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Visualize the palace surrounded by a vajra fence. On top of the torma, visualize a four-petaled lotus. Above that, visualize the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) transforming into the syllables Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) and Nṛ (藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：Nṛ). Radiate light. Recite this mantra to subdue the ten realms of the gurus of the three realms. In order to slay the enemy of the body, visualize the oath-breakers of the ten realms dissolving into the syllable Nṛ (藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：Nṛ) and melting. Summon. Meditate on a heap of corpses. Recite the mantra, and: Dhūpe white incense, great and wonderful incense. Puṣpe blue flowers, wonderful flowers. Āloke red light, wonderful lamps. Gandhe green water, wonderful scented water. Visualize each one radiating immeasurably, this is the outer blessing. Second, the inner blessing is: Again, from the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) radiate light, meditate on the heap of body parts of the ten realms. Recite the mantra, and: Lāse white light vajra dance, Māle blue light ratna garland dance, Gīrti green light dance, Nīrti green light dance. Visualize each one radiating immeasurably, this is the inner blessing. Third, the secret blessing is: Again, from the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) radiate light. Meditate on the heap of hearts and lungs of the ten realms. Recite the mantra, and: Goddess of Form, white mirror, Goddess of Sound, blue lute, Goddess of Smell, yellow conch shell, Goddess of Taste, green food, Goddess of Touch, purple clothing. Visualize each one radiating immeasurably, this is the secret blessing. Second, if you cannot do that much, then simplify: Make the hand gesture of the body's basin swirling. Recite the mantra in the mouth. In the mind, visualize the base of the torma as great nectar, with froth forming into the syllable Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ). The blessing of the torma is complete. Third, the blessing of the rakta has two parts: extensive and concise. First, the extensive one has three parts: the outer blessing of the rakta, the inner blessing of the rakta, and the secret blessing of the rakta. First, the vessel is a palace of skull cups transformed from the syllable Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Bhrūṃ), surrounded by a vajra fence, about the size of three thousand worlds. On top of the rakta, visualize a four-petaled red lotus. From that, radiate light. Invite the blood of the ten realms and dissolve it into the syllable Jaḥ (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：Jaḥ). Again, the collected blood dissolves into the blood. As that melts, visualize it as a great ocean of rakta. By waving the rakta, visualize many corpses, large and small, being truly washed away, this is the outer blessing. Second, the inner blessing is: Again, from the syllable Jaḥ (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：Jaḥ) radiate light, invite the vein blood of the ten realms and dissolve it into the syllable Jaḥ (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：Jaḥ). As that melts, visualize it as an ocean of vein blood. By waving
Chinese
观想所有脉络都清晰舒展，这是如内一般加持。第三，如秘密一般加持：之后，由佛母的莲花和佛父的金刚杵激励，从ཛཿ (藏文，梵文天城体：जः，梵文罗马拟音：jah，汉语字面意思：种子字)发出光芒，抽取十方世界的精血，融入ཛཿ (藏文，梵文天城体：जः，梵文罗马拟音：jah，汉语字面意思：种子字)中。观想它融化成精血之海。摇动时，观想肝脏、心脏和脉络都清晰舒展，这是如秘密一般加持。第二种情况：如果不能做到那样，简略的方法是：身体结跏趺坐的手印，口中念诵咒语，心中观想广阔的血海，其中漂浮着人尸和马尸。血供的加持就完成了。第八，为了念诵三种咒语而进行的准备：甘露念诵一百零八遍或二十一遍，朵玛念诵七遍，血供念诵十四遍。第二，真实展示三种次第的相，有三种：第一，生起基础三摩地的三种相——放光、收摄、生起；第二，生起所依的宫殿；第三，生起所依的本尊。第一，基础三摩地的三种相，即三部、八根、五十四支。放光和收摄的生起，即生起如实性三摩地、普现三摩地和因三摩地。正如根本续《金刚忿怒》中所说：如实性和普现，以及因之三摩地，应修习。其他续部中有很多，这里不赘述。第一，如实性三摩地有三种：从意义的周遍方面进行讲述，从字句的掌握方面进行讲述，以及从修持观想的方面进行讲述。第一，从意义的周遍方面来说，所依是如实性，其体性具备十八种法，正如智者导师所认为的那样，这象征着如实性三摩地。其中，首先是莲花生大师的观点，有七种体性：第一，确定如实性三摩地的自性；第二，确定词义；第三，确定分类；第四，确定作用；第五，确定名称的异名；第六，确定未开示的过失；第七，确定开示的利益。第一点是：例如，在六道众生中，如果不能识别出人，就无法识别出具有黑头、扁足、能说话的人。这个例子与
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Thinking that all the channels are clearly stretched is blessing like the inner one. Third, blessing like the secret one: Then, motivated by the lotus of the mother and the vajra of the father, light radiates from ཛཿ (Tibetan, Devanagari: जः, Romanized Sanskrit: jah, Literal meaning: seed syllable), drawing the essence of the ten directions, dissolving into ཛཿ (Tibetan, Devanagari: जः, Romanized Sanskrit: jah, Literal meaning: seed syllable). Thinking of it melting into an ocean of essence. When shaken, thinking that the liver, heart, and channels are clearly stretched is blessing like the secret one. The second case: If you can't do that much, the condensed method is: the body makes the hand seal of the lotus posture, the mouth recites mantras, and the mind visualizes a vast ocean of blood, in which float human and horse corpses. The blessing of the blood offering is complete. Eighth, the preparation for reciting the three mantras: nectar is recited one hundred and eight times or twenty-one times, torma is recited seven times, and blood offering is recited fourteen times. Second, the actual demonstration of the three stages has three aspects: First, generating the three aspects of the basic samadhi—emission, gathering, and generation; Second, generating the support, the palace; Third, generating the supported deity. First, the three aspects of the basic samadhi are the three sections, eight roots, and fifty-four branches. The generation of emission and gathering is the generation of the suchness samadhi, the all-appearing samadhi, and the cause samadhi. As the root tantra "Vajra Wrathful" says: Suchness and all-appearing, and the samadhi of cause, should be practiced. There are many in other tantras, but I will not elaborate here. First, the suchness samadhi has three aspects: it is explained from the aspect of the pervasiveness of meaning, it is explained from the aspect of grasping the words, and it is explained from the aspect of practicing visualization. First, from the aspect of the pervasiveness of meaning, the basis is suchness, and its nature possesses eighteen dharmas, as the wise teacher believes, which symbolizes the suchness samadhi. Among them, first is the view of Guru Padmasambhava, which has seven natures: First, determining the nature of the suchness samadhi; Second, determining the definition; Third, determining the classification; Fourth, determining the function; Fifth, determining the synonyms of the name; Sixth, determining the faults of not revealing; Seventh, determining the benefits of revealing. The first point is: For example, among the six realms of beings, if one cannot recognize a human being, one cannot recognize a person with a black head, flat feet, and the ability to speak. This example is like
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就像那样，在一切法中，离戏的空性，被认为是如是的等持。第二，决定词：如果修习空性的等持就可以了，为什么还要修习如是的等持呢？这是因为一切法从原始以来就存在于空性离戏之中，修行者的心识证悟到如是，所以才称为如是的等持。第三，分类有三种：佛陀的智慧不分别的如是等持；一切有情众生自性存在的如是等持；初学者修习的如是等持。第一种是：佛陀没有造作，有情众生没有矫饰的法性空性。第二种是：就像大蒜或麝香自然具有气味一样，一切有情众生自然具有佛性的标志是心间的脉结上有阿惹（藏文：ཨ་རེ་，梵文天城体：अरे，梵文罗马拟音：are，汉语字面意思：阿惹）。第三种是：以普遍的心识方式，在空性的普遍意义上，以心识作为所修和能修来修习空性。第四，作用是：空性具有摧毁名相分别念的作用。第五，名称有很多种：如是等持，空性，无相，无愿，无戏论，无生等持。第六，不指示的过患是：如果一切法没有被空性所涵盖，观修身色为实有，则会转生到欲界的诸天中；观修手印为实有，则会转生为魔和罗刹；观修头像是实有，则会转生为坟地的狐狸或森林的虫子；观修交合为实有，则会转生为胎生的虫子；观修度化为实有，则会转生到有情地狱中。第七，指示的利益是：例如，如果铅上加了硼砂就会变成银，不加就不会变，同样，如果一切法都被空性所涵盖，那么加持、镇压、焚烧、抛掷这三种行为都会变成智慧的积聚，如果不是这样，就不会转变，如是说。第二，学师无垢友说，如是等持有七
English
Likewise, among all phenomena, emptiness free from elaboration is identified as the samadhi of suchness. Second, the definition: If it is sufficient to practice the samadhi of emptiness, why is it necessary to practice the samadhi of suchness? It is because all phenomena have been empty and free from elaboration from the very beginning. Because the practitioner's mind realizes suchness, it is called the samadhi of suchness. Third, the divisions are three: the non-conceptual samadhi of suchness of the Buddha's mind; the samadhi of suchness that naturally abides in all sentient beings; and the samadhi of suchness practiced by beginners. The first is: the emptiness of the nature of phenomena that is not created by the Buddha and not fabricated by sentient beings. The second is: just as garlic or musk naturally has a scent, the sign that all sentient beings naturally have Buddhahood is that there is an Are (Tibetan: ཨ་རེ་, Sanskrit Devanagari: अरे, Sanskrit Romanization: are, Chinese literal meaning: Are) at the heart chakra knot. The third is: with a general mental mode, on the general meaning of emptiness, the mind is used as the object and subject of meditation to meditate on emptiness. Fourth, the function is: emptiness has the function of destroying conceptual thoughts of characteristics. Fifth, there are many names: samadhi of suchness, emptiness, signlessness, wishlessness, non-elaboration, unborn samadhi. Sixth, the fault of not pointing out is: if all phenomena are not encompassed by emptiness, if one meditates on the body color as inherently existent, one will be born as a god in the desire realm; if one meditates on the hand gestures as inherently existent, one will be born as a demon or rakshasa; if one meditates on the head image as inherently existent, one will be born as a fox in a cemetery or a worm in a forest; if one meditates on union as inherently existent, one will be born as a womb worm; if one meditates on liberation as inherently existent, one will be born in the hells of sentient beings. Seventh, the benefit of pointing out is: for example, if borax is added to lead, it will turn into silver, but if it is not added, it will not change. Similarly, if all phenomena are encompassed by emptiness, then the acts of blessing, suppression, burning, and throwing will all become accumulations of wisdom, but if they are not encompassed, they will not change, so it is said. Second, the teacher Vimalamitra said, the samadhi of suchness has seven
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有，如是之定的目标，修法，道中取舍，串习之相，所断烦恼，地道显现之理，所证之果。第一，一切法之法性，于空性中专注。第二，于任何皆不分别，于任何皆不执着，于任何皆不住而安住。第三，道中不住，显现与空性双运，显空无别于道中取舍。第四，于任何皆不作意而自解脱，是串习之相。第五，所断烦恼为何，断除烦恼实执。第六，地道为，一切时中安乐增长，及究竟之道。第七，证得法身。如是说。第三，班智达尼泊尔希拉曼殊说道，如是之定有四，从基道果三者中属于何者之法，三身中属于何者，譬喻，及相。第一，此如是之定是基之法。第二，是法身。第三，那是虚空和金刚。相是轮回自解脱。如是说。第二，若依词义而说，大导师莲花生说，金刚忿怒尊显示如是性，金刚有三，无生义金刚，金刚宝物质金刚，相标志金刚，此是无生义金刚。如比玛拉说，金刚有三法，不变化的缘故是金刚，摧毁他者的意义是金刚，任何都不能够摧毁的意义是金刚，这三者无生义金刚都具备。如尼泊尔人说，金刚是指空性离戏，这在如是之定中都具备。如莲花生说，忿怒有三，谁忿怒，对谁忿怒，以何种方式或方法忿怒。谁忿怒，无生之义空性忿怒。对谁忿怒，对相的分别念忿怒。以何种方式或方法忿怒，自然或猛烈地忿怒，例如太阳升起时黑暗消散一样，证悟空性时实执寂灭。