English
. Explanation in detail and summarizing the key points. The first part has two aspects: explaining in general and combining the causes and results to explain. The first is: The coarse aggregates, elements, and sense bases appearing as pure deities are the cause of other-powered nature in the imputed nature. Sealing the crowns of these deities with their respective family lords is the cause of other-powered nature in other-powered nature. Sealing the crowns of the family lords with their respective emblems is the seal of perfected nature in other-powered nature, which is mainly practiced in the Mahayoga class. The second part has five aspects: the seal of self-nature on self-nature, the seal of mind on the body, the cause of body on the mind, the seal of result on the cause, and the seal of cause on the result. The first is: Sealing the completely pure nature of mind with the immutable nature of mind, Akshobhya. The second is: The nature of the body (194) is completely Vairochana, sealed with the immutable nature of the completely pure mind, Akshobhya. The third is: Sealing the immutable nature of the completely pure nature of mind with the completely pure body, Vairochana. The fourth is: Sealing the completely pure nature of the cause, desire, Amitabha, with the completely pure nature of the result, miserliness, Ratnasambhava. The fifth is: Sealing the completely pure nature of the result, jealousy, Amoghasiddhi, with the completely pure nature of the cause, desire, Amitabha. The second is: Although these are given different names, in reality, they arise from the single manifestation of self-awareness wisdom. From the beginning, the deity and the samaya being are inseparable, like water poured into water. Although they exist, they are temporarily mistaken due to dualistic grasping, arbitrarily clinging to them as different. From then until enlightenment is attained, one should be certain that they are inseparable, of one taste, and in the vast expanse of great pervasion, without separation or union. And the vow is the unique sealing, i.e., ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: 啥). Spontaneously accomplished Victor, the body of the samaya being, etc. The meaning of the mantra is: ཨོཾ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡) is led by the five wisdoms. མ་ཧཱ་ཤུ་ཛྙཱ་ཏ་ (Tibetan, Devanagari: महाशुद्धता, Romanized Sanskrit: mahāśuddhatā, Literal Chinese meaning: Great Purity) is the wisdom of great purity. ས་མ་ཡ་ཧཱུྃ (Tibetan, Devanagari: समय हूँ, Romanized Sanskrit: samaya hūṃ, Literal Chinese meaning: Samaya Hūṃ) is to stimulate the mind-stream with the samaya. ས་མ་ཡ་སྟིྭ་ (Tibetan, Devanagari: समय स्ति, Romanized Sanskrit: samaya sti, Literal Chinese meaning: Samaya Is) is the samaya being and non-dual. ར་ཧོ་ཧི་ (Tibetan, Devanagari: रहोहि, Romanized Sanskrit: rahohi, Literal Chinese meaning: Secret) means sealed in the nature of bliss and emptiness being non-dual. Fifth, prostration has three aspects: the object of prostration, how to
Chinese
如何礼拜之理。如是寻觅之必要。第一有三。法身空性如虚空之界中，报身之明光显现而不杂染，化身之慈悲随所化之游舞而显现，三身无离无合之上师们。如是，法身之状态中，虽未动摇于自性寂静之初，然报身之明分，为调伏恶劣者而显现为极忿怒，化身之游舞，以不确定之装束显现之自性，本尊之坛城众。坛城众彼等一切，显现为母之相，而本体之时为空性。彼等母显现为父，而自性之时为光明。彼二从本以来无别而安住，从大乐空之智慧力中，化现之子眷属种种显现者，是礼拜之境。 第二、如何礼拜之理有三，上等是见解面见之礼拜，中等是修习串习之礼拜，下等是信敬之礼拜。初者是，《五次第论》中云：“如水置于水，如油置于油，自之自之智慧何，善见何者此礼拜。”如是所说般，礼拜之境，礼拜之导师，礼拜之方式一切，从自心刹那之作用而分别假立，然义上，于礼拜之境与礼拜者二者不成立之智慧而决定证悟，是礼拜之殊胜，彼之显现中，仅于世俗以表义礼拜之天女四位，从自生之心中放出，诶玛吙！法身如虚空般无别，等等之末尾。那摩（藏文，梵文天城体namo，梵文罗马拟音namo，汉语字面意思：敬礼）是礼拜，古汝德瓦扎吉尼（藏文，梵文天城体gurudevaḍākinī，梵文罗马拟音gurudevaḍākinī，汉语字面意思：上师本尊空行母）是上师本尊空行母，达玛嘎雅（藏文，梵文天城体dharmakāya，梵文罗马拟音dharmakāya，汉语字面意思：法身）是法身，桑布嘎雅（藏文，梵文天城体saṃbhogakāya，梵文罗马拟音saṃbhogakāya，汉语字面意思：报身）是报身，尼玛嘎雅（藏文，梵文天城体nirmāṇakāya，梵文罗马拟音nirmāṇakāya，汉语字面意思：化身）是化身，阿底布伙，以此无取舍地寻觅表义之礼拜，于礼拜之境与礼拜者二者，好坏与二取不成立之表义中，从对生之心中亦化现天女四位，（196）德拉底扎伙，如是思维已作礼拜之回应，而收摄于各自之心间。后面二科于下文礼拜百数之时指示而宣说。第三、必要者乃
English
The manner of how to prostrate. The necessity of seeking in this way. First, there are three. From within the expanse of the Dharmakaya's emptiness, like the sky, the clear radiance of the Sambhogakaya appears without being mixed with appearances, and the compassionate transformations of the Nirmanakaya arise as a play that tames whatever is to be tamed. The Lamas of the three Kayas, inseparable and indivisible. Likewise, in the state of the Dharmakaya, although not moving from the naturally peaceful beginning, the clear aspect of the Sambhogakaya appears as extremely wrathful in order to subdue the wicked. The playful skills of the Nirmanakaya, the self-nature appearing with uncertain attire, the mandala assembly of the Yidam deities. All of those mandala assemblies appear as the form of the Mother, and at the time of the essence, they are emptiness. Those Mothers appear as the Father, and at the time of self-nature, they are luminosity. Those two dwell primordially without separation, and from the power of the wisdom of great bliss and emptiness, the various emanated retinues of sons appear, these are the objects of prostration. Second, the manner of how to prostrate has three aspects: the superior is the prostration of encountering the view, the intermediate is the prostration of familiarizing oneself with meditation, and the inferior is the prostration of devotion and respect. The first is, as it is said in the *Pancakrama*: "Just as water is placed in water, just as oil is placed in oil, whatever is one's own wisdom, whatever is well seen, here I prostrate." As it is said, the object of prostration, the master of prostration, and all the manners of prostration are separately fabricated by the activity of one's own mind in an instant. However, in reality, realizing the wisdom in which the object of prostration and the act of prostration are not established is the supreme prostration. From its manifestation, merely in conventionality, the four goddesses of symbolic prostration are emanated from the heart of the self-generation, Emaho! Although the Dharmakaya is inseparable like the sky, etc., at the end. Namo (藏文，梵文天城体namo，梵文罗马拟音namo，汉语字面意思：Homage) is prostration, Guru Deva Dakini (藏文，梵文天城体gurudevaḍākinī，梵文罗马拟音gurudevaḍākinī，汉语字面意思：Guru, Deva, Dakini) is to the Guru, Yidam, and Dakini, Dharmakaya (藏文，梵文天城体dharmakāya，梵文罗马拟音dharmakāya，汉语字面意思：Dharmakaya) is the Dharmakaya, Sambhogakaya (藏文，梵文天城体saṃbhogakāya，梵文罗马拟音saṃbhogakāya，汉语字面意思：Sambhogakaya) is the Sambhogakaya, Nirmanakaya (藏文，梵文天城体nirmāṇakāya，梵文罗马拟音nirmāṇakāya，汉语字面意思：Nirmanakaya) is the Nirmanakaya, Ati Puho. By seeking the symbolic prostration without acceptance or rejection, in the symbolism where good and bad, and duality are not established in the object of prostration and the act of prostration, four goddesses also arise from the heart of the front generation (196), Pratitya Ho. Having thought in this way, consider that a response to the prostration has been made, and gather them into one's own heart. The latter two sections will be indicated and explained below at the time of the hundred prostrations. Third, the necessity is
Chinese
། 究竟如同虚空般的境界中，于世俗如幻般的表示手印，无取舍地寻觅，有双运无别的圆满之必要。第六，供养支分有五：外供、内供、密供、真如供、药供血供。第一，分二：供养之等持与所供对境之解说。第一者，外物之供品，如前加持时所说，各自按足数和顺序，执持令人心仪之天女，仅是意念无法容纳的程度，从自生本尊心间发出，自己所化现的受用，以自己受用的方式，自他面前无别地供养。第二者，供水于面，洗脚水于手足，花于头，焚香于鼻，灯于眼，香水于身，食物于舌，乐器于耳等，总而言之，将显有世间的一切欲妙，作为六根的对境，好坏平等大乐中受用，思维罪恶，念诵“吽 舍（藏文：ཧཱུྃ་ཧྲཱིཿ）真实陈设，意幻化”等。第二，内供者，于清净的颅器中，以自然存在的血为供水和洗脚水，眼、舌、耳、鼻、心，即五根聚为一体的花。虽然普遍来说，刚说的那个最为出名，但有些人用心脏的替代品来计算妈妈水，此时觉得以后者为妥当，理由（197）是什么呢？下面说：“班杂（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）燃烧的空布茹，牛黄的油膏涂抹，阐明脉之树干栽种，五根之灯不点燃”，这样仅一个头就具备五根的体性。大油和肉祭的焚香，用大油之火点燃的灯，胆汁的香水，血肉堆积如山的食物，腿骨号和颅骨鼓，铙钹等等，依靠自然之物的供品，不经勤作而自然呈现的供品，色声香味触等，显现为五欲的形态，依靠外物的供品，身语意三的装饰和服饰，姿态游戏等一切都视为供养的田地，天人的供品。
English
। In the realm of ultimate reality, which is like the sky, in the conventional illusory gestures and mudras, seeking without acceptance or rejection, there is a need to perfect the union of the two accumulations without difference. Sixth, the branch of offering has five parts: outer offering, inner offering, secret offering, suchness offering, and medicine-torma-rakta offering. The first has two parts: the samadhi of offering and the explanation of the object of offering. The first is that the outer substance offerings, as explained in the previous blessing section, each according to the number of feet and order, holding the pleasing goddess, to the extent that the mind cannot comprehend, emanate from the heart of the self-generation deity, and the enjoyment that one emanates, in the manner of one's own enjoyment, offering without difference between oneself and the front. The second is: offering water to the face, washing water to the hands and feet, flowers to the head, incense to the nose, lamps to the eyes, perfume to the body, food to the tongue, musical instruments to the ears, etc., in short, all the desirable qualities of appearance and existence that have become the object of the six senses are enjoyed in the great equality of good and bad, thinking of evil, reciting "Hum Shri (Tibetan: ཧཱུྃ་ཧྲཱིཿ) truly arranged, mind-emanated," etc. Second, the inner offering is: in a clean skull cup, with naturally existing blood as offering water and washing water, eyes, tongue, ears, nose, heart, that is, the five senses gathered as one flower. Although generally speaking, the one just mentioned is the most famous, some people also count mother water as a substitute for the heart, and at this time it seems appropriate to follow the latter, what is the reason (197)? Below it says: "Vajra (Tibetan, Devanagari: वज्र, Romanized Sanskrit: vajra, literal Chinese meaning: diamond) burning kongpuru, ox-yellow ointment smeared, clarifying the trunk of the pulse planted, the five sense lamps not lit," thus only one head has the nature of the five senses. Incense of great oil and meat sacrifice, lamp lit with great oil fire, perfume of bile, food piled up like mountains of flesh and bones, leg bone horn and skull drum, cymbals, etc., offerings relying on natural objects, offerings that appear naturally without effort, form, sound, smell, taste, touch, etc., appearing as the form of the five desires, offerings relying on outer objects, the decoration and clothing of body, speech, and mind, all postures and games are regarded as the field of offering, offerings of gods and humans.