English
Therefore, although it is merely an image of the ritual, in order to gather the deities and oath-bound ones, it is necessary for the practitioner to have pure vows and possess views, for the mantras and rituals to be pure and the samadhi to be clear, and for the substances and implements to be complete and clean, etc. Secondly, the meaning of the torma is: In the torma plate of a precious palace equal to the earth, the torma itself should be practiced to remove the attachment to the self-nature of matter, and it should be visualized as a pile of desire-qualities nectar. That is to say, through the union of father and mother, method and wisdom, in the realm of great bliss without duality, the samaya is completely fulfilled, and it is the main part of the samaya substance, so it is usually placed in the center, as mentioned above. Thirdly, the meaning of rakta is: Generally speaking, there are five types of rakta. The rakta of the basis of existence is the water element. The rakta of the appearance of signs is the degree to which it becomes red. The rakta of immutable meaning is the nature of self-cognizant wisdom, endless appearance. The rakta of the cause of samsara is the blood of the mother's womb. The rakta of the great fruit is the heart blood of subduing the evil Rudra, which is divided into five types. If divided, rakta contains eight roots and thirty-five branches. If the essence of the matter is briefly summarized, the three, Maha Rakta, Mula Rakta, and Guhya Rakta, mainly appear in the Anuttarayoga Tantra rituals. Among them, Maha Rakta refers to the great blood of subduing the wicked, but now it is only used as a symbol, and it is replaced by the clean blood of animals such as yaks and goats. Mula Rakta refers to the root cause of the formation of the vessel and essence, and it is also symbolized by adding clean water with sindhura and other substances of the eight root raktas and branches. Guhya Rakta refers to the lotus blood of a qualified consort that is not defiled by fallen dharma. Another saying is that if Mula Rakta is spoken from the perspective of abandonment and antidote, the twelve links of dependent origination are the cause of wandering in samsara, and its root is ignorance, and destroying it with the fire of wisdom is the rakta that liberates from samsara. The tantra says: Offer with the rakta that liberates the six causes from samsara. If spoken from the perspective of antidote, the three poisons as the cause appear as the three realms as the result.
Chinese
一切本来就在法界本初怙主普贤佛母的虚空中完全清净，乃是自生大乐之血。如是说：于此稀有秘密之坛城，虚空清净乃是佛母之自性，乃是度脱三界三毒之殊胜血。又《善逝续》中也说：嘛哈ra嘎达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：མ་ཧཱ་རཀྟ，，mahārakta，大红），乃是度脱邪魔之血。牟拉ra嘎达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：མཱུ་ལ་རཀྟ，，mūlarakta，根本红），乃是自生莲花之血。以不掺杂水之清净血供养。如是说。第四，灯的意义是：一切有情众生本自具有的自生智慧之灯，为了遣除被轮回之网遮蔽的黑暗，而供养与本尊数量相同的酥油灯。又如《药师经》仪轨中说：供养一盏盏灯，每盏灯的大小应如车轮一般。如是说。第三是，本来清净法界的自生自显之供品，本来就安住于一切有情众生心中，用语言阐明，在无缘大乐的法界中圆满誓言。也就是，在见地上以反复思维修的方式圆满誓言，在修持上以禅定不离自性实相的方式圆满誓言，在观想本尊无二无别中，以清净处转为清净的方式圆满誓言，共有三种。第一种是：圆满啊，以劫圆满誓言。意思是说：圆满啊，这是圆满誓言之语。圆满的方法是劫，因为是众多证悟之语的意义，所以是用众多阐明究竟意义的证悟之语来圆满的意思。荣 सोम 却吉桑布说：阐明究竟意义，言语是门。万物于空性中圆满。意思是说：显现为万物的诸法，不离自性空性。如《中观宝鬘论》中说：如蔗糖自性是甜的，火的自性是热的，同样一切诸法的自性安住于空性。因此，甚深实相于空性中，显现于智慧法界中圆满。意思是说：空性的力量，一切清净与不清净的显现
English
Everything is primordially pure in the space of the Dharmadhatu, the primordial mother Samantabhadrī, which is the self-arisen great bliss rakta. As it is said: In this wondrous secret mandala, the pure space is the nature of the Mother, the supreme rakta that liberates the three realms and three poisons. And in the Tantra of Legsden, it is also said: Mahārakta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：མ་ཧཱ་རཀྟ，，mahārakta，Great Red) is the blood that liberates enemies and obstacles. Mūlarakta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：མཱུ་ལ་རཀྟ，，mūlarakta，Root Red) is the blood of the self-arisen lotus. Offer with pure blood unmixed with water. Thus it is said. Fourth, the meaning of the lamp is: The self-arisen wisdom lamp that is inherently present in all sentient beings, to dispel the darkness obscured by the net of samsara, is the offering of butter lamps equal to the number of deities. Furthermore, in the Medicine Buddha Sutra ritual, it is said: Make each lamp, and the size of each lamp should be as large as a chariot wheel. Thus it is said. Third, those self-arisen and self-manifest offerings of the primordially pure Dharmadhatu are inherently present in all sentient beings, and by clarifying them with words, one fulfills the samaya in the realm of aimless great bliss. That is, one fulfills the samaya by repeatedly contemplating the view, and one fulfills the samaya by meditating in a way that does not deviate from the nature of reality, and one fulfills the samaya by transforming impure places into pure places through the inseparability of deity and awareness, there are three. The first is: Fulfill, fulfill the samaya with kalpas. That is, fulfill, this is the word to fulfill the samaya. The means of fulfilling is kalpa, because it is the meaning of many words of realization, it means to fulfill with many words of realization that clarify the ultimate meaning. Rongzom Chökyi Zangpo said: To express the clarification of the ultimate meaning, words are the door. Fulfill all things in the space of emptiness. That is, all phenomena that appear as things do not deviate from their nature of emptiness. As it is said in the Garland of Precious Gems of the Middle Way: Just as the nature of sugarcane is sweet, and the nature of fire is hot, similarly, the nature of all phenomena abides in emptiness. Therefore, the profound reality is in emptiness, and the appearance is fulfilled in the space of wisdom. That is, the power of emptiness, all pure and impure appearances
Chinese
充满于一个大智慧的虚空之中，明晰则充满于智慧的虚空之中。上面所说的方便智慧双运大乐空性的自性，是三轮不思议的智慧。痛苦充满于法性的虚空之中，意思是说，这些被痛苦束缚的众生，因为没有证悟实相，本来就清净于法性大平等性的虚空之中。同样，无生等的意义是：像这样显现为生，但实际上是在无生的法界之中；显现为灭，但实际上是在不灭的智慧的虚空之中；显现为空性的自性，具有生灭的相状，但实际上是在无生灭二者的法性虚空之中，以这种方式来修持观想。弥补缺失，清净分别念和障碍等等。也就是说，在白天和夜晚的六分之一中，因为没有对治，所以称为超过了时限。一天没有间隔是违犯，一个月没有间隔是衰损，一年以内是过期，三年以内是损坏，这是根据时间来逐渐加重的。在那之前，如果从内心深处以巨大的精进忏悔，就可以清净。超过三年之后就无法恢复，这是在誓言规定的续部中说的。关于衰损，《总经》中说：什么是衰损？完全衰损，根本衰损，支分衰损，同样，伴随衰损，顺带衰损这五种。完全衰损是指：在非常危险的地方，以极强的贪欲行持，而且次数很多，或者时间过期损坏等等。根本衰损和支分衰损是指那些。伴随衰损是指：与衰损相伴的过失。顺带衰损是指：过于取悦他人的过失。增长是指：《誓言明灯》中说：自己的身语意与本尊的，身语意显现结合，经常念诵，就是进入菩提陀罗尼。最好是像河流的连续流动一样，三天三夜，或者两天一夜，不散乱地自然念诵。中等的是一个月六次，或者四次之间不间断。最下等的是精进的瑜伽士，每个月或者每半个月的时间里，如果不努力精进，菩提
English
Filling the expanse of a single great wisdom, clarity fills the expanse of wisdom. That which was mentioned above, the nature of the union of skillful means and wisdom, great bliss and emptiness, is the wisdom of the three spheres without conceptualization. Suffering fills the expanse of the nature of reality, meaning that these beings bound by suffering, because they have not realized the true nature, are originally pure in the expanse of the great equality of the nature of reality. Similarly, the meaning of unborn, etc., is: like this, appearing as born, but in reality, it is in the realm of the unborn; appearing as ceasing, but in reality, it is in the expanse of the wisdom sky that does not cease; the nature of appearance and emptiness, having the aspect of arising and ceasing, but in reality, it is in the expanse of the nature of reality that is without arising and ceasing, in this way, one cultivates contemplation. Completing deficiencies, purifying conceptual obscurations, etc. That is to say, within one-sixth of the day and night, because the antidote has not arrived, it is called exceeding the time limit. Not being interrupted for one day is a violation, not being interrupted for a month is a decline, being overdue for up to one year, being damaged for up to three years, this is gradually increasing in severity depending on the time. Before that, if one confesses from the depths of one's heart with great diligence, it can be purified. After three years have passed, it cannot be restored, this is explained in the tantra that prescribes the vows. Regarding decline, the "General Sutra" says: What is decline? Complete decline, root decline, branch decline, similarly, accompanying decline, incidental decline, these five. Complete decline refers to: in a very dangerous place, engaging with extremely strong desire, and the number of times is many, or the time has expired and it is damaged, etc. Root decline and branch decline refer to those. Accompanying decline refers to: the fault that accompanies decline. Incidental decline refers to: the fault of excessively pleasing others. Increase refers to: "The Clear Lamp of Vows" says: One's own body, speech, and mind, manifestly uniting with the body, speech, and mind of the deity, constantly reciting, is entering the Bodhi Dharani. It is best to recite naturally without distraction, like the continuous flow of a river, for three days and three nights, or two days and one night. The intermediate is six times a month, or not interrupted between four times. The lowest is that the diligent yogi, every month or every half month, if he does not strive diligently, Bodhi
Chinese
是摧毁苯教的。供养和朵玛也是如此。甚至年月也不会流逝。这是说。分别念之障是：将胜义谛作为分别念之境的障碍。经中说：胜义谛不可见，超越戏论。如是，心的垢染清净后，祈请赐予统治自处法之王位的灌顶，以及殊胜和共同的成就。第二，有四部分，第一是用甘露充满： 吽。充满啊，用甘露等。在作为一切基础的广阔虚空藏的宝瓶中，充满自生菩提心、离戏论空性的甘露，从而圆满佛陀法身的意誓处。光芒闪耀的宝瓶中。等等。在心性无所缘的威力、光芒无碍的宝瓶中，充满无碍照见众生之利益的五种智慧的自生甘露，从而圆满报身的意誓处。殊胜光明等。从那之中未动摇，显现殊胜化身不变光明之身，在事业大悲的宝瓶中，众生消除法身明点菩提心之障碍，心性于大乐智慧中燃烧的甘露充满，是圆满诸佛化身的意誓处。五种智慧根本等。在心性之界中，显现为果法二十五种智慧的宝瓶中，心性之自性安住白色阿字，行者修持，显现为四十二位寂静本尊，以及英雄五字等。吽 嗡 梭 哈 阿。英雄五字于光中燃烧的宝瓶中，充满五智慧母的甘露，从而双运智慧的甘露，以调伏难调伏者的方便手印，显现为五十八位饮血尊之相，是圆满忿怒本尊众的意誓处。甘露药物之誓言等。如是，轮回涅槃一切本初即是甘露自性的甘露药物之誓言，以此供养应供之诸佛刹土海中安住者们。
English
It is the destruction of the Bon religion. Offerings and tormas are also the same. Even the years and months will not pass. This is what it says. The obscuration of conceptualization is: the obscuration of making the ultimate truth the object of conceptualization. As the tantra says: The ultimate truth is invisible and beyond elaboration. Thus, after the impurities of the mind are purified, please grant the empowerment to rule the kingdom of Dharma in one's own place, and the supreme and common accomplishments. Secondly, there are four parts, the first is filling with nectar: Hūṃ. Fill, with nectar, etc. In the vase of the vast space of the basis of all, fill completely with the self-born bodhicitta, the nectar of emptiness free from elaboration, thereby fulfilling the heart commitment place of the Buddha's Dharmakāya. In the vase of radiant light. And so on. In the vase of the unobstructed power and radiance of mind itself, fill completely with the self-born nectar of the five wisdoms that see the benefit of sentient beings without obscuration, thereby fulfilling the heart commitment place of the Sambhogakāya. Supreme light, etc. Without moving from that, manifesting the supreme Nirmāṇakāya as an unchanging body of light, in the vase of activity and compassion, sentient beings eliminate the obscuration of the Dharmakāya thigle bodhicitta, and the nectar of mind itself burning in great bliss wisdom is filled, which is the fulfillment of the heart commitment place of the victorious Nirmāṇakāya. The five wisdom roots, etc. In the realm of mind itself, in the vase that appears as the twenty-five wisdoms of the fruit Dharma, the essence of mind itself, the white letter A, abides, and when practiced by the path, it appears as the forty-two peaceful deities, and the five heroic syllables, etc. Hūṃ Oṃ Svā Āṃ Hā. In the vase where the five heroic syllables burn in light, fill completely with the nectar of the five wisdom mothers, thereby the nectar of union wisdom itself, as a means to subdue the untamed beings, manifesting as the form of the fifty-eight blood-drinking ones, is the fulfillment of the heart commitment place of the wrathful deities. The nectar medicine vow, etc. Thus, the nectar medicine vow, in which all of saṃsāra and nirvāṇa are inherently the nature of nectar from the beginning, with this, offer to all those who abide in the ocean of Buddhafields worthy of offering.