English
In order not to be unseen, to cut off meaningless idle talk, not to follow the evil thoughts of afflictions such as attachment and aversion, and not to be separated from the three of mindfulness, awareness, and caution, in order to make practice the key point, therefore, the four sessions of dawn, morning, afternoon, and dusk are performed meticulously. Then, the descent of blessings: with special mixed incense and music, with strong devotion, visualizing oneself clearly as the deity, from the rays of light in the heart, stimulating the mind-stream of the Three Roots deity assembly, from the realm of self-nature, all the blessings and accomplishments of wisdom, compassion, and power, manifesting in the forms of body mudras, speech syllables, mind implements, light and rays, rainbow clouds, flowers, and bindus, dissolving into oneself, the place, and all belongings, contemplating oneself as possessing the splendor and energy of great wisdom. Furthermore, for those of superior faculties, whatever appearance arises from the six consciousnesses, at the moment of arising, the knot of grasping and clinging naturally dissolves, and whatever appears manifests as outer, inner, and secret offering clouds, which is the descent of the blessings of pure, vast, great wisdom. Blessing the offering substances: According to the characteristic vehicle Sutra, all actually arranged offerings are blessed and transformed by reciting mantras, lineage mantras, the power of faith, and the power of truth. It is said in the sutras that blessings are bestowed by possessing the five: refuge, deity mantra, samadhi, and mudra. Therefore, from the heart of one's own deity, the letters ཡཾ་（Tibetan, Devanagari, yam, literal meaning: wind）, རཾ་（Tibetan, Devanagari, ram, literal meaning: fire）, ཀཾ་（Tibetan, Devanagari, kam, literal meaning: water） emanate, transforming into the fire, wind, and water of wisdom, burning, destroying, and washing away all the impure substantial grasping, faults, and defilements of the offerings, contemplating emptiness. From emptiness, from the syllable བྷྲཱུྃ་, arise vast and immense jeweled vessels, filled with the divine flowers and other common outer five offerings that arise from the syllable ༀ་, as well as the flowers of the self-arisen five senses and other special inner five offerings, and fierce charnel ground offerings, whatever they may be, possessing all the desirable qualities of samsara and nirvana without exception. Contemplate that from each of these, countless goddesses holding their respective offerings emanate offering clouds, filling the entire expanse of space. Among the three inner offerings of nectar, blood, and torma, the first, nectar, from the syllables ཡཾ་（Tibetan, Devanagari, yam, literal meaning: wind）, རཾ་（Tibetan, Devanagari, ram, literal meaning: fire）, ཀཾ་（Tibetan, Devanagari, kam, literal meaning: water） arise wind, fire, and skull cups.
Chinese
在三个颅骨支架上，从阿或者部隆（藏文：ཨའམ་བྷྲཱུཾ，梵文天城体：आः嗡，梵文罗马拟音：āḥ oṃ，汉语字面意思：阿 嗡）中生出宽广的颅器，其中有五种精华肉和五种甘露：中央是人肉和粪便，东方是牛的肉和精液，南方是狗肉和大量肉的精华即脑髓，西方是马肉和灰尘即莲花的血，北方是大象的肉和尿液。在这些上面依次是：舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），邦（藏文：བཱཾ，梵文天城体：व，梵文罗马拟音：vaṃ，汉语字面意思：邦）无量光佛父母，吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），朗（藏文：ལཱཾ，梵文天城体：ला，梵文罗马拟音：lāṃ，汉语字面意思：朗）金刚萨埵佛父母，幢（藏文：ཏྲཱཾ，梵文天城体：त्र，梵文罗马拟音：trāṃ，汉语字面意思：幢），芒（藏文：མཱཾ，梵文天城体：मा，梵文罗马拟音：māṃ，汉语字面意思：芒）宝生佛父母，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），姆（藏文：མུཾ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：姆）不空成就佛父母，阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），当（藏文：ཏཱཾ，梵文天城体：ता，梵文罗马拟音：tāṃ，汉语字面意思：当）不空成就佛父母。 注：这些完全转化后，从五部佛父母结合之处降下红白菩提心之流，颅器完全充满，诸佛化光融入物质，观想其化为智慧甘露之海，光芒四射，幻化出欲妙天女。 此外，《意集经》中说：“开始时风动火燃，颅器温暖，物质沸腾，蒸汽光芒四射，遍布十方，勾召智慧甘露，融入其中，本尊和誓言物，智慧甘露之众，无二无别地混合，红白交融，触及本尊则成为满足喜悦之物，触及道友则成为生起成就之精华，触及敌人则成为斩断命脉之兵器，触及魔障则成为粉碎为尘土之药，触及任何事物都观想为成就之甘露。” 如是说。 血供是：风火颅器如前，上面是湿润且带毛发的本扎器皿，在宽广的内部，将三界的执着念头全部汇聚成血液的形态并使其汇聚，在中央，血供女神吉日玛，红色裸体，手持刀和颅器，从巴嘎流出血液，与颅器的物质无别地混合并充满，最后诸佛也化光融入物质，观想其自性为无执的大乐，血供之海波涛汹涌，幻化出欲妙之云。 食子是：在颅器或者珍宝器皿的宽广内部，各种食物的食子，具有百味的诸佛甘露，化为无尽享用之堆积，从中幻化出无数手持内外密供品以满足宾客的天女之云。 以上是共同和特殊的
English
On top of the three skull tripods, from A or Bhruṃ (藏文：ཨའམ་བྷྲཱུཾ，梵文天城体：आः嗡，梵文罗马拟音：āḥ oṃ，汉语字面意思：A Um) arises a wide and vast skull cup. Inside are the five essential meats and five nectars: in the center, human meat and excrement; in the east, cow meat and semen; in the south, dog meat and the essence of much meat, namely brain; in the west, horse meat and dust, namely lotus blood; in the north, elephant meat and urine. On top of these, in order, are: Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrīḥ), Vāṃ (藏文：བཱཾ，梵文天城体：व，梵文罗马拟音：vaṃ，汉语字面意思：Vāṃ) Amitābha Buddha and consort, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), Lāṃ (藏文：ལཱཾ，梵文天城体：ला，梵文罗马拟音：lāṃ，汉语字面意思：Lāṃ) Vajrasattva Buddha and consort, Trāṃ (藏文：ཏྲཱཾ，梵文天城体：त्र，梵文罗马拟音：trāṃ，汉语字面意思：Trāṃ), Māṃ (藏文：མཱཾ，梵文天城体：मा，梵文罗马拟音：māṃ，汉语字面意思：Māṃ) Ratnasambhava Buddha and consort, Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), Muṃ (藏文：མུཾ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：Muṃ) Amoghasiddhi Buddha and consort, Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ), Tāṃ (藏文：ཏཱཾ，梵文天城体：ता，梵文罗马拟音：tāṃ，汉语字面意思：Tāṃ) Amoghasiddhi Buddha and consort. Note: When these are completely transformed, from the union of the five Buddha families and their consorts, a stream of white and red bodhicitta descends, filling the skull cup completely. The deities dissolve into light and merge into the substance, transforming into an ocean of wisdom nectar, radiating light and emanating desire goddesses. Furthermore, in the Gongdü it says: "In the beginning, the wind stirs, the fire blazes, the skull cup warms, the substances boil, the rays of vaporous light radiate in all directions, summoning the wisdom nectar and dissolving it within. The deities and samaya substances, the assembly of wisdom nectar, mix inseparably, swirling red and white. If it touches the deities, it becomes a substance that fulfills their delight; if it touches the brothers, it becomes an essence that brings about siddhis; if it touches the enemies, it becomes a weapon that severs their life force; if it touches the obstacles, it becomes a medicine that pulverizes them into dust; whatever it touches, visualize it as the nectar of accomplishment." As it is said. The rakta is: The wind-fire skull cup is as before, on top is a fresh bhanda vessel with hair. Inside the wide and vast interior, all the clinging thoughts of the three realms are gathered and accumulated in the form of blood. In the center, the rakta goddess Girtima, naked and red, holding a knife and skull cup, a stream of rakta flows from her bhaga, mixing inseparably with the substance of the skull cup and filling it completely. Finally, the deities also dissolve into light and merge into the substance, visualizing its essence as unattached great bliss, an ocean of rakta with surging waves, emanating clouds of desirable qualities. The torma is: Inside the wide and vast skull cup or precious vessel, a torma of various foods, the nectar of the deities with a hundred flavors, transformed into an inexhaustible treasure of desirable qualities, from which emanate countless clouds of goddesses holding outer, inner, and secret offerings to satisfy the guests. The above is common and special.
Chinese
这是前行次第。第二是正行次第，其中有总义略示和广释正文。第一部分也有：结合各续部的观点进行解说；结合四生处的习气清净之法；结合根器的次第而修持本尊之法。第一部分是：经续中说：想要圆满次第的，具足方便的瑜伽士们，应从根本修习生起次第。又，金刚手秘密口诀中说：总而言之，将不清净的显现转化为清净的显现，观修坛城的轮，是生起次第。为了证悟彼乐空的智慧，观修有相的脉、气、明点，以及无相的真如三摩地，是圆满次第。如是说。之前的生起次第也有：了知境相无实是幻化的生起次第；任运显现空明的甚深生起次第；具有本尊身相、面容和手印的化身生起次第。此处是按照后者进行解说。定义是：所谓与乐空相应的，从改造和观察中产生的本尊身相空明是生起次第的定义。它也具有四种特点。至尊贡噶宁波说：仪轨的特点是具备经续中所说的完整生起仪轨；自果的特点是能够生起咒语的力量；体性的特点是乐空之自性；作用的特点是具备清净、圆满、成熟三者。如是说。又，按照外三续部来说，《心性休息》中说：行为上，自己卑下而本尊至高，如君主与奴仆般修持而获得成就；行持上，视自己与本尊平等，自己是誓言尊，前方是智慧尊，如朋友般获得成就；瑜伽正行中，二者无别，前后迎请本尊，如水入水般无别而获得成就。因此，在事续等之中，虽然没有将自己观想为本尊，但在殊胜者中，将智慧本尊视为国王，自己作为誓言尊，以臣仆的身份，主要通过洁净等外在行为来获得成就。
English
These are the preliminary stages. Second is the main practice stage, which includes a summary of the general meaning and a detailed explanation of the main text. The first part also includes: explaining in conjunction with the respective views of the tantras; in conjunction with the method of purifying the habitual tendencies of the four modes of birth; and how to practice deity meditation in conjunction with the sequence of faculties. The first part is: It is said in the tantras: Those yogis who desire the completion stage and possess skillful means should build the generation stage from the foundation. Also, in the Secret Lord's Oral Instructions, it says: In short, transforming impure appearances into pure appearances and meditating on the wheel of the mandala is the generation stage. In order to realize the wisdom of bliss and emptiness, meditating on the channels, energies, and bindus with characteristics, and the samadhi of suchness without characteristics, is the completion stage. It is said. The former generation stage also includes: knowing that objects are unreal, the illusory generation stage; spontaneously arising as appearance and emptiness, the profound generation stage; the emanation generation stage with the deity's form, face, and hand gestures. Here, it is explained according to the latter. The definition is: That which is in accordance with bliss and emptiness, the deity's form of appearance and emptiness arising from transformation and examination, is the definition of the generation stage. It also has four characteristics. Jetsun Kunga Nyingpo said: The characteristic of the ritual is that it possesses the complete generation ritual spoken of in the tantras; the characteristic of the self-result is that it is able to generate the power of mantra; the characteristic of the essence is the nature of bliss and emptiness; the characteristic of the function is that it possesses purification, completion, and maturation. It is said. Also, according to the three outer tantra classes, it says in Resting the Mind Itself: In action, oneself is inferior and the deity is supreme, obtaining accomplishment by practicing like a lord and servant; in conduct, viewing oneself and the deity as equal, oneself is the samaya being and in front is the wisdom being, obtaining accomplishment like friends; in the actual yoga, the two are inseparable, inviting and dismissing the deity before and after, obtaining accomplishment inseparably like water poured into water. Therefore, in the action tantras and so on, although there is no generation of oneself as the deity, in the special ones, the wisdom deity is treated like a king, and oneself, as the samaya being, obtains accomplishment mainly through external actions such as cleanliness, in the manner of a subject.