Chinese
或者念诵七遍。外供朵玛之上，观想欲妙天女。内供朵玛之中，观想甘露之海。密供朵玛之下，观想三毒、血肉、三骨。或者念诵七遍：第一，观想白色形天女，手持明镜。第二，观想蓝色声天女，手持琵琶。第三，观想黄色香天女，手持香炉。第四，观想红色味天女，手持具有百种殊胜美味的食物。第五，观想绿色触天女，手持以金刚为标志的绸缎。第六，观想深蓝色法天女，手持三角形的“ཨ”。第七，观想每一位天女的数量充满整个虚空界。朵玛的顶端以半个金刚杵为标志，顶端观想为马头明王，全身紫色，右手持供养杖或殊胜杖，左手作忿怒印，观想其守护朵玛。下面，在实际供养朵玛的时候，观想这些天女融入诸佛的眼、耳、鼻、舌、身、意中。这些是内供的外供。对于变成甘露之海的朵玛，观想噶举派上师们的舌头变成光芒的管道，如同阳光照射在水面上。观想本尊坛城诸神的舌头变成金刚的管道。观想护法的舌头变成弯刀的形状。这是外供的内供。再次，观想其变成血肉骨骼的集合，特别是观想忿怒尊和护法以威严的姿态享用。这也称为清净三毒之地的供养，也称为内密的供养，也称为解脱三界的供养。无论坛城上下、咒语内外如何，依靠一个朵玛就足够了。加持也做一次，无论何时供养，都用嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来净化，净化后进行供养。进行日常供养时，将三个字母缩短。这个朵玛加持法也是比玛拉的传承。然后是忏悔，在这里进行无言说的智慧身之忏悔。也就是说，一般来说，对于一切法，如果没有详细解释忏悔之门的对象，那么，经
English
Or recite seven times. On the outer Torma, visualize the goddesses of desirable qualities. In the inner Torma, visualize an ocean of nectar. Below the secret Torma, visualize the three poisons, flesh, blood, and three bones. Or recite seven times: First, visualize the white goddess of form holding a mirror in her hand. Second, visualize the blue goddess of sound holding a lute in her hand. Third, visualize the yellow goddess of smell holding an incense burner in her hand. Fourth, visualize the red goddess of taste holding food with a hundred supreme flavors in her hand. Fifth, visualize the green goddess of touch holding a silk garment marked with a vajra. Sixth, visualize the dark blue goddess of dharma holding a triangular "ཨ". Seventh, visualize the number of each goddess filling the entire space. The top of the Torma is marked with half a vajra, and the top is visualized as Hayagriva, the color of a full rainbow, purple, holding an offering stick or supreme stick in his right hand, and making a threatening gesture with his left hand, visualizing him protecting the Torma. Below, when actually offering the Torma, visualize these goddesses dissolving into the eyes, ears, nose, tongue, body, and mind of the Sugatas. These are the outer offerings of the inner offerings. For those Tormas that have become an ocean of nectar, visualize the tongues of the Kagyu lamas as tubes of light, like sunlight shining on water. Visualize the tongues of the Yidam deities as vajra tubes. Visualize the tongues of the Dharma protectors as curved knives. These are the inner offerings of the outer offerings. Again, visualize it as a collection of flesh, blood, and bones, especially visualizing the wrathful deities and Dharma protectors enjoying it in a majestic manner. This is also called the offering that purifies the three poisons in their place, also called the secret inner offering, and also called the offering that liberates the three realms. No matter how the mandala is above or below, inside or outside the mantra, one Torma is sufficient. The blessing is also done once, and whenever offering, purify with Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and offer after purification. When performing daily offerings, shorten the three syllables. This Torma blessing is also in accordance with the tradition of Bhima. Then comes confession, and here we perform the confession of the inexpressible supreme wisdom body. That is to say, in general, for all dharmas, if there is no detailed explanation of the object of the door of confession, then, the Sutra
Chinese
总而言之有四种。所有续部都通过五种圆满的方式来讲解。所有教言都通过七种要点来讲解。所有论著都通过五种计算方式来讲解。所有口诀都通过五种意旨来讲解。因此，这个智慧身殊胜口诀，必须通过五种意旨来讲解，即上师历史的意义、根本名称的意义、瑜伽方面的意义、补特伽罗必要性的意义，以及断定词句的意义。其中，上师历史的意义分为先前和后续两种。先前是，婆罗门火颅者在《普明》第八品中，于大吉祥尊前忏悔了圆满行为品。后续是，由大善知识吉祥所作。这位上师不是印度的堪布，而是西藏的善知识。种姓是年氏，住在昂如洞。住在拉萨年帕地方。身体伟大的功德是，智慧的功德非常殊胜。上师功德兴盛时，当时的西藏君主国王热巴巾亲自，主要进行护持佛法的利生事业。当时有很多印度的堪布班智达，以及很多西藏的特殊智者。将上师和智者进行比较，在智慧的种类上，没有比上师更多的。上师讲解内外佛法约一百卷，精深且能揭示深意。印度和西藏的所有人都消除了疑惑和重要问题。在某个时期，勒的国王洛热被仲杀害时，他的儿子勒洛颇琼为父报仇，杀死了无数的仲，鲜血染红了思雅玛。当他回来时，所有的尸体都在唱歌。这种业的成熟在这个世界上成熟，他遭受热病的折磨和痛苦。即使躺在冰上，冰也会融化。勒颇洛琼有个叫玛埃扎昂南拉玛的女人，她是上师吉祥的施主。这个女人请求上师进行还戒，但上师没有答应，
English
In summary, there are four types. All tantras are explained through five perfections. All instructions are explained through seven key points. All treatises are explained through five calculation methods. All pith instructions are explained through five intentions. Therefore, this wisdom body supreme pith instruction must be explained through five intentions, namely the meaning of the teacher's history, the meaning of the root name, the meaning of the yoga aspect, the meaning of the purpose of the individual, and the meaning of the definitive words. Among them, the meaning of the teacher's history is divided into two types: previous and subsequent. The previous is that the Brahmin Fire Skull confessed the complete action chapter before the Great Glorious One in the eighth chapter of 'Universal Illumination'. The subsequent is made by the great virtuous friend Glorious. This teacher is not an Indian Khenpo, but a Tibetan virtuous friend. The lineage is Nyan, residing in Angru Cave. He resides in Lhasa Nganpak. The virtue of his great body is that the virtue of wisdom is extremely outstanding. When the teacher's virtues flourished, the Tibetan monarch King Relpachen himself mainly carried out the beneficial activities of protecting the Dharma. At that time, there were many Indian Khenpo Panditas and many special Tibetan scholars. Comparing the teacher and the scholars, there were no more types of wisdom than the teacher. The teacher explained about a hundred volumes of internal and external Dharma, which were profound and could reveal deep meanings. Everyone in India and Tibet eliminated doubts and important questions. At one time, when the king of Lep Lokre was killed by Drom, his son Lep Lopochung avenged his father and killed countless Drom, and the blood stained Siyama red. When he came back, all the corpses were singing. The maturation of this karma matured in this world, and he suffered from fever and pain. Even if he lay on the ice, the ice would melt. Lep Lopochung had a woman named Ma Eza Angnam Lama, who was the patron of the teacher Glorious. This woman asked the teacher to perform the restoration of vows, but the teacher did not agree,
Chinese
我说，如果女施主不忏悔，就会违犯誓言，所以应该忏悔。上师说：“寻找祭品非常困难。”她问需要什么，上师说：“需要一百只白母羊，一百只黑母羊，一百只白母山羊，一百只黑母山羊，一百只白鸟，一百只黑鸟等等，所以很困难。”女施主的母亲说：“如果给这么多，就能找到。”说完，她去儿子那里，儿子问：“上师同意了吗？”她说：“同意了，但是寻找祭品不容易，需要很多。”儿子说：“找到后拿来就行了。”因为这位上师非常特别，据说三天就找到了祭品。之后，上师要么找到了祭品，要么是变幻出来的，进行了圆满仪式，她自己的疾病立即被上师的加持平息了，但是上师自己却出现了同样的障碍，脸、鼻子和眼睛都流脓血。当时，上师虽然出现了不好的征兆，但是没有放弃重病，而是迎请了很多续部，从他的口中念诵了一百零八遍忏悔誓言，其中最殊胜的是智慧身圣尊的忏悔，这忏悔是从《普贤行愿品》第八品中出现的。当时，先用手帕和手指堵住鼻子的血，念诵智慧身圣尊的头部时，当心从自性向下时，血和脓就停止了，当慈悲的传承到达时，身体就恢复了。因此，这是先前和后来的两位上师的作为。根本名称是：以意义来命名它的本质，智慧是觉性的智慧，身圣尊是法身，那是胜义谛，是不可言说的无言说。瑜伽方面的意义是：属于内瑜伽。关于个人目的的意义是：瑜伽士为了圆满所失而做。如果不忏悔和净化，就不会证得圆满正等觉，就像油腻的布染不上颜色一样。在忏悔的时候，虽然有很多观想证人的方法，但是这里按照法王仁波切的三字诀窍，观想显有世间清净为宫殿，在其中，自己观想为本尊，在心间是智慧
English
I said, if the female patron does not confess, she will break her vows, so she should confess. The master said, "Finding offerings is very difficult." When she asked what was needed, the master said, "One hundred white ewes, one hundred black ewes, one hundred white female goats, one hundred black female goats, one hundred white birds, one hundred black birds, and so on are needed, so it is difficult." The female patron's mother said, "If you give that much, you can find them." After saying that, she went to her son, and the son asked, "Did the master agree?" She said, "He agreed, but finding offerings is not easy, you need a lot." The son said, "Just bring them when you find them." Because this master was very special, it is said that he found the offerings in three days. After that, the master either found the offerings or transformed them, and performed the completion ceremony. Her own illness was immediately calmed by the master's blessing, but the master himself developed the same obstacles, and pus and blood flowed from his face, nose, and eyes. At that time, although bad omens appeared for the master, he did not give up the serious illness, but invited many tantras, and recited one hundred and eight confessions of vows from his mouth. Among them, the most supreme is the confession of the Wisdom Body Supreme Lord, which appeared in the eighth chapter of the Samantabhadra's Conduct and Vows. At that time, first block the blood from the nose with a handkerchief and fingers, and when reciting the head of the Wisdom Body Supreme Lord, when the mind descends from its own nature, the blood and pus stop, and when the lineage of compassion arrives, the body is restored. Therefore, this is the act of the previous and subsequent two masters. The root name is: naming its essence with meaning, wisdom is the wisdom of awareness, the Body Supreme Lord is the Dharmakaya, that is the ultimate truth, the unspeakable non-speaking. The meaning of the yoga aspect is: belonging to inner yoga. The meaning of the personal purpose is: the yogi does it to complete what is lost. If you do not confess and purify, you will not attain perfect enlightenment, just as oily cloth cannot be dyed. At the time of confession, although there are many ways to visualize witnesses, here, according to the three-syllable key instruction of Dharma Lord Rinpoche, visualize the manifest world as a pure palace, in which, visualize oneself as the deity, and in the heart is wisdom.
Chinese
因此，必须忏悔从无始以来在阿赖耶识上积累的习气之障。对治力是：从身体方面来说，要蹲着。手结莲花印。脚后跟对齐。双手合掌，手指尖相接。汗毛竖立，眼泪涌出。从语言方面来说，用诗句和旋律来忏悔所有的过失。从意念方面来说，以悲痛的心情对过去所造的业感到后悔。并发誓以后不再造作，以这种决心来进行忏悔。如何忏悔的方法是：从见解方面来说，要像大鹏鸟在天空中飞翔一样忏悔。从行为方面来说，要像大象进入水中一样忏悔。从禅定方面来说，要像野火烧遍草原一样忏悔。这种无言的忏悔包含了见、行、修三种忏悔，因此被称为完整的忏悔。也就是从身体方面忏悔，从语言方面忏悔，从意念方面忏悔。首先，从身体方面忏悔有三种：第一，从慈悲智慧的角度迎请并安住，即：嗡，五智具足之歌的引导。智慧之殊胜是如实知晓的智慧。身之殊胜是法身。这两者是自性未被改变的坛城。就像满月没有棱角一样，虽然没有能取所取的戏论，但由于如所有智的智慧或色身的自力无碍，慈悲的太阳般照耀，平等地利益一切所化众生，以适合他们的方式来成办利益。因此，请忏悔的证人们降临于此，请面向我，请用眼睛看着我，请用慈悲心念着我，并请安住直到我的罪障清净，意义圆满。这样坚定不移地观想他们安住。从自己的心间发出五色光芒，分成两股，一股融入本尊的心间，一股融入根本上师的心间，观想通过这种方式向上师忏悔，供养，并从上师那里获得成就。第二，向三身顶礼：吽，五分五智具足之歌的开端。无法言说、思考、表达，具足一切殊胜智慧的空性，以何种方便