Chinese
对于那个林伽，要勾招并遣送誓鬼和游魂。旋转金刚橛，以愤怒的眼神凝视并折磨。念诵降伏一切女王的祈请文，念诵伽陀的咒语，并用林伽金刚橛击打。当出现特殊的征兆时，就可以按照大成就法的仪轨接受成就，并接受成就。晚上经常向男相神和空行母供奉朵玛，并敕令不要制造障碍。对于地主神也是一样。修法时，如果毫不费力地自然聚集了会供的佳品，或者在初十等日子里盛大地举行会供，那时如果聚集了美酒，就进行手供。在二十五日月亏的初十也要举行会供和酬补。所有二十九日都要向男相神进行酬补。如果突然需要打开坛城的面纱，或者想要打开，就要以强烈的虔诚心来做，并念诵宫殿的赞颂文。总的来说，在修持三身的时候，其他所有不违越誓言的本尊，都集中在一个座次上，使早晚座都圆满。对于不违越誓言的本尊和护法，只用咒语加持的朵玛来供养。除此之外，所有座次都要专注于这个修法本身。对于不间断地进行时供的种类，也要将所有的会供朵玛供养等内容，都融入到意修的框架中进行修持，并且善巧地做到不违背，也不间断各自的时供。无论出现好坏的征兆，都要按照征兆书来认识。对于确定是好的征兆，就接受成就；对于确定是坏的征兆，就击打誓鬼和游魂。而且，对于好的征兆不要得意忘形，对于坏的征兆也不要惊慌恐惧，要以一切事物都源于自心，除此之外没有其他实体的坚定信念，像魔术师变幻魔术一样，暂时将因缘视为幻象，从而善于安排自己的一切吉祥顺遂的缘起。后续的行持方式要按照大成就法和普巴传承来做。为了立即需要这份化身修法的记录，例如圆满和真实等，并且为了利益未来的一些瑜伽士，所以在阿惹嘎树木公马年嘉月后半月的二十三日圆满写成，对于其中所有的过失都忏悔，愿以此善根，使一切众生都获得邬金仁波切的果位。吉祥！
English
For that lingam, summon and dispatch oath-breakers and wandering spirits. Whirl the phurba, gazing with wrathful eyes and tormenting. Recite the invocation of the All-Victorious Queen, utter the mantra of the Gāthā, and strike with the lingam phurba. When special signs appear, then according to the Great Accomplishment Dharma's ritual, it is permissible to receive siddhis, and receive siddhis. In the evening, regularly offer tormas to the masculine deity and the dakinis, and command that no obstacles be created. Do the same for the local deities. During practice, if good substances for the tsokhor naturally gather without effort, or if the tsokhor is performed extensively on the tenth day, etc., then if good wine gathers at that time, make a hand offering. On the tenth day of the waning moon of the twenty-fifth, also perform tsok and fulfillment offerings. On all twenty-ninth days, perform fulfillment offerings to the masculine deity. If suddenly it is necessary to open the veil of the mandala, or if the desire to open it arises, then do so with strong devotion and recite the praises of the palace. In general, during the practice of the three kayas, gather all those yidams that do not violate samaya into one session, so that the morning and evening sessions are complete in one. For yidams and dharma protectors that do not violate samaya, gather them into just torma offerings blessed with mantras. Otherwise, in all sessions, focus solely on this practice itself. For those kinds of practices where time offerings are not interrupted, all the contents of their tsok, torma offerings, etc., should be practiced within the framework of the mind practice, and be skilled in the means of not contradicting and not interrupting each of the time offerings. Whatever good or bad signs appear, recognize them according to the sign manual. For signs that are definitely good, receive siddhis; for signs that are definitely bad, strike the oath-breakers and wandering spirits. Moreover, do not be overjoyed by good signs, nor be alarmed or fearful of bad signs, but with the firm conviction that all things arise from one's own mind and that there is no other entity apart from it, temporarily regard interdependence as mere illusion, like a magician conjuring illusions, and thus be skilled in arranging all auspicious and favorable circumstances for oneself. The subsequent conduct should be in accordance with the Great Accomplishment Dharma and the Phurba teachings. This written record of the practice of the incarnate body is also completed on the twenty-third day of the latter half of the Gyal month in the Wood Horse year of Arakshinga, for the immediate need of things like completion and truth, and for the benefit of some future yogis. I confess all faults, and may all sentient beings attain the state of Orgyen Rinpoche through this virtue. Mangala!
Tibetan
་ལཾ༔ ༧ ཁམས་སྟོད་སྒོམ་སྡེ་ནང་ཆེན་འབང་སྒང་གནས་མདོ་གསང་སྔགས་ཆོས་འཕེལ་གླིང་དཔེ་རྙིང་ཉམས་གསོ་ཁང་གིས་བསྒྲིགས་ཏེ་པར་བསྐྲུན་ཞུས། བླ་མ་སྐུ་གསུམ་སྒྲུབ་པའི་ཟིན་བྲིས་རིན་ཆེན་ཤོག་འདྲ་ལས༔ བླ་མ་སྤྲུལ་སྐུའི་ཟིན་བྲིས།
Chinese
লাম༔ ༧康区上部贡德囊钦邦岗寺经堂密咒法增洲古籍修复室编辑出版。
English
Lam. 7. Compiled and published by the Nangchen Banggang Monastery's Sutra and Tantra Dharma Propagation Ling Ancient Book Restoration Room in Upper Kham.