English
May self and others' obscurations be purified, and the great accumulation of merit be perfectly fulfilled. May the glory of the two benefits, like an ocean, be quickly attained! Homage! Herein lies the text of the accomplishment and offering ritual of the venerable Vajravarahi Dondrupma. Om Swasti! If you wish to perform the offering ritual of the venerable Phagmo Dondrupma, the lower base mandala should be a four-petaled red lotus. In the center, a red dharmodaya. It is good to have a vajra fence and a fire mountain surrounding it. If that is not possible, surround it with a single blue circle. There, fill a skull cup with chang on a stand. On top of that, place a mirror with a single dharmodaya. Outside, in the four directions, place various vajras. In the center, write HRIH (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥). Inside the triangle, write OM AH HUM (藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽). This is the vermillion mandala. The other arrangements are similar to those of the Two-Faced Mother. The order of the ritual is as follows: Begin with Om Sumbha. Preliminary torma, place yoga, blessings, offering. Refuge and generating bodhicitta. Vajrasattva meditation and recitation are also as in the case of the Two-Faced Mother. Cleanse the inner offering with Sumbha. Purify with Svabhava. From emptiness, from Yam comes wind, from Ram comes fire, and so on, three times with Om Ah Hum. In the center of the nectar, in the center of the dharmodaya, is HRIH (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥). On the three corners, Om Hum Ha in a counter-clockwise direction. With its light, all vessels and contents, and especially the nectar of body, speech, and mind of all Buddhas and Bodhisattvas, are invited and dissolved into the mind of enlightenment. Om Ah Hum Ha Ho Hrih three times. Scatter nectar on oneself and the place. Om Hrih Gha Gha Ghataya Ghataya Sarva Dustan Hum Phat. Emanate countless assemblies of Vajra Krodha and Krodhi, and completely destroy all obstacles. In all directions, above and below, a protective wheel is formed. From Om Bam, the red Vajravarahi, at one's navel, on all limbs, Phat Phat, are sealed with the essence of the smoky Chandali. Om Svabhava... Om Vajra Shuddha... Om Yoga Shuddha... From emptiness, a triangular source of dharma, red in color, with a thin root pointing downwards and a full pistil facing upwards, surrounded by four various vajras on the four outer sides, and surrounded by the eight great charnel grounds and a protective wheel, in the center of which, on the center of a four-petaled red lotus, dwells the person in the mandala of the Lord of Light.
Chinese
的差别啊！。以桑巴（སུམྦྷ）来清净，以自性（སྭ་བྷཱ་ཝ）来净化。从空性中生起嗡（ཨོཾ，梵文：ॐ，罗马转写：oṃ，汉语字面意思：嗡）、阿（ཨཱཿ，梵文：आः，罗马转写：āḥ，汉语字面意思：阿）、吽（ཧཱུཾ，梵文：हुं，罗马转写：hūṃ，汉语字面意思：吽）。五次，与双面母相同，下层坛城时，舍弃“宫殿”之说，中间时，舍弃念诵那些的中间的“啥（ཧྲཱིཿ）”。上层坛城，辛度拉坛城位于甘露坛城的中央之上。法生三角形如红莲花般红，大乐自性之内的中央部分有啥（ཧྲཱིཿ），三个角上逆时针方向有嗡（ཨོཾ，梵文：ॐ，罗马转写：oṃ，汉语字面意思：嗡）、阿（ཨཱཿ，梵文：आः，罗马转写：āḥ，汉语字面意思：阿）、吽（ཧཱུཾ，梵文：हुं，罗马转写：hūṃ，汉语字面意思：吽）。外侧四方有二十个杂色金刚杵，是金刚空行母们居住的地方。如是三金刚的自性，三身完全清净的三个坛城全部融为一体，从法生三角形红色开始，到杂色金刚杵为顶饰之间，如自生本尊一样，舍弃“自心”和“自性”。如上，以饮水（ཨརྒྷཾ）等直到乐器（ཤཔྟ）来供养，以八支来赞颂。念诵少许桑巴（སུམྦྷ），也念诵力所能及的。念诵七遍黑汝嘎百字明。从“薄伽梵母金刚瑜伽母金刚亥母成就母之本尊众”到“垂视且成办一切事业”，之间祈请、供养、赞颂、唱金刚歌等与双面母时没有差别。将朵玛以桑巴（སུམྦྷ）清净后，直到祈请。嗡（ཨོཾ，梵文：ॐ，罗马转写：oṃ，汉语字面意思：嗡）班匝儿瓦Ra合（བཛྲ་བཱ་རཱ་ཧཱི），阿贝夏亚（ཨ་བེ་ཤ་ཡ），萨瓦杜斯当（སརྦ་དུཥྚན་）啥（ཧྲཱིཿ）梭哈（སྭཱ་ཧཱ）。加上嗡（ཨོཾ，梵文：ॐ，罗马转写：oṃ，汉语字面意思：嗡）啥（ཧྲཱིཾ）杭（ཧཾ）杭（ཧཾ）嘿（ཧེ་）嘿（ཧེ་）哈（ཧ་）哈（ཧ་）嘿（ཧི་）嘿（ཧི），呸（ཕཻཾ）呸（ཕཻཾ）七遍来供献。从饮水（ཨརྒྷཾ）到乐器（ཤཔྟ）来供养。心咒的最后，“至尊金刚瑜伽母的莲座”到“愿皆成就，上方”之间。嗡（ཨོཾ，梵文：ॐ，罗马转写：oṃ，汉语字面意思：嗡）卡卡到愿皆成就。下方之间，布施空行母共同朵玛。瓶供也相同，在完全充满的中央，从“法生三角形”到“敬礼金刚亥母”之间，如自生本尊一样。念诵是，嗡（ཨོཾ，梵文：ॐ，罗马转写：oṃ，汉语字面意思：嗡）班匝儿瓦Ra合（བཛྲ་བཱ་རཱ་ཧཱི）等心咒和，念诵力所能及的桑巴（སུམྦྷ），这是差别啊！。自入的时候，从“如何降生”到念诵桑巴（སུམྦྷ）之间。在脐轮有嗡（ཨོཾ，梵文：ॐ，罗马转写：oṃ，汉语字面意思：嗡）班（བཾ）到三宝
English
The difference is this. Purify with Sumbha. Purify with Svabhava. From emptiness, arise Om Ah Hum five times, similar to the Two-Faced Mother. In the case of the lower mandala, discard the term "palace." In the middle case, omit the recitation of "Hrih" in the center of those. The upper mandala, the Sindura mandala, is above the center of the nectar mandala. The Dharma-source triangle is red like a padmaraga. In the center of the great bliss nature, there is Hrih. On the three corners, there are counterclockwise Om Ah Hum. On the four outer sides, there are twenty various vajras, which are the dwelling places of the Vajra Dakinis. Thus, the nature of the three vajras, the three mandalas of completely pure three bodies, all merge into one taste. From the Dharma-source triangle, which is red in color, to the various vajras as the head ornament, like self-generation, discard "one's own mind" and "self." As before, offer with Argham to Shabda. Praise with eight verses. Recite a little Sumbha, and also recite as much as possible. Recite the hundred-syllable mantra of Heruka seven times. From "Bhagavati Vajrayogini Vajravarahi Accomplishment Mother's assembly of deities" to "You see and accomplish all actions," pray, offer, praise, and sing vajra songs, etc., without any difference from the time of the Two-Faced Mother. After purifying the tormas with Sumbha, until the prayer. Om Vajravarahi, Abeshaya, Sarvadushtan Hrih Svaha. Add Om Hrim Ham Ham He He Ha Ha Hi Hi, Phem Phem, and offer seven times. Offer with Argham to Shabda. At the end of the essence, from "the lotus seat of the venerable Vajrayogini" to "May all be accomplished, above." Om Kha Kha to May all be accomplished. Below, give the common Dakini torma. The vase practice is also the same, in the center of the completely filled, from "the Dharma-source triangle" to "I prostrate to Vajravarahi," like self-generation. The recitation is Om Vajravarahi, etc., the essence, and reciting as much as possible Sumbha, this is the difference! At the time of self-entry, from "how was born" to reciting Sumbha. In the navel, there is Om Bam to the Three Jewels.
Chinese
三嘎等念诵三遍。诸佛和菩萨请垂听我。（从）说到会破誓言。（从）所有勇士和瑜伽母请加持，到嗡 阿 赫日 赫日 梭哈。从谛视金刚到显现亲见。下面的基是法生。（从）说到三身的智慧。四金刚交杵以四种事业利益众生。从文字等增长智慧和功德。莲花座是不被烦恼所染而结合。一个猪面是无分别，一切法在如是性中一味。四手是获得四身。金刚是智慧，摧毁烦恼。颅碗是守护安乐。铁钩是引导轮回者解脱。绢索是束缚恶毒者。五个干颅是五度。左屈右伸是不住涅槃。头发竖立是功德越来越增长。卡章嘎是从中发出光芒。这一切都圆满具足在金刚上师的身语意中。真实的坛城供养。从菩提金刚到成为化身显现的缘起。这之间也相同，只是用此本尊的心咒代替三嗡。从您的莲足到本体法身显现。这之间也相同，只是用此本尊的念诵代替三嗡。从空性中到各种金刚为头饰。迎请对生本尊薄伽梵母心间的邦字等，祈愿融入，此处也换成念诵此本尊的咒语，从供花到 ശബ്ദ（梵文天城体，śabda，梵文罗马拟音，声音）。主尊如何开示到此福德等，剩余的供养和补缺，到吉祥之间也没有差别，只是换成念诵心咒。会供轮等仪轨的支分也相同。会供时，首先要用此本尊的朵玛咒来供养。这样，至尊金刚亥母真假二面仪轨在吉祥大乐中改变念诵，至尊金刚亥母一切义
English
Recite "Ga sum" three times. All Buddhas and Bodhisattvas, please listen to me. (From) saying that vows will be broken. (From) All heroes and yoginis, please bless, to Om Ah Hrih Hrih Svaha. From Tishtha Vajra to directly seeing manifestation. The base below is Dharma arising. (From) to the wisdom of the three bodies. The four crossed vajras benefit sentient beings with four kinds of activities. From the letters, wisdom and qualities increase. The lotus seat is unpolluted by afflictions and unites. The one pig face is non-discrimination, all dharmas are of one taste in suchness. The four hands are the attainment of the four bodies. The vajra is wisdom, destroying afflictions. The skull cup is guarding bliss. The iron hook is guiding samsaric beings to liberation. The rope is binding the malicious ones. The five dry skulls are the five perfections. Left bent and right extended is non-abiding nirvana. Hair standing upright is the increasing of qualities. Khatvanga is emitting light from within. All of these are completely present in the body, speech, and mind of the Vajra Master. Offer the actual mandala. From Bodhi Vajra to becoming the auspicious coincidence of the manifestation of the Nirmanakaya. It is the same in between, except that the mantra of this deity is used instead of the three Oms. From your lotus feet to the manifestation of the Svabhavikakaya. It is the same in between, except that the recitation of this deity is used instead of the three Oms. From emptiness to various vajras as head ornaments. Inviting the Bam syllable etc. from the heart of the front-generated Bhagavati, may it be integrated, here also change to reciting the mantra of this deity, from Pushpe to Shabda (梵文天城体，śabda，梵文罗马拟音，Sound). How the main deity instructed to this merit etc., the remaining offerings and completions, there is no difference up to auspiciousness, just change to reciting the heart mantra. The parts of the Ganachakra etc. rituals are also the same. At the time of offering the Tsok, first offer with the Torma mantra of this deity. Thus, the ritual of the two-faced (true and false) Vajravarahi, the supreme and venerable one, changes the recitation in the auspicious great bliss, the supreme and venerable Vajravarahi all meanings.
Chinese
此乃成就之供养仪轨顺利完成，与如今的腐败上师们相比，此乃以殊胜的圣法福报而著称的，多罗那他为那些心智低下、不识渊源来历之辈所宣说。哈哈！校对完毕！吉祥！名为身语意金刚亥母的断头法的供养仪轨念诵。顶礼 गुरु (藏文，梵文天城体，guru，上师)。 圣尊金刚瑜伽母，名为身语意金刚亥母之修法。将宣说吉祥智慧母自性之供养仪轨。因此，想要进入金刚亥母断头法之实修者，务必将圣尊双面母之供养仪轨的词句与意义牢记于心。下方的坛城底座为八瓣莲花，中心有法生。镜子上要有单独的法生，以及四喜旋。中央部分要书写累积主尊的咒字，右侧书写累积毗卢遮那佛的咒语，左侧书写 वर्ण (藏文，梵文天城体，varṇa，颜色)的咒语。其他前方生起的陈设没有特别之处。修行者自己在前方，涂抹红色旃檀香膏，或者撒上粉末，陈设三个曼扎，一个朵玛，以及供品。仪轨的次第方面，从嗡 桑巴开始，到化光融入自身为止，以及内供。以桑巴清净后，到嗡 阿 吽 三遍为止，甘露中央法生的中心有 ཧྲཱིཿ (藏文，梵文天城体，hrīḥ，啥) 三个角向左旋转。嗡 阿 吽。其光芒将所有器情万物，特别是所有诸佛菩萨的身语意甘露迎请融入菩提心。嗡 阿 吽 哈哈 舍。向自身与处所洒甘露。嗡 ཧྲཱིཿ (藏文，梵文天城体，hrīḥ，啥) 嘎嘎 嘎达雅 嘎达雅 萨瓦 杜斯当 吽 啪。变幻出无量金刚空行母众，彻底降伏所有魔障，上方下方所有方位都成就守护轮。在自己的肚脐处，从嗡 班 红色开始，以 旃ḍī (藏文，梵文天城体，caṇḍī，暴怒母) 的体性进行加持。嗡 梭巴瓦…… 嗡 班杂 咻达…… 嗡 约嘎 咻达…… 从空性中，在自己的肚脐处，红色 རཾ (藏文，梵文天城体，raṃ，让) 字安住，放射出智慧之火焰。身体
English
This concludes the successful completion of the accomplishment offering ritual, which, compared to today's corrupt lamas, is distinguished by the great fortune of the sacred Dharma, spoken by Tāranātha for those of low intelligence who do not know the origins. Haha! Proofread! Auspicious! The recitation of the accomplishment offering ritual known as the Body, Speech, and Mind Vajravarāhī Headless Practice. Namo Guru. The practice of the venerable Vajrayoginī, known as the Body, Speech, and Mind Vajravarāhī. The ritual of offering the self-nature of the glorious Intelligence Mother will be explained. Therefore, those who wish to enter the practice of the Vajravarāhī Headless Practice must firmly remember both the words and meaning of the offering ritual of the venerable Two-Faced Mother. The lower base of the mandala is an eight-petaled lotus, with a Dharma origin in the center. On the mirror, there should be a single Dharma origin, along with the four joys swirling. In the central part, the mantra syllables of the main deity should be written in layers, and on the right side, the mantra of Vairocana should be written, and on the left, the mantras of Varṇa should be written in layers. Otherwise, there is no difference in the arrangement of the front generation. The practitioner himself, in front, smears red sandalwood paste or sprinkles powder, arranges three mandalas, one torma, and offerings. In terms of the order of the ritual, starting from Om Sumbha, until dissolving into light and merging into oneself, and the inner offering. After cleansing with Sumbha, until Om Ah Hum three times, in the center of the nectar, in the center of the Dharma origin, there is Hrīḥ with three corners rotating to the left. Om Ah Hum. Its light invites all vessel and content phenomena, especially the body, speech, and mind nectar of all Buddhas and Bodhisattvas, and merges into the Bodhicitta. Om Ah Hum Ha Ho Hri. Sprinkle nectar on oneself and the place. Om Hrīḥ Gha Gha Ghātaya Ghātaya Sarva Duṣṭan Hum Phat. Transform into countless assemblies of Vajra Ḍākinīs, completely subdue all obstacles, and accomplish the protective wheel in all directions above and below. At one's own navel, starting from Om Bam red, seal with the nature of Caṇḍī. Om Svabhava... Om Vajra Śuddha... Om Yoga Śuddha... From emptiness, at one's own navel, the red Raṃ syllable abides, radiating the fire of wisdom. Body