Chinese
無有自性的，以自性清淨的大智慧之嬉戲。嗡啊吽。（藏文：ཨཱོྃ་，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡），（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：啊），（藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）。嗡是增長所依之身的字句顯現。等等到最後。念誦嗡啊吽，是其幻化，勝者之意無二，任運成就智慧之清淨。第三，如若不作加持，以外供而言，供水有食香眷屬，花有花鬘長壽女，熏香有黑色之氣味升騰，明燈有影伏盜賊，香水有熏香奪味，食物有百面邪引之魔障侵入，如是於《善逝集》中所說。內供亦然，因受垢染之不淨所染，有無法攝持三根本與誓言護法等等之過患。第四，以禪定清晰且能辨別，便能從彼過患中逆轉，功德不可思議。第二， विशेष 加持內供，分三：加持藥物，加持血，加持朵瑪。第一分四：藥物之器與數量擺設方式，藥物之本質，藥物之定義，以及真實加持。第一，經文中說：於自身前方的供台上，上等與主尊之數量相等，中等五個，下等三個或者一個等等，嘎巴拉之相，於無上瑜伽續部中，有關於安樂守護之論述廣泛存在，然稍有見解不合之處。此大伏藏中，亦有關於顱器之廣泛論述，然解說方式各異，應知各自為其傳規。如今小孩三歲以上亦從口中說出顱器之修法，僅僅是隨意談論而已。無有破損裂縫等瑕疵，如是數量亦應如經文所說，盡力而為，而非僅僅限定於一個，經中未曾如此說，且與大壇城相關之時，容器亦應為具相圓滿無瑕疵之 ਭਾਂਡਾ。擺設方式亦如前文小字中所說：甘露等之容器，嘎巴拉或者其他皆可，無論何者，皆不應擺設有裂縫、破損、歪斜等等不合儀軌之有瑕疵之物。如是擺設有瑕疵之物，容器破裂則暫時受用
English
Without inherent existence, through the play of great wisdom that is pure in its very nature. Oṃ Āḥ Hūṃ. (藏文：ཨཱོྃ་，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Om), (藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：Ah), (藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：Hum). Oṃ is manifest as the syllable of the body that propagates. And so on to the end. Reciting Oṃ Āḥ Hūṃ is the purity of the spontaneously accomplished wisdom of the Victorious Ones' minds, which are indivisible from its emanation. Third, if one does not bless them in this way, then with regard to outer offerings, for example, the water for washing the feet has the retinue of the Gandharvas who consume scents; the flowers have the flower-garlanded long-life goddess; the incense has the rising of black odors; the light has the shadow-suppressing thief; the scented water has the incense stealing the scent; and the food has the demon with a hundred faces who leads astray. As the Compendium of Sugatas says, these are examples of the obstacles that enter. Likewise, with regard to the inner offerings, there is the fault that one is unable to subdue the Three Roots and the oath-bound ones, and so forth, due to the fault of being defiled by the impurities of filth. Fourth, when the samādhi is clear and one distinguishes the particulars, one reverses from those faults, and the qualities are inconceivable. Second, specifically blessing the inner offerings is threefold: blessing the medicine, blessing the rakta, and blessing the torma. The first has four parts: the vessel and number of medicines and how they are arranged, the substance of the medicines, the definition of the medicines, and the actual blessing. First, the scripture says: On a dais in front of oneself, the best is equal to the number of the main deities; the intermediate is five; the lowest is three or one; and so forth. The characteristics of the kapāla are extensively discussed in the tantras of Highest Yoga, where there are detailed analyses of bliss and protection, but there are slight differences in opinion. In this great treasure, too, there are extensive explanations of the skullcup, but the methods of explanation differ, and one should understand that each is its own tradition. Nowadays, even children as young as three years old are talking about the practice of the skullcup, but it seems to be just idle chatter. Without cracks, breaks, flaws, or other defects. As for the number, one should do as much as possible according to the meaning of the scripture just explained, and it is not said that one should limit oneself to just one. And when it is related to a great mandala, the vessel should be a perfect and flawless bhāṇḍa with the proper characteristics. As for the arrangement, the earlier small text says: The vessel for nectar and so forth, whether it is a kapāla or something else, whatever it is, should not be arranged with cracks, breaks, flaws, or distortions, and so forth, in a way that is improper and defective. If one arranges it in such a defective way, the cracked vessel will temporarily enjoy