Chinese
前行妙花鬘论释，智成慧幢著。 前行妙花鬘论释，智成慧幢著。 前行妙花鬘论释之始。吉祥圆满！顶礼上师本尊及护法众！法身广阔如虚空，报身日光化有情，化身无量光芒照，敬礼遍知莲花友。彼所宣说续部王，密意修法如是说，仪轨加行正行与后行，当书前行之明释。此处与一切续部之王，大吉祥密集金刚之义修法相关，修法与口诀相关，口诀又与上师之实践相关，然实践又与仪轨之次第相关，如是宣说。十四品以上是未翻译之原始寂静坛城，十五品以下是已翻译之饮血坛城。然无论二者中任何一个，若不了解现观次第之安排，则有落入如甘露味平等之说的过失。若安排次第，则需以仪轨加行正行与后行三者来阐释。擦冈巴云：不善加行正行与后行，士夫无论如何，所修为何不确定，究竟成办极困难。如是说故，此乃加行前行之法。彼有二，共同前行与，特殊前行。初者有四，房舍之观察，建造坛城并安立橛，陈设供品，于内安坐而行跪拜与列拜。前者诸修法中已知，第三、陈设供品，有供品之所依、供品之庄严、供品之物三者。初者，根本续云：身语意具足之像亦需。如是，初者身像，道次第云：画像、铸像、浮雕与塑像。如是，画像、铸像、浮雕。此处为初者，即画像。彼亦以寂静四十二尊为主之寂静本尊众安置于右侧。五
English
Commentary on the Garland of Beautiful Flowers of Preliminary Practices by Khedrup Yeshe Gyaltsen. Commentary on the Garland of Beautiful Flowers of Preliminary Practices by Khedrup Yeshe Gyaltsen. Here begins the commentary on the Garland of Beautiful Flowers of Preliminary Practices. Svasti Siddham! I prostrate to the Lama, Yidam, and Dharma Protectors! The Dharmakaya is vast like space, the Sambhogakaya ripens beings like the sun, the Nirmanakaya radiates immeasurable rays, I pay homage to the all-knowing friend of the lotus. The King of Tantras he taught, the essence of the secret heart, the means of accomplishing the meaning of the Tantra as explained, the ritual of the three parts: preliminary, main, and concluding, I shall write a clarification of the preliminary practices. Here, it is related to the means of accomplishing the meaning of the great king of all tantras, the glorious Secret Essence, and the means of accomplishment is related to the oral instructions, and the oral instructions are related to the practice of the venerable Lama, and the practice is related to the order of the ritual, as explained in this tradition. The fourteen chapters and above are the untranslated, authentic, peaceful mandala, and the fifteen chapters and below are the translated, wrathful mandala. In either case, if the order of realization is not known, there is a fault of going into a teaching like the taste of nectar being the same. If the order is arranged, it must be taught by the three parts of the ritual: preliminary, main, and concluding. Tsa Gangpa said: "Those who are not skilled in the three parts of preliminary, main, and concluding, no matter how beings are, what they accomplish is uncertain, and the accomplishment of the end is very difficult." As it is said, this is the Dharma of the preliminary practice of preparation. There are two types: common preliminary practices and special preliminary practices. The first has four parts: examining the dwelling, constructing the mandala and setting up pegs, arranging offerings, and sitting inside and performing prostrations and row prostrations. The former are known in the accomplishment texts, and the third, arranging the puja, has three parts: arranging the support of the offerings, arranging the ornaments of the offerings, and arranging the substances of the offerings. The first is: The root tantra says: "Also, one needs an image that possesses body, speech, and mind." Thus, the first is the body image. The Stages of the Path says: "Drawing, casting, embossing, and making from clay." Thus, drawing, casting, embossing. Here, the first is done, that is, drawing. Also, the peaceful deities, mainly the forty-two peaceful deities, are arranged on the right side. Five
Chinese
将以十八尊为主的忿怒尊众安置在左边。将上师的身像等安置在中央。那些都属于右边的范畴。第二，将所有经籍安置在左边。第三，将舍利等心间所依之物安置在中央。总的来说，陈设所依之物的方法是：父续的一切在右边，母续的一切在左边，无二续的一切在中央。有些人说，通过寂静和忿怒、方便和智慧的方式来安置在左右，那是不对的。由于所化众生顺逆的缘故，有未转变的本初坛城和转变的饮血坛城，因此安置在左右。经典中也是那样说的。那些的必要目的是，为了让加持进入瑜伽士。第二，供品的庄严有三种，上面的庄严是：幡顶、胜幢、伞盖等安置在上方。侧面的庄严是：帷幔、丝绸的褶皱、如意天女等安置在侧面。地面的庄严是：好好地打扫干净，然后在上面铺设悬挂物等，在上面安置供桌等。此外，手印、金刚铃、小鼓等乐器的种类也陈设出来。陈设的方法在《大供云经》中讲述。那的必要目的是：为了让诸神欢喜，瑜伽士圆满资粮。第三，陈设供品，有根本或内在的供品，以及支分外在的供品两种陈设方法。也就是在《大供云经》中说：『在具足威力的台座上，陈设五三二供品。朵玛头在右，供品头在左。长的在后，短的在前。动摇交错，尖端相连，宽窄相合。供桌正面朝向自己。』这样说，所以供桌上长的从后面向外陈设，短的从前面向内陈设。其中首先是根本的内供，陈设酒、肉、朵玛三种的方法是：在具足班扎（藏文，梵文天城体，梵文罗马拟音，pañca，五种）特征的容器中，放入没有变质的纯净酒，加入五种精华，自己安置在右边。血供是：在具足班扎特征的柳条容器中，外血供是勇士被刀杀死的血。内血供是：茹扎（藏文，梵文天城体，梵文罗马拟音，rudra，暴恶）的心血。秘密血供是没有被金刚杵触碰的清净少女
English
The assembly of wrathful deities, with eighteen as the main ones, are arranged on the left. The images of the lama, etc., are arranged in the center. All of those belong to the category of the right. Second, all the scriptures are arranged on the left. Third, the relics and other objects of veneration are arranged in the center. In general, the method of arranging objects of veneration is: all the Father Tantras are on the right, all the Mother Tantras are on the left, and all the Non-Dual Tantras are arranged in the center. Some say that they are arranged on the right and left through the means of peaceful and wrathful, skillful means and wisdom, but that is not correct. Due to the way the beings to be tamed arise and cease, there are the original mandala that has not been transformed and the transformed blood-drinking mandala, so they are arranged on the right and left. This is also explained in the tantras. The purpose of these is to allow blessings to enter the yogi. Second, there are three types of adornments for offerings. The upper adornments are: the top of the banner, the victory banner, the umbrella, and so on, which are placed above. The side adornments are: curtains, silk pleats, wish-fulfilling goddesses, and so on, which are arranged on the sides. The ground adornments are: the ground is well swept, and then hangings and so on are laid on it, and then tables and so on are arranged on it. In addition, hand implements such as vajra and bell, small drums, and other types of musical instruments are also arranged. The method of arrangement is explained in the Great Cloud of Offerings Sutra. The purpose of this is to please the deities and for the yogi to complete the accumulation of merit. Third, regarding the arrangement of offerings, there are two methods: the root or inner offerings, and the branch or outer offerings. As it says in the Great Cloud of Offerings Sutra: 'On a powerful platform, arrange the five, three, and two offerings. The torma head is on the right, the offering head is on the left. The long ones are in the back, the short ones are in the front. Shake and cross, tips together, wide and narrow combined. The front of the table faces oneself.' Thus, the long ones on the table are arranged from the back outwards, and the short ones are arranged from the front inwards. First, regarding the method of arranging the root inner offerings of alcohol, meat, and torma: in a vessel with the characteristics of a bhanta, place pure alcohol that has not deteriorated, add pañca (藏文，梵文天城体，梵文罗马拟音，pañca，五种), and place it on your right. The rakta is: in a willow vessel with the characteristics of a bhanta, the outer rakta is the blood of a hero killed by a knife. The inner rakta is: the heart blood of Rudra (藏文，梵文天城体，梵文罗马拟音，rudra，暴恶). The secret rakta is a pure virgin who has not been touched by the vajra.
Chinese
对于那些以血液为基础的红色液体，要适量。加入甘露（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：不死）并摆放在自己的左边。关于朵玛，在十法中说：“为了成就最胜的成就，首先要供养食物的精华。”因此，朵玛的首要材料是：夏天用鲜花，秋天用谷物，冬天用肉和血，春天用糌粑做朵玛。按照仪轨，用干净的面粉，上师的朵玛和寂静尊要用酒来调和。莲花朵玛要做成莲花茎的样子，托盘要做成莲花花瓣的样子。对于忿怒尊和护法神等猛厉尊，要用干净的面粉混合各种肉类和心类的粉末，用酒和血来调和，做成力量朵玛，形状像心脏。托盘要做成取出心髓的样子，或者做成颅骨碗的样子，用酥油和大量的肉等来装饰，并加入甘露（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：不死）。此外，为了净化眷属的过失，容器必须非常干净。因此，朵玛的容器可以用一个颅骨碗，或者摆放在干净的容器中，为了吉祥圆满，容器必须装满。因此，容器要装得满满的。为了不取舍朵玛，朵玛的固定要视为一体。因此，对于不享用朵玛的情况，无论六次还是四次等，都要在同一时间进行，不要提前或推后，并且不要移动。或者说，指的是材料没有好坏之分。有些人说，应该始终将朵玛的固定视为大小一致。为了具备敬奉，要放在曼扎等台座上。因此，朵玛不能高于眉间，也不能低于心口，要放在这样的台座上，朵玛要摆放在中央。关于朵玛的摆放方式，有些人说左右代表方便和智慧，但在《菩提道次第》中说：“玛哈巴陵甘露（藏文：མ་ཧཱ་བྷ་ལིང་ཨ་མྲྀ་ཏ，梵文天城体：महाबलिङ अम्रित，梵文罗马拟音：mahābaliṃ amṛta，汉语字面意思：大祭品甘露），摆设红色大供朵玛。”对此，斯玛顿·僧格沃（Smarton Sengge Wo）说，大威德金刚的右脸是白色的，用药供养；左脸是红色的，用血供养；中间的蓝色脸用朵玛供养，这表示左右中三者就是这样。第二，支分或者外供的摆设是：首先是Argham：在海螺法器或者铜等干净的容器中，倒入九处汇集的泉水，或者大河之水，加入红黄相间的母牛乳，放入珍贵的宝石。
English
For those red liquids that are based on blood, the amount should be appropriate. Add amrita (藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：不死) and arrange it on your left. Regarding the Torma, it is said in the ten dharmas: "In order to accomplish the supreme accomplishment, first offer the essence of food." Therefore, the primary material for the Torma is: flowers in summer, grains in autumn, meat and blood in winter, and tsampa for the Torma in spring. According to the practice, use clean flour, the Lama's Torma and peaceful deities should be mixed with alcohol. The lotus Torma should be in the shape of a lotus stem, and the tray should be in the shape of lotus petals. For wrathful deities and Dharma protectors, etc., mix clean flour with the powder of various meats and hearts, mix with alcohol and blood, and make the power Torma in the shape of a heart. The trays should be in the shape of extracting the essence, or in the shape of a skull bowl, decorated with butter and large pieces of meat, etc., and add amrita (藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：不死). Furthermore, in order to purify the faults of the retinue, the container must be very clean. Therefore, the Torma container can be a single skull bowl, or arranged in a clean container, and for auspiciousness and perfection, the container must be filled. Therefore, the container should be filled to the brim. In order not to accept or reject the Torma, the fixation of the Torma should be regarded as one. Therefore, for situations where the Torma is not consumed, whether it is six times or four times, etc., it should be done at the same time, without being early or late, and without moving. Or it refers to the fact that the materials have no good or bad qualities. Some say that the fixation of the Torma should always be regarded as the same size. In order to have reverence, it should be placed on a Manjushri etc. platform. Therefore, the Torma should not be higher than the eyebrows, nor lower than the heart, and should be placed on such a platform, and the Torma should be placed in the center. Regarding the way of arranging the Torma, some say that the left and right represent the aspects of skillful means and wisdom, but in the Lamrim it says: "Mahabaling Amrita (藏文：མ་ཧཱ་བྷ་ལིང་ཨ་མྲྀ་ཏ，梵文天城体：महाबलिङ अम्रित，梵文罗马拟音：mahābaliṃ amṛta，汉语字面意思：大祭品甘露), arrange the great red assembly Torma." To this, Smarton Sengge Wo said that the right face of the great glorious Heruka is white, and is offered with medicine; the left face is red, and is offered with blood; the middle blue face is offered with Torma, which indicates that the left, right, and middle three are like that. Second, the arrangement of the limbs or outer puja is: First is Argham: In a conch shell instrument or a clean container such as copper, pour water from nine gathered springs, or water from a great river, add red and yellow cow's milk, and put in precious gems.