English
The mantra wheel. On top of that, place a painted image. Generate the front generation without focusing, and generate as a goddess from emptiness as if self-generated. Offer flowers and alcohol as before. The disciple offers a mandala. And his kindness and so on. The self-nature body of all Buddhas. I take refuge in the teacher. To me, the goddess Tinu. Please grant permission. Three times. The lineage confession from the tent three times. The disciple is generated as a goddess. The teacher takes nectar from the front with the left ring finger. Make three dots on the disciple's forehead. Recite the mantra and give the inner offering three times. Imagine that rakta comes from the bhaga of the goddess in front, and the body is filled by drinking it. A goddess is born from the goddess. Absorbed into the disciple's forehead. At the end of the mantra, recite Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) many times. From the letters of the mandala, take sindhura with the left ring finger. Make a dot on the disciple's throat. Visualize the letters of the goddess's navel merging into the goddess's throat. At the end of the mantra, recite A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) many times. Ring the bell. All beings are attached and dissolve into light. Ringing in the disciple's heart, all of these merge into the disciple. A goddess arises from the goddess's heart and merges into the heart. At the end of the mantra, recite Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) many times, and let the disciple ring the bell. Afterwards, the transmission of recitation and the transmission of blessing are the same as the common one. The difference is that the mantra wheel is visualized in the navel, arising from the mouths of both the teacher and the front generation, and entering the disciple's mouth in a double union. The subsequent actions are also the same as the common ones. The secret instruction that is hidden in everything is. If it is clearly shown, joy arises. If you practice activities from the heart, then. Desire arises for speaking frankly. The chapter on the practice method of the goddess Tinu. . . Flourishing and increasing. The practice method of the skull garland. Om Swasti. Possessing the nature of Vajravarahi. Unfathomable power and strength. Called Skull Garland. I prostrate to the lord of the ocean of dakinis. This practice method is. First, meditate on emptiness. Then meditate on compassion. Then, from Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) in one's own heart, radiate light and accomplish the two benefits. Gathering and dissolving again, after complete transformation, accompanied by the sound of the mantra, it transforms into the body of the goddess, which is Vajra.
Chinese
嗡 斯瓦斯谛！从观世音菩萨的慈悲心中，化现空行秘密智慧。以迅速成办事业之自在力，对赐予殊胜的圣母恭敬顶礼。以先前已完成六字大明咒的念诵者，共同修持皈依、发心和四无量心。
Chinese
灌顶。身圆满。以洗净垢染之天女献浴，金刚萨埵为之冠冕。再次以饮水等供养至音声供养。明观念诵之对境，念诵“如是我闻”至“如是说”之间的开端一次。依各自情况念诵陀罗尼，虽说念诵完整陀罗尼和仅念诵近心咒二者之外别无选择，但念诵根本咒、心咒、近心咒三者依各自情况念诵即可。结尾念诵功德一次。智慧尊安住于前方虚空。如前供养。从无二之智慧中，以金刚之篱笆、火焰燃烧之威力，摧伏四魔之力的，礼敬金刚摧破。赞叹道。祈请世尊金刚摧破佛及眷属众，赐予我等一切成就。如是祈请。念诵百字明三遍。祈请宽恕不足等过失。嗡 班匝 穆！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，vajra mu，金刚，印）。如是祈请返回本位。于自身观为誓言尊之三处书写三字。念诵祈愿文和吉祥文等。欲行此随赐。随赐之实际行法，与百种修法相同。然欲与瓶供结合，则于曼扎八瓣莲花坛城之上安放宝瓶，若不能，则于适宜之瓶座上安放宝瓶，以伞盖、海螺、水等装饰。安放系缚陀罗尼之线和金刚杵。若有余力，则亦陈设所需供品。自生、前生完毕之时，或前生与瓶生同时进行亦可。无论如何，加持供品。净化宝瓶。于空性之中，从邦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：प，pam，莲花）生莲花，从阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：आ，ā，阿）生月轮之上，从勃隆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：भ्रुं，bhrūṃ，勃隆）生出宽广广大之珍宝宝瓶，腹大颈细口外倾，具有天衣之颈饰，以如意树为之装饰，内部充满水和精华，于其正中，从莲花和日轮之座起，至顶严之间，念诵自生仪轨即可，不同之处在于，于迎请智慧尊“班匝 萨玛匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：वज्रसमाजा，vajrasamāja，金刚萨玛匝）”之后，所有众生。
English
Empowerment. Body complete. The goddesses of washing away impurities offer bathing, Vajrasattva adorns the head. Again, offer from argham to shapta. Clearly visualize the object of recitation, and recite the introduction once from "Thus I have heard" to "Thus it is said." Depending on the situation, recite the dharani. Although it is said that there is no choice other than reciting the complete dharani or only reciting the near-heart mantra, it is sufficient to recite the root mantra, heart mantra, and near-heart mantra as appropriate. At the end, recite the benefits once. The wisdom being resides in the sky in front. Offer as before. From the non-dual wisdom, with the power of the vajra fence and burning flames, subduing the power of the four maras, I prostrate to Vajra Destroyer. Praise. I pray that the Bhagavan Vajra Destroyer Buddha and retinue will grant me all the siddhis. Pray in this way. Recite the Hundred Syllable Mantra three times. Ask for forgiveness for deficiencies and other faults. Om Vajra Mu! (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: Om, vajra mu, diamond, seal). Request to return to their place. In the three places of oneself, visualized as the commitment being, write the three syllables. Recite aspiration prayers and auspicious verses as appropriate. Wishing to perform this subsequent permission. The actual practice of the subsequent permission is the same as the hundred sadhanas. However, if you want to combine it with the vase ritual, place the vase on the mandala eight-petaled lotus mandala, or if you cannot, place the vase on a suitable vase stand, decorated with a parasol, conch shell, water, etc. Place the thread of the dharani and the vajra. If you have the ability, also arrange the necessary offerings. At the time when self-generation and front-generation are completed, or front-generation and vase-generation can be done simultaneously. In any case, bless the offerings. Purify the vase. In emptiness, from Pam (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: प, pam, lotus) a lotus is born, and from A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: आ, ā, A) on the lunar disc, from Bhrum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: भ्रुं, bhrūṃ, Bhrum) a wide and vast precious vase is born, with a large belly, a narrow neck, and an everted mouth, with a celestial garment as a necklace, decorated with a wish-fulfilling tree, filled with water and essence, in the center of which, from the seat of the lotus and sun disc, to the crown ornament, recite the self-generation ritual, the difference is that, after inviting the wisdom being "Vajra Samaja (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: वज्रसमाजा, vajrasamāja, Vajra Samaja)", all sentient beings.
Chinese
祈请与完全清净眷属一同降临。嗡 萨瓦 达塔嘎达 瓦吉拉 维达惹纳 萨帕热瓦惹 诶嘿亚嘿。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵此语。之后进行供养赞颂。手持咒索，心中专注于此，念诵咒经，以自生本尊的方式进行讲解。最后对宝瓶之神进行供养赞颂，并忏悔未能圆满之处。瓦吉拉 穆！（藏文，梵文天城体，梵文罗马拟音，金刚 穆）迎请智慧尊降临。以法螺中的圣水沐浴，献上供品，誓言尊融入光明，化为宝瓶之水。之后献上出世间之食子，并如世间食子般分三份布施。在弟子的行为阶段，在授予灌顶之后，进行沐浴、擦拭和守护三事。如我所说，直至念诵完近心咒，在近心咒的结尾加上：萨瓦 帕邦 香定 古汝 梭哈。（藏文，梵文天城体，梵文罗马拟音，息灭一切罪障 祈愿 成就 梭哈）同样地，依次加上：萨瓦 维格南。（藏文，梵文天城体，梵文罗马拟音，一切障碍）萨瓦 罗夏。（藏文，梵文天城体，梵文罗马拟音，一切愤怒）萨瓦 杜斯当。（藏文，梵文天城体，梵文罗马拟音，一切恶事）萨瓦 扎热。（藏文，梵文天城体，梵文罗马拟音，一切热病）萨瓦 乌帕扎贝。（藏文，梵文天城体，梵文罗马拟音，一切灾难）萨瓦 阿嘎拉 弥利图。（藏文，梵文天城体，梵文罗马拟音，一切非时死亡）萨瓦 杜尔索布尼。（藏文，梵文天城体，梵文罗马拟音，一切恶梦）萨瓦 杜尔米提。（藏文，梵文天城体，梵文罗马拟音，一切恶兆）萨瓦 泽达 古类 贝雅。（藏文，梵文天城体，梵文罗马拟音，一切恶心）香定 古汝 梭哈。（藏文，梵文天城体，梵文罗马拟音，息灭 祈愿 成就 梭哈）用宝瓶之水为弟子沐浴，最后漱口。同样地，用孔雀翎等擦拭，将香定 古汝 梭哈。（藏文，梵文天城体，梵文罗马拟音，息灭 祈愿 成就 梭哈）替换为 阿巴纳耶 梭哈。（藏文，梵文天城体，梵文罗马拟音，去除 梭哈）之后进行守护，在每一句结尾加上 惹恰 惹恰。（藏文，梵文天城体，梵文罗马拟音，守护 守护）并在头顶、心口、双肩、左右手臂、左右髋部放置金刚交杵。最后说：诸佛菩萨真实之加持，金刚摧破之力，我已守护此众生，任何人不得加害于他。说完，抛洒鲜花，伴随音乐奏响吉祥之音。之后，主尊如是承诺誓言，献上酬谢的曼扎，从今往后献上供养，回向善根。重新加持面前的供品，进行供养赞颂，祈请，念诵百字明，忏悔，迎请，发愿，祈愿吉祥。此处的念诵传承，在没有空闲或不悦的情况下，以及日常修持自生本尊时，如果无法进行广大的修持，则念诵：那玛 斯灿达 瓦吉拉 卓达亚。（藏文，梵文天城体，梵文罗马拟音，敬礼 暴怒 金刚 忿怒尊） 呼鲁 呼鲁。（藏文，梵文天城体，梵文罗马拟音，呼鲁 呼鲁） 迪斯塔 迪斯塔。（藏文，梵文天城体，梵文罗马拟音，住立 住立） 班达 班达。（藏文，梵文天城体，梵文罗马拟音，束缚 束缚） 哈纳 哈纳。（藏文，梵文天城体，梵文罗马拟音，摧毁 摧毁） 阿弥利德 吽 啪特。（藏文，梵文天城体，梵文罗马拟音，甘露 吽 啪特）作为近心