Chinese
祈请。 度母真实誓言真实等。 等等。 百字明三遍。 未到等。 嗡 班匝 穆（藏文：ཨོཾ་བཛྲ་མུཿ，梵文天城体：ओँ वज्र मुः，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡，金刚，穆）如是祈请降临。 发愿和吉祥如理而作， 大概与那若空行母相同，应知。 若欲作此加持， 在上弦月和下弦月的初十任何一日作， 在法座之上，坛城红莲花八瓣，中央红色三角形法源，外围尸林和石堆火堆围绕。 不画尸林也没有妨碍。 极其简略则石堆和火堆也舍弃。 其上在曼吉等之上放置充满甘露的颅器。 其上镜子上用酒浸湿并均匀涂抹朱砂。 金的笔左手拇指和食指拿着，在三角形法源内写根本咒三圈或七圈，四方各写一个欢喜结。 上面盖上红色绸缎的帐篷，使朱砂坛城不被看见。 双水引导的供品， 五供品陈设。 内供。 鼗鼓。 金刚铃。 护身线。 眼镜。 花朵等下面需要的用具等， 特别是具足相的宝瓶如共同仪轨陈设。 前行朵玛如空行母共同朵玛抛掷。 供品加持也与无上共同。 从皈依至念诵之间自生圆满而作。 前面生起的坛城。 用松巴清扫。 念诵清净三咒。 从空性之中莲花中央红色法源的中央。 从四方四门的宫殿， 在围绕的中央。 在人头三脚架之上。 从阿字生起的颅器之中。 嗡 阿 吽 邦（藏文：ཨོཾ་ཨཱཿཧཱུཾ་བཾ་，梵文天城体：ओँ आः हूँ बं，梵文罗马拟音：oṃ āḥ hūṃ baṃ，汉语字面意思：嗡，啊，吽，邦）安住的光芒。 迎请所有佛陀菩提心之相， 融入甘露成为五种智慧的自性。 嗡 阿 吽（藏文：ཨོཾ་ཨཱཿཧཱུཾ་，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡，啊，吽）其内三角形法源外白等， 至五峰顶髻之间与自生相同， 舍弃清净咒的字和心神身相。 所有灌顶之神也融入前面生起。 从饮水至乐音之光， 用三字使之...
English
Supplication. Goddess, true samaya, true, etc. Etc. Three times the Hundred Syllable Mantra. Unarrived, etc. Oṃ Vajra Muḥ (藏文：ཨོཾ་བཛྲ་མུཿ，梵文天城体：ओँ वज्र मुः，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：Om, Vajra, Muḥ) Thus, request to depart. Make aspirations and auspiciousness as appropriate. Know that it is mostly in accordance with Nāro Kha Chö. If you want to do this blessing, do it on any tenth day of the waxing or waning moon. On the platform, a red lotus mandala with eight petals, in the center a red triangular Dharma source, cut off green. The outside is surrounded by a cemetery and a stone pile fire. It doesn't matter if the cemetery is not drawn. If it is very concise, the stone pile and the fire are also abandoned. On top of that, place a skull filled with nectar on top of Manji and so on. On top of that, moisten the mirror with wine and spread cinnabar evenly. Hold the golden pen with the thumb and forefinger of the left hand, and write three or seven circles of the root mantra in the triangular Dharma source, and one joy knot in each of the four directions. Cover the top with a red silk tent, so that the cinnabar mandala is not visible. Offerings preceded by two waters, and five tormas are arranged. Inner offering. Hand drum. Vajra bell. Protection cord. Blindfold. Flowers, etc., and the necessary utensils below. In particular, a vase with characteristics is arranged in accordance with the general practice. The preliminary torma is thrown like a common torma for the dakinis. The blessing of the offering is also in accordance with the supreme common practice. From refuge to recitation, the self-generation is completed. The mandala of the front generation. Cleansed by Sumba. Recite the three purification mantras. From the state of emptiness, in the center of the lotus, in the center of the red Dharma source. From the four-sided palace with four doors. In the center of the surrounding. On top of the three-legged stand of human heads. In the skull arising from A. Oṃ Āḥ Hūṃ Baṃ (藏文：ཨོཾ་ཨཱཿཧཱུཾ་བཾ་，梵文天城体：ओँ आः हूँ बं，梵文罗马拟音：oṃ āḥ hūṃ baṃ，汉语字面意思：Om, Ah, Hum, Bam) The light of abiding. Invite all the Buddhas in the form of bodhicitta, and dissolve into nectar to become the essence of the five wisdoms. Oṃ Āḥ Hūṃ (藏文：ཨོཾ་ཨཱཿཧཱུཾ་，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：Om, Ah, Hum) Inside it, the triangular Dharma source is white on the outside, etc., up to the five-pointed crown, similar to self-generation, except for the letters of the purification mantra and the form of the mind deity. All the empowerment deities also dissolve into the front generation. From Argham to the light of Shabda, with three syllables...
English
Offerings. Praise to glorious Vajra Dakini and others. Clearly visualize the object of recitation and then recite. Again, bless the offerings, offering with argham and so on up to shabda. Having blessed the inner offering like a torma, recite the three syllables joined to the end of Om three times, scattering or offering into the mouth of the recipient, doing one hundred and eight times or whatever is appropriate. This is a special offering, called offering nectar. All the various special offerings are offered with the mantra mudra of the space treasury. The praise is, accompanied by the sound of various musical instruments, or if there are none, while playing the hand drum, beginning with the eight-line verse, praising as much as one knows how. Having blessed the torma as before, the first two tormas are offered as before. If offering jointly to the assembly of wisdom dakinis and yidam, then recite "PHEM VAJRA ARALI HO. VAJRA DAKINI. IDAM BALIMTA KHA KHA KHAHI KHAHI" seven times to offer. The third torma is offered to Mahakala and the protectors of the directions, etc. The fourth is offered to the earth lords. The fifth is offered to the six realms of beings. Obstacles are given with the mantra of Khahbarma. The last three tormas are offered and then immediately sent away in order. Cleanse and purify the vase. From emptiness, from PAM (Tibetan, Devanagari: वम्, Romanized Sanskrit: vam, literal Chinese meaning: water) arises a lotus, and from A (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: none) arises a moon, on top of the moon, from BHRUM (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, literal Chinese meaning: womb) arises a vase, inside the vase that is completely perfect with all characteristics, on top of various lotuses, on top of the sun disc located in the heart of a corpse, from Vajrayogini onwards, up to transforming into the nature of Chandali, like the self-generation deity. From one's own heart, emanate an unbroken rosary of mantras. Arouse the mindstream of the vase generation deity. From the earth, a stream of nectar descends, filling the vase. Recite as much as possible. Offer with argham and so on up to shabda. Just do a brief inner offering and praise of the three syllables. It is not necessary to dissolve the vase deity and invite them back, etc. At this time, do a tsog offering. Also give tormas to worldly gods. As is done for disciples, receive self-initiation. The disciples who have been ripened by empowerment are bathed and seated in rows, perform scattering and gathering of flowers and give teachings. The disciples offer a mandala. "Great joy, you are my teacher," etc., recite three times to pray. The obstacle torma is given to the disciples to circumambulate outside.
Chinese
绕拉。萨瓦 维格南 贝 纳玛 萨瓦 达塔嘎达 贝 等念诵三遍作回向。 辨别真伪，将朵玛抛到外面，驱逐邪魔。 猛烈念诵松巴。观想上师至尊金刚瑜伽母，从脐间的邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字中发出火焰。 从中脉传递，从左手无名指尖发出，进入弟子的顶门。 充满命脉之中，内部清除并净化一切邪魔和污垢。 将无名指放在弟子的头顶，念诵“嗡 阿 维格南达 哲 吽”七遍。 在头顶弹指。 梵穴被金刚交杵封锁。 从弟子们的位置开始，转变为自性。 念诵“嗡 邦”到“啪 啪”之间，用金刚交杵触碰那些位置。 然后用三字真言注入内供。然后，如果喜欢详细进行日常忏悔和皈依发心，就应该从旧的文本中了解。 简而言之，向三宝我皈依等念诵三遍即可。 从阿刚到夏巴，为了让弟子生起菩提心而供养。 嗡 舍 维须达 达玛 萨瓦 巴巴 尼匝 阿夏 效达亚 萨瓦 维嘎巴南 阿巴纳亚 吽。 这样布施一口水。 为了受戒，弟子献上曼扎。 诸佛之自性身，皈依上师之身。 语和意也同样解释。 在喜悦的诸佛之城，瑜伽母殊胜之轮的，精华坛城之中，祈请怙主让我进入。 三遍。 如同三世怙主们，到安置于涅槃之间，念诵三遍，受持五种姓的戒律。 从皈依佛法僧，到二十二条善加守护之间，受持胜乐金刚的不共戒律。 嗡 匝秋 班达 瓦ra玛纳耶 吽，以此蒙眼。 阿 康 维ra 吽，以此取花。 在弟子的三个位置上布置三个字，用金刚杵和内供做点。 专注月亮金刚，念诵“嗡 萨瓦 瑜伽 哲达 乌巴达亚 弥”。 让其念诵。 心口相抵金刚杵，念诵“苏ra达 萨玛雅 斯瓦 霍 悉地 班匝ra 亚 塔 苏康”。 匝 吽 邦 霍，这样引入坛城。
English
Ra la. Sarva Vighnan Bhya Nama Sarva Tathagata Bhya, dedicate by reciting three times. Discern the truth, throw the torma outside, and expel the obstacles. Vigorously recite Sumbha. Visualize the master Jetsun Vajrayogini, and from the Bam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Bam) syllable at the navel, light and fire arise. Transmit from the central channel, emerge from the tip of the left ring finger, and enter the disciple's crown. Filling the life channel, internally cleanse and purify all obstacles and impurities. Place the ring finger on the disciple's crown and recite "Om Ah Vighnanta Krit Hum" seven times. Snap fingers on the crown. The Brahma aperture is sealed with a vajra cross. From the disciples' places, transform into their essence. Recite from "Om Bam" to "Phat Phat," and touch those places with the vajra cross. Then, infuse the inner offering with the three syllables. Then, if you wish to perform the daily confession and refuge and bodhicitta generation in detail, you should learn from the old texts. In short, it is sufficient to recite "I take refuge in the Three Jewels" etc. three times. From Argham to Shabda, offer to the disciple to generate bodhicitta. Om Hri Vishuddha Dharma Sarva Papam Nica Asya Shodhaya Sarva Vikalpan Apana Ya Hum. Thus, offer a handful of water. For the purpose of taking vows, the disciple offers a mandala. The self-nature body of all Buddhas, I take refuge in the body of the Guru. Explain the speech and mind in the same way. In the joyful city of the Buddhas, in this essence mandala of the supreme wheel of the Yogini, please, protector, let me enter. Three times. Just as the protectors of the three times, until placing in Nirvana, take the vows of the five families by reciting three times. From taking refuge in the Buddha, Dharma, and Sangha, until guarding the twenty-two well, take the uncommon vows of Chakrasamvara. Om Chakshu Bandha Vara Ramanaye Hum, blindfold with this. A Kham Vira Hum, take the flower with this. Place the three syllables in the three places of the disciple, and make dots with the vajra and inner offering. Focus on the moon vajra and recite "Om Sarva Yoga Citta Utpadaya Mi." Let him recite. Press the vajra against the heart, and recite "Surata Samaya Tvam Ho Siddhi Vajra Ya Tatha Sukham." Ja Hum Bam Ho, thus introduce into the mandala.
Chinese
你意乐如何？ 揭开帷幕。于顶上安放金刚。如今你已被一切如来和金刚瑜伽母所加持。因此，我将为你生起金刚智慧，凭借此智慧，你亦将获得吉祥黑汝嘎和金刚瑜伽母的成就。其他成就更不必说。你切勿在未见过此大坛城者面前谈论此事。若谈论，则会违犯誓言。如是说。触及心间说：瑜伽母吉祥，如今你已真实进入你的心中。若说出此理，则立即断绝而逝。再次安放于顶上说：从今以后，你，孩子，将从金刚瑜伽母而转变。念诵三字，并喂食甘露。这是你从……乌达卡 ṭha ṭha 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。降下智慧是：令弟子结跏趺坐，并令其屏住呼吸。于诸弟子之顶上，观想上师黑汝嘎之形相。于脐间法生之中，金刚亥母如灯般燃烧，安住于充满表征且可转变之坛城中。上师脐间的వం（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字放出光芒。触及安住于弟子脐间的金刚亥母之身。无量智慧之火焰众放射并燃烧，充满身体内外一切处。观想一切罪障皆被焚烧。如是说，并演奏音乐。以尘土之布，黑猫之粪便，以及混合古古律之烟熏之。嗡 班杂 瓦日阿瓦啦嘿 嘉那 阿贝夏亚 阿 吽 啥 啥 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。第二，抛掷之仪轨是：诸弟子站立，双足并拢，胸膛挺直。双手合掌伸直。于鼻尖至八指量之虚空中。观想一个白色雍仲符号，如火焰般燃烧。气息呼出，触及雍仲符号。专注于向左猛烈旋转，尽力屏住气息。上师心间放出光芒。迎请无量诸佛菩萨、勇士空行父母。降临于弟子顶上。从结合处，菩提心之流如水流般降下。从顶门进入。身体