English
Therefore, one must confess the obscurations of habitual patterns accumulated from beginningless time on the alaya. The power of the antidote is: From the aspect of the body, one should sit in a squatting position. Form the lotus mudra. Align the heels. Join the palms, touching the tips of the index fingers. With hairs standing on end and tears flowing. From the aspect of speech, one should confess all faults in words, with verses and melodies. From the aspect of mind, one should feel remorse for past actions with a grieving heart. And confess with the determination not to do them again in the future. The method of how to confess is: From the aspect of view, one should confess like a garuda flying in the sky. From the aspect of conduct, one should confess like an elephant entering water. From the aspect of samadhi, one must confess like fire spreading across a field. This inexpressible confession includes the three confessions of view, conduct, and meditation, so it is called a complete confession. That is, confessing from the aspect of body, confessing from the aspect of speech, and confessing from the aspect of mind. First, there are three aspects of confessing from the body: First, inviting and requesting to abide from the aspect of compassion and wisdom is: Om, the introduction to the song of the five wisdoms. The supreme of wisdom is the wisdom of knowing as it is. The supreme of form is the Dharmakaya. These two are the unconditioned mandala of self-nature. Like the full moon without corners, although there is no elaboration of grasping and clinging, the wisdom of knowing as many as there are, or the unobstructed self-display of the Rupakaya, like the sun of compassion rising, equally benefiting all those to be tamed, accomplishing their benefit through whatever means are appropriate. Therefore, please witnesses of confession come here and turn your faces towards me. Look with your eyes. Think with compassion and abide until my sins and obscurations are purified and the meaning is fulfilled. Think that they abide steadfastly and immovably. From one's own heart, rays of five-colored light emerge, splitting into two strands, one strand dissolving into the heart of the yidam, and one strand dissolving into the heart of the root guru, thinking that through this lineage, one offers confession and offerings to the guru, and receives accomplishments in return. Second, prostrating to the three kayas: Hum, the beginning of the song of the five aggregates and five wisdoms. Inexpressible, unthinkable, unutterable, emptiness endowed with all supreme wisdom, by what means
Chinese
不动的，作为一切法之来源的法界法身。其无有间断，于轮回与涅槃二者享受大乐，却不被轮回与涅槃二者的垢染所染污，显现为圆满报身五部之主。为度化各种各样的所化众生，以大悲心和巧妙方便广为示现，于各种各样的游戏身寂静与忿怒相中显现，成办各种各样的事业，是为化身，对这三身顶礼。如是说。其中又有上、中、下三种：上等是见之礼拜。于三轮体空之状态中礼拜，从而圆满二资粮。中等根器者化身为微尘数之身而礼拜。观想诸佛之身语意中发出光芒，从而清净自身语意的垢染。下等者以身语意三门实际礼拜，生起虔诚与渴仰。第三，供养外内密之供品：实际供养陈设物品之供品，以及通过三摩地之门，以意幻化。显现与存在的一切没有不成为供品之物，也没有恶劣之语，胜过普贤之供品少许，以无上供品如虚空之云般无尽之供品之聚。以虚空界所遍之处的三摩地之门，广大清净地陈设供云，充满并供养。其中，外之供品、内之供品、秘密之供品、真如之供品，这些都深不可测，如大海般的供养。这些的广说已于前述常忏之时讲述完毕。真实的秘密供养是：于法界普贤佛母的莲花秘密宫殿之中。五部佛父佛母十尊坛城，一切天神天女以及无量化身等，本来于三时无有聚散之义，于法界中成为一体之故。以佛父佛母方便智慧无二之菩提心，令坛城之诸佛众欢喜。或者，根据法王仁波切的观点：于一切天神之顶上作普贤佛父母之交合。
English
The Dharmakaya, the sphere that is unmoving and the source of all dharmas. It continuously enjoys great bliss in both samsara and nirvana, yet is not stained by the impurities of either. It appears as the chief of the five families of the Sambhogakaya. For the sake of taming various beings, it extensively demonstrates great compassion and skillful means, appearing in various playful forms, both peaceful and wrathful, accomplishing various purposes. This is the Nirmanakaya. I prostrate to these three kayas. It is said. Among these, there are three levels: superior, intermediate, and inferior. The superior is the prostration of view. Prostrating while not fixating on the three spheres, thus perfecting the two accumulations. The intermediate is to emanate bodies as numerous as atoms and prostrate. Contemplate that rays of light emanate from the body, speech, and mind of the deities, thus purifying the defilements of one's own body, speech, and mind. The inferior is to physically prostrate with body, speech, and mind, generating devotion and longing. Third, offering outer, inner, and secret offerings: Actually offering material substances, and mentally transforming through the door of samadhi. There is nothing in appearance and existence that does not become an offering substance, and there is no evil speech. It surpasses the ordinary offerings of Samantabhadra, with a supreme offering, like clouds in the sky, an inexhaustible collection of offerings. Through the door of samadhi, which pervades the expanse of space, extensively arrange pure offering clouds, filling and offering them. Among these, the outer offering, the inner offering, the secret offering, and the offering of suchness are all immeasurable, like offering a sea. The detailed explanation of these has already been given in the context of the regular confession above. The actual secret offering is: Within the secret lotus palace, the bhaga of Samantabhadri, the dharmadhatu. The mandala of the five Buddha families, the ten father and mother deities, all the gods and goddesses, and the infinite emanations, all are originally without separation in the three times, because they are of one taste in the dharmadhatu. May the mandala of deities be pleased by the bodhicitta of the union of skillful means and wisdom of the father and mother. Or, according to the view of Dharma Lord Rinpoche: On the crown of the head of all the deities, the union of Samantabhadra father and mother is performed.
Chinese
以甘露之水流，自顶门、喉咙、心间、脐间依次降临，次第体验到喜、胜喜、离喜、俱生喜。这就是所谓的秘密供养或殊胜食子。如果这样生起，就是秘密的供养。或者，从心间放射光芒，照触到诸佛菩萨。迎请彼等无二之心的无漏甘露，降临于顶门，出现在金刚道中。观想安乐逝者于母胎之中，进行供养。或者，外供五种，内供十六天女，以及药、血、食子三种，也有人认为秘密供养是用五毒和三毒进行供养。应考察其是否相关联。从心之门忏悔有三种：发菩提心，明晰见解，以及祈请宽恕。首先，发菩提心：一切法的根本都汇聚于自心，而心的自性是法界，如同广阔的虚空般遍及一切，是法界菩提心。即使它显现为多种多样，但在显现之时，从未被能取所取的垢染所沾染，因此是清净的，并且是本初就具有光明自性的。我希望自己能够证悟到如此真实的境界。因此，对于超越言语和思维的显空平等性，以及法界平等性菩提心，我恒时恭敬顶礼，这就是发菩提心。第二，明晰见解有三种：首先，明晰续部玛哈的见解：本觉普贤的游舞无碍显现的力量，使一切所知之法都清晰而不混杂。在清晰显现之时，完全圆满于自显二无之中。因为在其中没有其他，所以这个伟大的自性本来就遍布和涵盖轮回与涅槃的一切。因此，外在的明妃，内在的明王，秘密的明王明妃双运，在此坛城中所显现的一切都不是颠倒错乱的。显有世间外内的一切法，本来就是清净的，显现为本尊和本尊母的集合。五大是五位明妃，五蕴是五位明王。如此明王明妃任运成就而清净，这就是生起次第玛哈瑜伽的
English
As the stream of nectar descends from the crown of the head, throat, heart, and navel, one experiences the joys of joy, supreme joy, joy beyond joy, and innate joy in succession. This is called the secret offering or the extraordinary torma. If it arises in this way, it is a secret offering. Alternatively, light radiates from the heart, striking all the Buddhas and Bodhisattvas. Inviting the uncontaminated nectar of their non-dual minds, it descends upon the crown of the head, appearing in the vajra path. One contemplates the Sugatas dwelling in bliss in the bhaga of the consort and makes offerings. Alternatively, there are the five outer offerings, the sixteen inner offering goddesses, and the three: medicine, rakta, and torma. Some also believe that the secret offering is made with the five poisons and the three poisons. One should examine whether they are related or not. Confession through the door of the mind has three aspects: generating the mind of enlightenment, clarifying the view, and requesting forgiveness. First, generating the mind of enlightenment: the root of all dharmas is gathered in one's own mind, and the nature of the mind is the dharmadhatu, which, like the great sky, pervades all things and is the mind of enlightenment of the dharmadhatu. Even though it appears in various forms, it is pure because it has never been stained by the impurity of grasping at the moment of appearance, and it is the nature of primordial luminosity. One wishes to realize such a true state. Therefore, one always bows down to the mind of enlightenment of the dharmadhatu, the equality of emptiness and appearance, which is beyond words and thoughts, which is the generation of the mind of enlightenment. Second, clarifying the view has three aspects: first, clarifying the view of the Mahayoga tantra: the power of the unobstructed manifestation of the play of primordial awareness, Samantabhadra, makes all knowable dharmas clear and unmixed. At the moment of clear manifestation, it is completely perfected in the non-duality of self-appearance. Because there is nothing else in it, that great nature is inherently spread and pervades all of samsara and nirvana. Therefore, the outer consort, the inner heruka, the secret union of heruka and consort, all that appears in this mandala is not a perversion. All phenomena of existence, outer and inner, are inherently pure, appearing as a gathering of deities and goddesses. The five elements are the five consorts, and the five aggregates are the five herukas. Thus, the herukas and consorts are spontaneously accomplished and pure, which is the generation stage of Mahayoga.
Chinese
是见解。第二，阐明隆阿努瑜伽的见解是：如此一来，当显现无有止息时，以方便智慧二无别，菩提心未成为一切共同的行境，故以大秘密明点作身体的体验，不离极喜乐空之执持，乃大执持五母之自性，本元法界普贤佛母的虚空，于广大莲花自生中回旋的宫殿，未曾动摇于法界，是圆满阿努的见解。第三，阐明口诀阿底的见解是：如此一来，法界与智慧二无别，不变广大明点之自性，光明照耀。本来即是如此安住，佛陀未曾造作，有情业障未曾改造，无有能取所取的戏论。清净空性觉悟显现，心要无别，是法身大秘密之身。彼者于任何显现皆无有止息，故为大乐。无有变异故为雍仲法身，显现为寂怒诸尊之众，显现之时未曾动摇于法身，二无别而圆满，是大圆满阿底的见解。第三，劝请，三者中劝请寂静本尊众是：如此一来，法界普贤佛母和，明智之智慧普贤佛父佛母，三时无有聚散，于大秘密坛城中。坛城一切之自性大佛普贤佛父佛母。金刚萨埵等五部佛父佛母十尊，八大菩萨，八大明妃，即菩提萨埵姊妹佛父佛母十六尊，以及门守护四忿怒尊和四忿怒母之眷属。眷属是六能仁和，寂静其余摄集空行母等。劝请忿怒本尊众是：金刚是智慧之天女众之主。母神和空行母众之主，大吉祥班杂黑鲁嘎等五部大吉祥忿怒尊父佛母十尊，空行母郭拉等八处女，星哈拉等地方的八自在母，马面等手印门母四尊，智慧化身大集忿怒尊十尊。多食者杀戮者众多，从东方如母般慈爱，从南方如姐妹