English
Oh, bless me to perfectly complete the essence extraction and achieve the unconditioned body. I pray to Rolpai Dorje Tukchok Jamcho Wang, Kundu Tsewang Yeshe Trinley Shab, Cho Drak Gyatso Kunzang Yeshe, bless me to perfectly complete the essence extraction and achieve the unconditioned body. I pray to Gawai Dorje Jampa Yonten Pal, Padma's namesake Thubten Tenzin, and Drubwang Orgyen Rangdrol Dorje, bless me to perfectly complete the essence extraction and achieve the unconditioned body. I pray to Nyinpo Dondzig Namgyal Dorje and Gyurme Neluk Ngongyur Tenpel Shab, the incomparable root and lineage lamas, bless me to perfectly complete the essence extraction and achieve the unconditioned body. I pray to the treasure of the five collections of the all-encompassing wish-fulfilling jewel, the peaceful and wrathful deities, dakinis, dharma protectors, and the oath-bound sisters, bless me to perfectly complete the essence extraction and achieve the unconditioned body. From beginningless time, accumulated karmic obscurations, and all temporary obstacles on the ground and path, may they be pacified and without hindrance to achieving enlightenment, may aversion to samsara arise, definite renunciation and sorrow increase. May I be able to endure alone in solitary places, be narrow-minded, and spend days and nights with Dharma. May I follow the predecessors and achieve ultimate accomplishment. In all lifetimes, may I be free from all misfortunes such as disease, weapons, famine, etc., and cut off the abyss of evil destinies. May I be free from unfavorable obscurations, and may life and wisdom increase. May appearance be mastered, and may disturbing emotions, enemies, and evil spirits be subdued. May all activities be accomplished, and may I attain the vajra body. May wind and mind be mastered, and may conceptual thoughts dissolve into the dhati. May bliss and warmth self-ignite, and may experience and realization increase. May view, meditation, conduct, and result be unerring, and may I realize the meaning. May I become a Buddha without separating myself from others, samsara, and nirvana, and may I be completely liberated from the three realms and attain the dharmadhatu. Thus, with the lineage prayer preceding, the refuge and bodhicitta are: I take refuge in the lama, the Three Jewels, and the yidam deities, with reverence I take refuge in beings as vast as space. In order to attain the supreme, unsurpassed enlightenment, I practice the Vajra Dakini. Recite three times. Meditate on the four immeasurables, such as all sentient beings have happiness and the causes of happiness. Self-generation: Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Recite the syllable Hūṃ in the mouth.
Chinese
以赞颂之语，自身刹那忆念圆满，金刚空行寂静母，莲花日月尸垫上，白母一面且二手， 右左弯刀颅血持，舞姿右屈左伸展，卡杖嘎倚于腰际，发散猪面耳后朝右，顶上有光辉，颅骨顶饰骨骼严，洁白明亮火焰中显现，脐间日轮中央处，水晶金刚五股杵，金刚杵心吽字白而明，心间莲花四瓣中，哈字白色光芒耀，因此观想吽让火燃烧，光芒外放供养诸圣众，收摄融入智慧于自身，观想显空如幻化。如是明观后，观修拙火燃滴，外观想幻身之空性，如透明清澈之琉璃管般，观想为白色金刚亥母。内观想清净脉之空性，顶轮、喉轮、心轮、脐轮、密轮，如其各自之数量而明观。秘密为拙火火室之生起，于三脉之交汇处，日垫上观想阿夏，火之种子，微细而迅速。于脐轮之日轮燃烧之中央，观想水晶金刚五股杵，其中心观想白色明亮之吽字。于心间四瓣莲花之中央，观想白色哈字光芒四射。观想拙火阿夏，从脐轮之吽字处火焰燃烧。光芒放出与收摄，供养诸圣众。观想智慧之精华融入自身。 于显空如幻之状态中，安住于任运自在之状态。将钟息粉丸任何一种，放入真实颅器或观想为颅器之容器中。左手持于脐轮前方。念诵与观想相结合：嗡，梭巴瓦修达，萨瓦达玛，梭巴瓦修多杭。（藏文：ཨོཾ་སྭ་བྷཱ་བ་ཤུདྡྷཿསརྦ་དྷརྨཱཿསྭ་བྷཱ་བ་ཤུདྡྷོ྅་ཧཾ།，梵文天城体：ओँ स्वाभाव शुद्धाः सर्व धर्माः स्वाभाव शुद्धोऽहम्，梵文罗马拟音：oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho 'ham，汉语字面意思：嗡，自性清净，一切法，自性清净我。）观想所有物质不净之物皆已空性。嗡，哈，班杂，萨瓦，扎地，木儿达，吽，啪。（藏文：ཨོཾ་ཧ་བཛྲ་སརྦ་པྲ་ཏི་མུརྟ་ཧཱུྃ་ཕཊ།，梵文天城体：ओँ ह वज्र सर्व प्रति मूर्त हुम् फट्，梵文罗马拟音：oṃ ha vajra sarva prati mūrta hum phaṭ，汉语字面意思：嗡，哈，金刚，一切，显现，吽，啪。）念诵一百零八遍或二十一遍，净化所有物质之毒。观想颜色、气味、味道、力量圆满，成为具足百味之甘露。嗡，阿，吽，舍。（藏文：ཨོཾ་ཨཱཿཧཱུྃ་ཧྲཱིཿ，梵文天城体：ओँ आः हुम् ह्रीः，梵文罗马拟音：oṃ āḥ hūṃ hrīḥ，汉语字面意思：嗡，啊，吽，舍。）念诵二十一遍。再次观想丸药从吽字化为甘露之精华。嗡，阿，吽，玛哈，萨瓦，滚扎里，吽，舍，梭哈。（藏文：ཨོཾ་ཨཱཿཧཱུྃ་མ་ཧཱ་སརྦ་ཀུཎྜ་ལཱི་ཧཱུྃ་ཧྲཱིཿསྭ，梵文天城体：ओँ आः हुम् महा सर्व कुण्डलि हुम् ह्रीः स्व，梵文罗马拟音：oṃ āḥ hūṃ mahā sarva kuṇḍali hum hrīḥ sva，汉语字面意思：嗡，啊，吽，大，一切，滚扎里，吽，舍，梭哈。）
English
With words of praise, may I instantly remember and perfect myself. Vajra Dakini, the pacifying mother, upon a lotus, sun, and corpse seat, a white mother with one face and two hands, Holding a curved knife and skull cup filled with blood in her right and left hands, in a dancing posture with the right leg bent and the left extended, a khatvanga resting against her hip, hair loose, a pig face facing right behind her ear, with radiance on her crown, adorned with a dry skull crown and bones, clear white, luminous in the center of a fire mass, in the center of the solar plexus at the navel, a crystal five-pointed vajra, in the center of the vajra, a clear white Hūṃ, in the center of the four-petaled lotus at the heart, a white Ha syllable radiating light, therefore meditate on Hūṃ Raṃ fire blazing, light radiating outwards to worship the noble ones, gathering inwards, wisdom dissolving into myself, meditate on appearance and emptiness as illusion. Having clarified this, the practice of Tummo blazing and dripping is as follows: Outwardly, meditate on the emptiness of the illusory body as the form of white Vajravarahi, clear and transparent like a blown-glass tube. Inwardly, clarify the emptiness of the pure channels, the crown, throat, heart, navel, and secret chakras, according to their respective numbers. Secretly, kindle the Tummo fire chamber. At the junction of the three channels, on a sun cushion, visualize a tiny, swift seed syllable A-sha of fire. In the center of the blazing solar plexus at the navel, visualize a crystal five-pointed vajra. In its center, visualize a clear white Hūṃ. In the center of the four-petaled lotus at the heart, visualize a white Ha syllable radiating light. Meditate on the Tummo A-sha blazing fire from the navel Hūṃ. By radiating and gathering the light, worship the noble ones. Visualize the essence of wisdom dissolving into yourself. In the state of appearance and emptiness as illusion, remain in a state of effortless ease. Place any kind of ground chung-zhi pills into an actual skull cup or a container visualized as a skull cup. Hold the left hand directly in front of the navel. Combine recitation and visualization: Oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho 'ham. (藏文：ཨོཾ་སྭ་བྷཱ་བ་ཤུདྡྷཿསརྦ་དྷརྨཱཿསྭ་བྷཱ་བ་ཤུདྡྷོ྅་ཧཾ།，梵文天城体：ओँ स्वाभाव शुद्धाः सर्व धर्माः स्वाभाव शुद्धोऽहम्，梵文罗马拟音：oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho 'ham，汉语字面意思：嗡，自性清净，一切法，自性清净我。) Visualize that all impure substances of the material have become emptiness. Oṃ ha vajra sarva prati mūrta hūṃ phaṭ. (藏文：ཨོཾ་ཧ་བཛྲ་སརྦ་པྲ་ཏི་མུརྟ་ཧཱུྃ་ཕཊ།，梵文天城体：ओँ ह वज्र सर्व प्रति मूर्त हुम् फट्，梵文罗马拟音：oṃ ha vajra sarva prati mūrta hum phaṭ，汉语字面意思：嗡，哈，金刚，一切，显现，吽，啪。) Recite this 108 or 21 times to purify all material poisons. Visualize that the color, smell, taste, and power are perfect, and that it has become a substance of nectar with a hundred flavors. Oṃ āḥ hūṃ hrīḥ. (藏文：ཨོཾ་ཨཱཿཧཱུྃ་ཧྲཱིཿ，梵文天城体：ओँ आः हुम् ह्रीः，梵文罗马拟音：oṃ āḥ hūṃ hrīḥ，汉语字面意思：嗡，啊，吽，舍。) Recite 21 times. Again, visualize the pills transforming from the syllable Hūṃ into a mass of nectar. Oṃ āḥ hūṃ mahā sarva kuṇḍali hūṃ hrīḥ sva. (藏文：ཨོཾ་ཨཱཿཧཱུྃ་མ་ཧཱ་སརྦ་ཀུཎྜ་ལཱི་ཧཱུྃ་ཧྲཱིཿསྭ，梵文天城体：ओँ आः हुम् महा सर्व कुण्डलि हुम् ह्रीः स्व，梵文罗马拟音：oṃ āḥ hūṃ mahā sarva kuṇḍali hum hrīḥ sva，汉语字面意思：嗡，啊，吽，大，一切，滚扎里，吽，舍，梭哈。)
Chinese
啊 ཧཱ། 通过念诵百字明咒来加持，观想物品无限增长，然后以缘起心咒进行开光。之后，服用三颗或五颗芥子大小的药丸，如果是在之后，每次中间时段用盐开水送服。然后，观想从肚脐的ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中燃起智慧之火，心中甘露沸腾，身体内部充满。伸直身体，呼出浊气。以长吸短呼的方式吸气，用力压在肚脐下方。缓慢收缩下部气息，保持尽可能长的时间。双手用食指按压鬼脉，握金刚拳，放在肾脏上方，腰部左右各转三圈。无法忍受时，呼气的同时口中念诵哈 ཧཱུྃ་ རཾ་ 百字明咒，观想所有甘露精华融入自己的三脉，不可思议的喜乐燃烧。像这样屏气二十一次。最后，安住在无所缘的大乐之中。以此功德愿我迅速成就金刚空行母。等等，念诵任何回向文和吉祥祈愿文。按照这样的次第，第一天从下午开始，按照上述方法进行会供的修持。从第二天到第六天，可以进行任何四个时段的修持，如果每个时段都能进行会供，那就更好了。如果不能，早上可以隆重地进行会供等。其他时段可以进行传承祈请等，进入正行。晚上也要保持身体的姿势，抓住柔和的气息，在明空不二的状态中安睡。注意保暖。在时段的间隙，如果感到愉快和有精力，也可以进行锻炼和气功等。在这些时候，遣除障碍的方法是，正如经文中所说：遣除障碍的方法虽然很多，但总的来说，无论发生什么障碍，都要以无缘空性的境界来对治。向上师、本尊、空行母供奉清净的朵玛，反复祈愿恶业、罪业、障碍得以清净，这样就能解除精要、邪魔、障碍和灾难。第三部分是结尾：第七天黎明时分，喝一些煮好的稀面茶，然后好好地喝茶。之后，吃一些美味的米粥，让肚子感到舒适，然后逐渐
English
Ah Ha! By consecrating with the mantra of the Hundred Syllables, contemplate that the substances increase immeasurably, and then consecrate with the Essence of Dependent Arising. Then, take three or five pills the size of mustard seeds, whichever is appropriate. If it is later, then each intermediate session should be taken with boiled salt water. Then, visualize that from the HŪṂ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) at the navel, the fire of wisdom blazes, and the nectar boils in the heart, filling the inside of the body. Straighten the body and expel stale air. Inhale in a long-inhale, short-exhale manner, pressing down firmly below the navel. Slowly contract the lower breath and hold it for as long as possible. With the index fingers of both hands pressing on the ghost veins, hold the vajra fists above the kidneys and rotate the waist three times to the left and right. When it becomes unbearable, as you exhale, recite the Hundred Syllable Mantra of Ha HŪṂ Raṃ from your mouth, and contemplate that all the essence of nectar dissolves into the three channels of your own body, and unbearable bliss blazes. Hold such a breath twenty-one times. Finally, rest in equanimity in the state of great bliss without objectification. By this virtue, may I quickly attain Vajra Yogini. And so on, make any dedication and auspicious prayers. According to such a sequence, on the first day, starting from the afternoon session, practice the tsokhor as before. From the second day up to the sixth day, perform any of the four sessions, and it would be good if there was a tsok offering for each session. If not, then in the morning, perform the tsok offering etc. extensively. For the other sessions, it is enough to engage in the main practice such as lineage prayers. At night, without disturbing the posture of the body, hold the gentle breath and lie down to sleep soundly in the state of blending space and awareness. Keep warm with clothes. In the intervals between sessions, if you are happy and have energy, it is also good to do physical exercises and trulkhor etc. In these times, the method of dispelling obstacles is, as it says in the text: Although there are many methods for dispelling obstacles and harms, in general, whatever obstacles and harms arise, apply the expanse of non-objectification and emptiness. Offer pure tormas again and again to the lama, yidam, and dakinis. Pray that negative karma, sins, and obscurations may be purified, and thus the essential points, evil spirits, obstacles, and harms will be released. The third part is the conclusion: Near dawn on the seventh day, drink some well-boiled thin barley tea appropriately. Then drink good tea well. After that, eat some good rice porridge to make the stomach comfortable, and then gradually