，祈请龙和极暴怒母们降临。然后进入行瑜伽，立下誓愿，并念诵吉祥偈颂后，进入座间。如果想要供朵玛，也在收摄之后进行，陈设朵玛。念诵：嗡 珍 瓦日ra 达k尼，瓦日ra 达图瓦日，嘎嘎纳 梭巴瓦 萨日瓦 扎雅 比修达尼，萨日瓦 扎雅尼 比修达亚 吽 珍 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。以及，以嗡 阿 吽 舍 啪 清净。以自性空净化。从空性中，从扬字生出黑色的弓形风轮，以幢幡为标志。其上，从让字生出红色的三角形火焰轮。其上，从阿字生出位于三个人头上的嗡字，完全变化后，成为一个颅碗。其内部中央，从阿字生出菩提心。东方，从伊字生出赤色物。南方，从日字生出血。北方，从乌字生出小便。西方，从利字生出大便。风隅，从丽字生出象肉。自在处，从奥字生出牛肉。真无处，从热字生出马肉。火隅，从伊字生出狗肉。中央上方，从阿字生出人肉。风动火燃，使诸物融化。左手掌心中，安住于月亮的嗡字，是身金刚的自性。其光芒净化了不净之物。嗡 嗡 瓦日ra 赞扎等如前。右手掌心中，安住于太阳的阿字，是语金刚的自性。其光芒增殖了清净之物。嗡 阿 瓦日ra 苏日亚等。双手合掌。
English
In the navel are the capable mothers, in the forehead, at the center of the seventeen-pointed vajra, are the deities of the five aggregates and the four elements, in the throat, at the center of the thirty-three-pointed vajra, are the twelve sources and the four wrathful ones, those thoroughly distinguished by body and mind, in the heart, at the center of the sixty-five-pointed vajra, are the sixty-four speech yoginis and their retinues, in the secret place, at the center of the thirty-three-pointed vajra, are those who guard the doors of the body, at the twelve great joints of the wheel of action, at the center of the thirty-one-pointed vajras, are the twelve great gods and their retinues, at the joints of the fingers of the feet and hands, invite the nagas and the extremely wrathful mothers to come. Then, entering the yoga of conduct, make aspirations and recite auspicious verses, and then enter the session. If you wish to offer a torma, do so after the conclusion, arrange the torma. Recite: Om Hrim Vajra Dakini, Vajra Dhatvishvari, Gagaṇa Svabhava Sarva Dravya Vishodhani, Sarva Dravyani Vishodhaya Hum Hrim Phat (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). And, purify with Om Ah Hum Hrih Phat. Purify with Svabhava. From emptiness, from Yam arises a black wind mandala in the shape of a bow, marked with a banner. Above that, from Ram arises a red fire mandala in the shape of a triangle, marked with flames. Above that, from A arises Om, residing on three human heads, completely transformed, becoming a single skull cup. In the center of its interior, from A arises bodhicitta. In the east, from I arises red matter. In the south, from Ri arises blood. In the north, from U arises urine. In the west, from Li arises feces. In the wind corner, from Li arises elephant meat. In the powerful place, from Au arises beef. In the truthless place, from Ri arises horse meat. In the fire corner, from I arises dog meat. Above the center, from A arises human meat. The wind stirs and the fire blazes, causing all substances to melt. In the palm of the left hand, Om resides on the moon, the essence of body vajra. Its rays purify impure substances. Om Om Vajra Chandra etc. as before. In the palm of the right hand, Ah resides on the sun, the essence of speech vajra. Its rays increase pure substances. Om Ah Vajra Surya etc. Join both hands.
Chinese
之中，位于罗睺罗坛城的吽字心间金刚的自性。其光芒使供品颜色、气味、味道、能力、光彩、富饶而炽盛。嗡 吽 瓦吉拉 阿那等。在金翅鸟手印的中央，位于劫末火中的吽字，是智慧金刚的自性，其光芒化为无漏智慧之甘露。嗡 吽 萨瓦 达玛等如上念诵，即是加持食子。这是象征，食子与内供加持广大应如此行。中等者如前行食子，简略者，先进行扫除净化，仅念诵嗡 阿 吽 吽，仅以此嗡 普任 瓦吉拉 达吉尼等的咒语，也能加持一切供品，此亦为简略。然后迎请宾客：诸佛父母连同眷属侍从，以及朋友亲眷等围绕的众会，诸天神天女令其欢喜者，至上的金刚萨埵请降临。世间与出世间一切天众，请安住于前方虚空中。嗡 哈 哈 嘻 嘻 瓦吉拉 贝热瓦，阿嘎夏雅 阿嘎夏雅， 扎贝夏雅 扎贝夏雅， 班达雅 班达雅， 多夏雅 多夏雅， 扎 吽 班 霍，瓦吉拉 达吉尼 赫利达雅 吽 吽 普任 普任 啪。以此也迎请空行母众。嗡 瓦吉拉 根丹 扎地扎 纳玛，至嘎玛之间念诵。嗡 阿 吽 霍，夏日嘎拉扎扎 瓦吉拉 贝热瓦 贝嘎拉雅。念诵此语供香。六部守护与六十守护众一同供养食子的方式，如守护轮时一样。愿速得六道金刚持果位。至此。期间也特别供养各自的护法。嗡 阿 吽 瓦吉拉 达吉那 贝 萨巴热瓦热 贝 依当 巴林 根丹 布香 杜香 迪香 阿嘎汤等，与供养地方神的食子咒语相同，故供养食子予金刚空行母。如前行时所说，也供养地方神与村庄神。以阿巴热 萨塔南 嘎扎 嘎扎 梭哈代替，斯瓦 萨塔南
English
In the center, the nature of the Hum at the heart of Vajra, residing in the Rahula mandala. Its light causes the substances to blaze with color, smell, taste, power, splendor, and abundance. Om Hum Vajra Anala, etc. In the center of the Garuda mudra, the nature of the Ho syllable wisdom Vajra residing in the fire of time, its rays transform into the nectar of stainless supreme wisdom. Om Ho Sarva Dharma, etc., reciting as above, is the blessing of the torma. This is symbolic, the extensive blessing of the torma and inner offering should be done like this. The medium one is like the preliminary torma, and the condensed one is: first, go through cleansing and purification, and just say Om Ah Hum Ho. Even with just the mantra of Om Phrem Vajra Dakini, etc., all substances can be blessed. This is also condensed. Then, inviting the guests: Buddhas, fathers and mothers, together with their sons, attendants, and retinues, and the assembly surrounded by friends and relatives, those who please the gods and goddesses, the supreme Vajrasattva, please descend. All the deities of the world and beyond, please abide in the sky in front. Om Ha Ha Hi Hi Vajra Bhairava, Akarshaya Akarshaya, Praveshaya Praveshaya, Bandhaya Bandhaya, Toshaya Toshaya, Jah Hum Bam Hoh, Vajra Dakini Hridayah Hum Hum Phrem Phrem Phat. With this, the dakinis are also invited. Om Vajra Gandham Pratichchha Namah, recite up to Kama. Om Ah Hum Hoh, Shri Kalachakra Vajra Bhairava Bhikaraya. Recite this while offering incense. The method of offering torma to the six classes of protectors and the sixty protectors together with their retinues is as in the protector wheel section. May I quickly attain the state of the six realms of Vajradhara. Up to here. In between, also offer especially to your own Dharma protectors. Om Ah Hum Vajra Dakina Bhyah Saparivare Bhyah Idam Balim Gandham Pushpam Dhupam Dipam Akshatam, etc., similar to the torma mantra for the lords of the place, therefore offer the torma to the Vajra Dakinis. As said in the preliminary section, also offer to the lords of the place and the lords of the village. Instead of Apara Sthanam Gachchha Gachchha Svaha, Sva Sthanam
English
Reciting "Gacchā gacchā svāhā" is special. If you want to practice extensively, offer the twelve offerings, praise the five Dakinis, and the eight great gods with their retinues, etc. And recite "Enjoy this offering cake," etc. If you want to be brief, you can omit them. At the end of these, recite: May those Bodhisattvas above, who are most fearful to the demons and Asuras in the demonic realm; and in the human world, the wrathful kings and their consorts who dwell impartially; and below the earth, those powerful Nagas who constantly bind the hordes of evil spirits who create negativity; may all of them, day and night, tirelessly protect all the worlds. Om, recite auspicious prayers such as "Possessing perfect qualities." At the end of the hundred-syllable mantra, ask for forgiveness and request to return to their original positions. As usual, the wheel of wisdom dissolves into oneself. By this merit, may beings, through paths such as smoke, meditate on the supreme bliss of co-emergence; may the teacher of beings with the thirty-two marks, abide in the Dharma wheel; may the gods touch the lotus at their feet with the light of the jewels on their heads; may the sun, like a guide on the holy path, destroy all darkness and become the Kalachakra itself. May beings in the three realms, like the sun and the Shakya clan, attain wisdom and enlightenment. May all sentient beings in the three realms, through the kindness of Kalachakra, become E-Vam. May those individuals who, through evil friends, constantly enter the darkness of untruth and lose their way, attain this path and soon come to the house of Vajra Jewel. May we yogis, even if we die due to not attaining yoga and our minds being extremely agitated, be born in the virtuous human world, in the most excellent Shakya clan, possessing yoga; may we, through the habits of past lives, again hold the vast wisdom yoga everywhere; having attained wisdom, may we quickly go to the endless supreme place and never be born anywhere again. May we be free from enemies, lions, elephant kings, fire, adversaries, thieves, and the bonds of ropes; may we be free from water disasters, sea disasters, flesh-eating demons, the fear of death, diseases, and the harm of the senses; may we be free from poverty, separation from women, and unpleasantness.
English
May all fears of anger, Vajra falls, and losses of meaning be completely diminished by the power of my clear recollection of the feet of the Yoginis. Through this virtue, may I quickly accomplish the Kalachakra state, and may I place all beings without exception on that ground. May I be born into a lineage with vows, teaching Kalachakra without delusion, respecting the Guru and possessing loving-kindness, may I be born again and again. May I shake the vajra and bell with my hands, recite the profound Dharma, and always eat the nectar with consorts, may I be born again and again. The goddesses are प्रमाण (pramāṇa, प्रमाण, pramaana, 量)，the vows are प्रमाण (pramāṇa, प्रमाण, pramaana, 量)，and their words are the supreme प्रमाण (pramāṇa, प्रमाण, pramaana, 量). By this truth, may those goddesses always hold me dear. Thus, make various prayers. Furthermore, one should diligently practice the yoga of food, the yoga of sleep, the yoga of dreams, and the yoga of rising, etc. Listen carefully to the meaning of the tantras from the Guru's mouth, and learn from the Sadhana Wish-Fulfilling Tree composed by Chöjé Thamsed Khyenpa. Understand all the detailed meanings of the sadhana. In particular, regarding this system and this tradition related to the ultimate definitive meaning, one must regard Chöjé Thamsed Khyenpa Dolpopa Sherab Gyaltsen Palzangpo, whose name is difficult to utter, as प्रमाण (pramāṇa, प्रमाण, pramaana, 量) in all respects, because he is the second teacher who established the great chariot. One should look at the six-stage sadhana that he closely applied, and through listening, contemplating, and so on, make a firm determination. Afterwards, if one diligently practices the pure light of the glorious arising stage with its limbs, then fools who seek refuge in false instructions and scholars who are arrogant from seeing books will find the unerring path of the Great Vajradhara without being defiled by their own creations. This method of accomplishment, called the Sadhana Wish-Fulfilling Tree, is based on the intention of the noble Avalokiteśvara's speech, which is no different, and the recitations are taken from the words of Chöjé Yabse, which are easy to practice. The accomplishment