English
Sa. Invite with "Phaim". Om Vajra Aralli Ho. Ja Hum Bam Hoh Vajra Dakini. Samaya Tvam. Drishya Hoh. Offer seven times in this way. Offer outer offerings such as Argham, and inner offerings with the three syllables. Praise with two shlokas such as Glorious Vajra Dakini. Pray with goddesses such as Pramana. From Om Kha Kha Kahi Kahi onwards, offer the common Ganachakra Torma like the common one. Hundred Syllable Mantra. Confession, request guests to depart. Gather the Samaya beings back into oneself. Prayers and auspiciousness are similar to the common ones. The method of blessing this is to draw a white triangular Dharmadhatu Mandala. Draw green squares and blue circles. On top of that, on a Manji, on top of a skull filled with Mada. Spread red ochre on the mirror, and in the center of the triangular Dharmadhatu draw Hrih. Draw four joy wheels on the four outer sides. Arrange the five objects of enjoyment that precede the two waters, along with two Tormas decorated with meat and alcohol. In front of the teacher, arrange Vajra bell, inner offerings, cymbals, etc. If you like, offer the preliminary Torma. Perform the inner offering and blessing of the place like in the Chakrasamvara. When the self-generation has progressed to the recitation, from the purification of the front generation from emptiness, until the recitation, it is sufficient to move the desired self-generation itself. For extensive offerings, offer like the offering cloud of Chakrasamvara, or if abbreviated, then Om Vajra Varahi Argham Pratichchha Svaha. To Shabda Ah Hum for outer offerings. Offer inner offerings with the three syllables. Offer secret offerings with the Anuraga mantra, and praise with either extensive or abbreviated praises. Offer Torma as above. Take self-entry through the door of visualization of those that appear from below. If accomplished, then a Ganachakra or maiden offering must be performed. Then, in order to protect against obstacles, recite Sumba as appropriate. After explaining the preliminary Dharma to the students, offer the Mandala. Omniscient Yeshe Phungpo Chen. Pray with two shlokas such as. Perform the regular confession and take the vows of the five families. Light radiates from the heart of the teacher. Purify into clear light by the cause of the light touching the student. From Svabhava to the head ornament as before. Light radiates from the Hrih at the navel of the teacher, and Phaim to the pores of the student.
Chinese
从各处淅淅沥沥地融入。演奏乐器，念诵：嗡 班杂 瓦日阿合 雅贝夏雅 舍 舍 舍（藏文：ཨོཾ་བཛྲ་ཝཱ་རཱ་ཧཱི་ཨ་བེ་ཤ་ཡ་ཧྲཱིཿཧྲཱིཿཧྲཱིཿ，梵文天城体：ओṃ वज्रवाराही आवेशय ह्रीः ह्रीः ह्रीः，梵文罗马拟音：oṃ vajravārāhī āveśaya hrīḥ hrīḥ hrīḥ，汉语字面意思：嗡，金刚亥母，进入，舍，舍，舍）。是宝瓶灌顶和身之随许。在颅碗的甘露之上，有舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）。由此发出光芒，迎请所有佛陀，融入颅碗的甘露中。舍 舍 舍 嗡 阿 吽（藏文：ཧྲཱིཿཧྲཱིཿཧྲཱིཿཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：ह्रीः ह्रीः ह्रीः ओṃ आः हूँ，梵文罗马拟音：hrīḥ hrīḥ hrīḥ oṃ āḥ hūṃ，汉语字面意思：舍，舍，舍，嗡，阿，吽）以此供养内供。专注修法仪轨的念诵，舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）。百字明，元音字母和，守护语念诵三遍，之后开始给予加持的共同随许。是秘密灌顶和语之随许。从脐轮的舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字中，拙火燃烧。顶轮的吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字融化，让弟子们生起四喜。上师念诵三字，并在三处涂抹红色的吉祥痣。是智慧灌顶和意之随许。之后，切断分别念的戏论，让弟子安住于无执、遍布的境界中。是第四灌顶。说是功德的随许。在托列郭尔修行七天，再次念诵咒语各一百遍，交给弟子。让弟子按照仪轨，在木板上书写被元音和辅音字母围绕的舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字，将智慧尊者融入其中并进行供养，之后再次洗净并缩短，这是事业的随许，但除了个别情况外，一般不进行实践。同样，用基杭在舌头上写字也是如此。之后，弟子承诺，献曼扎，供养，祈祷等都要做。圆满坛城的供养，接受加持、供赞和成就，念诵百字明，忏悔，送走，用瑜伽清净的咒语收回誓言尊者，进行祈祷和吉祥祝愿。如果想要修持此法的简略修法，则舍弃空性咒语以上的部分，将拙火之火的光芒融入光明中。除此之外，莲花日轮座等与之前相同，但观想头饰为自生，因此不需要本尊灌顶。这两种方法是按照班智达纳格仁的口诀，按照旧派的说法，大部分与之前的广轨相同，但要穿戴六瑜伽母的盔甲，在种姓主的广大供养的最后，进行供养、赞颂和品尝甘露这三者。
English
From all places, it gradually dissolves. Play music and recite: Om Vajravarahi Abeshaya Hrih Hrih Hrih (藏文：ཨོཾ་བཛྲ་ཝཱ་རཱ་ཧཱི་ཨ་བེ་ཤ་ཡ་ཧྲཱིཿཧྲཱིཿཧྲཱིཿ，梵文天城体：ओṃ वज्रवाराही आवेशय ह्रीः ह्रीः ह्रीः，梵文罗马拟音：oṃ vajravārāhī āveśaya hrīḥ hrīḥ hrīḥ，汉语字面意思：Om, Vajravarahi, enter, Hrih, Hrih, Hrih). This is the vase empowerment and the subsequent permission of the body. On top of the nectar in the skull cup, there is Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih). From this, light radiates, inviting all the Buddhas, who dissolve into the nectar in the skull cup. Hrih Hrih Hrih Om Ah Hum (藏文：ཧྲཱིཿཧྲཱིཿཧྲཱིཿཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：ह्रीः ह्रीः ह्रीः ओṃ आः हूँ，梵文罗马拟音：hrīḥ hrīḥ hrīḥ oṃ āḥ hūṃ，汉语字面意思：Hrih, Hrih, Hrih, Om, Ah, Hum) offer the inner offering with this. Focus on the recitation of the sadhana, Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih). The hundred-syllable mantra, vowels, and the protective mantra are recited three times. Then, give the common subsequent permission of blessing. This is the secret empowerment and the subsequent permission of speech. From the Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih) syllable at the navel, the fierce fire blazes. The Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum) syllable at the crown of the head melts, and the disciples are made to experience the four joys. The master recites the three syllables and applies red sindhura dots on the three places. This is the wisdom empowerment and the subsequent permission of mind. Then, cut off the elaborations of conceptual thought, and let the disciples rest in the state of non-grasping and all-pervadingness. This is the fourth empowerment. It is said to be the subsequent permission of qualities. Having practiced in Todley Kor for seven days, recite the mantras a hundred times each again, and give them to the disciples. Let the disciples write the Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih) syllable surrounded by vowels and consonants on a wooden board according to the practice. Dissolve the wisdom being into it and make offerings, then wash it again and shorten it. This is the subsequent permission of activity, but it is not practiced except in individual cases. Similarly, writing letters on the tongue with Gihang is also the same. Afterwards, the disciples make promises, offer mandalas, make offerings, and make prayers. Complete the mandala offering, receive blessings, offerings, praises, and accomplishments, recite the hundred-syllable mantra, confess, send away, gather the samaya beings with the mantra of Yoga Shuddho, and make prayers and auspicious wishes. If you want to practice the condensed sadhana of this, abandon everything up to the mantra of shunyata, and gather the light of the fire of tummo into clear light. Other than that, the lotus sun seat, etc., are the same as before, but by visualizing the headdress as self-arisen, there is no need for deity empowerment. These two methods are according to the instructions of Pandit Nag Rin, and according to the Nyingma tradition, most of it is the same as the previous extensive version, but the armor of the six yoginis is put on. At the end of the extensive offering of the lineage lord, there are three things: offering, praise, and tasting nectar.
Chinese
具有寂静的姿态，二眷属都注视着主尊的面容，一侧膝盖着地。或者，以白色的乌巴拉花代替白莲花，主眷三尊都带坐垫，或者三者都不带坐垫也可以。在自己的心间，阿字化为满月之上，白色种子字ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）放射光芒，迎请智慧尊圣观世音主眷三尊。以供水等直至乐器供养三次。大悲尊请为了我和一切众生的利益，迅速赐予大手印最胜悉地。念诵三次。三尊誓言尊从各自的顶轮无二融入。 ཛཿཧཱུཾ་བཾ་ཧོཿ（藏文，梵文天城体：जः हुं वं होः，梵文罗马拟音：jaḥ huṃ vaṃ hoḥ，汉语字面意思：扎 吽 旺 霍）。心间月亮上的ཧྲཱིཿ字化为咒鬘。念诵嗡嘛呢呗美吽，尽力念诵。观想身为空性，语为空性，心为空性，自性为大悲，以咒语的声音清净众生的烦恼。在结束一座时，自身心间的ཧྲཱིཿ字的光芒，使外器世界化为光，融入内情众生，这些融入主眷三尊，二眷属也融入自身，自身也融入心间的ཧྲཱིཿ字，ཧྲཱིཿ字化为芥子大小的明点，它从边缘消失而化为空性。稍作安住，从空性中，从明点中生出ཧྲཱིཿ字，从ཧྲཱིཿ字中生出主眷三尊，从中生出内情本尊，外器化为宫殿，二者都融入自身。将善根回向菩提。座间不离慈悲心，尽力抛洒食子。食子仪轨是白色食子一份为二，供品陈设清净。以甘露水净化，以自性空净化。珍宝器皿中盛满食子，是充满欲妙的海洋，以嗡啊吽加持。以ཧཱུཾ清净过患，以ཨཱཿ化为甘露，以ཨོཾ增多。嗡啊吽念诵三次，从自己的心间放射光芒，从普陀山迎请圣观世音菩萨及其眷属。བཛྲ་ས་མཱ་ཛཿ（藏文，梵文天城体：वज्रसमाजा，梵文罗马拟音：vajrasamāja，汉语字面意思：金刚萨玛扎） ན་མ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ཝ་ལོ་ཀི་ཏེ་ཨོཾ་སམྦྷ་ར་སམྦྷ་ར་ཧཱུཾ（藏文，梵文天城体：नमः सर्व तथागत अवलोकिते ॐ सम्भर सम्भर हुं，梵文罗马拟音：namaḥ sarva tathāgata avalokite oṃ sambhara sambhara huṃ，汉语字面意思：敬礼一切如来观自在 嗡 桑巴ra 桑巴ra 吽）念诵七遍，以及二十一个三字明，然后献供。以供水等直至乐器供养。胜过一切诸佛
English
Having a peaceful demeanor, both attendants gaze at the face of the main deity, with one knee on the ground. Alternatively, a white utpala flower can be held instead of a white lotus, and all three, the main deity and attendants, can have cushions, or all three can be without cushions. In one's own heart, from the syllable A, a full moon arises, upon which a white HRIḤ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Hrih) radiates light. Invoke the wisdom being, the noble Avalokiteśvara, the main deity and the three attendants, VAJRA SAMĀJAḤ. Offerings from argham to shapta are made three times. "Great Compassionate One, for the sake of myself and all sentient beings, please swiftly grant the supreme accomplishment of the great mudra." Recite three times. The three deities, the samaya beings, dissolve non-dually from their respective crowns. JAḤ HŪṂ VAṂ HOḤ (Tibetan, Devanagari: जः हुं वं होः, Romanized Sanskrit: jaḥ huṃ vaṃ hoḥ, Literal Chinese meaning: Jah Hum Vam Hoh). In the heart, the moon with the syllable HRIḤ transforms into a mantra garland. Recite OṂ MAṆI PADME HŪṂ as much as possible. Visualize the body as empty, speech as empty, mind as empty, the nature of emptiness as compassion, and the activities of purifying the afflictions of sentient beings through the sound of the mantra. At the end of the session, the light from the syllable HRIḤ in one's own heart dissolves the outer world into light, which dissolves into the inner sentient beings. These dissolve into the main deity and the three attendants. The two attendants also dissolve into oneself. Oneself also dissolves into the HRIḤ in the heart. The HRIḤ transforms into a bindu the size of a mustard seed, which gradually vanishes and becomes emptiness. Rest in equanimity for a while. From the state of emptiness, from the bindu, the syllable HRIḤ arises, from which the main deity and the three attendants arise, from which the inner deities arise, and the outer world transforms into a celestial palace. Both of these dissolve into oneself. Dedicate the merit to enlightenment. During the breaks between sessions, remain inseparable from loving-kindness and compassion, and scatter torma as much as possible. The torma offering ritual involves dividing a white torma into two parts, and arranging the offerings in a clean manner. Purify with amrita, and cleanse with svabhava. Fill a precious vessel with torma, an ocean of desirable qualities, blessed with OṂ ĀḤ HŪṂ. Cleanse the faults with HŪṂ, transform it into nectar with ĀḤ, and multiply it with OṂ. Recite OṂ ĀḤ HŪṂ three times, and radiate light from one's own heart. Invoke the noble Avalokiteśvara and his retinue from Potala. VAJRA SAMĀJAḤ (Tibetan, Devanagari: वज्रसमाजा, Romanized Sanskrit: vajrasamāja, Literal Chinese meaning: Vajra Samaja). NAMAḤ SARVA TATHĀGATA AVALOKITE OṂ SAMBHARA SAMBHARA HŪṂ (Tibetan, Devanagari: नमः सर्व तथागत अवलोकिते ॐ सम्भर सम्भर हुं, Romanized Sanskrit: namaḥ sarva tathāgata avalokite oṃ sambhara sambhara huṃ, Literal Chinese meaning: Homage to all Tathagata Avalokite Om Sambhara Sambhara Hum) Recite seven times, and offer the twenty-one syllables of the three seed syllables. Offerings from argham to shapta are made. Superior to all Buddhas.