Chinese
也不行。中等者以先前习惯的法性，以显明的方式，那样的神变是出自自心无生，还是出自土石山岩外器内情的处所，还是心的神变等，进行观察。最终安住于见解中。下等者是将见解与先前已有的体验相结合，进行血肉供养、慈悲三者的交融，从而进行修持。如此这般，通过三种威慑之轮，以及依赖于所缘的差别，出现内外秘密的涌现和神变之时。第二，修持食子食余：虽然在《前行引导次第空行口授事业精华》中已经详细阐述，但在此也为了像岩洞中取出财物一样，以及为了共同的日常修持，按照口耳传承的意旨，仅作简要的提取。在皈依、发心、上师瑜伽等前行之后，此处进入实际的供养。那有曼扎、白供、红供、杂色供、黑供、残食六种。第一种是神识迁移和实际献曼扎。第一种是观想自身成为巨大、悦意、能生出各种所需之物的珍宝。念诵 ཕཊཿ（藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：发），观想从自己的右脚底涌出父亲所赐的白色明点，如无垢的水晶般闪耀；从左脚底涌出母亲所赐的红色明点，如清澈闪耀的茜草汁。念诵 ཕཊཿ（藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：发），观想二者向上涌起，在密处如金鸡蛋般融合为一，五身五智的自性光芒炽盛，依次迁移至脐轮、心间、喉间、顶轮。从顶轮将自己的寿命、福德、财富、光彩、权势、光泽、功德等一切与识无别地融为一体，如大力士射箭般射向天空。天空有多广阔，觉性就有多广阔。觉性有多广阔，法性大乐就有多广阔。 观想并安住于此境界中。第二是觉性本身化为金刚瑜伽母，身色红色，年方十六妙龄。右手持钺刀，左手持颅碗。三眼怒视，面带微笑。乳房和莲宫极其
English
It is also not acceptable. The intermediate practitioner, based on the previously accustomed nature of reality, clarifies the occurrence of miracles as arising from the unborn nature of one's own mind, or from the external environment of earth, stones, mountains, and rocks, or from the essence of beings, or from the miracles of the mind, etc., and examines them. Ultimately, one rests in the state of view. The inferior practitioner combines the view with previous experiences, engaging in the intermingling of flesh and blood offerings, and compassion, thereby practicing. Thus, through the three wheels of subjugation, and depending on the distinctions of the object of focus, when the effulgence and miracles of outer, inner, and secret dimensions occur, the second practice is the offering of torma and leftovers. Although the preliminary instructions have been extensively explained in the "Essence of Activities, Sun of Instructions, Oral Teachings of the Dakinis," here, too, for the sake of extracting the essence like retrieving treasures from a cave, and for the common daily practice, according to the intention of the oral transmission, only a brief extraction is made. After performing the preliminary practices such as refuge, bodhicitta, and guru yoga, here one enters into the actual offering. There are six types: mandala, white offering, red offering, variegated offering, black offering, and leftovers. The first is the transference of consciousness and the actual offering of the mandala. The first is to visualize one's own body as a vast, pleasing jewel that produces all desired things. By reciting ཕཊཿ (Tibetan, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal meaning: Phat), visualize that from the sole of one's right foot arises the white essence received from the father, shining like immaculate crystal. From the sole of one's left foot arises the red rakta received from the mother, clear and shining like madder juice. By reciting ཕཊཿ (Tibetan, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal meaning: Phat), visualize that these two rise up and merge as one in the secret place, like a golden bird's egg, the self-nature of the five kayas and five wisdoms blazing intensely, gradually transferring to the navel chakra, heart chakra, throat chakra, and crown chakra. From the crown chakra, one's own lifespan, merit, wealth, splendor, power, radiance, virtues, and all good qualities become inseparable and one with consciousness, shooting into the sky like an arrow shot by a great archer. As vast as the sky is, so vast is awareness. As vast as awareness is, so vast is the great bliss of the nature of reality. Visualize and cultivate this state. The second is that awareness itself transforms into Vajrayogini, with a red-colored body, sixteen years of age. The right hand holds a curved knife, and the left hand holds a skull cup. The three eyes are wrathful and smiling. The breasts and bhaga are extremely
Chinese
具有威严和极大安乐的体验，变成美丽且赏心悦目的形象，右手的弯刀将自身皮肤剥为两半，露出鲜红的血肉之躯。观想广大金色的土地，中央稍微高起，边缘低垂，与三千世界相等。其上涂抹着血和脓液，再用香水和好香等各种香味之物洒之。其上将身体的所有肉堆积成堆，观想成莲花（藏文：ཨུཏྤལ།），睡莲（藏文：ཀུ་མུད་ཏ།），白莲花（梵文天城体：पुण्डरीक，梵文罗马拟音：puṇḍarīka，汉语字面意思：白莲花），优昙婆罗花（藏文：ཨུ་དུམ་ཝ་ར་）等天、龙、人的无数鲜花之堆。四肢为四大洲，肢节，即分开四肢关节的八个小关节，布置为八小洲。手指和脚趾为外面的铁围山，其中心是须弥山王。其周围是肠子形成的七金山，血和脓液形成的七嬉戏之海。头顶为尊胜宫，牙齿为星辰之鬘，双眼为太阳和月亮，双耳为伞和胜幢，肾脏为珍宝山，喉咙和命脉为如意树，脾脏为满愿母牛，舌头为不耕而获的庄稼，肺和肝脏为七宝，内脏为七政宝，血管为吉祥八宝，胃为大宝瓶，头发为旃檀森林，汗毛为红花草地，八识和诸根为内外十六妙欲天女。观想心为如意宝珠在头顶上，如雨般降下所需所欲，并专注于三千世界百亿份，以此供养，是化身之坛城。心之光明是能生一切所需所欲、自然成就的如意大宝藏，是报身之坛城。远离一切戏论的空性，超越所缘的边际，是法身之坛城，即三身自然成就之自性，是皈依处三宝。寂止派和觉域派传承的上师们，是总集根本上师。本尊亥母等四续部，以及空行护法等，为了使有寂诸天鬼神为主的六道一切有情众生圆满二资粮而献上。供养词是各自的仪轨中所出现的。
English
Possessing the experience of majesty and great bliss, transforming into a beautiful and pleasing image, the right hand's curved knife peels off the skin of one's own body in two halves, revealing the crimson flesh and blood. Visualize the vast golden land, slightly elevated in the center and sloping down at the edges, equal to the three thousand worlds. On it, smear blood and pus, and sprinkle it with perfumes and various fragrant substances. On it, pile up all the flesh of the body into heaps, visualizing them as heaps of countless flowers of gods, nagas, and humans, such as lotuses (Tibetan: ཨུཏྤལ།), water lilies (Tibetan: ཀུ་མུད་ཏ།), white lotuses (Sanskrit Devanagari: पुण्डरीक, Sanskrit Roman transliteration: puṇḍarīka, literal Chinese meaning: white lotus), and udumbara flowers (Tibetan: ཨུ་དུམ་ཝ་ར་). The four limbs are the four continents, and the joints, that is, the eight small joints that separate the joints of the limbs, are arranged as the eight subcontinents. The fingers and toes are the outer iron fence, and in its center is Mount Sumeru, the king of mountains. Around it are the seven golden mountains formed by the intestines, and the seven playful oceans formed by blood and pus. The head is the palace of complete victory, the teeth are a garland of stars, the two eyes are the sun and moon, the two ears are the umbrella and victory banner, the kidneys are jewel mountains, the throat and life force are the wish-fulfilling tree, the spleen is the wish-fulfilling cow, the tongue is the uncultivated crops, the lungs and liver are the seven treasures, the internal organs are the seven royal emblems, the veins are the eight auspicious symbols, the stomach is the great treasure vase, the hair is a sandalwood forest, the body hair is a saffron meadow, the eight consciousnesses and the faculties are the sixteen goddesses of inner and outer desirable qualities. Visualize the heart as a wish-fulfilling jewel on the top of the head, raining down whatever is desired, and focus on offering it to three thousand worlds multiplied by a hundred million, which is the mandala of the Nirmanakaya. The luminosity of the mind is the spontaneously accomplished great treasure of the wish-fulfilling jewel that produces all desires, which is the mandala of the Sambhogakaya. Emptiness, free from all elaborations, transcending the limits of objects of focus, is the mandala of the Dharmakaya, that is, the nature of the spontaneously accomplished three kayas, which are the refuge, the Three Jewels. The gurus of the Pacifying and Chöd lineages are the combined root gurus. The yidams, such as Vajravarahi, and the four classes of tantra, as well as the dakinis and dharma protectors, are offered in order to perfect the two accumulations for all sentient beings of the six realms, primarily the gods and demons of existence and peace. The words of offering are those that appear in their respective sadhanas.