English
Having attained the supreme great accomplishment, appearing in the logic of Tantra, this instruction sequence was taught by the emanation of the fully enlightened one, Vajra Laughter. By practicing in this way, one can accomplish the three siddhis, such as true and unfailing longevity. Thereafter, it was transmitted to King Arashane and the Ocean-born Woman. She then transmitted it to King Indrabodhi, who then transmitted it to the monk Sokyadeva and the Nepalese woman Mangasiddhi. These two then transmitted it to the Nepalese Humkara. Humkara, indeed, having attained the great accomplishment, wrote down this root of true accomplishment in the book of instructional sequences. The great master Padmasambhava received complete empowerment and instructions from the master Humkara and Vajra Laughter, and accomplished the supreme siddhi. Seeing that Humkara's writings were complex and incomplete, he later came to Tibet, to Chimphu Kagye Araje, for the benefit of King Trisong Detsen, he supplemented the complex sequence of the mandala, compared it with Humkara's root commentary, and had it translated by the translator Nanam Dorje Dudjom. He composed the "Great Commentary on the True Secret Explained by the Practice Instructions," which is the lifeblood of all accomplished ones, the ornament of the world, and transmitted it to the king and Kharchenza, etc., and strictly kept it secret. Thus, as stated by the accomplished ones, the body colors of the wrathful deities are clearly distinguished, and the mandalas of the four mudras, such as hand gestures, as well as silk decorations, and terrifying ornaments, are all clearly distinguished and not confused. These are also generated sequentially like in Mahayoga, or in the mandala of the wrathful deities of the Dharmadhatu, self-perfected, or in the state of equality of Dharmata, without the need to generate and transform the play of wisdom, like stars in the sky, these naturally pure deities, self-enlightened, are born together and accomplished, without effort, and should be practiced in the three mandalas. If one realizes this, then there is no need to invite and offer, and if one invites and offers, one invites and offers from there, as the accomplished upper lamas have declared. Secondly, inviting and offering. Inviting the wisdom mandala: Abiding, stable, unmoving, subduing vows, prostrating, offering, praising.
Chinese
当食用时，以清净的智慧去辨别各种食物。如是宣说。究竟而言，法身之自性与如来之智慧遍布一切处，安住于此。虽不需从他处迎请，然对智慧之本尊不失敬意，于自然具足加持之智慧坛城，恭敬陈白，以三世之门降临。以迎请之语，于前方虚空与宫殿之中，观想光芒交织，安住于此。以增长威光或祈请住处之仪轨、真言及手印，观想誓言尊与智慧尊无二无别地安住，并具足威光。复次，为祈请不动摇之住处，稳固安住，安住后，有两种安住方式。第一种，在成就者尚未获得真实成就之前，观想各自安住于各自的位置，并以仪轨、真言及手印使其稳固。第二种，观想嘿汝嘎安住于平等性中，以大乐之游戏，不离自然具足之事业，或不摇动，从而断除障碍，并观想一切不顺之方皆被调伏，并念诵祈请词、真言及手印。为使智慧本尊不违越先前之誓言，赐予成就者真实成就，故行持誓言、祈请词、真言及手印。为压伏眷属，观想从大吉祥之智慧翅膀中放射出光芒，从而压伏一切具相之本尊，如自在天等，并超越其势力，并念诵仪轨、真言及手印。如是不动摇、誓言、压伏三者，即是安住后观察座垫之方式。其后，行顶礼时，有调伏对治之顶礼与证悟实义之顶礼两种。第一种，以增长安乐母等四种秘密明妃，依次以手印与真言迎请，观想大吉祥父母之身，手印清晰，并于结合之乐中入定，并观想从结合之菩提心中放射出光芒，从而降伏一切骄慢者，并重新忆念，如仆人般顶礼。将降伏骄慢者之识蕴融入明妃之中，从吽字生起收放之智慧萨埵之身。
English
When eating, one should discern various foods with pure wisdom. Thus it is said. Ultimately, the nature of Dharmakaya and the wisdom of the Sugata pervade all places and abide therein. Although there is no need to invite from elsewhere, one should not disrespect the wisdom deity. In the wisdom mandala that naturally possesses blessings, one should respectfully make offerings and descend through the gate of the three times. With words of invitation, in the space in front and within the palace, visualize the intermingling of light, abiding there. With the ritual, mantra, and mudra of increasing splendor or requesting a dwelling place, contemplate that the Samaya being and the Wisdom being abide without distinction and are endowed with splendor. Furthermore, to request an immovable dwelling place, abide firmly. After abiding, there are two ways of abiding. First, before the practitioner has obtained true accomplishment, visualize each abiding in their respective positions, and stabilize them with ritual, mantra, and mudra. Second, visualize Heruka abiding in equality, with the play of great bliss, not departing from the naturally present activities, or not wavering, thereby cutting off obstacles, and visualize all unfavorable directions being subdued, and recite the prayer, mantra, and mudra. In order for the wisdom deity not to transgress the previous vows, to grant the practitioner true accomplishment, therefore perform the vows, prayers, mantras, and mudras. To subdue the retinue, visualize rays of light emanating from the wings of the great glorious wisdom, thereby subduing all forms of deities, such as Ishvara, and transcending their power, and recite the ritual, mantra, and mudra. Thus, immovability, vows, and subduing are the three ways of observing the seat after abiding. Thereafter, when prostrating, there are two types of prostration: prostration of subduing antidotes and prostration of realizing the meaning of reality. First, with the four secret consorts, such as the Bliss-Increasing Mother, invite with mudras and mantras in sequence, visualize the bodies of the Great Glorious Father and Mother, the mudras are clear, and meditate in the bliss of union, and visualize rays of light emanating from the Bodhicitta of union, thereby subduing all arrogant ones, and remembering again, prostrate like a servant. Dissolve the consciousness of subduing the arrogant ones into the consort, and from the syllable Hūṃ arise the Wisdom Sattva's body of drawing in and releasing.
Chinese
思维变成彩虹般，以此宣讲神圣的佛法，并思维佩戴着利益众生的标志。第二，了悟自身与伟大的主尊及其眷属无二无别，并陈述赞叹伟大功德的辞藻。然后，在供养中，首先是显现美妙的供养，瑜伽士们以手舞足蹈，并像微尘一样与诸佛和佛母平等，展现充满世间的智慧嬉戏之舞，即如忿怒舞的词句一般进行。然后，如寂静时一般进行甘露妙供和涂香等内外秘密的供养。各种美味的供养或甘露供养，也应通过赞颂功德和向各个忿怒尊献供，以及接受自身之物，以及普遍供养等四种方式进行，并且也应进行朵玛和血供。然后，为了使这些供养不间断地持续下去，通过重复的词句、咒语和手印，观想所有供养都融入伟大主尊及其眷属的身中，并供养于口中。然后，所谓食用，是指在食用和饮用时，将分别念融入法界，并通过智慧嬉戏的外在食用之词和咒语，将食物供养于主尊及其眷属的口中，依次享用，同样，血等饮品也通过供养之词和咒语供养于口中，观想轮回的血海等融入智慧嬉戏的虚空中，身语意喜悦，一切成佛。如此，为了使智慧坛城欢喜，从迎请到食用饮用之间，对于这些，应结合阐明意义的辞藻，以及守护誓言和加持的咒语，以及象征意义的手印，以及清晰观想当下状态的禅定，即如被称为密咒四门一般，根据情况进行结合，而这些的次第应从解释中了解。如此迎请和供养，瑜伽士获得灌顶，并且也见到上师的行持和事业次第，并且毫无遗漏地获得口诀，通过自身的闻思修习而获得体验，从而
English
Think of becoming like a rainbow, and with that, expound the sacred Dharma, and think of wearing the signs of benefiting sentient beings. Second, realize that oneself and the great Lord with his retinue are inseparable, and recite the words of praising the great qualities. Then, in the offerings, first, the offering of beautiful appearances is the dance of the hands and the steps of the feet of the yogis, and becoming equal to the gods and goddesses like dust, revealing the dance of wisdom play filling the world, that is, to be done according to the words of the wrathful dance. Then, the offering of Kunda bzangpo and Argham, etc., the offering of the outer, inner, and secret mandalas, should be done as in the peaceful state. The offering of various delicious tastes or the offering of nectar should also be done in four ways: praising the qualities, offering to each of the wrathful deities, taking one's own possessions, and offering universally, and also making tormas and rakta offerings. Then, in order to make these offerings continuous without interruption, through repeated words, mantras, and mudras, think that all the offerings dissolve into the body of the great Lord and his retinue and are offered to the mouth. Then, the so-called eating is that when eating and drinking, the conceptual thoughts dissolve into the Dharmadhatu, and through the words and mantras of the external eating of wisdom play, the foods are offered to the mouths of the main deity and his retinue, and they are enjoyed in order, and similarly, drinks such as blood are also offered to the mouth through the words and mantras of offering, and think that the ocean of blood of samsara, etc., dissolves into the space of wisdom play, the body, speech, and mind are pleased, and everything becomes enlightened. Thus, in order to please the mandala of wisdom, from the invitation to the eating and drinking, for these, combine the words that clarify the meaning, the mantras that protect the vows and bless, the mudras that symbolize, and the samadhi that clearly visualizes the state at that time, that is, as known as the four doors of secret mantra, combine them as appropriate, and the order of these should be known from the commentary. Thus, the invitation and offerings, the yogi obtains empowerment, and also sees the practices and activities of the guru, and obtains the oral instructions without any omissions, and gains experience through his own study, contemplation, and meditation, thereby
Chinese
通晓方便之甚深意义，因习惯于修行，对于事业无有偏颇和障碍，具有通达无碍之智慧者，对于续部和口诀所说的息增怀诛之事业仪轨，广略念诵修持之次第等各种各样，应根据情况，如何适合，各自以自己的智慧进行判断。例如，从息灾念诵转为诛法修持，也有先收摄息灾坛城，然后从三重三摩地开始，进行诛法的加持，以及息灾坛城瞬间转为诛法，或逐渐转变等三种情况。赞颂时，赞颂有广、中等，祈愿也有广、中等，应根据情况而定，之后进行念诵，再之后进行供养。供养时，有时是会供朵玛，有时是合修诛杀，中间穿插不颠倒的修持，镇压地基神，补阙，忏悔，舞蹈等，根据需要进行的事业，放置食子等，各种事业的次第和仪轨，广略等，应在见解的摄持下，瑜伽士以自己的智慧来了解当下需要的事业。第三，念诵的引发分为：前行、正行、后行三部分。第一，获得念诵许可的灌顶。如颂云：获得念诵许可的灌顶后。意思是想要进入意义上的念诵和事业上的念诵两种，因此，获得念诵和修持许可的灌顶，秘密灌顶，最终灌顶，乃至上师的口传等如前所述，获得之后才能开始念诵。第二，所念诵的咒语的体性。以及如何念诵之理，分为两部分。第一，观想音韵文字八种显现。如是宣说，如前所述，获得念诵的灌顶后，根据所指示的口诀进行观想和音韵念诵，即大吉祥的智慧咒语的文字，显现为ra la等八种字形，如实地指示出来，并按照所获得的口诀进行念诵。对此，此处依次讲解观想的方法，音韵的次第，以及八种字义的指示这三个词的含义。第一部分分为圆满次第和生起次第两种。第一部分为有相