Chinese
凡是四种供品中任何一种能让它们感到高兴的，就各自享用，并认为它们心满意足，这被称为“杂色布施”。此外，将尸体由自己的至尊女用弯刀砍碎，在血流成大海之中，将骨头如桩子般竖立，肉如幡旗般飘扬，从那上面，血肉骨三者的供养之流源源不断地降下，让鬼神们直到劫末都能享用，这被称为“幡旗母”。以上是白色布施和红色布施的结合。还有其他的红色布施：用金刚亥母的弯刀砍断尸体的肢体，向四方抛掷，让以寻香、阎罗、龙王、夜叉为主的鬼神们争先恐后地吞食，这被称为“四大洲母”。 此外，尸体的形状如小孩、老人、年轻人等，干、湿、新、旧三种尸体，数量如微尘般众多，观想神鬼们随心所欲地享用，这被称为“尸布施母”，这两种布施可以放在前面所说的白色布施之后进行。此外，自己心识显现为忿怒母，抓住尸体的脚甩动，血肉骨三者四处飞散，源源不断地落入鬼神们的口中，并认为它们心满意足，这被称为“骨骼抖散母”，这稍微带有一些猛厉的观想。此外，忿怒母用手抓住尸体的双脚举向天空，观想众神鬼们在下面张开血红的大口争抢，然后将尸体扔下去。或者，将尸体的头颅砍下，放在变成忿怒之水的巨大头盖骨碗上，将尸体砸在上面，血肉四溅， 观想众神鬼们吞食，这被称为“击打母”，这两种是猛厉粗暴的观想，在没有遣散九类鬼神的时候进行，是一种惯例。在间隙，以强烈的虔诚和渴望之心，从内心深处向传承的上师们祈祷，并祈愿阻止我执和希冀。将三轮不执着地放置片刻。第五个环节是将自己和他人的身体作为会供供养的仪轨：首先是“混合三轮”，即混合自识和他识，将觉性融入法界之中，将自己和他人的尸体混合成会供。容器是莲花宝瓶，外面是白色的，具有月亮的体性，里面是红色的，具有太阳的体性。
English
Whatever of the four offerings pleases them, let each enjoy it, and think that they are satisfied. This is known as 'Variegated Offering.' Furthermore, the corpse itself is cut up by one's own venerable lady with a hooked knife. In the midst of the blood swirling into a great ocean, the bones are erected like stakes, and on top of them, the flesh becomes like banners waving. From this, a continuous stream of flesh, blood, and bones descends without interruption, so that the demons and obstructors are thought to enjoy it until the end of the kalpa. This is called 'Banner Mother.' These complete the combination of white and red offerings. Another red offering: the limbs of the corpse are cut off with the hooked knife of Vajravarahi and thrown in the four directions. The demons, with Gandharvas, Yamaraja, Naga kings, and Yakshas as their leaders, are thought to devour them greedily. This is called 'Four Continent Mother.' Furthermore, the shape of the corpse is like that of children, old people, young people, etc. The three types of corpses—dry, wet, old, and new—become as numerous as dust particles. The gods and demons are thought to enjoy them as they wish. This is called 'Corpse Offering Mother.' These two can be performed after the white offering mentioned above, as appropriate. Furthermore, one's own mind is visualized as an angry mother, holding the corpse's legs and shaking it, so that the flesh, blood, and bones are scattered in all directions, continuously falling into the mouths of the demons, and one thinks that they are satisfied. This is called 'Bone Shaking Mother,' which is a slightly fierce visualization. Furthermore, the angry mother holds the corpse's two legs and lifts it into the sky. The gods and demons below open their red mouths wide to devour it, and then it is thrown down. Alternatively, the corpse's head is cut off in front, and the corpse is smashed on top of a large skull bowl filled with wrathful water, so that the flesh and blood splatter everywhere. The gods and demons are visualized as devouring it. This is called 'Smashing Mother.' These two are fierce and violent visualizations, performed when the nine classes of demons have not been dismissed, and it is a customary practice. In the intervals, with intense devotion and longing, pray from the depths of your heart to the lineage lamas, and make aspirations to prevent self-grasping and hope and fear. Leave the three spheres without conceptualization for a moment. The fifth section is the ritual of offering one's own and others' aggregates as a feast: First, there are the 'Three Mixings,' which are the mixing of one's own awareness and others' awareness, mixing awareness into the nature of dharmadhatu, and mixing one's own and others' corpses into a feast. The container is a lotus bhānḍa, white on the outside, with the nature of the moon, and red on the inside, with the nature of the sun.
Chinese
在自性之中，本性是物质的集合。形态是金刚杵向上竖立，中心是阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），顶端是嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），下端以吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字标示，上方是月亮的座垫，下方是太阳的座垫，清晰显现。从自己的额头上的嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字发出光芒，照射到本尊佛母额头上的嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字上。由此光芒四射，将十方三世诸佛菩萨的所有身之加持，都汇聚成白色光芒，在额头融入的瞬间，从嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字发出白色光芒，照射到金刚杵的嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字上，使月亮的座垫、金刚杵的上半部分连同嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字都融化成光，使嘎巴拉碗中充满白色甘露。由此产生共鸣，阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字变成红色，汇集语之加持。金刚杵的腰部融化，使甘露充满红色。吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字变成蓝色，汇集意之加持。金刚杵的下半部分连同太阳一起融化。甘露旋转成蓝色。白、红、蓝三色混合，颜色、气味、味道、力量和功效都完美具备。其自性是智慧甘露，外、内、秘密的会供形态不可估量且永不耗尽。自己 从瑜伽母的心中化现出无数的供养天女。从恩德深厚的根本传承上师开始，直到六道轮回的众生，全部汇集在四种宾客之中。将不执著的世间财富，无论多少，作为外会供。将执著的寿命、福德、好运和权力作为内会供。将男女双运的喜悦作为秘密会供。将三轮体空的光明大印，即真如实相，作为真如会供，献上之后，他们都非常欢喜，成为最殊胜的供养，观想他们赐予各自相应的成就。此时，对于特殊的鬼神和病人等，不加入九种鬼神会供，虽然有些常修的仪轨中有，但那只是红色供施的一种猛厉观修，因此不需要单独列出章节，而且观修次第的差别 在较大的记录中可以查阅。会供的支分，剩余供品是：如此供养身体的剩余部分，全部都变成嘎巴拉碗中充满三界般的血肉之海和骨骼之原，从那里面化现出一个骨骼空行母，她开始享用剩余的供品。
English
In the midst of its own nature, its essence is an assembly of material elements. Its form is a golden vajra standing upright, with Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, literal Chinese meaning: Ā) at the center and Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, literal Chinese meaning: Oṃ) at the top. The bottom is marked with Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hūṃ), with a crescent moon above and a sun disc below. It is visualized clearly. From the Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, literal Chinese meaning: Oṃ) on one's own forehead, light radiates and strikes the Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, literal Chinese meaning: Oṃ) on the forehead of the deity. From that, light rays radiate, gathering all the blessings of the bodies of the Buddhas and Bodhisattvas of all directions and times in the form of white light, and as soon as it dissolves into the forehead, white light marked with Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, literal Chinese meaning: Oṃ) appears, striking the Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, literal Chinese meaning: Oṃ) of the vajra, causing the crescent moon and the upper part of the vajra, including the Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, literal Chinese meaning: Oṃ), to dissolve into light, filling the kapala with white nectar. Through resonance, the Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, literal Chinese meaning: Ā) becomes red, gathering the blessings of speech. The waist of the vajra dissolves, filling the nectar with red. The Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hūṃ) becomes blue, gathering the blessings of mind. The lower part of the vajra, including the sun, dissolves. The nectar swirls into blue. The mixture of white, red, and blue has perfect color, smell, taste, power, and potency. Its essence is the nectar of wisdom, and its form is an immeasurable and inexhaustible tsok offering, both outer, inner, and secret. One's own From the heart of the yogini, countless offering goddesses emanate. Starting from the kind root and lineage lamas, down to the sentient beings of the six realms, all gathered as the four guests. The worldly wealth that is not grasped as one's own, however much there is, is the outer tsok. The life, merit, fortune, and power that are grasped as one's own are the inner tsok. The joy of male-female union is the secret tsok. The three spheres are non-objective, the clear light, the great mudra, the suchness itself, is offered as the suchness tsok, and they are exceedingly pleased, becoming the most supreme offering, and one contemplates that they bestow attainments that are in accordance with each of them. At this time, for specific spirits and the sick, the nine spirit tsok are not added. Although some common practices include it, it is merely a fierce visualization of a red offering, so there is no need for a separate section, and the differences in the order of visualization can be found in the larger records. The limb of the tsok practice, the remaining offering, is: All the remaining parts of the body offering in this way become a sea of flesh and blood and a plain of bones filling the kapala as vast as the three realms. From that, a skeletal dakini emanates, and she begins to consume the remaining offering.
Chinese
以及您所享用的空行疾行之族，以及有权管辖剩余的八部鬼神，还有那些以前没来过、突然降临，除了残羹剩饭以外无权享用、承诺效力却又弱小的，都布施给他们，让他们满足，所有众生都欢喜踊跃，观想他们承诺成办事业。之后的次第，第一是回向发愿：我与他人三世所积累的一切善根，特别是现在布施血肉之身的善根，连同执我的
English
And to the swift-going Dakini race that you have taken, and to all those who have power over the remaining eight classes of gods and demons, and to those who have never come before, who have suddenly arrived, and who have no power to enjoy anything other than leftovers, and who have made vows but have little power, give them all, let them be satisfied, let all beings rejoice and be happy, and contemplate that they have promised to accomplish the work. The first of the subsequent steps is the dedication and aspiration: all the virtues accumulated by myself and others in the three times, and especially the virtuous roots of the present offering of the body and flesh, together with the self-grasping
Chinese
因此，虽然需要以主要和次要的方式理解先后传承的口诀，但现在大多数所谓的断行者似乎只是在追逐没有抓住根本的枝节。因此，在介绍般若波罗蜜多的意义时，首先需要通过心专注的口诀来澄清概念的混乱。身体采用毗卢七支坐法，语言任其自然呼吸，心念断绝三时的一切戏论，然后让觉知处于原始状态。如果这样无法安住，就将心专注于面前般若佛母的形象，从黄金金刚杵到芥子大小。如果仍然无法安住，就将心专注于释迦牟尼佛的身像。如果出现散乱，用对治法纠正也没有过失。当禅定在相续中生起时，以内向的觉知观察安住者和移动者的本质，这样，境相和念头的移动，以及觉知者的本质三者，就不会被认为是不同的。没有执着，可以显现任何事物，明空不二的体验不会停止，超越言语，远离一切戏论，具有虚空的性质，这就是般若波罗蜜多。因为这是三世诸佛的意旨，所以要始终安住于这种禅定中，不要动摇。第二，将四魔斩断于法界中。依赖于色等外在事物的事物都是有局限的。如果对其产生贪嗔的念头，那就是魔。如果被其控制，就会被阻碍。因此，无论何时产生贪嗔取舍，都要立刻念诵“ཕཊ་”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪），将其送入法界，这就是对有局限的魔进行断除。如果不被念头所控制，修持有所进步，那么完成的程度和引发的程度就相符。对于其他情况也可以类推。自己的心没有被自己控制，没有外在的因素，却产生五毒、喜怒哀乐、恐惧等念头，这就是无碍之魔。对自己有良好感觉，傲慢自大，自以为是等等，这就是欢喜之魔。对自我的执着，这种微小的执着，就是骄慢之魔。因此，不要失去觉知，不要失去觉性，对于所显现的一切，都用“ཕཊ་”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）送入法界，这样就能毫无保留地斩断我执和念头的骄慢。如果能够做到这样，那就是最殊胜的断行者。为了使这样的见修行有所进步，后续的行为应以寂止为主。ོད་是白色供施。猛厉施身法是红色供施。寂猛兼半是杂色供施等等，这些被称为有相的施身法。将慈悲心和法界智慧混合交替修习是无相的施身法。唯一专注于般若波罗蜜多的意义是极无相的施身法，如果 तीनों（三者）都修习，那么首尾就完整了。而且，由于执着于神鬼的显现和梦魇恐惧等，没有意识到新生的贪恋在心中产生，所以在寂静处坐垫上需要断除，但未能断除的情况很多。身体不动，口不语，心中无论生起什么念头，也不受其支配，而是用（ཕཊ，phaṭ，स्फुट，破！）将其送入法界，这非常重要。虽然理解为需要将贪嗔痴等恶念断于法界，但被善念和善执的绳索束缚而堕入天魔的情况非常多，因此，对上师的虔诚、慈悲心、生起次第、有相、圆满次第等，也用（ཕཊ，phaṭ，स्फुट，破！）将其送入法界，那么善行就会更上一层楼，并且非常接近殊胜的成就，总之，施身法的根本是没有期望和恐惧。分别念 受他支配的缘故，被四魔的束缚所束缚的众生，于法界中断除是般若波罗蜜多的意义。见修行相结合是殊胜的。以此所获得的善妙光明，摧毁一切分别念的 сети（网），迅速获得无生无执的般若波罗蜜多的果位！这段话也是般若波罗蜜多的自性文殊菩萨钦则（འཇམ་དཔལ་མཁྱེན་བརྩེ，'jam dpal mkhyen brtse）所宣说的，约顿坚措（ཡོན་ཏན་རྒྱ་མཚོ，yon tan rgya mtsho）在八蚌寺（དཔལ་སྤུངས་，dpal spungs）的法座上书写，愿吉祥增上！ ༈ །།虽然具备所需的一切受用，却没有积攒；虽然拥有众多的眷属和财富，却没有贪恋。将三学和经藏智慧的宝库，安置于舍弃和阅读的心中。这段话也是佐钦班智达噶玛涅顿松饶丹贝坚赞（ཀརྨ་ངེས་དོན་གསུང་རབ་བསྟན་པའི་རྒྱལ་མཚན，karma nges don gsung rab bstan pa'i rgyal mtshan）所著，他在一个静修的夜晚于空行洞（མཁའ་ལྡིང་ཕུག་，mkha' lding phug）中写下，愿吉祥增上！ །།愿一切吉祥！། ། 施身供养仪轨简要记录，名为皆大欢喜的园林。