Chinese
愿加持证悟念头止息，愿加持证悟自心无生，愿加持错觉于自处寂灭，愿加持证悟显有法身为一体。如果愿意，就唱由噶旺第五世所作的上师遥呼颂：父亲至尊上师仁波切。等等，让声音持续悠扬。之后是接受灌顶：具德上师尊者您们，请赐予我成熟的四种灌顶，请加持四续迅速成熟，请赐予四种事业的成就。就在这样祈请的瞬间，所有眷属化光融入主尊身，主尊是汇集一切怙主之自性，以真实上师之形象显现，从眉间毫毛处放射出白色光芒，融入自己额头，清净身之业障，获得宝瓶灌顶，有能力修持生起次第，成为证得化身的有缘者。从喉间处放射出红色光芒，融入自己喉间，清净语之业障，获得秘密灌顶，有能力修持脉气，成为证得报身之有缘者。从心间处放射出蓝色光芒，融入自己心间，清净意之业障，获得智慧灌顶，有能力修持双运，成为证得法身之有缘者。三处放射出白色红色蓝色三种光芒，融入三处，清净三门垢染，获得第四灌顶，有能力修持大手印，成为证得自性身之有缘者。之后上师化光融入自身，自己的身语意三与上师之，金刚三身无别一体，具足三种受用，任运自成，自然解脱。这是不共的前行，之后为了将显现转为道用，是金刚瑜伽母生起次第的日常修持瑜伽，也就是依据坛城仪轨正文的自生，或者，从（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）嗡 梭巴瓦修打 萨瓦达玛 梭巴瓦修多杭（Oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho 'haṃ，嗡，自性清净一切法，自性清净我），清净。从空性中，三界一切，皆成法界宫殿，其中心莲花尸座之上，自心（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）舍（hrīḥ，啥），放射光芒，供养圣众，成办有情之利益后收回，完全转成自身瑜伽母，法身唯一一面，方便智慧双运，双手拿着摧伏魔军的钺刀和颅器。
English
May we be blessed to realize the cessation of thoughts, may we be blessed to realize the unborn nature of our own mind, may we be blessed to pacify delusion in its own place, may we be blessed to realize appearance and existence as the Dharmakaya. If you wish, sing the Guru's Distant Calling composed by Garwang the Fifth: Father Jetsun Guru Rinpoche. And so on, let the sound be prolonged and melodious. Then, receiving the empowerment: Glorious and venerable Lamas, please bestow upon me the four ripening empowerments. Please bless the four tantras to ripen quickly. Please grant the accomplishments of the four activities. As soon as this supplication is made, all the retinue dissolve into light and merge into the body of the main deity. The main deity is the embodiment of all the protectors, appearing as the actual Lama. From the hair pore between the eyebrows, white light radiates, merging into one's own forehead, purifying the obscurations of the body. Having received the vase empowerment, one has the authority to meditate on the generation stage, and becomes a fortunate one to accomplish the Nirmanakaya. From the throat center, red light radiates, merging into one's own throat, purifying the obscurations of speech. Having received the secret empowerment, one has the authority to meditate on the channels and winds, and becomes a fortunate one to accomplish the Sambhogakaya. From the heart center, blue light radiates, merging into one's own heart, purifying the obscurations of mind. Having received the wisdom empowerment, one has the authority to meditate on union, and becomes a fortunate one to accomplish the Dharmakaya. From the three places, white, red, and blue lights radiate, merging into the three places, purifying the defilements of the three doors. Having received the fourth empowerment, one has the authority to meditate on Mahamudra, and becomes a fortunate one to accomplish the Svabhavikakaya. Then, the Lama dissolves into light and merges into oneself. One's own body, speech, and mind become one with the Lama's, the three vajras are indivisible and of one taste, possessing the three ways of carrying oneself, spontaneously accomplished, and naturally liberated. This is the uncommon preliminary practice. Then, in order to carry appearances onto the path, it is the daily practice of the generation stage of Vajrayogini, that is, the self-generation according to the text of the mandala ritual, or, from (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho 'haṃ (Oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho 'haṃ, Om, purity of nature, all dharmas, purity of nature, I), purify. From emptiness, all three realms become a palace of the Dharmadhatu, in the center of which, on a lotus and corpse seat, from one's own mind (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) hrīḥ (hrīḥ, Hrih), light radiates, offering to the noble ones, accomplishing the benefit of sentient beings, and then gathers back, completely transforming into oneself as Yogini, the sole face of the Dharmakaya, the union of method and wisdom, with two hands holding a curved knife and skull cup that destroy the armies of demons.
Chinese
具光者。齿紧咬，以齿压下唇。红而灵动圆润，三眼燃烧。头发褐黑，燃烧且散开。以五个骷髅为头饰，以行清净之自性。悬挂五十个湿骷髅的项链。以花朵铃铛为饰。六度骨饰，五手印。持金刚、弯刀、颅血。手臂倚靠骨制喀章嘎。左伸展，以舞姿尽情嬉戏。三千世界遍布燃烧之光。哈日尼萨之字中，顶上金刚空行母蓝色。喉间珍宝空行母黄色。心间莲花空行母红色。脐间事业空行母绿色。金刚、珍宝、莲花与，以利剑为标志之持刀颅器。持喀章嘎，次第为四。三十二、十六、八与，六十四之眷属围绕。自身密处法生中央。啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字）与四空行母之心间。从四字中光芒四射。从邬金（乌仗那，约公元8世纪）处迎请瑜伽母。与眷属一同迎请，安住于虚空。彼等身中化现众多身。身融入，生起乐与暖能。语中化现阿哩嘎哩。语融入，生起威力与能力。心中降下菩提心水流。意融入，生起乐空定。诸神各自融入自身。无二觉性之主为头饰。主尊为毗卢遮那佛。四轮之天女们以四部。念诵之瑜伽是，秘密法生莲花四瓣之中。啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字）与四瓣哈日尼萨。从啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字）中咒鬘左旋。成办一切义利之轮，光芒炽盛。嗡 班杂 贝若匝尼 耶 哈日尼萨 吽 吽 啪 梭哈。（藏文：ༀ་བཛྲ་བཻ་རོ་ཙ་ནི་ཡེ་ཧ་རི་ནི་ས་ཧཱུྃ་ཧཱུྃ་ཕཊ་སྭཱ་ཧཱ།）如是不住三要诀催动，尽力念诵。一座之末，圆满次第与后行之瑜伽是，密处啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字）字之光，为器情所依。光融自身，彼亦融入啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字）字中。融入且明点那达，彼亦超越。以无所缘故，于空性中。入故自明光明无造作之。心之自性，觉空赤裸而出。如是安住，于大手印之状态中。后得如鱼出水，自身乃。如薄伽梵母幻化般之身。
English
Possessing light. Teeth clenched, lower lip pressed with teeth. Red, lively, and round, three eyes blazing. Hair dark brown, blazing and loose. With five dry skulls as a head ornament, with the nature of pure activities. A necklace of fifty wet skulls hangs down. Adorned with flower bells. Six perfections as bone ornaments, five mudras. Holding vajra, curved knife, and skull blood. Leaning on a bone khatvanga with the arm. Stretching out the left, playfully reveling in dance. The light blazing, pervading three thousand worlds. From the letters of Hari Nisa, on the crown, a blue Vajra Dakini. At the throat, a yellow Ratna Dakini. At the heart, a red Padma Dakini. At the navel, a green Karma Dakini. Vajra, Ratna, Padma, and holding a knife and skull cup marked with a sword. Holding a khatvanga, in order, four. Thirty-two, sixteen, eight, and surrounded by a retinue of sixty-four. In the center of one's own secret place, the Dharma origin. 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：seed syllable) and the hearts of the four Dakinis. Light radiates from the four letters. From the place of Oddiyana, inviting the Yogini. Inviting together with the retinue, residing in the sky. From those bodies, many bodies emanate. The body dissolves, generating bliss and heat energy. From the speech, Ali Kali emanates. The speech dissolves, generating power and ability. From the mind, a stream of Bodhicitta descends. The mind dissolves, generating bliss-emptiness Samadhi. The deities dissolve individually into oneself. The lord of non-dual awareness is the head ornament. The main deity is Vairochana. The goddesses of the four chakras are of the four families. The yoga of recitation is, in the center of the secret Dharma origin, the four petals of the lotus. Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：seed syllable) and on the four petals, Hari Nisa. From Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：seed syllable), the mantra garland revolves to the left. The wheel that accomplishes all purposes, blazing with light. Om Vajra Vairochani Ye Hari Nisa Hum Hum Phat Svaha. (藏文：ༀ་བཛྲ་བཻ་རོ་ཙ་ནི་ཡེ་ཧ་རི་ནི་ས་ཧཱུྃ་ཧཱུྃ་ཕཊ་སྭཱ་ཧཱ།) Thus, urging the key points of the three non-abiding, recite the approach as much as possible. At the end of the session, the yoga of the completion stage and subsequent practice is, the light of the Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：seed syllable) syllable in the secret place, is the basis for the vessel and its contents. The light dissolves into oneself, and that also into the Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：seed syllable) syllable. Dissolving and the bindu Nada, even beyond that. Because there is no object of focus, into emptiness. Because it enters, the self-aware, uncreated luminosity. The nature of the mind, awareness-emptiness, emerges nakedly. Thus abiding, remain in the state of Mahamudra. Afterwards, like a fish out of water, oneself is. Like the illusory body of the Bhagavati.
Tibetan
།འཁོར་བ་ཇི་སྲིད་དེ་སྲིད་འགྲོ་དོན་མཛད། ཁ་ཟས་བསྲེག་བླུག་ལུས་ཀྱི་དཀྱིལ་འཁོར་མཆོད། །ཉལ་བ་འོད་གསལ་ཆོས་སྐུའི་རྣལ་འབྱོར་གསལ། །བགོ་བ་སྔགས་ཀྱི་གོ་ཆ་མཚན་དཔེས་བརྒྱན། །འགྲོ་འདུག་དཀྱིལ་འཁོར་ས་ལ་བསྐོར་བ་ཕྱོགས། །སད་རྨི་གཉིད་དང་ཆགས་པའི་གནས་སྐབས་རྣམས། །སྐུ་བཞིའི་རྣལ་འབྱོར་སྒྱུ་མའི་རྣམ་པར་རོ། །ཞེས་རྗེ་ཆོས་ཀྱི་དབང་ཕྱུག་གིས་སྩལ་བའོ། །བསྔོ་བ་སྨོན་ལམ་ནི། དགེ་འདིས་འགྲོ་བ་མ་ལུས་རྡོ་རྗེ་སེམས། །རྟག་བདེའི་ཐབས་ཤེས་སྦྱོར་བས་འཆི་མེད་ཀྱི། །ནང་གི་ལམ་ནས་རྡོ་རྗེར་འགྲོ་བ་ཡིས། །སངས་རྒྱས་ཉིད་ཀྱི་གོ་འཕང་ཐོབ་ཕྱིར་བསྔོ། །དགེ་བ་འདི་ཡིས་མྱུར་དུ་བདག །ཕྱག་རྒྱ་ཆེན་པོ་འགྲུབ་གྱུར་ནས། །སོགས། སངས་རྒྱས་སྐུ་གསུམ་ བརྙེས་པའི་བྱིན་རླབས་དང་། །སོགས་ཀྱང་བརྗོད་པར་བྱའོ། །རྗེ་བཙུན་དབང་ཕྱུག་རྡོ་རྗེས་རྩལ་བའི་ཕྱག་ཆེན་ལྷན་ཅིག་སྐྱེས་སྦྱོར་གྱི་ཁྲིད་ཡིག་ལེ་ཚན་སོགས་ཀྱི་དགོངས་དོན་ལྟར་སྔོན་འགྲོ་བཞི་སྦྱོར་གྱི་ངག་འདོན་དང་། རྗེ་ཆོས་ཀྱི་དབང་ཕྱུག་གིས་སྩལ་བའི་རྡོ་རྗེ་རྣལ་འབྱོར་མའི་རྒྱུན་ཁྱེར་བཅས་བླ་མ་བརྒྱུད་པའི་ཕྱག་གཞེས་ལྟར་དཀྱུས་གཅིག་ཏུ་བསྡེབས་པ་དགེ་ལེགས་འཕེལ།། །།མཁོ་རྒུའི་ལོངས་སྤྱོད་འཛོམས་ཀྱང་མ་བསགས་ཤིང་། །འདོད་ཡོན་འཁོར་མང་ཚོགས་ཀྱང་མ་ཞེན་པར། །བསླབ་གསུམ་སྡེ་སྣོད་རིག་པའི་བང་མཛོད་དེ། །སྤོང་དང་ཀློང་པའི་སྙིང་གི་དབུས་སུ་བསྐྱིལ། །ཅེས་པ་འདི་འང་རྫོགས་ཆེན་དཔོན་སློབ་ཀརྨ་ངེས་དོན་གསུང་རབ་བསྟན་པའི་རྒྱལ་མཚན་དུ་འབོད་པ་དེས་ཐུན་སེང་ཞིག་ལ་མཁའ་ལྡིང་ཕུག་ཏུ་བྲིས་པ་དགེ་ལེགས་འཕེལ། །སརྦ་མངྒ་ལཾ།། སྒྲུབ་བརྒྱུད་ཀརྨ་ཀཾ་ཚང་པའི་ཕྱག་ཆེན་ལྷན་ཅིག་སྐྱེས་སྦྱོར་གྱི་སྔོན་འགྲོ་བཞི་སྦྱོར་སོགས་ཀྱི་ངག་འདོན་འཕགས་ལམ་བགྲོད་པའི་ཤིང་རྟ།
Chinese
轮回几许，即行利生事；饮食焚供，供养身之坛城；睡眠光明，明晰法身瑜伽；穿着咒语铠甲，以妙相庄严；行走安住，坛城绕地；醒、梦、睡眠及贪恋之境，皆为四身瑜伽，如幻之相。此乃法王却吉旺秋所赐。回向发愿文：以此善行，愿一切众生皆成金刚萨埵；以恒常安乐之方便智慧双运，于不死之，内道中以金刚之行，为获证佛陀之果位而回向。以此善根愿我速，成就大手印之后，等等。亦当念诵获得佛陀三身之加持等。如至尊旺秋多吉所著大手印俱生和合引导文等之意，将四加行之念诵文，及法王却吉旺秋所赐之金刚瑜伽母日修仪轨，依上师传承之仪轨合为一体，愿善妙增盛！纵具所需之受用，亦不积聚；虽有欲妙眷属众，亦不贪恋；三学藏及教典之宝库，置于舍弃与空性之心间。此乃大圆满导师噶玛尼顿松饶丹贝坚赞所著，于一闲暇时在空行洞所写，愿善妙增盛！萨瓦芒嘎拉姆（藏文，梵文天城体：सर्व मङ्गलम्，梵文罗马拟音：sarva maṅgalam，汉语字面意思：一切吉祥！）。 实修传承噶玛噶举派大手印俱生和合之前行四加行等念诵文，乃通往圣道的车乘。
English
As long as samsara exists, may I work for the benefit of beings. Offering food and burning offerings, I worship the mandala of the body. Sleeping in clear light, I clarify the yoga of the Dharmakaya. Wearing the armor of mantra, adorned with auspicious signs. Walking and dwelling, circumambulating the mandala on the earth. All states of waking, dreaming, sleeping, and attachment, are the yoga of the four kayas, like an illusion. This was bestowed by Lord Chökyi Wangchuk. Dedication and Aspiration: By this merit, may all beings become Vajrasattva. Through the union of skillful means and wisdom of constant bliss, in the inner path of immortality, by the conduct of Vajra, may I dedicate this to attain the state of Buddhahood. By this virtue, may I quickly, attain the Mahamudra, etc. One should also recite the blessings of attaining the three kayas of the Buddha, etc. According to the meaning of the Mahamudra Co-emergent Union guidance manual written by Jetsun Wangchuk Dorje, the recitation of the four preliminaries, and the daily practice of Vajrayogini bestowed by Lord Chökyi Wangchuk, are combined into one according to the practice of the lineage of lamas. May goodness increase! Although possessing all desired enjoyments, not accumulating them; although having desirable retinue, not being attached to them; the treasury of the three trainings and the scriptures, placed in the heart of renunciation and emptiness. This was written by Karma Ngedon Sungrap Tenpai Gyaltsen, the Dzogchen master, in a solitary time in the Khandro Cave. May goodness increase! Sarva Mangalam (藏文，梵文天城体：सर्व मङ्गलम्，梵文罗马拟音：sarva mangalam，汉语字面意思：All auspiciousness!). The recitation of the four preliminaries, etc., of the Mahamudra Co-emergent Union of the Practice Lineage Karma Kamtsang, is the chariot for traversing the noble path.