English
The offering of non-existence is: Generally, it is the offering of the five desirable qualities, and especially, it is the two offerings of outer, inner, and secret. The offering of the five desirable qualities is: Form, the offering of appearance without substance; Sound, the offering of sound without form; Smell, the offering of sensation without object; Taste, the offering of experience without feeling; Touch, the offering of memory without grasping; Dharma, the offering of unborn beyond mind. Those are also especially condensed into three, outer, inner, and secret, and offered as: Outer, offering with the appearance of form etc. without substance; Inner, offering with the unchanging awareness of consciousness; Secret, offering with the meaning of unborn beyond mind. Sixth, the act of recitation is: As it is said in the Great Sky: Body, speech, and mind are equal, the mantra words. Thus, the way to recite the mantra is: The offerers contemplate the meaning in their minds, and say this: Hūṃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). If the samadhi of the mind is not clear, then the deity of the immediately dispersing and gathering awareness is not clear. If the depth of the self-illuminating awareness of reality is understood, then the miraculous power of samadhi is clear without cultivation. If one does not know only the practice of meaning, then it is not accomplished by uttering names immediately. Recitation with the mind is without interruption, and the ritual of the yogi's practice is also complete. Hūṃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). My aggregates, elements, and sources, transforming into clouds of unattached offerings, offering in the manner of non-attachment, I pray that the Bhagavan, the universal lord, accepts with compassion. How is your supreme body, Buddha? A body that appears in any way in the realm of space, the Dharmakaya, inseparable from space and wisdom, the skillful body of conditioned and unconditioned. I prostrate to the supreme body, the body of Kuntuzangpo. How is your supreme speech, Buddha? Sound and appearance are inexpressible, yet unwavering from meaning, out of compassion for taming, the supreme speech proclaims anything. Inexpressible supreme speech, Prajnaparamita. I prostrate to the supreme speech, the speech of Kuntuzangpo. How is your mind, Buddha? Without thoughts, yet knowing anything clearly. Wisdom and knowledge, all unconditioned. The king of remembering awareness fully arises. I prostrate to the supreme mind, the mind of Kuntuzangpo. How are your qualities, Buddha? Great qualities appear in any way from nothing. Just appearing, in the nature of bindu.
Chinese
。圆满究竟成佛的功德身，向功德普贤天尊顶礼。 佛陀您的事业是怎样的？ 方便的事业遍布所有众生。 引领众多有情众生走向解脱的殊胜道。 善巧方便究竟成佛的事业身，向事业普贤顶礼赞叹。 如此念诵而亲近赞叹。 上师开示道：无勤作的亲近是，外在显现安立于世间基，内在五根明澈而无分别念，秘密安立于无生任运成就，是为究竟的亲近。 第七，施放朵玛是，如虚空藏所说：不执取施放即是朵玛，是无所作为之业。 因此，吽 (ཧཱུྃ，हूँ，hūṃ，吽)。 所有显现的粗、中、细，都圆满为无尽庄严的本尊身。 所有声响的粗、中、细，都圆满为无尽庄严的妙语。 所有忆念分别的粗、中、细，都圆满为无尽庄严的意。 若不识自心本性，不识诸法实相，无论如何观察，都将成为痛苦。 向见地普贤忏悔，祈请享用分别念朵玛的供养。 若自心不散乱，不识诸法实相，无论如何修持，都将成为痛苦。 向禅定普贤忏悔，祈请享用分别念朵玛的供养。 若不识自生任运成就，无论如何寻觅，都将成为痛苦。 向事业普贤忏悔，祈请享用命气朵玛的供养。 若不识五蕴为佛身，无论如何生起，都将成为痛苦。 向自性普贤忏悔，祈请享用自生朵玛的供养。 若不识总持为智慧，无论如何行持，都将成为痛苦。 向誓言普贤忏悔，祈请享用明点朵玛的供养。 若不识自生本初清净，无论如何净治，都将成为痛苦。 向清净普贤忏悔，祈请享用血肉朵玛的供养。 若不识受用如幻，无论如何积聚，都将成为痛苦。 向行
English
。The qualities of the fully accomplished and ultimately perfected Victorious One's body of qualities, I prostrate to the deity Samantabhadra of qualities. Buddha, what is your activity like? The activity of skillful means pervades all beings. Leading many sentient beings to the supreme path of liberation. The activity body of the Victorious One, perfected in skillful means, I prostrate and praise to the ever-good activity. Thus, one approaches and praises by reciting. The Lama explains the meaning: The approach without effort is: outwardly, appearances are repeated as the basis of existence. Inwardly, the five senses are repeated as clear and without conceptualization. Secretly, it is repeated as unborn and spontaneously accomplished, which is the ultimate repetition. Seventh, offering the torma is: From the Great Space, "Torma is giving without grasping. These are actions without action." Therefore, Hūṃ (ཧཱུྃ，हूँ，hūṃ，吽). All appearances, gross, medium, and subtle, are perfected as the inexhaustible ornament wheel of the supreme body. All sounds, gross, medium, and subtle, are perfected as the inexhaustible ornament wheel of the supreme speech. All thoughts and concepts, gross, medium, and subtle, are perfected as the inexhaustible ornament wheel of the supreme mind. If one does not know the nature of mind, if one does not know the essence of things, however one investigates, it will only become suffering. Confessing to the view of Samantabhadra, please accept the offering of the torma of conceptual thoughts. If the mind is not distracted, if one does not know the essence of things, however one meditates, it will only become suffering. Confessing to the samadhi of Samantabhadra, please accept the offering of the torma of conceptual thoughts. If one does not know the self-arisen spontaneous accomplishment, however one seeks, it will only become suffering. Confessing to the activity of Samantabhadra, please accept the offering of the torma of life-breath. If one does not know the aggregates as the body of the Victorious Ones, however one generates them, it will only become suffering. Confessing to the nature of Samantabhadra, please accept the offering of the self-arisen torma. If one does not know the dharani as wisdom itself, however one practices, it will only become suffering. Confessing to the samaya of Samantabhadra, please accept the offering of the bindu torma. If one does not know the self-arisen as primordially pure, however one purifies, it will only become suffering. Confessing to the purity of Samantabhadra, please accept the offering of the flesh and blood torma. If one does not know that enjoyment is illusory, however one accumulates, it will only become suffering. To the act
Chinese
之后忏悔，祈请享用供施食子。将外内情器世间精华汇集于食子中，幻化成大悲食子，供养智慧嬉戏食子，祈请享用法性界食子。念诵“嗡 舍利 巴扎 阿”。无勤食子，由上师开示，无执着显现世间之外食子，五根明朗无分别之内食子，无生究竟之义秘密食子，以与普贤十八尊无二之方式供养。第八，会供：如虚空藏中所说，会供之供品陈设，以自性安住故无有减少，以任运安住故不需回向，以本来清净故是甘露。十二因缘特别地，以增上意乐无法执取。如是行持无勤之会供。又，下部大乘之寂怒诸尊，以定力将肉食酒等众多饮食转变为欲妙天女而供养亦可，然于此阿底瑜伽，自性普贤十八尊无有因缘而自生，无作任运成就。八识及其对境，自性清净显现，于此，供品乃包含显现世间轮回涅槃一切法，以无取舍之方式，于无有佛之执着中，显现世间亦无有执着，于无有心之执着中供养，于无有意识之执着中安住，则二资粮自然圆满。如虚空之边际般无有穷尽，安住于法身不变之界中，无造作明点汇聚于一尸陀林中，于不生不灭之界中事业圆满。如是念诵。总而言之，外生起次第本尊之事业，内圆满次第普贤义之事业，意义生起圆满二者之名相超越，故无勤之事业三者，依循正道，即是于一切十八明智力之灌顶上应用。第九，发愿：以将要讲解之瓶水灌顶
English
After confessing, please accept the offering of the torma of offerings. Having gathered the essence of the outer and inner worlds into the torma, transforming it into a great compassionate torma, offering it as a torma of wisdom play, please accept the torma of the nature of reality. Recite "Om Shri Bhadra Ah." The torma without effort, explained by the lama, is the outer torma without attachment to appearances, the inner torma with the five senses clear and without conceptualization, the secret torma of the meaning of unborn ultimate reality, offered in a manner inseparable from the eighteen Samantabhadras. Eighth, the feast offering: As it is said in the Great Space, even when the ornaments of the feast are displayed, they do not diminish because they abide in their own nature. Because they abide spontaneously, they do not need to be dedicated. Because they are pure from the beginning, they are nectar. Especially the twelve links of dependent origination cannot be grasped by superior intention. Thus, perform the feast offering without effort. Furthermore, it is good to offer to the vast assembly of peaceful and wrathful deities of the lower Great Vehicle by blessing the many kinds of food and drink, such as meat, alcohol, etc., with samadhi as goddesses of desire. However, in this Ati Yoga, the eighteen Samantabhadras are spontaneously present without cause or condition, self-arising, without effort, and spontaneously accomplished. The eight consciousnesses and their objects are naturally pure in appearance. In this, all phenomena included in appearance, existence, samsara, and nirvana are offered without acceptance or rejection, without clinging to the notion of a Buddha. There is no clinging to appearance and existence, and if one offers without clinging to mind and abides without clinging to consciousness, then the two accumulations are naturally perfected. Like the edge of the sky, there is no end to it. Abiding in the realm of the unchanging Dharmakaya, the unmade thigle gathers in a single charnel ground. Activities are perfected in the realm of non-arising and non-ceasing. Thus, recite. In short, the activity of whatever deity is the outer generation stage, the activity of the meaning of Samantabhadra in the inner completion stage, and the activity of non-effort, which transcends the terms of meaning, generation, and completion, are the three that follow the main point, which is applied to all eighteen empowerments of the power of awareness. Ninth, making aspirations: The empowerment with the vase water that will be explained
Chinese
应当在灌顶的时候说。第五，自观察诀窍次第，智慧力灌顶之方法是：荟供之后，上师和弟子二者的身要，加上毗卢七法，吹气三次。依靠缓和的气息。心要应当这样修习：师徒二者的心宝，在燃烧的宫殿中，十六瓣莲花的中心，观想白色阿字面朝前。十六花瓣上观想十六个白色阿字。之后，上师心间的莲花中心的后方阿字融化成光。光芒如箭一样，白色笔直地射出。比如击中彩粉坛城莲花中心的后方阿字，它也融化成明亮的光。从那里也射出白色笔直的光芒，击中上方宝瓶的阿字，它也融化成明亮的光，光芒击中弟子心间莲花中心的后方阿字，净化轮回的习气和所有分别念，将心性清净的体性，白色阿字，毫不散乱地安住于其上，令其修习。上师取走彩粉坛城莲花中心所安住的后方阿字上方的宝瓶。可以带旋律，也可以不带旋律。念诵以上事业之后的祈愿文：法性无实性的本初空性，愿与此见永不分离常相伴。法性无体验的乐空，愿与此修永不分离常相伴。心性无造作的自性空，愿与此行永不分离常相伴。法性无变异的本初空性，愿与此果永不分离常相伴。如是祈愿之果愿能成就。愿祈愿之力量坚固。愿安住于真如之义。这样说着，上师将宝瓶放在弟子的头顶。在头顶滴水。让弟子饮用宝瓶之水并沐浴。为了稳固灌顶，苏普拉底斯塔（सुप्रतिष्ठ，Supratiṣṭha，善安住）撒花。这样做，供养者们加上香和音乐。之后的觉知是：弟子们将觉知安住在各自先前所修习的阿字上。那个阿字也以光明白色，清晰闪耀的状态，以无所住的方式安住。