Chinese
一边念诵一边实际磕一百个头，还有礼敬的词句。如“尽所有尽一切”等四句偈，以及“一切佛陀总集身”等任何合适的词句都可以念诵。然后，像通常的供养曼扎仪轨一样，用散文形式不设置三十七堆曼扎。以“大地涂香”等偈颂供养一百遍。还有“悦意曼扎”等，以及从“妙花”到“敬礼供养”之间也念诵。如果想要广陈外内密供，可以加入“普贤供云”和“颜色形状好”等通用偈颂。如果简略，就只做咒供。中等的话，就念诵法幢的开示：真实降临的胜者法王冈波巴，以及无边广大之会供田，鲜花、焚香、明灯、香水及美食，色、声、香、味、触之供云，显空无别双运大乐，以具足一切妙好的轮涅常乐之，献于遍满虚空、超离心识之境界中。祈愿圆满二资粮，清净二障垢染，获得三宝上师之果位。嗡 班匝 布贝 阿 吽 梭哈（藏文：ཨོཾ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུྃ་སྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：oṃ vajrapuṣpe āḥ hūṃ svāhā，汉语字面意思：嗡，金刚，花，啊，吽，梭哈），直到“ ശബ്ദའི་བར།”之间。班匝 茹巴（藏文：བཛྲ་རཱུ་པ།，梵文天城体：，梵文罗马拟音：vajrarūpa，汉语字面意思：金刚，色）， ശബ്ദ（藏文：ཤབྡ།，梵文天城体：，梵文罗马拟音：śabda，汉语字面意思：声）， ഗന്ധേ（藏文：གནྡྷེ།，梵文天城体：，梵文罗马拟音：gandhe，汉语字面意思：香）， ར་ས（藏文：ར་ས།，梵文天城体：，梵文罗马拟音：rasa，汉语字面意思：味）， སྤཪྴེ（藏文：སྤཪྴེ།，梵文天城体：，梵文罗马拟音：sparśe，汉语字面意思：触）， མ་ཧཱ་སུ་ཁ（藏文：མ་ཧཱ་སུ་ཁ།，梵文天城体：，梵文罗马拟音：mahāsukha，汉语字面意思：大乐）等一起供养。从以贪嗔等忏悔开始，其余支分也一起加入。然后是祈祷：自己观想为三世诸佛之母等，自己明观为金刚瑜伽母，在心间珍宝之座莲花日月绸缎层叠的坐垫上，根本上师以世间闻名的形象安住，以前的会供坛城也作为信心的所依和祈祷的对境。念诵嘛呢四圈千遍乃至百遍，祈请加持我和一切众生的心转化为佛法。等等，随缘念诵所愿之祈祷词，念诵一百遍祈祷文时，念诵二十一遍所愿祈祷文，或者如果可以，两者结合起来念诵也非常好。最后，观想前方虚空中安住的周围一切次第融入内部，一切都融入主尊。主尊化光融入心间的上师。猛烈生起信心。上师化光，身之部分以白色光芒的形式融入自
English
While reciting, actually prostrate a hundred times, and also recite words of homage. Such as the four verses beginning with "As many as there are," and any appropriate words such as "The body that embodies all Buddhas" can be recited. Then, like the usual practice of offering a mandala, do not arrange the thirty-seven heaps of the mandala in prose form. Offer a hundred times with the verse "The ground is anointed with incense." Also recite "Pleasing Mandala," etc., and from "Excellent flowers" to "I prostrate and offer." If you want to elaborately present the outer, inner, and secret offerings, you can add common verses such as "Clouds of Samantabhadra's offerings" and "Good color and shape." If you simplify, just do the mantra offering. If you do it in a medium way, recite the teachings of Chöling. The victorious Dharma Lord Gampopa who actually descended, and the vast assembly field, with flowers, incense, lights, fragrant water, and food, clouds of offerings of form, sound, smell, taste, and touch, the great bliss of indivisible union of appearance and emptiness, constantly enjoying the all-perfect wheel of samsara and nirvana, I offer in the state of pervading space and beyond mind. May I perfect the two accumulations, purify the two obscurations, and attain the state of the precious guru of the Three Jewels. oṃ vajrapuṣpe āḥ hūṃ svāhā (藏文：ཨོཾ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུྃ་སྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：oṃ vajrapuṣpe āḥ hūṃ svāhā，汉语字面意思：嗡，金刚，花，啊，吽，梭哈), until " ശബ്ദའི་ བར།" Vajrarūpa (藏文：བཛྲ་རཱུ་པ།，梵文天城体：，梵文罗马拟音：vajrarūpa，汉语字面意思：金刚，色), śabda (藏文：ཤབྡ།，梵文天城体：，梵文罗马拟音：śabda，汉语字面意思：声), gandhe (藏文：གནྡྷེ།，梵文天城体：，梵文罗马拟音：gandhe，汉语字面意思：香), rasa (藏文：ར་ས།，梵文天城体：，梵文罗马拟音：rasa，汉语字面意思：味), sparśe (藏文：སྤཪྴེ།，梵文天城体：，梵文罗马拟音：sparśe，汉语字面意思：触), mahāsukha (藏文：མ་ཧཱ་སུ་ཁ།，梵文天城体：，梵文罗马拟音：mahāsukha，汉语字面意思：大乐) and offer them together. Starting with confession with greed, hatred, etc., add the remaining limbs as well. Then, the prayer: Visualize yourself as the mother of all Buddhas of the three times, etc. Visualize yourself clearly as Vajrayogini, and on the precious throne of lotus, sun, moon, and silk layers in your heart, the root guru himself resides in the form of being famous in the world, and the previous assembly field is also made the object of faith and the object of prayer. Recite the mani four rounds a thousand times to a hundred times, and pray that the minds of myself and all sentient beings be blessed to turn to the Dharma. Etc., recite the prayers of wishes as you wish, and when reciting a hundred prayers, recite twenty-one prayers of wishes, or if possible, it is very good to combine the two and accumulate them. Finally, visualize that all the surrounding areas residing in the sky in front gradually dissolve into the inner ones, and everything merges into the main deity. That dissolves into light and merges into the guru in the heart. Generate strong faith. The guru dissolves into light, and the part of the body merges into your own in the form of white light.
Chinese
之身。语的部分以红色光芒的形态为语。意以蓝色光芒的形态融入自己的心中，观想上师的三密与自己的三门无别，心意交融，安住于任何状态。从彼起立时，念诵“生生世世”等，以及“以此善根”等，共同回向善根并祝愿吉祥，结束一座。再次于晚间一座中，从明观皈依境开始。祈请文念诵至收摄为止，如果想供朵玛，则如内修法一样进行。初夜也供养如金刚亥母般的会供，并如秘密仪轨的通常方式进行回向、发愿、吉祥祝愿等。早晚各一座，如果能将每座的供品都更换一新，则非常好。即使不能，也要尽力补充，因为这是为了圆满资粮，所以非常重要。这些是外修法的次第，对此，皈依、发心、顶礼、供养、曼扎、祈请等是主要应做的。第二个七天进行内修法，在法座上，在修法的曼扎前方，放置装饰精美的圆形上师朵玛。在左右方便的位置，放置财神朵玛供，白色食子供，前方和左侧为圆形，右侧和后方为三角形，布置成四眷属并用钩环围绕。更换新的供品等。在自己前方，放置装有甘露丸的内供嘎巴拉，颅骨鼓和腿骨号，以及红供、油脂等。准备会供的物品、黄金酒等。在晚间一座时，有修持的前行、正行、后行三个部分。首先，从外修法的明观皈依境开始，到上师融入自身为止，完整进行。需要念诵成百上千的，可以缩减为每次念诵七遍左右。然后是第二部分，生起次第和念诵，首先是自生起，从（藏文：སྭ་བྷཱ་བ་，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）等开始，以（藏文：རཾ་ཡཾ་ཁཾ་，梵文天城体：रं यं खं，梵文罗马拟音：raṃ yaṃ khaṃ，汉语字面意思：让扬空）将一切能执、所执净化为空性。从彼空性中，观想刹那间如鱼出水般，自身为金刚亥母，在四处安立种子字。以其光芒迎请智慧尊，观想如乌云般聚集于前方虚空中。供养红供，摇动颅骨鼓并念诵咒语，最后吹响腿骨号。从种子字中化现出本尊母
English
The body. The speech part is the speech in the form of red rays. The mind is absorbed into one's own mind in the form of blue rays, contemplating that the three secrets of the guru and one's own three doors are inseparable, blending mind and heart, and abiding in whatever state. When rising from that, recite "birth after birth," etc., and "by this virtue," etc., and jointly dedicate the merit and wish auspiciousness, and end the session. Again, in the evening session, start by clarifying the refuge field. Recite the prayer until it is withdrawn, and if you want to offer a torma, do it like the inner practice. In the first night, also offer a Ganachakra like Vajravarahi, and perform dedication, aspiration, auspicious wishes, etc., according to the general procedure of secret rituals. From morning to evening, it is very good if the offerings are renewed for each of the four sessions. Even if you can't, it is important to replenish as much as possible, because it is for the purpose of completing the accumulation of merit. These are the steps of the outer practice, in which refuge, bodhicitta, prostrations, offerings, mandala, and prayers are the main things to do. In the second week, the inner practice is as follows: on the seat, in front of the mandala for the practice, place a round and decorated guru torma. In a convenient place on the right and left, place the treasure owner torma offering, a white food offering, round in the front and left, and triangular in the right and back, arranged as the four retinues and surrounded by hooks. Change the offerings to new ones, etc. In front of oneself, place the inner offering kapala containing nectar pills, a skull drum and a leg bone flute, as well as red offerings and fat. Prepare the items for the Ganachakra, golden drink, etc. During the evening session, there are three parts: the preliminary, the main part, and the concluding part of the practice. First, start with the clarification of the refuge field of the outer practice, and complete it until the guru is absorbed into oneself. Those that need to be recited hundreds or thousands of times can be reduced to about seven recitations each time. Then comes the second part, the generation stage and recitation. First, the self-generation starts with (Tibetan: སྭ་བྷཱ་བ་, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Chinese literal meaning: self-nature) etc., and with (Tibetan: རཾ་ཡཾ་ཁཾ་, Sanskrit Devanagari: रं यं खं, Sanskrit Romanization: raṃ yaṃ khaṃ, Chinese literal meaning: raṃ yaṃ khaṃ) purify all grasping and grasped into emptiness. From that emptiness, visualize oneself as Vajravarahi in an instant, like a fish jumping out of water, and establish the seed letters in the four places. With its rays, invite the wisdom being, and visualize it gathering like clouds in the sky in front. Offer red offerings, shake the skull drum and recite mantras, and finally blow the leg bone flute. From the seed letters, emanate the deity mother