English
In practice, the samaya of the torma is not violated by water. As it is said, one water can be added between two changs. In order to pacify obstacles, it should be properly protected with mantra. Therefore, the practitioner sprinkles chang on the torma and requests blessings for the torma. Everyone recites: Oṃ āḥ hūṃ. Offerings to the root of blessings, the Kagyu lineage lamas. The root of accomplishments, the yidam deities. The root of activities, the Dharma protectors and guardians. The root of approach and accomplishment, the mothers and dakinis. Offerings to the Dharma protectors, the command holders, the messengers, and all those who carry out the work. mahā baliṃta rakṣa rakṣa hūṃ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Reciting this is not an actual offering, but it is for the purpose of protecting against obstacles. For example, once wealth has been offered to the king, other subjects do not dare to interfere. Similarly, once it has been declared that it will be offered to the Three Jewels, other non-humans cannot defile it. If offerings are made before the object of offering is identified, it is believed that other illusion-wielding gods will receive it. There are two ways to confess: one is to establish a witness, and the other is the eight-limbed confession. First, the yogi should always confess, which means "visualizing oneself as a deity." As the Lamrim says, "With a deity as witness, virtuous deeds become meaningless." Therefore, if one visualizes the yidam deity at the beginning of the preliminary practices, the yidam deity will not be abandoned, and whatever virtuous deeds are done will become meaningful. Then, the practitioner burns incense and places a support in front of himself. Then, he confesses in front of the assembly of yogis, and finally places the support in front of him and recites: oṃ vajrasattva hūṃ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) While reciting this mantra, visualize oneself on a lotus and moon seat, Vajrasattva with a white body, one face and two arms. The right hand holds a golden five-pronged vajra, and the left hand holds a silver bell resting on the hip. He is adorned with the thirteen peaceful ornaments. Visualize the body as appearance but without inherent existence. Within that emptiness, there are three channels: the root channel, the upper channel, and the central channel. Here, the life channel, or kundalini, or the central channel, is as thick as an arrow shaft, white and straight, clear and empty, possessing four characteristics. This channel extends from four fingers below the navel to the aperture of Brahma at the crown of the head, visualized as a pillar. Within that channel, at the level of the heart, there is a sun disc below and a moon disc above, and in the combined box
Chinese
在寂静处安住时，观想心之自性为白色吽字。念诵“嗡 班匝 萨玛纳 匝 吽 匝”，从心间的吽字发出五色光芒。进入清净生命的道路，从梵穴顶门而出，光芒照耀十方，触及十方诸佛的刹土。十方诸佛皆从法身显现为寂静与忿怒之相，迎请至前方虚空，思维安住于日月莲花座上。若修寂静尊，则寂静尊居中，明妃居右，金刚橛居左。若修明妃，则明妃居中，寂静尊居右，金刚橛居左。若修金刚橛，则金刚橛居中，寂静尊居右，明妃居左。无论修何本尊，于主尊头顶之月轮上，观想诸佛、法、僧三宝总集之本体金刚上师，以及传承上师们以金刚萨埵之形象安住。如献茶一般供养：念诵“嗡 班匝 阿让 扎底叉 阿 吽，布贝，杜贝，阿洛给，根德，内威德，夏打 扎底叉 阿 吽”进行供养。第二，忏悔之法有八支：顶礼、供养、忏悔、随喜、请转法轮、祈请不入涅槃、回向、誓愿祈祷。如《菩提道次第》所说：“佛塔如日之巨像安住，执持八支之行。”因此，为了获得遍知，必须积累资粮并清净业障，此乃显密共通之处。其根本即为七支或八支，简而言之，轮回涅槃一切苦乐皆为七种完全清净、不清净、稍微清净三种所留下的痕迹。七种完全不清净，则不应顶礼和供养，成为轻蔑和贬低的对象，被享乐的顺缘所迷惑，进入不善等道路，无论在何处都无法阻止，无论做什么都心怀不满，一切都变得令人厌倦，无法与大乘佛法相遇，而进入歧途。
English
When dwelling in a quiet place, contemplate the nature of the mind as a white Hum. By reciting "Om Vajra Samana Dza Hum Dza," five-colored rays of light emanate from the Hum at the heart center. Entering the path of purifying life, it exits from the Brahma aperture at the crown of the head, and the rays of light shine in the ten directions, striking all the Buddha-fields of the Buddhas of the ten directions. All the Buddhas of the ten directions arise from the Dharmakaya into the Rupakaya in peaceful and wrathful forms. Invite them into the sky in front and contemplate them seated on sun and moon lotus seats. If meditating on the peaceful ones, then the peaceful one is in the center, the consort on the right, and Vajrakila on the left. If meditating on the consort, then the consort is in the center, the peaceful one on the right, and Vajrakila on the left. If meditating on Vajrakila, then Vajrakila is in the center, the peaceful one on the right, and the consort on the left. Whichever is the main deity being meditated upon, on the moon disc above the head, contemplate the Vajra Master, the essence of all the Buddhas, Dharma, and Sangha, and the lineage lamas abiding in the form of Vajrasattva. Offerings are made in the manner of offering tea: Recite "Om Vajra Argham Pratitsa Ah Hum, Puspe, Dhupe, Aloke, Gandhe, Naivedye, Shapta Pratitsa Ah Hum" to make the offerings. Secondly, there are eight aspects to the method of confession: prostration, offering, confession, rejoicing, requesting the turning of the wheel of Dharma, requesting not to pass into nirvana, dedication, and the limb of vows and aspirations. As it says in the Lamrim, "The stupa abides as a great image of the sun, holding the manner of the eight limbs." Therefore, in order to attain omniscience, it is necessary to accumulate merit and purify obscurations, which is common to both Sutra and Tantra. The root of this is the seven or eight limbs. To explain the condensed meaning of this, in general, all the happiness and suffering of samsara and nirvana are the traces left by the seven completely pure, impure, and slightly pure. The seven completely impure do not deserve prostration and offering, become objects of contempt and belittlement, are deceived by favorable conditions of enjoyment, enter the path of non-virtue, etc., and cannot be reversed by anyone in that place, are dissatisfied with everything they do, everything becomes a place of weariness, cannot encounter the Mahayana Dharma, and enter the wrong path.
Chinese
此外，迅速与善知识分离，自身短寿，善根耗尽。七支不净会造成这些过患。稍微清净的功德，能使自己成为礼敬和供养之处，不会成为轻蔑和鄙视之处，能以圆满的受用而增长，不被不善之法沾染，善根不会中断，对一切事业都随喜，圆满福德资粮，与大乘佛法相遇，法轮不会中断，不离圣者善知识，获得寿命自在，一切善根成熟为二利圆满的殊胜果实，能生起地道的一切功德。七支完全清净，就能获得三界法王，胜者佛陀薄伽梵的果位。如是说：慈氏菩萨说：不清净、清净和极清净，次第如是。一切经续中都说，七支是积累福德的殊胜之法，即使是微小的修法之初，也要积累七支清净的福德。因此，此法殊胜。以方便法，一切善根都包含在积累和净治二者之中。迅速成佛需要舍弃违缘，具足顺缘。此法具足一切顺缘。为了成佛，需要圆满广大的资粮，所以要有礼敬和供养支。为了舍弃不顺的违缘，就要忏悔罪业。为了增长与虚空同等的善根，就要随喜。为了不离大乘佛法，就要劝请法轮常转。为了不离真正的善知识，就要祈请不入涅槃。为了不浪费善根并获取精华，就要回向。第八，发誓的必要是，如果先前受持的誓言破损，此法具有使其恢复的必要。因此，必须舍弃违缘，成办顺缘。因为此法具足一切道，所以此法殊胜。
English
Furthermore, one quickly separates from virtuous friends, one's own life is short, and the roots of virtue are wasted and exhausted. The seven impure branches cause these faults. The merit of slight purity makes oneself a place of reverence and offering, not a place of contempt and scorn, increases with perfect enjoyment, is not tainted by non-virtuous dharmas, virtue is continuous, one rejoices in all actions, one perfects the accumulation of merit, one meets the Mahayana Dharma, the wheel of Dharma is continuous, one does not separate from noble virtuous friends, one obtains power over life, and all roots of virtue ripen into the two benefits, the perfect and sacred fruits. It generates all the qualities of the grounds and paths. The seven completely pure branches are the attainment of the state of the King of Dharma of the three realms, the Victorious Buddha Bhagavan. As it is said: Maitreya said: impure, pure, and extremely pure, in that order. In all sutras and tantras, it is said that the seven branches alone are the supreme method for accumulating merit, and even at the beginning of each small practice, one should accumulate the merit of the seven pure branches. Therefore, this is supreme. By skillful means, all roots of virtue are included in the two, accumulation and purification. To quickly attain Buddhahood, one needs to abandon obstacles and have complete favorable conditions. This has all the complete conditions. To attain Buddhahood, one needs to perfect a great accumulation of merit, so there must be the branch of prostration and offering. To abandon unfavorable obstacles, one must confess sins. To increase the power of virtue equal to the sky, one must rejoice. To not separate from the Mahayana Dharma, one must request the turning of the wheel of Dharma. To not separate from the true virtuous friend, one must pray that they do not pass into nirvana. To not waste the roots of virtue and to take the essence, one must dedicate. Eighth, the necessity of making vows is that if the vows previously taken are broken, this has the necessity of restoring them. Therefore, one must abandon obstacles and accomplish favorable conditions. Because this has all the paths, this is supreme.
Chinese
我，如此这般八支行法中的第一支，顶礼支。顶礼上师和三宝，顶礼本尊，共有三种。首先，顶礼上师又分： общей 顶礼，忆念上师的功德，真实的顶礼三种。第一种是，观想自己的身体化为如刹土微尘数，以身语意三门恭敬顶礼。过去、未来、现在三时的一切佛陀的身体、语言、意念的自性无别，犹如如意宝珠般，圆满所需所愿。对具有圆满功德的上师赐予灌顶、传承讲解、口诀的所有法缘者，我顶礼。忆念上师的功德是，在《意集经》中说：成为一切的引导者是“上”，生起功德是“师”。是善知识和堪布的名称。一般来说，密宗行者主要顶礼上师，小乘行者主要顶礼堪布，菩萨主要顶礼佛子或者菩萨，大乘行者主要顶礼至尊仁波切或者尊贵的上师。学术界通用的名称是阿阇黎。具德者是观、行、修三者具备三具德，或者具备慈悲心和誓言二者以及五具德的上师您。我和您是不同的，我和其他众生消除相续中轮回的过患，如同父亲一般。我和其他众生在相续中生起涅槃的幼苗，如同母亲一般。我和其他众生在相续中生起胜观的智慧，从有寂的边际中救护，如同救怙主一般。我和其他众生在相续中指示解脱的道路，如同导师堪布一般。我和其他众生从恶趣的泥潭中救出，引导至佛的果位，如同引导者一般。为了消除无明的黑暗，如同明灯一般。为了消除烦恼三毒的疾病，如同医生一般。为了度脱众生脱离轮回的四大河流，如同大船一般。真实的顶礼是，上师的口中宣说各种乘门。
English
I, in this way, the first of the eight branches, the prostration branch. Prostrating to the Guru and the Three Jewels, and prostrating to the Yidam, there are three types. First, prostrating to the Guru is further divided into: general prostration, remembering the qualities of the Guru, and the actual prostration, these three. The first is: visualizing one's body transforming into as many particles as there are in the Buddha-field, and prostrating with reverence in body, speech, and mind. The essence of the body, speech, and mind of all Buddhas of the past, future, and present are inseparable, like a wish-fulfilling jewel, fulfilling all needs and desires. To all those who have a Dharma connection with the Guru who possesses perfect qualities, who bestows empowerments, transmissions, explanations, and instructions, I prostrate. Remembering the qualities of the Guru is: In the 'Compendium of Intentions,' it says: 'Being the guide of all is 'La,' generating qualities is 'Ma'.' These are synonyms for spiritual friend and Khenpo. Generally, Vajrayana practitioners mainly prostrate to the Guru, Shravakas mainly prostrate to the Khenpo, Bodhisattvas mainly prostrate to the Buddha's son or Bodhisattva, and Mahayana practitioners mainly prostrate to the venerable Rinpoche or the kind Guru. The common name in academia is Acharya. The virtuous one is the teacher who possesses the three virtues of view, conduct, and meditation, or who possesses compassion and vows, and the five virtues. You, the teacher, are different from me, and you and other beings eliminate the faults of samsara in our continuums, like a father. You and other beings generate the sprout of Nirvana in our continuums, like a mother. You and other beings generate the wisdom of insight in our continuums, and protect us from the extremes of existence and peace, like a protector. You and other beings show the path of liberation in our continuums, like a guide Khenpo. You and other beings rescue us from the mud of the lower realms and lead us to the state of Buddhahood, like a leader. In order to dispel the darkness of ignorance, like a lamp. In order to cure the disease of the three poisons of afflictions, like a doctor. In order to liberate beings from the four great rivers of samsara, like a great boat. The actual prostration is: From the Guru's mouth, various vehicles are taught.