English
Me. I saw nothing. It is inconceivable and inexpressible, free from all elaborations. Contemplate this meaning and remain in equipoise. Even when the appearance of the deity arises, meditate on emptiness in a state of non-fixation. Then, don the armor and dedicate the merit. Enter the session break. If practicing multiple sessions, the torma offering is not necessary except for the evening session. If the daily activities are not completed, perform them on the tenth (the tenth day of each Tibetan month, Guru Rinpoche's Tsok day) of both kinds, the eighth, and the fourteenth. If they are completed, then on those days, external offerings and torma gatherings are especially important. The method for bestowing blessings is as follows: On either the eighth or eleventh day, from after noon until dawn. On the platform, write a Dharma origin (chos 'byung) with alcohol. Scatter red flowers on it. In the center, place a tinglo made of tsampa. On top of that, place a skull cup filled with nectar on a stand. On top of that, smear sindhura on a mirror, and write the four Dharma origin mantras along with the joy swirl. On one side, in two small containers, place meat cooked in ghee and wine mixed with a little rakta. Arrange the offering torma. First, send away the preliminary torma and bless the place. Except for the torma ritual, the self-generation is as before. Invite the front generation and cleanse and purify. From emptiness, arise "ཨེ་ཝཾ་གི"(Tibetan, Sanskrit देवं गी, Romanized Sanskrit devami gi, literal Chinese meaning: Ei Wang Ge) and continue as before up to the recitation. If you wish, you can make extensive offerings and praises. If you abbreviate, at the end of the outer offering, offer the inner offering with the three syllables (Om Ah Hum). Offer the Anuraga secret offering and make praises. Offer one portion of the torma with the above torma ritual. Focusing on the sindhura mandala, recite the root mantra, focusing on the nectar, recite the near-heart mantra, focusing on the tinglo, recite the heart mantra, and focusing on the meat and wine, recite the seed syllables, each one hundred and eight times. In between, hold a maiden feast and a tsokhor. The disciples should pray with "Omniscient Yeshe Phungpo Chen," etc. Perform the daily confession and take the vows of the five families. Visualize the Dharma origin at the navel rotating, the ordinary body dissolving into light, and invite all the Buddhas to appear as forms of yoginis, dissolving into the syllable at the navel, and strike the instruments one by one. Descend wisdom, remove the veil, reveal the deity of the front generation, and pray with Bodhichitta Vajra, etc. Fire.
Chinese
将头发置于头顶，念诵八足咒语，在前额涂抹朱砂，念诵根本咒，将镜中的本尊融入自身，化为本尊之身，是宝瓶灌顶。以供养内供、布施亲近心咒，是秘密灌顶。以心咒布施丁洛巴，观修拙火燃烧，（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字融化的乐空，是智慧灌顶。以种子字的咒语，用左右手布施肉和酒，是双运的象征。如此行事并赋予名字，是第四灌顶。上师将红色的花朵递给弟子，弟子将其递给一位年幼的少女，让她供养于坛城。在根本咒的末尾念诵（藏文：པུཥྤཾ་པྲ་ཏཱིཙྪ་ན་མཿ，梵文天城体：पुष्पं प्रतीच्छ नमः，梵文罗马拟音：puṣpaṃ pratīccha namaḥ，汉语字面意思：花，接受，敬礼）。之后完整讲述修习法门的方式，并给予咒语的念诵传承。后续的行事与普遍的金刚亥母相同。观想珍宝本尊，献上供养。宝瓶灌顶的执持，秘密灌顶是酒。心间是智慧，第四灌顶是，双门紧闭。如是灌顶，从口诀中得知。绘制此本尊的画像时，应按照普遍瑜伽母的装饰来绘制。这是口述。此法不应在非时进行，也不应同时传授给两位弟子。此法的诀窍：生起次第、圆满次第、外供，朵玛、少女供养，摄受弟子、火供，不可思议的断魔，以及九种殊胜的口诀，两种小型的猛厉事业。如此，在这十一种口诀中，此处未说明的部分在古老的文献中有所阐明，有些也与普遍的金刚亥母相同。这是因扎菩提的观点，是吉祥饶的教言。此胜于一切，能生喜悦，是显示心要之义者的法。是名为金刚亥母天降的，降伏外道的因扎空行母修法之章节。愿其兴盛增广！金刚亥母库玛瓦蒂的修法。
English
Place the hair on the crown of the head, recite the mantra of the eight-legged one, apply vermillion to the forehead, recite the root mantra, dissolve the deity in the mirror into oneself, transform into the deity's body, this is the vase empowerment. By offering inner offerings, giving the close heart mantra, this is the secret empowerment. By the heart mantra, give to Tilopa, meditate on the bliss-emptiness of the blazing heat, the (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hum) syllable dissolving, this is the wisdom empowerment. With the mantra of the seed syllable, offer meat and alcohol in the left and right hands, this is the symbol of union. Do this and give a name, this is the fourth empowerment. The master hands a red flower to the disciple, the disciple hands it to a young girl, and has her offer it to the mandala. At the end of the root mantra, recite (Tibetan: པུཥྤཾ་པྲ་ཏཱིཙྪ་ན་མཿ, Devanagari: पुष्पं प्रतीच्छ नमः, Romanized Sanskrit: puṣpaṃ pratīccha namaḥ, Literal meaning: Flower, receive, homage). Then fully explain the way to practice the sadhana, and give the oral transmission of the mantra. The subsequent actions are the same as the general Vajravarahi. Visualize the precious deity, offer the offerings. The holding of the vase empowerment, the secret empowerment is alcohol. The heart is wisdom, the fourth empowerment is, the two doors are sealed. Such empowerment, is known from the oral instructions. When drawing the image of this deity, it should be drawn according to the general ornaments of a yogini. This is the oral instruction. This should not be done at an inappropriate time, nor should it be taught to two disciples at the same time. The key points of this: generation stage, completion stage, outer offerings, torma, offering to a young girl, taking disciples, fire offering, inconceivable demon cutting, and nine supreme instructions, two small fierce activities. Thus, among these eleven instructions, those not shown here are clarified in the old texts, and some are also the same as the general Vajravarahi. This is the view of Indrabhuti, it is the teaching of glorious Ra Lotsawa. This is superior to all, able to generate joy, it is the Dharma of those who show the meaning of the heart essence. This is the chapter of the sadhana of Indrakhyacari, known as Vajravarahi Namzhap, who subdues opposing forces. May it flourish and increase! The Sadhana of Vajravarahi Kurmavati.", "chinese_translation_2": "嗡 索斯地！三世诸佛无余者，何者智慧力所化，轮之自在主敬礼，略书修法于此处。皈依发心后，念诵出自续部的七支供，之后以空性净治，从空性中，自身脐间有（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字放光", "english_translation_2": "Om Svasti! All the Buddhas of the three times, From whose wisdom power emanates, The Lord of the Wheel, I bow down, I will write a brief sadhana here. After taking refuge and generating bodhicitta, recite the seven-limbed prayer that comes from the tantra, then purify with emptiness. From within emptiness, at my navel, the syllable (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: Vam) radiates light.
Chinese
之后，从仪轨的其余部分开始：自己观想为至尊金刚瑜伽母，身色如纯金，一面二臂三眼。右手向下伸出弯刀，左手持颅碗于胸前。黑色头发散开。头戴五具干人头骨的头饰，佩戴五十具湿人头骨的项链，以五种骨饰庄严。双腿以乌龟的姿势安住在白色莲花和太阳上，黑色怖畏金刚手持刀和颅碗，身披虎皮裙，压着面朝下的完整人皮。安住在火焰燃烧的中央，在肚脐处，于法生中央，安立（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）和（藏文：ཕཻཾ་，梵文天城体：फें，梵文罗马拟音：pheṃ，汉语字面意思：呸）的燃烧手印。迎请智慧尊，念诵（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हुं वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：扎 吽 വം 吼），清晰观想。念诵：嗡 班匝 贝若匝尼 耶 吽 啪 梭哈。如果供朵玛，在颅碗中摆放朵玛，多次念诵三字明加持。观想至尊母于前方，在心咒末尾加上卡卡吽，供养七遍。嗡 阿 吽 啥 啥，供养七遍涂有肉的香。将朵玛的残余作为空行母的总供朵玛施放，祈祷所愿之事，进行百字明忏悔、祈请宽恕和迎送。如是之仪轨，念诵心咒二十四百万遍。如此则圆满了念诵的数量。此后，仅仅修习此引导之法，根据情况进行念诵和朵玛供养。此随许之下的基之法生，以及坛城上方的颅碗和朱砂坛城等，与 common 金刚亥母相同。法生为双层三角形，周围环绕着（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字心咒。在四个方向绘制金刚交杵。前方在颅碗容器中摆放红朵玛和涂有肉的香等供品，随意布置。进行前行朵玛和处所加持，如前进行自生起，然后进行前生起和净化。从空性中，从（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中生起的防护轮内，在尸陀林的地面上，有白色莲花和太阳的座垫。其上，在白色法生中，（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）黄色咒鬘完全变化，从至尊金刚到安住之间如前。从（藏文：ཕཻཾ་，梵文天城体：फें，梵文罗马拟音：pheṃ，汉语字面意思：呸）到空行母总供朵玛施放之间也如前。准备一个宝瓶
English
Then, starting from the rest of the ritual: Visualize yourself as the supreme Vajrayogini, with a body color like pure gold, one face, two arms, and three eyes. The right hand extends a curved knife downwards, and the left hand holds a skull bowl at the chest. The black hair is loose. Adorned with a headdress of five dry human skulls, and a necklace of fifty wet human skulls, adorned with five bone ornaments. The legs are seated on a white lotus and sun in a turtle posture, with black Bhairava holding a knife and skull bowl, wearing a tiger skin skirt, pressing down on a complete human skin facing down. Residing in the center of burning flames, at the navel, in the center of the Dharmadhatu, establish the burning hand seal of (Tibetan: བཾ་, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: വം) and (Tibetan: ཕཻཾ་, Devanagari: फें, Romanized Sanskrit: pheṃ, Literal Chinese meaning:呸). Invite the wisdom being, recite (Tibetan: ཛཿཧཱུཾ་བཾ་ཧོཿ, Devanagari: जः हुं वं होः, Romanized Sanskrit: jaḥ hūṃ vaṃ hoḥ, Literal Chinese meaning: 扎 吽 വം 吼), and clarify the visualization. Recite: Om Vajra Vairochani Ye Hum Phat Svaha. If offering Torma, place the Torma in the skull bowl, and bless it by reciting the three seed syllables many times. Visualize the supreme mother in front, and offer it seven times with Kha Kha Hum at the end of the mantra. Om Ah Hum Ha Ha, offer incense smeared with meat seven times. Cast the remaining Torma as a general Torma offering to the Dakinis, pray for what you wish, and perform the hundred-syllable confession, request forgiveness, and welcome and send off. In this way, recite the essence mantra twenty-four million times. This completes the recitation count. After that, only practice this guiding method, and perform recitation and Torma offerings as appropriate. The base Dharmadhatu of this subsequent empowerment, as well as the skull bowl and vermilion mandala on the altar, etc., are the same as the common Vajravarahi. The Dharmadhatu is a double-layered triangle, surrounded by the (Tibetan: བཾ་, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: വം) syllable mantra. Draw a vajra cross in each of the four directions. In front, place red Torma and incense smeared with meat, etc., in the skull bowl container, and arrange the offerings as you wish. Perform the preliminary Torma and place blessing, and perform self-generation as before, then perform front generation and purification. From emptiness, within the protective circle arising from the (Tibetan: ཧཱུཾ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) syllable, on the ground of the charnel ground, there is a white lotus and sun cushion. On it, in the white Dharmadhatu, the (Tibetan: བཾ་, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: വം) yellow mantra garland completely transforms, from the supreme Vajra to the dwelling as before. From (Tibetan: ཕཻཾ་, Devanagari: फें, Romanized Sanskrit: pheṃ, Literal Chinese meaning: 呸) to the general Torma offering to the Dakinis is also as before. Prepare a vase