Chinese
诸佛各自的身体颜色相同，光芒炽盛。主母用右手的弯刀从自己的喉咙处切断，当阿瓦都底脉、胫脉和罗摩脉三者断裂时，我和所有众生的贪欲、嗔恨、愚痴全部断绝，所有凶暴者都非常恐惧。左手抓住一半的头发，三眼向下看，撼动了地下的世界。三脉断裂之处，从阿瓦都底脉流出火和黑暗的自性，混合着精液的液体，进入主母自己的口中。从左胫脉流出与不动者混合的白睡莲液体，落入左金刚赞叹母的口中。从罗摩脉流出与自生混合的红色的液体，落入右金刚遍照母的口中。神的身像如幻如梦。在此，三种咒语应念诵多少，视情况而定。从向下消除向上引导的结合中，从主母秘密处所的咒语中发出光芒，从三脉的道路中产生。左边的金刚赞叹母被光芒引导，融入自身。在金刚 বর্ণ 时，从胫脉进入，在主母秘密的法生处中，在主母自己的咒语的左边，以之前的形态安住。右边的金刚遍照母也被光芒引导，融入自身。遍照佛的咒语，从罗摩脉的道路经过，在秘密的法生处中，在主母的咒语的右边，以之前的顺序排列。主母自己的头也回到自己的位置，合为一体。观想自己面前的坛城，用 सुम्भ 清扫，用 स्वाभाव 清净。从空性的状态中，从红色三角形的法生处，根部纤细开始，到身体颜色相同，光芒炽盛为止，如上所述。舍弃“自己心性的本体”这句话。在脐轮处，从红色 嗡 വം 开始，变成旃稚迦的本体。呸 (phaṭ，स्फुट्，sphot，绽放) 札 (jaḥ，जः，jah，降临) 吽 (hūṃ，हुं，hūṃ，种子字) വം (vaṃ，वं，vaṃ，种子字) 诃 (hoḥ，हः，haḥ，惊叹)！ 嗡 (oṃ，ओं，oṃ，种子字) 瑜伽清净，一切法瑜伽清净，我是瑜伽清净。供养鲜花等供品时，嗡 (oṃ，ओं，oṃ，种子字) 金刚遍照母 耶 吽 (hūṃ，हुं，hūṃ，种子字) 呸 (phaṭ，स्फुट्，sphot，绽放) 梭哈 (svāhā，स्वाहा，svāhā，成就)！ 嗡 (oṃ，ओं，oṃ，种子字) 金刚花 ཨཱཿ 吽 (hūṃ，हुं，hūṃ，种子字)！ 嗡 (oṃ，ओं，oṃ，种子字) 金刚 वर्ण母 耶 吽 (hūṃ，हुं，hūṃ，种子字) 呸 (phaṭ，स्फुट्，sphot，绽放)！ 嗡 (oṃ，ओं，oṃ，种子字) 金刚花 ཨཱཿ 吽 (hūṃ，हुं，hūṃ，种子字)！ ཨོ
English
The deities are the same color as their own bodies, blazing with light. When the mistress cuts off her own throat with the hooked knife in her right hand, and the three channels, Avadhuti, Kyangma, and Roma, are severed, the desire, hatred, and ignorance of myself and all sentient beings are cut off. All the unruly ones become extremely frightened. The left hand holds half of the hair, and the three eyes look down, shaking the world below. At the point where the three channels are cut, from the Avadhuti channel comes a stream of the nature of fire and darkness, mixed with seminal fluid, which enters the mistress's own mouth. From the left Kyangma channel comes a stream of Kundas mixed with the immovable, which falls into the mouth of the left Vajra Rab Sangma. From the Roma channel comes a stream of Rakta mixed with the self-born, which falls into the mouth of the right Vajra Nampar Nangdze Ma. The deity's body is like an illusion of appearance and emptiness. Here, the three mantras should be recited as much or as little as appropriate. From the union of downward elimination and upward guidance, light radiates from the mantra residing in the mistress's secret place, arising from the path of the three channels. The left Vajra Rab Sangma is guided by the light and dissolves into oneself. At the time of Vajra Varna, it enters from the Kyangma channel, into the mistress's secret Dharmadhatu, to the left of the mistress's own mantra, abiding in the previous form. The right Vajra Nampar Nangdze Ma is also guided by the light and dissolves into oneself. The mantra of Vairochana passes through the path of the Roma channel, into the secret Dharmadhatu, to the right of the mistress's mantra, arranged in the previous order. The mistress's own head also returns to its own place and becomes one. Focusing on the mandala in front of oneself, cleanse with Sumbha, purify with Svabhava. From the state of emptiness, from the red triangular Dharmadhatu, with a thin root, to the same color as the body, blazing with light, as mentioned above. Omit the phrase "the essence of one's own mind." At the navel, from the red Om Vam, it transforms into the nature of Chandika. Phet (phaṭ, स्फुट्, sphot, burst forth)! Jah (jaḥ, जः, jah, descend)! Hum (hūṃ, हुं, hūṃ, seed syllable)! Vam (vaṃ, वं, vaṃ, seed syllable)! Hoh (hoḥ, हः, haḥ, exclamation)! Om (oṃ, ओं, oṃ, seed syllable) Yoga Shuddha Sarva Dharma Yoga Shuddho 'Ham! While offering flowers and other offerings, Om (oṃ, ओं, oṃ, seed syllable) Vajra Vairochani Ye Hum (hūṃ, हुं, hūṃ, seed syllable) Phet (phaṭ, स्फुट्, sphot, burst forth) Svaha (svāhā, स्वाहा, svāhā, accomplishment)! Om (oṃ, ओं, oṃ, seed syllable) Vajra Pushpe Ah Hum (hūṃ, हुं, hūṃ, seed syllable)! Om (oṃ, ओं, oṃ, seed syllable) Vajra Varni Ni Ye Hum (hūṃ, हुं, hūṃ, seed syllable) Phet (phaṭ, स्फुट्, sphot, burst forth)! Om (oṃ, ओं, oṃ, seed syllable) Vajra Pushpe Ah Hum (hūṃ, हुं, hūṃ, seed syllable)! O
Chinese
嗡 班匝 贝若匝纳耶 吽 啪！嗡 班匝 布贝 阿 吽！这样用左手拇指和食指献花。嗡 萨瓦 达塔嘎达 班匝 约给尼 萨巴热瓦ra 阿刚 扎地扎 梭哈！同样，从花到声音之间供养。如果可以，对所有这些，分别加上三个咒语。将供养咒语结合起来供养。同样，在每个三个咒语的末尾，加上三个字，供养内供。嗡 迪雅 布拉玛 给地嘎玛 桑 西哈扎。达玛 桑波嘎 尼玛 纳玛哈苏卡 嘎雅 纳玛 这样赞颂三次。从具德金刚空行母开始，向金刚亥母顶礼。做到下面之间。用三个字加持食子七次等。嗡 班匝 阿ra雷 吽 扎 吽 班 吽！班匝 达吉尼 萨玛雅 斯瓦 德舍 吽！供养七次。念诵一次三个咒语，清晰观想面前生起的咒语。呼出气息。再次念诵一次三个咒语。清晰观想自己的三个咒语。吸入气息。通过向下净化向上移动的结合，从自己的秘密咒语中发出光芒。通过中脉。从右鼻孔出来。面前的三位天女从左鼻孔进入，充满身体内部。从秘密咒语中迎请光芒，具有快乐的体验。从各自的右鼻孔出来。从自己的左鼻孔进入。通过阿瓦杜帝之路。融入秘密处所的法生处的三个咒语中。反复清晰观想那个目标，并且更加增加开展和收摄的目标。嗡 萨瓦 布达 达吉尼耶。嗡 班匝 瓦ra纳尼耶。嗡 班匝 贝若匝纳尼耶 吽 吽 啪 啪 梭哈！尽力念诵。再次像前面一样，从阿刚到声音之间，用八支供养赞颂。面前安住的三位薄伽梵母也化为光融入自己。嗡 约嘎 效达 面前生起清净。从空性之中，从下方坛城吽中生起，在那些的中央，从舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭愧）字等中，法生三角形，颜色红色，从大乐到虚空，在中央嗡 萨瓦 布达 达吉尼耶 吽 啪 梭哈！在左边，嗡 班匝 瓦ra纳尼雅 吽 啪！在右边
English
Oṃ Vajra Vairocaniye Hūṃ Phaṭ! Oṃ Vajra Puṣpe Āḥ Hūṃ! Thus, offer the flower with the thumb and forefinger of the left hand. Oṃ Sarva Tathāgata Vajra Yogini Sa Parivāra Arghaṃ Pratīccha Svāhā! Likewise, offer from Puṣpe to Śabda. If possible, to all of these, add each of the three mantras individually. Combine the offering mantra and offer. Likewise, at the end of each of the three mantras, add the three syllables and offer the inner offering. Oṃ Ḍiya Pullīra Magiti Kāma Kṣaṃ Śi Haṭṭa. Dharma Sambhoga Nirmāṇa Mahā Sukha Kāya Namaḥ Praise this three times. Starting from the glorious Vajra Ḍākinī, I prostrate to Vajravarāhī. Do up to the lower one. Bless the torma with the three syllables seven times, etc. Oṃ Vajra Aralli Hoḥ Jaḥ Hūṃ Vaṃ Hoḥ! Vajra Ḍākinī Samaya Svaṃ Dṛ́śya Ho! Offer seven times. Recite the three mantras once, and clearly visualize the mantra of the front generation. Exhale the breath. Again, recite the three mantras once. Clearly visualize your own three mantras. Inhale the breath. Through the combination of moving downwards and purifying upwards, rays of light emanate from your own secret mantras. Through the central channel. Exit from the right nostril. The three goddesses in front enter from the left nostril and fill the inside of the body. Invoke the light rays from the secret mantra, which are endowed with the experience of bliss. Exit from each of your right nostrils. Enter through the door of your own left nostril. Through the Avadhūti path. Dissolve into the three mantras of the Dharma-source residing in the secret place. Repeatedly and clearly visualize that object, and further increase the visualization of expanding and contracting. Oṃ Sarva Buddha Ḍākinīye. Oṃ Vajra Varṇaniye. Oṃ Vajra Vairocaniye Hūṃ Hūṃ Phaṭ Phaṭ Svāhā! Recite as much as possible. Again, as before, praise with the eight branches of offering from Arghaṃ to Śabda. The three Bhagavatīs residing in front also dissolve into light and dissolve into oneself. Oṃ Yoga Śuddha... Purify the front generation. From within emptiness, from the lower mandala arising from Hūṃ, in the center of those, from the letter Hrīḥ, etc., the Dharma-source triangle, color red, from great bliss to space, in the center Oṃ Sarva Buddha Ḍākinīye Hūṃ Phaṭ Svāhā! On the left, Oṃ Vajra Varṇaniye Hūṃ Phaṭ! On the right
English
Su. Oṃ Vajra Vairocanīye Hūṃ Phaṭ. These are the assembled letters. From the four outer directions, merging into one, from which arises the red triangular Dharmodaya, with a thin root, and blazing with light. In the center is the red Oṃ Baṃ, the essence of Caṇḍikā. Phaṃ Jaḥ Hūṃ Baṃ Hoḥ Oṃ Yoga Śuddho'ṃ Oṃ Sarva Tathāgata Vajra Yoginī Sa Parivāra Arghaṃ Svāhā, up to Śapta Āḥ Hūṃ, offer with these. Praise the glorious Vajraḍākinī, etc., with two verses. In between, recite the three mantras, Oṃ Sarva Buddha, etc., slightly and separately, then finally combine them into one and recite as before. Finally, recite Sumba and the Hundred Syllable Mantra slightly as well. From "Bhagavatī Vajrayoginī, the deity assembly of body, speech, and mind of Vajravarāhī, the worldly and transworldly deity assembly" to "You see and accomplish all actions," it is according to the ritual of the two-faced deity. Then, purify the torma. From Yaṃ, it becomes an offering. Offer with Oṃ Sarva Buddha Ḍākinīye, Oṃ Vajra Varṇanīye, Oṃ Vajra Vairocanīye Idaṃ Puṣpe, etc., may all be accomplished. Up to the previous part, and from Kha Kha Khāhi Khāhi to reciting the Hundred Syllable Mantra three times, perform the torma ritual. After purifying the vase, in the center of the completely filled vase, from the red triangular Dharmodaya, with a thin root, to Yoga Śuddho, generate as before. Then, offer with Arghaṃ to Śapta, etc. The remaining rituals are no different from the time of the two-faced deity, but the difference is that during the recitation, the three mantras are connected separately or appropriately. Then, the sequence of self-entry is also mostly the same, from how it is born to reciting Sumba. In the center is Oṃ Baṃ, taking refuge in the Three Jewels, etc., three times, and requesting all Buddhas and Bodhisattvas to pay attention to me, until "it will degenerate." Request all heroes and yoginīs to bless, up to A A Hri Hri Svāhā. From Tiṣṭha Vajra to "become manifest and directly seen." The lotus seat is undefiled by afflictions. The great terrifying one and the sign of time are the abandonment of grasping and the grasped. The sun is of great bliss, inseparable from skillful means. The three deities are Dharma, enjoyment, and complete emanation.
Chinese
拉帕哦。断头是断除一切障碍。断三根是断除三毒和清净三界。裸体是无分别。火焰燃烧是散发普遍智慧的光芒。下方的基之法生是说三毒的自性，从那里增长智慧和功德。所有这些都圆满具足于金刚上师的身语意中。从实际供养曼荼罗开始，到智慧金刚自性身显现之间也相同。自己刹那成为具三身的薄伽梵母，金刚瑜伽母成为主眷三尊之身。在嗡三处，融入三合一的心髓是特别之处。法生三角红色，根细小，直到融为一体为止，是身的随许。从前生薄伽梵母到夏帕之间也相同。咒语方面要改变念诵。主尊如何，曼荼罗，从今开始等等，直到吉祥的尽头。后续仪轨也相同，只是要记住念诵方面的细微改变。这样，三身金刚亥母的修供次第，对智慧极低劣者有需要，故由多罗那他所说。校对完毕。吉祥。
English
Lapa o. Cutting off the head is to eliminate all obstacles. Cutting off the three roots is to purify the three poisons and the three realms. Nakedness is non-discrimination. The blazing fire is to radiate the light of pervasive wisdom. The Dharma arising from the base below is said to be the nature of the three poisons, from which wisdom and merit increase. All of these are completely present in the body, speech, and mind of the Vajra Master. From the actual offering of the mandala to the manifestation of the Wisdom Vajra Svabhavikakaya, it is the same. Oneself instantaneously becomes the Bhagavati Mother with the three bodies, and Vajrayogini becomes the body of the principal and retinue of the three deities. In the place of the three Oṃs, the entry of the essence of the three blended together is special. The Dharma arising from the red triangle, with a thin root, until it merges into one, is the permission of the body. From the front generation of the Bhagavati Mother to Śabda, it is also the same. In terms of mantra, the recitation should be changed. How the main deity is, the mandala, from now on, etc., until the end of auspiciousness. The subsequent rituals are also the same, but the subtle changes in recitation should be remembered. Thus, the order of the sadhana and offering of the three-bodied Vajravarahi, this change of recitation for the ritual of the Two Truths Face, is needed for those with extremely low intelligence, and thus it was spoken by Tāranātha. Proofread. Auspiciousness.