Chinese
现在让其修习在明晰消融之间的专注，最终安住于无执。第二是随后摧毁，即观想在空性之中，自己变成一个巨大的邦（བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，种子字）。它越来越大，最终将心安住在与天空融合的空性中。第三是拙火，即脐间六角形法源的中央，有一个带咒鬘的轮。让其专注于法源猛烈地左旋，暂时安住。然后咒轮变成昂（ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，种子字）。由此拙火燃烧，专注于顶轮吽（ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，种子字）字融化滴落，并进行持风。第四是不分别，即让其专注于鼻孔中乐轮猛烈旋转。第五是乐，即专注于密处乐轮猛烈旋转。在每一个结束时，上师都猛烈地念诵根本咒，并伴随着乐器的声音和供品的烟雾来加持。这些是与四种智慧为伴的赎金。由此，无论出现任何智慧降临的征兆，都要用“底叉班杂”（ཏིཥྛ་བཛྲ་，梵文天城体：तिष्ठ वज्र，梵文罗马拟音：tiṣṭha vajra，安住金刚）来使其稳固。之后有三者，首先是行为的随许，有三种所缘。第一是，观想自己安住在八瓣顶点的宫殿和花园的中央。在其前方，有非常高的珍宝岩山，有三个山顶甚至无法用眼睛观看。自己越飞越高，到达山顶的天空中，将心专注于双脚稍微触碰三座山的山顶。第二是，又比那更高，从自己的身体中化现出五部和无数的瑜伽母，利益有情，将轮涅情器的精华像水银一样收集起来，融入自己，从而使相续充满安乐。再次化现，再次融入，多次这样做。最终从那里也越飞越高，想象融入虚空。又想象显现为本尊身，让心安住。这两者也要演奏乐器的声音。第三是，让弟子做出天女的坐姿，右手给予吽（ཧཱུཾ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，种子字）字，即五种智慧自性的五股金刚杵，左手给予坛城的颅碗，让其稍微饮用内供，并给予灌顶。
English
Now, let them meditate on the focus between clarity and dissolution, and finally settle in non-attachment. The second is subsequent destruction, which is to visualize that in emptiness, oneself becomes a large Vaṃ (བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, seed syllable). It becomes larger and larger, and finally settle the mind in the emptiness that merges with the sky. The third is Tummo, which is to have a wheel with mantra garlands in the center of the six-pointed Dharma source at the navel. Let them focus on the Dharma source rotating violently to the left, and settle for a moment. Then the mantra wheel becomes Aṃ (ཨཾ་, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, seed syllable). From this, Tummo blazes, focusing on the melting and dripping of the Haṃ (ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, seed syllable) syllable at the crown of the head, and engage in holding the breath. The fourth is non-discrimination, which is to focus on the pleasure wheel rotating violently in the nostrils. The fifth is bliss, which is to focus on the pleasure wheel rotating violently in the secret place. At the end of each of these, the master recites the root mantra violently, and bestows blessings with the sound of musical instruments and the smoke of offerings. These are the ransoms accompanied by the four wisdoms. From this, whatever sign of the arrival of wisdom occurs, it should be stabilized with "Tiṣṭha Vajra" (ཏིཥྛ་བཛྲ་, Sanskrit Devanagari: तिष्ठ वज्र, Sanskrit Romanization: tiṣṭha vajra, Remain Vajra). Afterwards, there are three, the first is the subsequent permission of conduct, there are three objects of focus. The first is, visualize oneself residing in the center of a palace and garden with eight peaks. In front of it, there are very high jewel rock mountains, with three peaks that cannot even be looked at with the eyes. Flying higher and higher, reaching the sky above the mountains, focus the mind on the feet slightly touching the peaks of the three mountains. The second is, going even higher than that, emanate the five families and countless yoginis from one's own body, benefit sentient beings, collect the essence of samsara and nirvana like mercury, and merge it into oneself, thereby filling the continuum with bliss. Emanate again, merge again, do this many times. Finally, flying even higher from there, imagine merging into space. Also, imagine appearing as the deity's body, and let the mind settle. For these two, also play the sound of musical instruments. The third is, let the disciple assume the posture of a goddess, give a five-pronged vajra, which is the nature of the five wisdoms, with the syllable Hūṃ (ཧཱུཾ་, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, seed syllable) in the right hand, and give a skull cup of the mandala in the left hand, let them drink a little inner offering, and give empowerment.
Chinese
༈ 嗡 斯瓦斯谛！ 诸续部之甚深秘密手印之， 殊胜成就无变之能成办者， 金刚持于二次第道中宣说， 彼等之中略说少许精华义。 此处欲修持名为因扎空行的双面金刚亥母之修法，故先发心皈依，观想将内供甘露加持：嗡 阿 吽。于彼法
English
That is about realization, it is about the visualization of gathering the essence of samsara and nirvana. Second is giving instructions, although it speaks of the instructions of practice, accomplishment, and activity, it is not used in practice. Now that you have received the blessings well, therefore, benefit sentient beings through practice, accomplishment, the siddhi of the dakini, the conduct of intellectual yoga, the four types of activities, etc. After saying this, transfer the bindu from the three places of the venerable mother to the three places of the disciple. Third is to please, that is, promising vows, offering mandalas, offering offerings, etc., which are the same as usual. If accomplished, then again perform extensive offerings of torma and mandala. The subsequent rituals are the same as in the Naropa Dakini. These sequences are arranged according to the Indian scriptures and ancient books, and the lama said that it is okay even without the blindfold and flower offering. According to the writings of Sprulungpa, the basis of the rituals is the same as the Naropa Dakini, reciting the common and uncommon prayers, as well as the main prayers such as Bodhi Vajra, etc. When subduing wisdom, only the three stages of fierce fire, and the third initiation of behavior, and the secret initiation of giving flesh and blood, at the end of the fourth initiation, give the transmission of the method of practice, etc. Nowadays, most practices are done this way, but it does not match the scriptures. In my opinion, it seems that even the vase initiation is not needed. Because it is a practice with blessings, it should be done as usual. From all༵ things, the most wonderful, the blessing ritual, the most de༵lightful, the es༵sence of༵ practice ritual is just, this is also the place of my peace of mind. The chapter on the practice method of Maitri Dakini. || May it flourish and grow! The practice method of the two-faced Vajravarahi known as Indra Dakini. ༈ Om Svasti! The definitive secret hand seal of all tantras, The supreme accomplishment, the unchanging accomplisher, Vajradhara spoke of in the two-stage path, From those, I will speak a little of the essential meaning. Here, wanting to practice the practice method of the two-faced Vajravarahi known as Indra Dakini, therefore, first generate refuge and bodhicitta, visualize blessing the inner offering of nectar: Om Ah Hum. In that Dharma
Chinese
又作乐器之声。又从脐轮放光。经由罗玛之路。从猪面之眉间出现。令心专注于右绕雍仲的猛烈旋转。作大法乐，念诵真言。又将脐轮的咒轮降至密处。令心专注于左绕旋转。作大法乐，念诵真言。之后，如那若空行母一般，稳固降下之智慧，献花，解开眼罩，指示本尊。之后，于正行之义中，从献曼扎至种姓主尊加持之间，与那若空行母相同。以“菩提金刚佛”等祈请。以“嗡 具足圆满”等诵吉祥语。仅以不动佛为顶严。此乃瓶灌顶。秘密灌顶亦与那若空行母相同。然无观想之明晰。于智慧智慧灌顶时，从咒鬘中取红粉涂于脐轮。念诵三遍嗡。诸咒融入脐轮。从乐空轮中取出涂于额头。念诵真言。乐空融入额头。从六角轮中取出。触于顶门。观想众多盔甲之本尊降临。融入顶门。第四灌顶亦与那若空行母相同。于此不作生起四灌顶之证悟。弟子与前生起之后行事业亦如那若空行母之时所说而行。嘉样派系双面佛之根本修法与此修法之体性相同。尼泊尔至今之传承加持亦相同，故若得彼，则此亦自然获得。然依译师之口诀详略与行持不同，故修法有详略之差别。于摄受弟子之仪轨上，有极大之不同。为悦意于具不同传承之信仰者，及为圆满萨派空行母三法之名声。故作此分别之文字明示。于此之前，知晓萨派之那若空行母与嘉样派系双面佛之仪轨极为重要。于猪母诸法类中，亦为最胜喜悦之赞叹。人王
English
Also make the sound of musical instruments. Also, light radiates from the navel chakra. Passing through the path of Roma. Emerging from between the eyebrows of the pig face. Direct the mind to the intense rotation of the swastika to the left. Perform great music and recite mantras. Also, lower the mantra wheel of the navel chakra to the secret place. Direct the mind to the leftward rotation. Perform great music and recite mantras. Then, like Naropa's Dakini, stabilize the descending wisdom, offer flowers, remove the blindfold, and reveal the deity. Then, in the meaning of the main practice, from offering the mandala to the blessing by the lineage lord, it is the same as Naropa's Dakini. Pray with "Bodhi Vajra Buddha," etc. Recite auspicious words with "Om, possessing perfect abundance," etc. Only Akshobhya is the crown ornament. This is the vase initiation. The secret initiation is also the same as Naropa's Dakini. However, there is no clarity of visualization. In the wisdom and knowledge initiation, take sindhura from the mantra garland and apply it to the navel chakra. Recite Om three times. All mantras dissolve into the navel chakra. Take from the bliss wheel and apply it to the forehead. Recite the mantra. Bliss dissolves into the forehead. Take from the six-pointed wheel. Touch the crown of the head. Visualize many armor deities descending. Dissolving into the crown of the head. The fourth initiation is also the same as Naropa's Dakini. Here, do not generate the realization of the four initiations. The subsequent activities of the disciple and the front generation should also be performed as stated in the case of Naropa's Dakini. The root sadhana of the two-faced deity of the Jamyang tradition and the nature of this sadhana are the same. The transmission blessing from Nepal onwards is also the same, so if one obtains that, then this will also be obtained naturally. However, depending on the detailed and concise instructions of the translator and the different practices, there are differences in the detailed and concise sadhana. In the ritual of accepting disciples, there are great differences. In order to please those who have faith in different lineages, and to fulfill the reputation of the three Dakini practices of the Sakya school. Therefore, this clear writing of distinction is made. Before this, it is very important to know the Naropa Dakini of the Sakya school and the ritual of the two-faced deity of the Jamyang tradition. Among all the teachings of Vajravarahi, it is also highly praised as the supreme joy. The King
English
i, suppressing the three realms with the posture of a giant. One face, three eyes, frowning. Great wrathful one. Having a terrifying pig face, extremely angry, blazing with vajra fire and moving the tongue. Reddish-brown hair swirling upwards. Body hair and. Secret hair standing upright. Short and with a hanging belly. Five dry skulls adorning the forehead. A garland of bleeding heads adorning the body. Adorned with five mudras. Naked with four arms. In the right hand, holding a vajra and a vajra hook. In the left hand, holding a skull cup and a noose with a threatening finger. A khatvanga in the armpit. Laughing loudly, unbearable to all the malicious ones. Residing in the midst of blazing flames. With blazing mudras. Phei (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Inviting the wisdom being. Dza hum bam hoh. Om yoga shuddha, etc. In the navel, Om bam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) red Vajravarahi, etc., arranging the armor. From the hrih (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) in the navel, rays of light emanate. Inviting the powerful deity Heruka, father and mother, along with their retinue. Om vajri bhava abhi shintsa hum. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Through the empowerment, the nature of the five families is adorned with various vajras on the head. Offering argham (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and other offerings, done in common with the yoginis, tasting the nectar with the three syllables. Emptiness and compassion are inseparable, the nature of the three realms. Blazing with splendor like the fire at the end of an eon. I prostrate to Vajravarahi. Praising. In the secret red triangular palace. Focusing on the expansion and contraction of the mantra Om hrih hum ha. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Reciting: Om vajra varahi abe shaya sarva dushtam hrih svaha. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) The conclusion of the session is the same as usual. If you want to offer a torma, bless it like the inner offering and invite with Phei. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Reciting seven times: Om hrih ham ham he he ha ha hi hi. Phei phei phei. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Then offer. Offerings, praises, etc., are the same as usual. The mantra for offering the incense of great meat is: Om ah hrih hum ha ha. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Offer by reciting twenty-one times. The sadhana for accomplishing all purposes is: Strive to practice, and after being embraced with love by the goddess, may Heruka himself be accomplished. The ritual of this blessing is: Reciting the ritual of the two-faced Varahi, changing the wording is sufficient. The activities of