English
Where are the obstacles of eighty thousand? By the blessing of offering the sacrificial cake of samaya substances. Having removed all harms that seek opportunities for a long time. May it be spontaneously accomplished without change. Root text: "The great mudra of offering is," etc., reciting, the meaning of what is said is the offering words of the superior samadhi. "The great mudra of offering is," from this to "Alala, I offer," reciting in between, and clarifying the meaning is: Root text: Namo Hum. Where are the objects of mental thought? Having become five kinds of material resources. Having realized the meaning of appearing in any way as awareness. May the desired qualities be spontaneously accomplished. Root text: From the four continents of Mount Meru, etc., reciting. The meaning of what is said is the offering of union and liberation. From the four continents of Mount Meru to Atma Koham, reciting in between, and clarifying the meaning is: Root text: Namo Hum. Where are the objects of attachment and aversion? The blessing of offering the two Tan-gan. The meaning of completely purifying the field of activity. May the two benefits of self and others be spontaneously accomplished. The offering of desirable qualities is: eating, wearing, drinking, and enjoying. From this to enjoying the nature of reality, reciting between Alala Ho, and clarifying the meaning is: Root text: Namo Hum. Where are the objects of the senses and sense objects? By the power of offering the five desirable qualities. The meaning of the absence of duality between object and mind. May the field of activity be completely purified. Root text: The meaning of what is said, such as the field of activity of the senses, is: Although it seems to be only the offering of musical sounds, like the Secret Essence Tantra, the offering of the wisdom of song is: Om. Perfect in the ten directions and four times. From this etc. to the bindu Che Ho of body, speech, and mind, and the offering of musical sounds is: The field of activity of the senses has no inherent object. From this to Jah Hum Bam Hoh, Pratitya Hoh, reciting in between, and clarifying the meaning is: Root text: Namo Hum. Where are the objects of afflictions and suffering? By offering melodious songs and musical sounds. May all become the sound of the Great Vehicle. May the meaning of secret mantra be realized by all. Hoh. All the Sugatas of the ten directions and four times, the very nature of the Bhagavan, glorious Vajrasattva, and so on, the five families, the ocean of victorious ones, the inconceivable retinue, all listen and consider. We yogis
Chinese
以殊胜智慧的酒供，结合外、内、密三种，献供后，愿身、语、意之续皆得大欢喜。愿以此加持，无边众生皆得金刚持之位。愿我所破之誓言得以圆满，成为殊胜成就之器。愿文字轮于大集会处现证圆满正觉。阿拉拉霍！请赐予所欲之誓言。如是说后，心中随所欲求祈祷，并作意义之阐释：根本颂：那摩吽！心中所思之事物为何？先前所发愿之加持为何？心中所想任运成就之义为何？一切利生之事任运成就。根本颂：之后，将三界作为天众之坛城。从“Bhruṃ viśva viśuddhe”开始，直至“āli kāli”，以及“Om guhyajñānabodhicitta mahāsukha hūṃ hūṃ hūṃ”。念诵并于十方四时赞颂。如是所说，念诵“Bhruṃ viśva”等语，意在区分念诵室，故应如上区分念诵室，或者念诵“Om āli kāli jñānapañcasattvakrodhamunaye svāhā”和尽可能多地念诵“guhyajñāna”，并作意义之阐释：根本颂：那摩吽！远离尘垢，勤作之痛苦为何？以修习四种近修之力量，一切皆成普贤之义。三种成就任运成就。如是将三界作为天众之坛城，念诵菩提心咒。如是说后，再次念诵菩提心咒。根本颂：前行寂怒共同修完后，三摩地三种与寂静相合。生起次第之教言阐释与前相同。说“凶猛的熊”等语。如是所说之义是，三摩地三种和生起次第等与前相同，意在此处取用，然无须重复，无有更多必要，以凶猛的熊掌而言。直至如是说，将忿怒本尊作为庄严，若乐意，则从“因执着而痛苦”开始，直至“凶猛的熊掌，抓住自在天等”。若不乐意，则如前生起次第时，从“自心间发出埃扬然榜康让等”开始，直至“其他各自于各自之座上
English
Having combined the three, outer, inner, and secret, aspects of the excellent offering of liquor of wisdom, may the continuums of body, speech, and mind be greatly pleased by offering it. By the blessing of that, may all limitless sentient beings attain the state of Vajradhara. May I replenish my broken samayas and become an excellent vessel for siddhis. May the wheel of letters be manifestly and perfectly enlightened at the great gathering place. Alala Ho! Request whatever samaya you desire. As it is said, pray with whatever you desire in your mind and clarify the meaning: Root text: Namo Hum! What is the object of thought in the mind? What is the blessing of the prayer previously made? What is the meaning of spontaneous accomplishment as desired in the mind? May all deeds for the benefit of beings be spontaneously accomplished. Root text: Then, having made the three realms into the mandala of deities, from "Bhruṃ viśva viśuddhe" up to "āli kāli," and "Om guhyajñānabodhicitta mahāsukha hūṃ hūṃ hūṃ," recite and praise in the ten directions and four times. As it appears, saying "Bhruṃ viśva" etc., is intended to distinguish the recitation room, so the recitation room should be distinguished as above, or recite "Om āli kāli jñānapañcasattvakrodhamunaye svāhā" and recite "guhyajñāna" as much as possible, and clarify the meaning: Root text: Namo Hum! What is the suffering of striving, free from dust? By the power of having practiced the four approaches and accomplishments, may everything become the meaning of Samantabhadra. May the three kinds of siddhis be spontaneously accomplished. Having made the three realms into the mandala of deities, recite the bodhicitta mantra. As it is said, recite the bodhicitta mantra again. Root text: After completing the common preliminaries of peaceful and wrathful deities, the three samadhis are in harmony with peace. The clarification of the order of arising from the scriptures is the same as before. Say "fierce bear" etc. The meaning of what is said is that the three samadhis and the order of arising etc. are the same as before, and it is intended to take them here, but there is no need to repeat them, there is no further need, and as for the paw of the fierce bear. Up to what is said, it is said to make the wrathful deity like an ornament, and if you like, then from "suffering due to clinging" up to "the paw of the fierce bear, holding the great powerful god etc." If you do not like it, then as in the previous generation stage, from "E yaṃ ra paṃ keṃ raṃ etc. are cut off from my heart" up to "others each on their own seat.\
Chinese
到“转变”之间，将自身和面前的忿怒尊的所依——宫殿，如镜子和影像般同时生起，并阐明意义。根本是：那摩吽！尸林之物的实性何在……观修燃烧的宫殿之加持……断除视物为实的分别念，无上胜地自然成就……那摩吽！五妙欲的功德何在……加入会供的加持……脱离执着边际的痛苦，自然成就大乐……根本是：从吽字降临，到讲述尸林八件物品安住于劫波之中。所说的意义是上述的延续。忿怒尊面前生起时，从嗡 阿 扎 玛哈等生起主尊大殊胜，到讲述续部和传承的九尊忿怒尊生起之间，并阐明意义。根本是：那摩吽！鲁扎三种实性何在……观修九尊黑汝嘎之加持……脱离魔和罗刹的障碍，自然成就九种智慧……那摩吽！三界九地的实性何在……观修九尊大母之加持……断除七母姐妹的障碍，自然成就九个明点……根本是：又在四层坛城上念诵八位明妃的咒语并观修。所说的意义是：嗡 班杂 嘎日 吽。从东面的隆起处，白色嘎日开始，到讲述头身分离之间，并阐明意义。根本是：那摩吽！八识的实性何在……观修八位嘎日之加持……摧毁对境的显现分别念，愿无分别念之觉受！根本是：在第一层坛城的四方四隅念诵明妃的咒语。所说的意义是上述的延续。嗡 班杂 辛哈穆卡 吽。从第一层坛城的东面开始，到猫头鹰头持金刚杵之间，并阐明意义。根本是：那摩吽！八大尸林的实性何在……观修八位明妃之加持……脱离显现为相的实物，愿无分别念之习气！根本是：在其四门念诵四门母的咒语。所说的意义是上述的延续。嗡 班杂 阿雅 德热 匝 德热 昂 匝。东门马面，
English
Until "transformation," simultaneously generate the wrathful deity's support, the palace, in front of oneself, like a mirror and its reflection, and clarify the meaning. The root text states: Namo Hum! Where are the substances of the charnel ground? The blessings of meditating on the blazing palace... Having dispelled all thoughts of seeing things as real, may the supreme and excellent place be spontaneously accomplished... Namo Hum! Where are the qualities of the five desires? The blessings of adding the tsok offering... Having separated from the suffering of clinging to extremes, may great bliss be spontaneously accomplished... The root text states: From the descent of Hum, speak of the eight charnel ground items residing in the expanse of the kalpa. The meaning of what was said is a continuation of the above. When generating the wrathful deity in front, from Om Ah Tra Maha, etc., generating the main great supreme one, until speaking of generating the nine wrathful deities of the tantras and agamas, and clarifying the meaning. The root text states: Namo Hum! Where are the three forms of Rudra? The blessings of meditating on the nine Herukas... Having separated from the obstacles of demons and rakshasas, may the nine wisdoms be spontaneously accomplished... Namo Hum! Where are the substances of the three realms and nine grounds? The blessings of meditating on the nine great mothers... Having dispelled the obstacles of the seven mothers and sisters, may the nine bindus be spontaneously accomplished... The root text states: Again, on the four layers of the mandala, recite and meditate on the mantras of the eight female messengers. The meaning of what was said is: Om Vajra Gari Hum. From the eastern bulge, starting with the white Gari, until speaking of the separation of head and body, and clarifying the meaning. The root text states: Namo Hum! Where are the substances of the eight consciousnesses? The blessings of meditating on the eight Garis... Having destroyed all manifest thoughts of objects, may there be no perception of discrimination! The root text states: On the four directions and four corners of the first layer of the mandala, recite the mantras of the female messengers. The meaning of what was said is a continuation of the above. Om Vajra Singhamukhi Hum. From the east of the first layer of the mandala, until holding the vajra club with the owl's head, and clarifying the meaning. The root text states: Namo Hum! Where are the substances of the eight charnel grounds? The blessings of meditating on the eight female messengers... Having separated from all objects appearing as signs, may there be no habitual patterns of discrimination! The root text states: At its four doors, recite the mantras of the four gatekeepers. The meaning of what was said is a continuation of the above. Om Vajra Arya Teje Treng Ja. The horse-faced east gate,
Chinese
至。装饰与前相同。说明以上内容是为了阐明意义。根本是：那摩吽。四条河流的本体是什么？观想为四门之加持。证悟圆满四量的意义后，愿四种事业不离不散。根本是：在第二尊像的四个方位念诵转移咒，所说的转移母一面二手具眼等，是以上内容的延续。从“在第二个坛城的院子里”至“手持铃铛”。说明以上内容是为了阐明意义。根本是：那摩吽。八个方位的本体是什么？观想为八转移母之加持。遣除显有八部的一切障碍后，愿世间没有任何障碍。那摩吽。四大种的本体是什么？观想为四密母之加持。证悟法性无垢的意义后，愿方便与智慧不离不散。根本是：念诵由བྷྱོ་产生的自在母咒。所说的以上内容的延续。从“在第三个坛城的院子里”至“饮血根本坛城”。说明以上内容是为了阐明意义。根本是：那摩吽。脊椎诸脉的本体是什么？观想为二十八自在母之加持。遣除分别念的一切障碍后，愿没有障碍和逆缘的痛苦。根本是：在第四尊像中，生起三十二空行母，各自具有身色和手印。所说的以上内容的延续。从“在第四个坛城的院子里”至“没有手印者手持颅血”。说明以上内容是为了阐明意义。根本是：那摩吽。牙齿和骨骼的本体是什么？观想为三十二空行母之加持。遣除一切中断后，愿没有修行的中断。根本是：在第五尊像中，念诵七母四姐妹的咒语，生起一面二手。所说的以上内容的延续。从“在第五个坛城的院子里”至“发髻高耸，穿着蒙古靴”。说明以上内容是为了阐明意义。根本是：那摩吽。血肉脉的本体是什么？观想为母和姐妹之加持。遣除损害寿命的一切障碍后，日夜恒常