Chinese
通常的忏悔都与行持之后四无量心总的修法相一致。以苏姆巴（藏文：སུམྦྷ）来清扫，以斯瓦巴瓦（藏文：སྭ་བྷཱ་ཝ）来净化。从阿（藏文：ཨ）字产生的器皿颅器之中，在中央是三个啥（藏文：ཧྲཱིཿ）字，以顺时针方向是嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。其他三个嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字充满红色的线条。多次念诵嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。将所有佛、菩萨、三界情器的光彩精华都收摄回来，与甘露混合，文字也融入光中。念诵苏姆巴（藏文：སུམྦྷ），品尝内供。这是守护座位。再次念诵苏姆巴（藏文：སུམྦྷ），洒向住所、座位和地面，这是守护处所。再次向自己洒内供，念诵嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），观想一切法皆为空性。以嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）斯瓦巴瓦（藏文：སྭབྷ་ཝ）来净化。自身变成光蕴，在脐间有白莲花和太阳，其上有红色啥（藏文：ཧྲཱིཿ）字，从中发出光芒，供养圣者，成办有情之事。再次收摄，刹那间，在法生宫殿、莲花日月座垫的中央，主尊是红色或黄色的佛空行母，右手持钺刀，左手持颅血器，腋下夹着卡杖嘎。左边是金刚妙音母，绿色，右手持钺刀，左手持颅器，左脚伸展。右边是金刚遍照母，黄色，右手持钺刀，左手持颅器，右脚伸展。所有尊都钺刀向下指，颅血器向上扬，三眼圆睁，头发散乱，赤身裸体，以五印庄严，令人厌恶且猛烈大笑，喜乐增长且极度忿怒，具有干颅顶饰和湿颅项链，安住在燃烧的火焰之中。主尊的脚下踩着怖畏金刚和时母。对于眷属，三个座垫都在各自的脐下四指之下的秘密处。每个都是红色的三角形法生。主母的中央是邦（藏文：བཾ），其后是嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）萨瓦布达达吉尼耶吽啪特梭哈（藏文：ཨོཾ་སརྦ་བུདྡྷ་ཊ་ཀི་ནི་ཡེ་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ），重叠的字。左边是嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班杂瓦尔纳尼耶吽啪特（藏文：ཨོཾ་བཛྲ་ཝརྞ་ནི་ཡེ་ཧཱུཾ་ཕཊ），重叠的字。右边是嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班杂贝若扎纳耶吽啪特（藏文：ཨོཾ་བཛྲ་བཻ་རོ་ཙ་ན་ཡེ་ཧཱུཾ་ཕཊ），重叠的字。如此清晰地观想两次。然后，主母用左手抓住一半的头发，用右手的钺刀从颈部根部斩断，头颅与颅器一起被左手抓住。
English
The usual confessions are meditated in accordance with the general four immeasurables after the actions. Cleanse with Sumbha. Purify with Svabhava. In the center of the skull cup arising from the vessel A, there are three Hriḥ syllables, with Oṃ, Āḥ, Hūṃ in a counter-clockwise direction. Fill the red lines with three other Oṃ syllables. Recite Oṃ, Āḥ, Hūṃ many times. Gather back all the radiance and essence of the Buddhas, Bodhisattvas, and all the vessels and contents of the three realms. They mix with nectar, and the letters also dissolve into light. Recite Sumbha and taste the inner offering. This is guarding the seat. Again, recite Sumbha and scatter it on the dwelling, seat, and ground. This is guarding the place. Again, scatter the inner offering on oneself, and meditate that all phenomena are emptiness, saying Oṃ, Āḥ, Hūṃ. Purify with Oṃ Svabhava. In the center of one's body, which has become a mass of light, there is a white lotus and a sun, upon which is a red-yellow Hriḥ syllable, from which light radiates. Offer to the noble ones. Accomplish the benefit of sentient beings. Gathering back again, in an instant, in the center of the Dharma-source immeasurable palace with a lotus, sun, and moon seat, the main deity is a red-yellow Buddha Dakini, holding a curved knife in the right hand and a skull cup filled with blood in the left. A khaṭvāṅga is in the armpit. On the left is Vajra Rabnagma, green, holding a curved knife in the right hand and a skull cup in the left. The left leg is extended. On the right is Vajra Vairochana, yellow, holding a curved knife in the right hand and a skull cup in the left. The right leg is extended. All of them point the curved knife downwards and raise the skull cup filled with blood upwards. They have three eyes, disheveled hair, are naked, adorned with the five seals, unbearable and laughing fiercely. Bliss increases and they are especially wrathful. They have a crown of dry skulls and a necklace of wet skulls. They reside in the midst of blazing flames. Beneath the feet of the main deity, Bhairava and Kalaratri are pressed down. For the retinue, the three seats are in the secret place four fingers below the navel of each. Each has a red triangular Dharma-source. In the center of the main goddess is Vaṃ, and behind it is Oṃ Sarva Buddha Ḍākinī Ye Hūṃ Phaṭ Svāhā (藏文：ཨོཾ་སརྦ་བུདྡྷ་ཊ་ཀི་ནི་ཡེ་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ，梵文天城体：，梵文罗马拟音：，汉语字面意思：), stacked letters. On the left is Oṃ Vajra Varṇanī Ye Hūṃ Phaṭ (藏文：ཨོཾ་བཛྲ་ཝརྞ་ནི་ཡེ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：，汉语字面意思：), stacked letters. On the right is Oṃ Vajra Vairochana Ye Hūṃ Phaṭ (藏文：ཨོཾ་བཛྲ་བཻ་རོ་ཙ་ན་ཡེ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：，汉语字面意思：), stacked letters. Meditate clearly on this twice. Then, the main goddess grasps half of her hair with her left hand, and cuts it from the root of the neck with the curved knife in her right hand. The head, together with the skull cup, is held in the left hand.
English
When the three root channels are severed, a continuous stream of bodhicitta and self-arisen guidance arises from the central channel, dissolving into one's own mouth; a white stream and the essence of the four joys arise from the left channel, entering the mouth of Vajra Rabngagma; a stream of red bindu and musk is drawn from the right channel, flowing into the mouth of Vajra Vairochana. Hold the breath repeatedly and meditate slightly. Light radiates from the vaṃ (वं) syllable at the navel. From the point where the channels are severed, it radiates to the left and right, touching the bodies of the two dakinis. Invite them back, and the deity and deity mother, dharma and dharmadhatu, merge without distinction. The two stacked mantras enter the left and right of the central syllable, and then place them back in their own central channel position, causing them to adhere. Contract the lower air and focus on the syllable at the navel, reciting: Om Sarva Buddha Dakini Ye Om Vajra Varnani Ye Om Vajra Vairochana Ye Hum Hum Hum Phat Phat Phat Svaha. With the moon as the main focus. If you prefer a condensed mantra, visualize the two stacked mantras on the left and right dissolving into the central mantra, reciting: Om Sarva Buddha Dakini Ye Hum Phat Svaha. This is also one method. Alternatively, using the seed syllable Hum (हूँ) as mental recitation is also one method. Alternatively, hold the gentle breath, and from the hrīḥ (ह्रीः) syllable at the navel, fire blazes, going through the central channel. It touches the haṃ (हं) at the crown of the head. Visualize a continuous stream of nectar descending from there, dissolving into the hrīḥ (ह्रीः) syllable, and reciting hrīḥ haṃ (ह्रीःहं), is also one method. In general, at this stage, visualizing the deity's form and mental recitation are the main practices, while verbal recitation is secondary. It is not necessary to dissolve the deity's form into light, etc. At midnight, visualize the ground as a great charnel ground, and offering the torma is the same as common blessings. It is said that even with just three syllables, there is no difference between detailed or brief. It is best to follow one of the Hevajra father or mother tantra practices. Recite pheṃ (फें) and invite the three venerable ones, the main deity and retinue. If you enjoy elaborate rituals, offer the three mantras, etc., as appropriate, praising: The Dharmakaya and Sambhogakaya, the Nirmanakaya of great bliss, etc. Request them to accept this offering torma, etc., in accordance with the common ritual, and pray for wishes, ending with the hundred-syllable mantra: Om.
Chinese
瑜伽清净（ཡོ་ག་ཤུདྡྷ，yoga śuddha，瑜伽清净）融入自身。如果不能做朵玛，吃饭时切出一点食物的精华，像这样做法也可以。第二，圆满次第是：首先不做拙火定，先进行皈依、发心和上师瑜伽。自己瞬间观想成至尊度母的身相，片刻也要时时忆念。身体姿势与通常的姿势一致。眼睛和意念专注于鼻根。练习缓慢地向外呼气。修习七天等。然后，又像那样，练习缓慢地向内吸气。然后也修习七天等。之后，将气束缚在自身的位置。不要向上吸气。将上部的气息适度地引导，压在肚脐下方。不要挤压等。如果感到不适，就慢慢地放出。眼睛可以看鼻尖，也可以看眉间，选择哪个舒适就用哪个。禅修半个月。之后，其他的和之前一样，即使产生不适，也稍微忍耐等，每天稍微延长一点时间来禅修，持续半个月。从那时起，像我们藏地这样依赖阳光的地方，早上用苏卡水洗身。之后，涂抹红色的芝麻油，或者说是上等的融化的酥油，但因为找不到，所以就涂抹酥油。又说也可以颠倒过来，修习七天等。又用尿液洗身，交替进行按摩，持续几天。又将无论白色还是黑色的细小药材的根部全部捣碎，将汁液滤出，加入木灰或细腻的草木灰，涂抹在身上并按摩，之后再用清水洗净，交替进行按摩，也持续几天。在那些时候，努力进行之前各种适合的气功。不要因为用力过猛而发出呼呼的声音。之后，学习精通集谛业的拙火定，在之前的气功的基础上，第一天每天分三次，每次做五遍左右，三次就足够了。然后，每天每次增加一遍，半个月后，一天一夜集谛业就变成六十遍。之后，半个月不再增加，保持那个状态。在不做那些拙火定的所有时候，身体姿势保持正直，主要修持无分别念，持续一个月。
English
Yoga Shuddha (ཡོ་ག་ཤུདྡྷ，yoga śuddha，Yoga Purity) merges into oneself. If you cannot make a torma, cut out a little of the essence of the food when eating, and it is okay to do the ritual like this. Second, the completion stage is: First, do not do tummo. First, do refuge, bodhicitta, and guru yoga. Instantly visualize yourself as the form of Jetsun Drolma, and remember it from time to time even for a moment. Keep the body posture consistent with the usual posture. Focus the eyes and mind on the root of the nose. Practice exhaling slowly. Practice for seven days, etc. Then, again, leave it like that and practice inhaling slowly. Then practice for seven days, etc. After that, bind the air in its own place. Do not inhale upwards. Guide the upper air appropriately and press it below the navel. Do not squeeze, etc. If you feel uncomfortable, release it slowly. You can look at the tip of the nose with your eyes, or you can look at the space between your eyebrows, whichever is comfortable. Meditate for half a month. After that, the others are the same as before, but even if discomfort arises, endure it a little, etc., and meditate for a little longer each day, continuing for half a month. From that point on, in places like Tibet that rely on sunlight, wash the body with suka water in the morning. Afterwards, apply red sesame oil, or it is said to be the finest melted butter, but since it cannot be found, apply butter. It is also said that it can be reversed, practice for seven days, etc. Also wash the body with urine and alternate massage for a few days. Also, crush all the roots of small herbs, whether white or black, filter the juice, add wood ash or fine plant ash, apply it to the body and massage it, then wash it off with clean water, and alternate massage for a few days. During those times, strive to perform all kinds of appropriate pranayama from before. Do not make a whooshing sound by exerting too much force. After that, learn to master the tummo of Jita Karma, and on top of the previous pranayama, do about five times each session three times a day for the first day, three sessions are enough. Then, add one repetition to each session each day, and after half a month, Jita Karma will become sixty repetitions in one day and night. After that, do not increase it further for half a month, and maintain that state. At all times when not doing those tummos, keep the body posture upright and mainly cultivate non-conceptualization, continuing for one month.
Chinese
在那样的处所，不会因禅定的力量而生或存在。先前三种风的修习用时两个半月，物质的修习用时半个月。吉他噶玛（ཛི་ཏ་ཀརྨ་，梵文天城体：जितकर्म，梵文罗马拟音：jitakarma，汉语字面意思：胜业）用一个月来做，身体就会变得非常调柔。之后，外、内、密三种中任选一种，结合大手印的身要，修习具有四种结合的风瓶气，与通常的修法相同。让心自然放松，以那种状态自然地观看。在座间休息时，也按照适当的方式敲打吉他噶玛（ཛི་ཏ་ཀརྨ་，梵文天城体：जितकर्म，梵文罗马拟音：jitakarma，汉语字面意思：胜业）。这样过了一个月左右，在每座的开始，在做了三遍左右的吉他噶玛（ཛི་ཏ་ཀརྨ་，梵文天城体：जितकर्म，梵文罗马拟音：jitakarma，汉语字面意思：胜业）之后，做外部的安柔的身要。用一只脚的脚后跟抵住两个下门之间，用另一只脚压在上面，稍微弯曲。两只手，一只抓住脚尖，一只抓住踝骨。收缩风的排泄口，将下风导向脐部。然后将上风与之结合，用右、左、中三种方式猛烈地捶打。这是风的增加。像这样修习了二十一次风的结合之后，安柔外、内、密三种中的任何一种的拙火瑜伽，至少每座做三十六次。最好每座做一百零八次。在每座的结尾，像先前一样修习大手印。这样修习半个月左右。之后，又在每座的开始，在做了一些吉他噶玛（ཛི་ཏ་ཀརྨ་，梵文天城体：जितकर्म，梵文罗马拟音：jitakarma，汉语字面意思：胜业）和七次左右的安柔之后，在风结合瓶气的状态下，向上拉伸之后，用强大的力量猛烈地撞击在下腹部，并按压在任何一处。这是风的抑制。像这样做了不少于二十一次之后，外、内、密三种中的任何一种的贝达，每座做三十六次到一百次等。在每座的结尾修习大手印。这也需要半个月。再次，在每座的开始，吉他噶玛（ཛི་ཏ་ཀརྨ་，梵文天城体：जितकर्म，梵文罗马拟音：jitakarma，汉语字面意思：胜业）、安柔、贝达等，以五次、五次或七次、七次的方式修习，在风瓶气的状态下，当每次风的一半到达后半部分时，收紧腰部，将其卷曲到中间，然后在那个位置猛烈地按压。臀部抬起，做一个小的排便动作，然后从鼻子里发出“桑”的声音并放出。这是束缚风的方法。像这样的风的结合做了二十一次等之后