English
First, prepare. Purify the stove and utensils with SUMBHA (Tibetan, no corresponding Sanskrit, no corresponding Romanization, peaceful). Cleanse with SVABHAVA (Tibetan, स्वभाव, svabhāva, self-nature). From emptiness, the stove made of jewels arising from HUM (Tibetan, no corresponding Sanskrit, no corresponding Romanization, arise), wide and vast, with firewood piled inside, becomes clear and unobstructed. Repeatedly recite "HUM." The offerings and burnt offerings are also, the offerings and burnt offerings arising from OM AH HUM (Tibetan, no corresponding Sanskrit, no corresponding Romanization, arise), become clear and unobstructed, each possessing the power to accomplish their respective tasks. Bless with "OM AH HUM." Then, after the three OMs, ignite the fire with "OM VAJRA JVALA RAM." Purify. From emptiness, in the center of the blazing fire, within the Dharmodaya, from PAM (Tibetan, no corresponding Sanskrit, no corresponding Romanization, lotus) arises a lotus, and from RAM (Tibetan, no corresponding Sanskrit, no corresponding Romanization, sun) arises a sun disc, and on top of the sun disc, around the red PAM (Tibetan, no corresponding Sanskrit, no corresponding Romanization, lotus) syllable, encircling counterclockwise, the mantra chain of "OM OM OM... SVAHA," the mantra chain emits red light. Offer to the noble ones, benefit sentient beings. The light retracts and dissolves into the letters. From this, completely transform into the body of the venerable Vajrayogini: on the seat of various lotuses and suns, with the right leg extended, etc. Abiding in the center of the wisdom fire, above, below, and in all directions, surrounded by gurus, yidams, Buddhas, Bodhisattvas, heroes, and yoginis, visualize clearly. Invite the wisdom beings. Don the armor. Bestow empowerment. Seal. Perform the outer offering from "OM SARVA TATHAGATA VAJRA YOGINI SAPARIWARA PUNJA" to "SHABDA." After the three OMs, add OM AH HUM, and offer the inner offering. Praise the glorious Vajra Dakini and others. Dissolve all sins and obscurations of oneself and others into sesame seeds, and transform them into wisdom nectar. First, after the three OMs, recite "OM SARVA PAPAM DAHANA VAJRA YE, all the sins and obscurations accumulated from beginningless samsara, including all faults such as omissions in the secret mantra, SHANTIM KURU YE SVAHA." After reciting three times, etc., offer with only the three OMs and count. At that time, all the Buddhas and Bodhisattvas pervading the entire expanse of space, with white bodies, holding vases filled with wisdom nectar, unobstructed, empower me, thereby purifying all sins and obscurations. The body is filled with wisdom nectar, becoming a vajra.
Chinese
获得瑜伽母的果位。观想从面前生起处发出白色光芒，净化自己和他人的一切罪障。时不时地用酥油添加火焰。最后如前供养、赞颂并祈祷。第一个朵玛供养至尊母，第二个像供养空行总朵玛一样供养。观想从至尊母的脚下取用，因此也可以在智慧尊逝世后进行。取少许方法的灰涂在三个部位。用百字明补足多余和不足。祈求宽恕没有能力等造成的过错。以“哦，您的”等结束。金刚杵的智慧尊逝世。扎吽榜霍，誓言尊融入自身。在自己的各处等穿戴盔甲。进行守护。回向、发愿、说吉祥语。事业的痕迹要不显现。第二，酥油的火供是：在自己面前的台子上，在宽大的酥油灯盏里，竖立起用红布缠绕的粗灯芯。盛满白色酥油。如果没有能力，就陈设朵玛和五供。准备好火供品黑芝麻，以及金刚铃、内供等。或者进行广大的自生起，或者在禅定间隙忆念至尊母。用松巴（Sumbha）清扫供品内供，用斯瓦巴瓦（Svabhava）净化。从空性中，从阿字（ཨ，A）中，观想在颅器中，由三字融化而成的供品清澈无碍，如同虚空般无边无际。从“嗡 班扎 布杰（Om Vajra Pūṭe）”到“夏巴 阿 吽（Śabda Āḥ Hūṃ）”，并用甘德尔尼达（Gandher ṇi-ta）加持。然后，在三个“哦（Oṃ）”之后，用“嗡 班扎 扎瓦拉 冉（Oṃ Vajra Jvāla Raṃ）”点燃酥油灯。清扫、净化。从空性中，从埃埃（E E）中，在二重三角形的法生中。从邦（paṃ）中生出莲花，从让（raṃ）中生出日轮，在中央的旺（vaṃ）字红色字的周围。从“嗡 哦 哦（Oṃ O O）”到“梭哈（Svāhā）”。观想咒鬘左旋，放出光芒，聚集，成办二利。从那完全转变中，观想由毗卢遮那佛部主和眷属组成的至尊金刚瑜伽母之身：右脚伸展等，安住在智慧之火燃烧的中央。啪！从心间的贝字（bīja）放出光芒，从色究竟天迎来至尊金刚瑜伽母，被诸佛菩萨勇士空行众围绕
English
One attains the state of a yogini. Visualize white light radiating from the generation in front, purifying all the sins and obscurations of oneself and others. From time to time, add ghee to the flame. Finally, offer, praise, and pray as before. Offer the first torma to the supreme venerable mother, and the second as a general torma to the dakinis. Visualize taking it from the feet of the supreme venerable mother, so this can also be done after the wisdom being has passed away. Take a little of the ashes of method and apply it to the three places. Recite the hundred-syllable mantra to make up for any excess or deficiency. Ask for forgiveness for any faults caused by lack of ability, etc. Conclude with "O, your," etc. The wisdom being of the vajra hearth has passed away. Jaḥ Hūṃ Vaṃ Hoḥ, the commitment being dissolves into oneself. In one's own places, etc., put on armor. Perform protection. Dedicate merit, make aspirations, and speak auspicious words. The traces of the activity should not be visible. Secondly, the ghee fire offering is: In front of oneself, on a platform, in a wide ghee lamp, erect a thick wick wrapped in red cloth. Fill it with white ghee. If one is unable, arrange tormas and the five offerings. Prepare black sesame seeds for the fire offering, as well as a vajra bell, inner offering, etc. Either perform the extensive self-generation, or remember the supreme venerable mother during meditation breaks. Cleanse the offering substances, inner offering, with Sumbha, and purify with Svabhava. From emptiness, from the letter A (ཨ, A), visualize in a skull cup, the offering substances arising from the melting of the three syllables, clear and unobstructed, boundless as the sky. From "Om Vajra Pūṭe" to "Śabda Āḥ Hūṃ," and bless with Gandher ṇi-ta. Then, after the three "Oṃs," light the ghee lamp with "Oṃ Vajra Jvāla Raṃ." Cleanse and purify. From emptiness, from E E, in the double-layered triangular dharma origin. From paṃ arises a lotus, and from raṃ arises a sun disc, in the center of which is the red letter vaṃ, surrounded by. From "Oṃ O O" to "Svāhā." Visualize the mantra garland rotating counterclockwise, radiating light, gathering, and accomplishing the two benefits. From that complete transformation, visualize the body of the supreme venerable Vajrayogini, composed of Vairochana Buddha family lord and retinue: with the right leg extended, etc., residing in the center of the burning fire of wisdom. Phaṭ! From the bīja in the heart radiates light, welcoming the supreme venerable Vajrayogini from Akanishta, surrounded by buddhas, bodhisattvas, heroes, and dakini hosts.
Tibetan
་བ་ཨོཾ་བཛྲ་ས་མཱ་ཛ༔ ཛཧཱུྃ་བཾ་ཧོ༔ གཉིས་སུ་མེད་པར་ཐིམ། ཨོ་ཡོ་ག་ཤུདྡྷསོགས། དེའི་གནས་རྣམས་སུ་སོགས། གོ་ཆ་བཀོད། ཕྱི་མཆོད། ནང་མཆོད། བསྟོད་པ་རྣམས་བྱ། དེ་ནས་མདུན་དུ་ཏིལ་བཞག་ལ། བདག་དང་སེམས་ཅན་ཐམས་ཅད་ཀྱི་ཚེ་ཐོག་མ་མེད་པ་ནས་བསགས་པའི་སྡིག་སྒྲིབ་ཉེས་ལྟུང་ཐམས་ཅད་སྙིང་ག་ནས་ཀཾ་ནག་པོའི་རྣམ་པས་འཐོན་སྣ་སྒོར་སྡིག་པ་རྭ་ཅན་གྱི་རྣམ་པར་གྱུར་པ་ཏིལ་ལ་ཐིམ་པ་དེ་ཉིད་རྗེ་བཙུན་མའི་ཞལ་དུ་ཕུལ་བས་ལྟེ་བའི་གཏུམ་མོའི་ཡེ་ཤེས་ཀྱི་མེས་བསྲེག་ཅིང་སྦྱངས་པར་བསམ་ལ། གཡོན་པའི་མཐེབ་སྲིན་གྱིས་ཏིལ་བླངས་ཏེ་འབུལ་ཞིང་། ཨོཾ་བཛྲ་ཌཱ་ཀི་ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧི་སརྦ་པཱ་པཾ་ད་ཧ་ན་སྭཱ་ཧཱ། ཞེས་པའམ། ཨོཾ་གསུམ་མའི་རྗེས་སུ། ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧི་སརྦ་པཱ་པཾ་ཤཱིནཾ་ཀུ་རུ་སྭཱ་ཧཱ། གང་རུང་གིས་འབུལ། རྫས་རྫོགས་པ་ན། མཆོད་བསྟོད་གོང་ལྟར་དང་། གཏོར་མ་ཡོད་ན་གཏོར་ཆོག་ལྟར་ཕུལ་བའི་རྗེས། བཅོམ་ལྡན་འདས་མས་བདག་དང་སེམས་ཅན་ཐམས་ཅད་ཀྱི་སྡིག་པ་དང་སྒྲིབ་པ་ཐམས་ཅད་བྱང་ཞིང་དག་པ་དང་། མཆོག་དང་ཐུན་མོང་གི་དངོས་གྲུབ་མ་ལུས་པ་སྩལ་དུ་གསོལ། །ཅེས་གསོལ་བ་གདབ། ཡིག་བརྒྱའི་མཐར། མ་འབྱོར་པ་དང་། སོགས་ཀྱིས་ནོངས་པ་བཤགས། ཨོ་ཁྱེད་ཀྱི་སོགས་ཀྱི་མཐར། བཛྲ་མུས་ཡེ་ཤེས་པ་གཤེགས། ཛཧཱུྃ་བཾ་ཧོས་དམ་ཚིག་པ་རང་ལ་ཐིམ། བདག་བསྐྱེད་རྒྱས་པ་དང་འབྲེལ་ན། གོ་ཆ་བཀོད་ཅིང་བསྲུང་བ་བྱ། གང་ལྟར་ཡང་བསྔོ་སྨོན་ཤིས་བརྗོད་རྒྱས་པར་བྱའོ། །དེ་ལྟར་འབད་པས་སྡིག་པ་ཐམས་ཅད་བྱང་ཞིང་། རྗེ་བཙུན་མའི་བྱིན་རླབས་མྱུར་དུ་འཇུག་པར་འགྱུར་རོ། །བཞི་པ་ཚེས་བཅུའི་མཆོད་པ་ལའང་རྒྱས་བསྡུས་གཉིས་ལས། དང་པོ་ནི། སྐུ་གསུང་ཐུགས་ཀྱི་དཀྱིལ་འཁོར་གསུམ་བཤམས་ཤིང་སྒྲུབ་ཅིང་མཆོད་པ་དང་། དབང་བླང་བ་དང་། ཚོགས་ཀྱི་མཆོད་པ་སོགས་གནས་གསར་བའི་ཡིག་ཆ་ལྟར་རོ། །གཉིས་པ་ནི། རྗེ་ས་སྐྱ་པ་ཆེན་པོའི་ཚེས་བཅུའི་མཆོད་པའི་ཡི་གེ་ལས་ཇི་ལྟར་འབྱུང་བ་ཀུན་མཁྱེན་རིན་པོ་ཆེས་གསལ་བར་མཛད་པ་བཞིན་བརྗོད་ན་སྦྱོར་བ་དང་། དངོས་གཞི། རྗེས་གསུམ་ལས། དང་པོ་ནི། གནས་དབེན་ཞིང་ཡིད་དང་མཐུན་པར་ཚོགས་གསག་པར་འདོད་ན་ཡར་ངོ་དང་། སྒྲིབ་པ་དག་པར་འདོད་ན་མར་ངོའི་ཚེས་བཅུར། གནས་ཁང་ཕྱག་དར་བྱ་ཞིང་དྲི་བཟང་པོའི་ཆུས་ཆག་ཆག་གདབ། བྲིས་སྐུ་སོགས་རྟེན་ཇི་ལྟར་རིགས་པའི་མདུན། རས་དམར་པོས་བཀབ་པའི་སྟེགས་ཀྱི་ཁར་མཉྫིའི་སྟེང་དུ། མཎྜ་ལར་ཙནྡན་དམར་མོའི་ཆུས་སྲིན་ལག་གཡོན་
Chinese
哇 嗡 班匝 萨玛匝。 扎 吽 班 霍。融于无二。 嗡 瑜伽 清净等。于彼处等。披甲。外供。内供。作赞颂等。之后于前置芝麻，观想自与有情一切从无始以来所积之罪障恶堕，皆从心间以黑色的康字形相而出，化为圆头有角之罪相，融入芝麻，献于圣母口中，以脐间拙火之智慧火焚烧净化。以左手拇指与食指取芝麻而供养，念诵：嗡 班匝 达给 卡卡 卡嘿 卡嘿 萨瓦 巴巴 达哈那 梭哈。或者，嗡三遍之后，念诵：卡卡 卡嘿 卡嘿 萨瓦 巴巴 希南 咕噜 梭哈。任一皆可。供物完毕后，如前作供赞，若有朵玛，则如朵玛仪轨般供养。之后，祈请世尊母息灭净化我与一切有情之罪障，赐予一切殊胜与共同之成就。如是祈请。于百字明末尾，忏悔不足等过失。于嗡 您的等之后，班匝 穆 智慧尊降临。 扎 吽 班 霍，誓言尊融入自身。若与自生广大相结合，则披甲并作守护。无论如何，皆应广作回向、发愿与吉祥祈愿。如是努力，则一切罪障皆得清净，圣母之加持迅速融入。第四，于初十供养时，亦有广略二种。初者，如新处仪轨般，陈设、修持、供养身语意之三坛城，并求灌顶、会供等。二者，若如萨迦派大祖师之初十供养仪轨，由一切智仁波切所明示者而念诵，则有加行、正行、结行三者。初者，若欲于寂静且适意之处积聚福德，则于上弦月，若欲清净罪障，则于下弦月之初十，打扫房舍，以妙香之水洒扫。于画像等一切如理之所依前，于红布覆盖之法座上，于曼扎上，以红色旃檀之水，以左手无名指
English
Wa Om Benza Sama Dza. Dza Hum Bam Ho. Merge into non-duality. Om Yoga Shuddha etc. In those places etc. Put on armor. Outer offering. Inner offering. Do praises etc. Then, place sesame seeds in front, and visualize that all the sins, obscurations, and downfalls accumulated by oneself and all sentient beings from beginningless time emerge from the heart in the form of a black 'Kam' syllable, transforming into a round-headed, horned form of sin, dissolving into the sesame seeds. Offer this to the mouth of the Noble Lady, and contemplate that it is burned and purified by the wisdom fire of the fierce fire at the navel. Take sesame seeds with the left thumb and forefinger and offer them, reciting: Om Benza Daki Kha Kha Khahi Khahi Sarva Papam Dahana Svaha. Or, after three repetitions of Om, recite: Kha Kha Khahi Khahi Sarva Papam Shinam Kuru Svaha. Either is acceptable. When the offerings are complete, perform the offerings and praises as before, and if there is a torma, offer it according to the torma ritual. Afterward, pray that the Blessed Mother may purify and cleanse all the sins and obscurations of oneself and all sentient beings, and grant all supreme and common accomplishments. Make this supplication. At the end of the Hundred Syllable Mantra, confess any deficiencies or faults. After "Om Your" etc., Benza Mu, the wisdom being, departs. Dza Hum Bam Ho, the commitment being dissolves into oneself. If combined with the extensive self-generation, then put on armor and perform protection. In any case, extensively perform dedication, aspiration, and auspicious prayers. By striving in this way, all sins will be purified, and the blessings of the Noble Lady will quickly enter. Fourth, for the tenth-day offering, there are also two types, extensive and concise. The first is to arrange, practice, and offer the three mandalas of body, speech, and mind, and to take empowerment and perform the tsok offering, etc., as in the new place ritual text. The second is to recite as it appears in the tenth-day offering ritual of the great Sakya master, clarified by Kunkhyen Rinpoche, which has three parts: preparation, main part, and conclusion. The first is that if you wish to accumulate merit in a secluded and pleasant place, then on the waxing moon, and if you wish to purify obscurations, then on the tenth day of the waning moon, sweep the house and sprinkle it with fragrant water. In front of the images, such as painted thangkas, and all other appropriate supports, on a seat covered with red cloth, on a mandala, with red sandalwood water, with the left ring finger.