Chinese
表明在居室中见到坛城。第二十三（品）中说：“此之相在居室中，如金刚般的镜子。”等等也与此相合。关于观想生起处和中心的法生等，第五（品）中说：“其后诸法生起之，种种中心不坏善，咒师如仪轨而书，诸法集于一处作。”这表明了（法生等）。其意义在解释续《桑布扎》中说：“三角清净为埃（ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）之形，中央喜悦之字为邦（བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦），三角坛城悦意中，金刚拉利种种生，亦名为明妃巴嘎，说为法之生处。”其中，其注释《口诀穗鬘》中说：“此亦说了中心之莲花等。”这样解释。这些不仅表明了口诀中所说的那些，拉瓦巴和黑行派的论典也这样说。此（论）说：“于空性美女中，一切姿态嬉戏享用，以四喜之青春，多重束缚具贪恋，以分别念之笔，作种种光彩之图，由此成就，如意生出甚稀奇。”于此所作之善业，愿一切众生获得殊胜菩提。愿我也于嘿汝嘎吉祥中，由金刚明妃成办。愿我于一切生世中，成为上师之奴仆，诸刹土一切皆清净，愿能成熟诸有情。纵然生于地狱中，亦不欲彼之外安乐者，因此，愿心之金刚现前。由金刚上师之口授，及众多人等劝请而作此（文）。十二、十六轮圆满清净，愿今日获得不变大乐。名为《金刚瑜伽母生起次第口诀大乐嬉戏》，是获得至尊上师之口传，并由孜日桑林堪布劝请后，嘉钦巴达热纳塔于自己二十四岁时，在扎托法宫所著，之后又应众多求法者之劝请，于自己四十岁时，稍作增补而圆满整理。吉祥！以此极白之所建之塔，我等
English
It indicates that the mandala is seen in the home. The twenty-third (chapter) says, "The sign of this is in the home, like a vajra-like mirror." And so on, which is also consistent. Regarding the Dharma origin, etc., meditated upon at the base of generation and the center, the fifth (chapter) says, "Then, from which all dharmas arise, various centers are indestructible and virtuous, the mantra practitioner writes according to the ritual, and all dharmas are gathered into one." This indicates (the Dharma origin, etc.). Its meaning is explained in the Tantra Sampūṭa: "The triangle is pure, the shape of E (ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃), in the center is the letter Vaṃ (བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦) that delights, in the delightful triangular mandala, the vajra lallī arises in various ways, it is also called the consort's bhaga, it is said to be the place of origin of the Dharma." And in its commentary, the Maṇḍala Niyama, it says, "This also speaks of the lotus of the center, etc." This is how it is explained. Not only do these indicate what is said in the oral instructions, but the treatises of Lāvapa and Kṛṣṇācārya also say the same. This (text) says: "In the beautiful emptiness, enjoy all kinds of play, with the youth of the four joys, bound by many attachments, with the brush of conceptual thought, make pictures of various colors, from this accomplishment, the wish-fulfilling arises, how wonderful!" With whatever virtuous effort is made here, may all beings attain the supreme enlightenment. May I also, in the auspiciousness of Heruka, be accomplished by the Vajra Consort. May I, in all lifetimes, become a servant of the Guru, may all the pure lands be completely purified, may I ripen all sentient beings. Even if born in hell, I would never desire happiness other than that, therefore, may the vajra of the mind be manifest. This (text) was composed by the command of the Vajra Master and at the urging of many people. With the twelve and sixteen wheels completely purified, may the unchanging great bliss be attained today. This is called "The Great Bliss Play, the Oral Instructions on the Generation Stage of Vajrayogini." Having received the oral transmission of the venerable and holy Guru, and urged by Khenpo Tsibri Samling, Gyal Kham Pa Tāranātha composed this partial outline at the age of twenty-four in the Drakto Chökyi Phodrang, and later, at the urging of many seekers of the Dharma, at the age of forty, he completed and arranged it with some additions. May there be auspiciousness! By this extremely white stupa that is built, may we
Chinese
从无始以来，所积一切罪堕皆清净，愿圆满广大二资粮。善哉！
English
From beginningless time, may all accumulated sins and downfalls be completely purified, and may the vast two accumulations be perfected. Good! The practice method of Vajrayogini. A concise explanation of the practice method of the venerable Vajrayogini: Close the outer retreat. To the west of it, cast out the preliminary torma. Starting from the west of it or from early morning, for seven days, mainly engage in refuge, generating bodhicitta, and especially the meditation and recitation of Vajrasattva. When placing the tea offering, from "Protector, I" to "Please bless the pure realm," and recite "After Vajrasattva is accomplished," etc. Then close the inner retreat. Build a wall or open a hole. Prepare two or one torma with butter or butter mixed with tsampa. Purify with chang and water inner offering. Make the torma and offerings face you. If there is a statue of Vajrayogini, then arrange extensive offerings. If not, then arrange extensive offerings to any statue of the guru and yidam, or if not possible, arrange the five sense objects as in the left-turning ritual. Replenish the offerings and torma daily. If someone is needed inside the retreat, place them under visualization. After that, no matter how important things are, do not meet. Do not send out existing items, and do not bring new items into your place. During these times, have no hope or worry for happiness, suffering, good, bad, pleasant, or unpleasant words, etc. Constantly generate the pride of thinking that you are the actual Vajrayogini, and especially after each round of mantra recitation, reaffirm your faith in yourself as the deity, and remember the devotion and longing for the guru and the compassion and longing for sentient beings. Then, until the recitation is completed, do not be influenced by any obstacles. If you are sick, be sick worthily; if you die, die worthily. In the past, obtaining a human body was mostly in vain, but now being able to practice such a yidam deity is fortunate, so make a great determination to practice diligently. Then cast out the preliminary torma. Visualize yourself as Vajrayogini, from various places to reciting "sumbha" twice. The inner offering blessing is: cleanse with SUMBHA (藏文，梵文天城体，梵文罗马拟音，sumbha，降伏), purify with SVABHAVA (藏文，梵文天城体，梵文罗马拟音，svabhava，自性). From emptiness, from YAM (藏文，梵文天城体，梵文罗马拟音，yam，风), wind arises, to HA HOḤ HRĪḤ (藏文，梵文天城体，梵文罗马拟音，hahaḥ hrīḥ，哈 吽 啥 舍). The place blessing is SUM.
Chinese
以嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）净化，以 स्वाभाव （藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）清净。从空性之中，生起处所、房舍、天物，直至阿康梭哈（藏文：ཨ་ཁཾ་སྭཱཧཱ，梵文天城体：अः खं स्वाहा，梵文罗马拟音：aḥ khaṃ svāhā，汉语字面意思：啊，空，梭哈）。皈依、发心。金刚萨埵的修法念诵等，时间短一点。之后在生起次第中，从自己面前的虚空中珍宝的宝座上，直至光芒收摄融入自身。之后在自己的脐间，双层法源的中央，月轮之上，红色വം（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字。在其前方从左绕，以嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）三摩耶的咒语围绕的字，头朝上，观想为红色。念诵咒语时，心专注于脐间的咒轮，缓慢念诵。结束一座时，作意念诵。如果一天做两座，早上结束一座时，从心间的咒鬘放出光芒，三界，直至再次自己变成金刚瑜伽母的身相。稍微做些供养赞颂也可以，不做也可以。祈请至尊金刚瑜伽母加持我从空行净土，获得果位。观想自身为金刚瑜伽母，在各处（的脉轮）的月亮，直至心间大智慧的幻化彻底清净。到此为止。之后开口说话，做饮食等事。晚上的一座从皈依开始，其他与上面相同，在“祈请加持获得果位”之后，做朵玛供施。观想自身为金刚瑜伽母，在各处（的脉轮）的月亮，直至幻化彻底清净。到此为止。念诵百字明之后，未获得等一偈颂。我于三世等发愿和吉祥祈愿。睡觉时，将本尊融入不可思议的状态中，在无念的状态中睡觉。清晨，安住在虚空中的勇父瑜伽母们，以手鼓和近心咒的声音催促，从光明中起身，瞬间观想为金刚瑜伽母后开始一座。一座期间不说话非常重要。暂时就这些。请求勘误。吉祥！
English
Purified by Oṃ, cleansed by Svabhāva. From emptiness, arise the place, dwelling, and divine substances, up to Aḥ Khaṃ Svāhā. Take refuge and generate bodhicitta. The practice and recitation of Vajrasattva should be brief. Then, in the generation stage, from the precious throne in the sky in front of oneself, up to the rays of light converging and dissolving into oneself. Then, in the center of the double-layered Dharmodayā in one's navel, on top of the lunar disc, the red Vaṃ syllable. In front of it, circling to the left, visualize the syllable surrounded by the mantra Oṃ Samaya, with its head pointing upwards and in red color. While reciting the mantra, focus the mind on the mantra wheel in the navel and recite slowly. At the end of the session, recite with intention. If doing two sessions a day, at the end of the morning session, rays of light emanate from the mantra garland in the heart, the three realms, until one becomes the form of Vajrayogini again. It is okay to offer some praise, or not. Please bless me, the venerable Vajrayogini, to attain the state from the pure Khechara. Visualize oneself as Vajrayogini, from the moon in the places (chakras), until the great wisdom of the heart is completely purified as an illusion. That's all. Then speak and do things like eating. In the evening session, start with refuge, otherwise the same as above, after "Please bless me to attain the state," make a torma offering. Visualize oneself as Vajrayogini, from the moon in the places (chakras), until the illusion is completely purified. That's all. After the hundred-syllable mantra, one verse of "not obtained" etc. I make aspirations and auspicious prayers such as "I in the three times." When sleeping, gather the deity into an invisible state and sleep in a state of non-thought. In the early morning, the heroines and yoginis residing in the sky urge with the sound of the ḍāmaru and the near-heart mantra, rising from the clear light, instantly visualizing as Vajrayogini and entering the session. It is important not to speak during the session. That's all for now. Request for correction. Maṅgalaṃ!
Chinese
地融入脐轮的（བཾ་，vam，വം，种子字）。对此，即使像认为的那样，从呼吸出入的自然状态进行也可以，但如果与缓慢地进行出入两者相结合来修习，则会变得更好。第一观想轮。然后，与其他的相似，对于下行气，不要扰乱工作。像普遍的有气者一样修习。脐轮下的法生起轮，无论向右旋转还是向左旋转都可以，不要做应声的伸缩，只是将心专注于中央的（བཾ་，vam，വം，种子字）字上，这是第二观想轮。一般来说，在第一观想轮产生体验之后，才修习第二个，但在实践中，如果交替修习这两个，则效果更好，并且有快速获得体验的需求，这样说。如果这两个观想与金刚瑜伽母的生起次第修习和念诵相关，那么，通过将咒轮的嗡（ཨོཾ，oṃ，ओँ，嗡）、啊（ཨཱཿ，āḥ，आः，啊）、吽（ཧཱུྃ，hūṃ，हुँ，吽）三个字，以及喜旋（བཾ་，vam，വം，种子字）字融入的状态来修习，则会变得更好。第二是打开中脉之门，是风心进入中脉的方法。对此，有三个观想次第，首先是击中阿瓦都帝脉中央部分的要点，努力使风要点与柔风相结合。从脐轮到脐轮下四指之间，观想一个红色的法生起轮，与身体中央被称为具有四种功德的中脉普遍相同，粗细如同中等箭杆。下端插入法生起轮的根部，观想上端接触梵穴。在中脉内，在脐轮的正对面，在与法生起轮的开口相接的正对面，观想一个（བཾ་，vam，വം，种子字）字或（ཨཾ，aṃ，अं，种子字）字，哪个在心中清晰就观想哪个。呼出浊气后，屏住强烈的宝瓶气，使上下二气同时击中（བཾ་，vam，വം，种子字）。就像吹燃炽热的煤火一样，细小的火焰噌地燃烧起来。首先从一指左右开始，最终逐渐增加到四指左右。无论如何，都要一心专注于拙火熊熊燃烧。抛弃许多戏论，只修习这个，立即会产生明空乐的体验，以及风进入中脉的体验，这对于生起暖相也非常赞赏，这是此处的微小功德，这是第三观想轮。此