English
In front of the self-arisen five-colored light, there are two layers of Dharma origin, white on the outside and red on the inside. In the midst of bliss and emptiness that arises and flows, there is a lotus, sun, and human corpse seat. On top of that, the red syllable "vaṃ" (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Bang) completely transforms into Vajrayogini, possessing the radiance of vermilion. Her three red and bright eyes move. Her fangs are bared, and her brows are slightly furrowed, giving her a fierce appearance. Like a youthful maiden, her waist is slender, and her thighs, genitals, and breasts are high and full. She is naked, with her hair loose, covering her upper body, and she is beautiful and pleasing. Her right hand holds a vajra pointing upwards, and her left hand holds a skull cup filled with blood, with her face turned towards the cup, enjoying the stream of bliss. In her left elbow, she holds a white khatvanga, the nature of skillful means. She wears a crown of dry skulls and a necklace of fifty fresh skulls. She is adorned with five bone ornaments. Her right leg is extended, trampling on the heart of a human corpse, and her left leg is bent. She dwells in the realm of blazing wisdom fire. If desired, one can make offerings with "Om Vajrapushpe" (Tibetan: ཨོཾ་བཛྲ་པུཥྤེ་, Sanskrit Devanagari: ॐ वज्रपुष्पे, Sanskrit Romanization: oṃ vajrapuṣpe, Chinese literal meaning: Om, Vajra, Flower) and so on. Praise with "Glorious Vajra Dakini" and so on. Even without making offerings and praises, it is acceptable. Pray to the venerable Vajrayogini to bless me. Pray in this way. The light from the short syllable "a" (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) at one's navel strikes the Dharma origin, purifying all habitual tendencies. Light radiates from the venerable mother's secret lotus, striking oneself, purifying all sins and obscurations. Believe in this way, and do not recite the three "Oms." At the end of a session, perform offerings, praises, prayers, and visualize the Yogini arising in front dissolving into light and merging into oneself, dedicate the merit. Perform the session break yoga, etc., according to the practice of White Tara. The uncommon completion stage here is: In the well-clarified emptiness palace of one's own Vajrayogini, at the navel, on an eight-petaled red lotus, on the stamen radiating five-colored light, light a four-finger-high butter lamp. The key point of the body is the vase breath, the four unions are the same as the common ones, the gaze is focused on the tip of the nose. While exhaling, perform the throat union and ignite the bliss-heat of tummo. By combining this with the experience of illusion, the illusory body naturally arises. Placing it at the throat results in dreams. Placing it at the heart results in clear light. Placing it at the secret place allows one to freely control the downward cleansing.
Chinese
如果获得灌顶，就修习事业手印和智慧手印的拙火。之后，如白尊所说，修习后破的光明，据说就能成就乐空双运究竟的光明，这是罗睺罗和阿底峡的观点。如果修习这个颇瓦法，在子宫自性的蓝色法生宫中，自己的心识从蓝色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字发出光芒，清净子宫的障碍和生处的习气。观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字完全转变，自己显现为独勇喜金刚，显现而无自性，放射五种光芒。如果与之前的生起次第和念诵相结合，供养赞颂祈祷完毕后，观想面前的圣母来到自己的头顶。如果单独修持，以发心为先导，圣母刹那间在自己的喜金刚头顶显现。如前一样，将双足放在自己的双臂上，将莲花红色的秘密处像张开一样与梵穴相接。在自己的脐间，观想风心的自性白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，像是要飞起一样，被内风摇动着，用它向上看，从灰白色的梵穴中看到金刚瑜伽母的秘密处，以强烈的想去那里的愿望，祈祷三次，从心间发出像棉线一样的白色光芒，笔直地出来，接触到脐间的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，像磁铁和铁相遇一样，被线拉着从梵穴出来，进入莲花中，到达心间，伴随着“托”的声音，瑜伽母在空中摇曳而起，越来越高，到达空行刹土，观想如彩虹般消失，将觉性安住在无念之中。或者，像从空中云层中涌出一样，瑜伽母通过道路而来，如前一样，双足放在自己显现为喜金刚的双臂上而安住，从她的心间，自己的心识阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字脱落，到达脐间，用它向上看等等重复。这个时候，抓住缓息非常重要，一般来说，用口或意念数念诵“嘿”、“扎”也可以。修法最后，在阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字降到脐间之后，金刚瑜伽母融入光中，从自己的头顶融入，或者从她的莲花中，降下白红菩提心，充满身体的四个脉轮，获得四种灌顶，充满无漏的安乐，圣母从头顶来到脐间，
English
If you have received empowerment, practice the fierce fire of Karmamudra and Jnanamudra. Then, as taught in the White Tara practice, meditate on the after-destruction luminosity, and it is said that the ultimate luminosity of bliss-emptiness union will be achieved, which is the view of Rahula and Atisha. If you meditate on this transference, in the blue Dharmadhatu arising from the nature of the womb, rays of light emanate from your own mind, the blue Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hum) syllable, purifying the obscurations of the womb and the habitual tendencies of the place of birth. Visualize that the Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hum) syllable is completely transformed, and you yourself appear as the solitary hero Hevajra, appearing but without inherent existence, radiating five lights. If combined with the previous generation stage and recitation, after the offerings, praises, and prayers are completed, visualize the noble mother coming to the crown of your head. If practicing alone, with bodhicitta as the preliminary, the noble mother instantly appears on the crown of your own Hevajra. As before, place her feet on your two arms, and connect her red lotus secret place, like an open flower, to your Brahma aperture. In your navel, visualize the white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) syllable, the essence of wind and mind, as if about to fly up, being moved by the inner wind. Looking upwards with it, from the grayish Brahma aperture, you see the secret place of Vajrayogini. With a strong desire to go there, pray three times, and from her heart, a white ray of light like a cotton thread emerges straight out, touching the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) syllable at the navel. Like a magnet and iron meeting, it is pulled by the thread, coming out of the Brahma aperture, entering the lotus, and reaching the heart. With a "tok" sound, the Yogini rises swaying into the sky, going higher and higher, reaching the Dakini realm, visualize her disappearing like a rainbow, and rest the awareness in non-thought. Or, as if bursting forth from clouds in the sky, the Yogini comes through the path, and as before, places her feet on your two arms, appearing as Hevajra, and abides there. From her heart, your own mind, the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) syllable, detaches and reaches the navel, and you repeat looking upwards with it, etc. At this time, holding the gentle breath is very important, and in general, it is permissible to count "He" and "Dza" with the mouth or mind. At the end of the session, after the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) syllable has descended to the navel, Vajrayogini dissolves into light, merging from the crown of your head, or from her lotus, white and red bodhicitta descends in a stream, filling the four chakras of the body, obtaining the four empowerments, filling with uncontaminated bliss, the noble mother comes from the crown of your head to the navel,
Chinese
思维于无二之智慧生起，并安住于平等舍。最后，思维梵穴坚硬如金刚自性。事业手印则与白度母相似。若乐意于空行母红白二尊之会供间隙献供朵玛，则将各种饮食之朵玛置于左手掌心。右手以拇指与食指捏持，进行清净。于空性中，从白色阿字生出颅器，外白内红，宽广且巨大，其中充满以 ཧཱུྃ་（藏文， हूँ，hūṃ，种子字）, བྷྲཱུཾ་（藏文， भ्रूँ，bhrūṃ，种子字）, ཨོཾ་（藏文， ॐ，oṃ，种子字）, ཛྲིཾ་（藏文， ज्रिं，jriṃ，种子字）, ཁཾ་（藏文， खं，khaṃ，种子字）等字所标识之肉食与五甘露。嗡啊吽。念诵三遍。化为誓言之甘露。嗡啊吽。念诵三遍。化为智慧甘露之大海。于前方虚空中，至尊空行母及眷属无量智慧空行母围绕降临。 ཕེཾ། 至尊母及眷属以舌如光芒之管吸取，因无漏之乐而欢喜。嗡三字加上三字根，供养三遍。以阿甘等供养。以具德金刚空行等赞颂。献供朵玛祈请享用等，如共同之祈请仪轨。念诵百字明并忏悔后。至尊母及眷属化为光融入自身。若乐意，于祈请之后，亦可作护法共同朵玛。朵玛移至净处。༈ 若于初十供养等之前乐意作手供，则如内供朵玛般加持。于左手掌心观想五瓣莲花。将内供之明点于中央及花瓣上按顺时针方向排列。嗡 བཾ། ཧཾ་ཡཾ། ཧྲིཾ་མཾ། ཧྲིཾ་ཧྲིཾ། ཧཱུྃ་ཧཱུྃ། ཕཊ་ཕཊ། 这些字全部转变，化为六位盔甲勇士之身。嗡 班扎 布贝等，并以三字根供养内供。加持手之五大成为五部之自性。诸佛化光融入手中。如共同之供养加持，或仅以 嗡 班扎 萨帕ra纳 康。以此意念加持。于左手背上生起法生等本尊。嗡 班扎 瑜伽尼 阿甘 扎地扎 梭哈。班扎 布贝 阿 吽等作外供，并以三字根作内供。下文
English
Think that the wisdom of non-duality arises and rest in equanimity. Finally, think that the fontanelle is hard and solid, of vajra nature. The action mudra is similar to White Tara. If you are happy to offer a torma during the intervals of both red and white consorts, place a torma of various foods and drinks in the palm of your left hand. Hold it with the thumb and forefinger of your right hand and purify it. From emptiness, from a white A, a skull arises, white on the outside and red on the inside, wide and vast, filled with meat and the five nectars marked with Hūṃ (藏文， हूँ，hūṃ，seed syllable), Bhrūṃ (藏文， भ्रूँ，bhrūṃ，seed syllable), Oṃ (藏文， ॐ，oṃ，seed syllable), Jriṃ (藏文， ज्रिं，jriṃ，seed syllable), Khaṃ (藏文， खं，khaṃ，seed syllable). Oṃ Āḥ Hūṃ. Recite three times. It becomes the nectar of samaya. Oṃ Āḥ Hūṃ. Recite three times. It becomes a great ocean of wisdom nectar. In the sky in front, the noble consort and her retinue of countless wisdom dakinis descend. Pheṃ! The noble mother and her retinue, drawn by the tongue like a tube of light, are pleased with the bliss of non-leakage. Offer the three syllables with the three root syllables three times. Offer with Argham etc. Praise with glorious Vajra Dakini etc. Request to accept this offering torma, etc., according to the common entrustment ritual. After reciting the hundred-syllable mantra and confessing, the noble mother and her retinue dissolve into light and merge into oneself. If you wish, after the entrustment, you can also do a common protector torma. The torma is moved to a clean place. ༈ If you are happy to make a hand offering before the tenth-day offering, etc., bless it like the inner offering torma. Visualize a five-petaled lotus in the palm of your left hand. Arrange the bindus of the inner offering in the center and on the petals in a clockwise direction. Oṃ Vaṃ. Haṃ Yaṃ. Hriṃ Maṃ. Hriṃ Hriṃ. Hūṃ Hūṃ. Phaṭ Phaṭ. All these letters are transformed into the bodies of the six armor heroines. Oṃ Vajra Puṣpe etc., and offer the inner offering with the three root syllables. Bless the five elements of the hand into the nature of the five families. The deities dissolve into light and merge into the hand. Like the common offering blessing, or just with Oṃ Vajra Spharaṇa Khaṃ. Bless it with this thought. On the back of the left hand, generate the deity such as Dharma Arising etc. Oṃ Vajra Yoginī Argham Pratīccha Svāhā. Vajra Puṣpe Āḥ Hūṃ etc. make the outer offering, and make the inner offering with the three root syllables. Below