English
Offerings and praises are presented. Holding the nectar skull cup in the right hand, place the essence of the four kinds of wine, etc., on the stand at the end. Play the ḍāmaru with the right hand. With the thumb and forefinger of the left hand joined, scatter the nectar three times as explained in the text. Each time, recite the mantra and combine it with visualization, blessing the outer and inner offerings three times. The lineage offering words can be recited like prose, but it is better to follow the poetic style, as stated by Chos Gling. Recite one round of three Oṃs (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om). To the Great Vajradhara Vajrayogini, offer the delightful offering of pure wisdom nectar. Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om) Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese Meaning: Ah) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum). Accept with compassion and grant common and supreme siddhis. These two lines and three seed syllables are the explanation of the lineage. To the great accomplished Tilopa, the great scholar Naropa, the sovereign translator Jetsun Rechenpa, the Rainbow Body Essence famous throughout Jambudvipa, Mipham Lodrö Kunga Lhundrup, the Lord of Dharma Tukje Dorje, Great Bliss Dorje Manjushri Hero, Dharma Manifestation Padma Nyinje, all kind root and lineage gurus, the deities of the Vajravarahi mandala, dakinis, protectors of the Dharma, treasure guardians, and local deities. Recite this. Also, taste a little nectar yourself, and by reciting the three syllables, believe that you will obtain two kinds of siddhis. If you wish to offer the torma during the evening session, you can add it here. Then all the consort yoginis dissolve into the main deity. From her three places, the three seed syllables of white, red, and blue, rays of light emanate and dissolve into one's own three places, and after receiving the four empowerments in this way, they come to one's crown. Dissolving into red light, they merge into oneself, becoming inseparable. The light of one's own seed syllable gradually gathers the outer environment and inner beings into oneself. The visualization of oneself as the deity is also gathered into the seed syllable at the heart, and the seed syllable is also gathered into the crescent moon, bindu, and nāda, and remains in a state of non-objectification. Again, with the natural sound of the mantra, rise from the deity of the meditation break, perform aspirations and auspicious prayers, and learn the key points of conduct. Again, perform the evening recitation and meditation completely as before. After offering the inner offering during the meditation break, be sure to offer a tsok offering. After receiving the empowerment, gather into the completion stage, and from the state of non-objectification, enter into the conduct of the night. The meditation of dawn and the early morning session
Chinese
修法也和前面一样。早课时，前行仪轨要隆重，晚课结束时作朵玛供养，黄昏时分会供轮也要隆重举行，这样念诵方式就简便易行。后面的修法，前行仪轨可以稍微简略一些。正文里虽然没有会供轮的说明，但因为这是密宗仪轨的补充，所以七日修法期间，每天晚上都要进行，如果长期修法无法做到，那么开头、中间、结尾这三个阶段一定要进行。念诵的数量是三十四万，这是一般的数量。如果是七天的时间，那就尽力念诵吧。这里所需要的朵玛供养是：在朵玛上放置干净的水和内供，按照正文里说明的，进行清洗、加持，作为甘露供养。观想自己心间的光芒，照耀轮回和涅槃，所有的一切都觉醒为上师、本尊无二无别的身、语、意三金刚的自性，舌头如光芒的管子，将朵玛甘露的精华吸上来享用。嗡 班匝 咕噜 依当 巴林达 卡卡 卡嘿 卡嘿（藏文，梵文天城体：，梵文罗马拟音：oṃ vajra guru idaṃ baliṃta kha kha khāhi khāhi，汉语字面意思：嗡 班匝 咕噜 此 食子 吃 吃 卡嘿 卡嘿）。念诵三遍，供养上师。嗡 三遍，加上朵玛咒语，念诵三遍，供养本尊。阿 卡 罗（藏文，梵文天城体：，梵文罗马拟音：a kā ro，汉语字面意思：阿 字）念诵三遍，供养三宝等，普遍供养。供养根本上师和传承上师，以及本尊坛城的诸位本尊。供养三宝。供养空行母和护法神。祈请加持，使我等在此生获得大手印的成就。这样祈请事业。擦拭地神朵玛和黄金饮料，进行清洗。从空性中，在宽广的珍宝器皿中，嗡（藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）化为光芒，从光芒中生出天物所成的朵玛，清澈无碍，产生无漏的殊胜安乐。嗡 阿 吽（藏文，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 阿 吽）念诵三遍进行加持。阿 卡 罗（藏文，梵文天城体：，梵文罗马拟音：a kā ro，汉语字面意思：阿 字）等念诵三遍进行回向。具有五种妙欲的殊胜朵玛，供养给伏藏的守护神、地神及其眷属。请享用，并令我等，一切违缘寂灭，寿命和福德增长。愿精要之义的教法弘扬光大，愿我等修行者禅定增上。为了获得殊胜和共同的成就，愿远离障碍，愿一切国土，吉祥安乐，圆满事业。
English
The practice is the same as before. For the morning session, the preliminary rituals should be elaborate, and at the end of the evening session, offer the torma. In the twilight session, the tsokhor should be held elaborately, which will make the recitation method simple and easy. For the later sessions, the preliminary rituals can be slightly abbreviated each time. Although there is no explanation of the tsokhor in the text, it is a supplement to the tantric rituals, so it should be performed every night during the seven-day practice. If it is a long-term practice and it is not possible to do so, then it must be done at the beginning, middle, and end. The amount of recitation is 340,000, which is the general amount. If it is a week, then recite as much as possible. The torma offering required for this is: place clean water and inner offering on the tormas, and purify and bless them according to the instructions in the text, as an offering of nectar. Visualize that the light from your heart illuminates samsara and nirvana, and that all beings awaken into the nature of the body, speech, and mind vajra of the guru and yidam, inseparable from each other. The tongue, like a tube of light, draws up the essence of the torma nectar and enjoys it. Oṃ Vajra Guru Idaṃ Baliṃta Kha Kha Khāhi Khāhi (藏文，梵文天城体：，梵文罗马拟音：oṃ vajra guru idaṃ baliṃta kha kha khāhi khāhi，汉语字面意思：嗡 班匝 咕噜 此 食子 吃 吃 卡嘿 卡嘿). Recite three times to offer to the guru. Recite Oṃ three times, adding the torma mantra, and recite three times to offer to the yidam. Recite A Kā Ro (藏文，梵文天城体：，梵文罗马拟音：a kā ro，汉语字面意思：阿 字) three times to offer to the Three Jewels, etc., making a general offering. Offer to the root guru and lineage gurus, as well as the deities of the yidam mandala. Offer to the Three Jewels. Offer to the dakinis and dharma protectors. Please bless us to attain the accomplishment of Mahamudra in this very life. Thus, pray for the activity. Cleanse the torma of the treasure owner and the golden drink, and purify them. From emptiness, in a wide and vast jeweled vessel, Oṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡) transforms into light, and from the light arises the torma made of divine substances, clear and unobstructed, generating extraordinary bliss free from defilements. Bless it by reciting Oṃ Āḥ Hūṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 阿 吽) three times. Dedicate it by reciting A Kā Ro (藏文，梵文天城体：，梵文罗马拟音：a kā ro，汉语字面意思：阿 字) etc. three times. This sacred torma, endowed with the five desires, is offered to the guardians of the profound treasure, the earth deities, and their retinues. Please accept it with joy, and may all obstacles be pacified, and may our lifespan and merit increase. May the teachings of the essential meaning flourish, and may the samadhi of us practitioners increase. In order to attain supreme and common accomplishments, may we be free from obstacles, and may auspiciousness, happiness, abundance, and activity prevail throughout all lands.
Chinese
说此语后，便委托（我）贫者以事业。 斯瓦 巴瓦 南 嘎擦（藏文，梵文天城体：स्वभाव नम् गच्छ，梵文罗马拟音：svabhāva nam gaccha，汉语字面意思：自性中去）。 若欲广陈此朵玛供，则依噶林之伏藏仪轨而行。 此乃内修，即以金刚瑜伽母之念诵为主。 三七日之秘密修法：内修于早课时已行，于彼之外课时，先行前行会供。 稍作金刚亥母之观修、念诵及甘露供养后，受取灌顶。 前方之本尊融入自身后，于彼之后，自身明观为胜乐佛母，于心间，从名为“詹巴林扎巴”之上师处，生起四无量心之猛烈修持。 如是念诵至“……转为猛烈”之间，并作明观。 若能将外修时所用的四座祈请文与愿文合为一体，则甚佳。 若不能，则念诵百余遍祈请文及二十一遍愿文。 其后，以意念诵“嗡啊吽”（藏文，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）此三字，此乃坚固、动摇、轮回、涅槃一切之命，而舌不动。 念诵之量，经中说为三十万遍，故每座念诵一万一千遍，则七日可超过三十万遍。 座末，依甘布巴之规，如内修般作收摄升华。 噶举派认为，应信解上师五光之自性融入自身。 经文之意为，上师与自心无别，安住于离戏、本初之自性中。 伏藏师本人亦如是认为，此甚为明了。 总之，于此秘密修法之时，明观本尊与上师，以猛烈之虔诚祈请，将上师修作化身，即身金刚之瑜伽。 以意念诵三字，即报身与语。 安住于大手印之状态中，即法身与意，是为身、语、意三者与金刚三者之瑜伽而精进。 座间及剩余时间之行持，如前所述。 此处，经文中说本尊与上师无别，其意义为：如经中所说： “恒时安住于心间， 一明点而无有变异， 彼修习者之士夫， 定将生起胜妙智慧。” 如是，自心之俱生大乐，即无死之明点，显现为上师之相。 遍主普作王之光明，即自身之本尊。
English
After saying this, I entrusted the work to the poor one. Sva Bhava Nam Gaccha (Tibetan, Sanskrit Devanagari: स्वभाव नम् गच्छ, Sanskrit Roman transliteration: svabhāva nam gaccha, Chinese literal meaning: go to self-nature). If you want to offer this Torma extensively, then follow the instructions of the Karling treasure text. This is the inner practice, which mainly focuses on the recitation of Vajrayogini. The secret practice on the twenty-first day: The inner practice has been done in the early session, and in the outer session, first do the preliminary practice of Tsok. Briefly do the meditation and recitation of Vajravarahi, and the nectar offering, and then receive the empowerment. After the deity in front dissolves into oneself, then, visualize oneself as the Victorious Mother, and in the heart, from the Lama Dzamling Drakpa, generate a fierce practice of the four immeasurables. Recite up to "...turn into fierce" and visualize clearly. It is best if the four-session prayer and aspiration text used during the outer practice can be combined into one. If not, then recite about a hundred prayers and twenty-one aspirations. Then, mentally recite the three syllables "Om Ah Hum" (Tibetan, Sanskrit Devanagari:, Sanskrit Roman transliteration: oṃ āḥ hūṃ, Chinese literal meaning: Om Ah Hum), which are the life of all that is stable, moving, samsara, and nirvana, without moving the tongue. The amount of recitation is said to be 300,000 times in the sutra, so if you recite 11,000 times per session, you will exceed 300,000 times in seven days. At the end of the session, according to the Gambopa tradition, the collection and sublimation should be done as in the inner practice. The Drukpa tradition believes that one should believe that the nature of the five lights of the Lama dissolves into oneself. The meaning of the scripture is that the Lama and one's own mind are inseparable, and one should abide in the nature of non-duality and primordial nature. The treasure revealer himself also believes this, which is very clear. In short, during this secret practice, visualize the deity and the Lama, and pray with fierce devotion, practice the Lama as an incarnation, which is the yoga of the Vajra body. Mentally recite the three syllables, which are the Sambhogakaya and speech. Abiding in the state of Mahamudra is the Dharmakaya and mind, which is to strive for the yoga of the three bodies and the three Vajras. The activities during the session breaks and the remaining time are as described earlier. Here, the scripture says that the deity and the Lama are inseparable, and the meaning is: As the scripture says: "Always abiding in the heart, A single Bindu without change, For the person who practices this, Definitive wisdom will arise." Thus, the co-emergent great bliss of one's own mind, which is the immortal Bindu, appears as the form of the Lama. The light of the all-pervading Samantabhadra, is one's own Yidam.