Chinese
思维欢喜，净化有情众生的业障。轮回涅槃一切有情，皆于大乐之中净化，所有加持与精华，皆化为光芒，融入原始光明之境，安住于虚空中的红白菩提心中，观想如珍珠般清澈。此乃真实供养之物，是迎请、接受灌顶的殊胜誓言物。如此观想安住于虚空中的菩提心，与丝线、法器金刚杵等，以及秘密心咒嗡啊吽，乃至微细身之形象清晰显现，稳固不动，置于虚空中。微细身与充满甘露者，依次散发，化为甘露之光、莲花光、大乐轮，安住于三世诸佛之境，所有身之加持与光芒，皆以光芒之形式融入自身，增益光彩。从音声文字中生起之精华，咒语之光芒与声音，汇集秘密之加持。丝线法器之微细光芒，汇集事业之加持。再次，身与心咒、法器微细光芒，照耀一切有情众生，净化身语意三门之业障，汇集光彩与精华。再次，超越虚空，观想红白菩提心如水银般闪耀。如此稳固禅定，置于虚空中，即是迎请供养之物。如是说。此外，从禅定中，以上等者，仅以目光注视即可满足，心生欢喜；中等者，以手触摸亲吻；下等者，则需努力进行实际交合，展现欢喜之姿态，如实进行禅定之事业，将实际融化的菩提心置于镜中，作为供养之誓言物。如是，通过音声之语、禅定与事业之努力，所生起之菩提心，以光芒照耀，供养诸佛，利益有情众生，此乃其自性，再次融入虚空中。或者，菩提心之光芒驱动，轮回涅槃之功德，精华之自性，一切再次融入，以此誓言物亦可进行供养。
English
Thinking with joy, purify the obscurations of sentient beings. All sentient beings in samsara and nirvana are purified in great bliss, and all blessings and essences are transformed into light, merging into the original realm of light, dwelling in the red and white bodhichitta in the sky, visualizing it as clear as a pearl. This is the real offering, the supreme samaya substance for inviting and receiving empowerment. Thus, visualize the bodhichitta dwelling in the sky, along with threads, vajra and other ritual implements, as well as the secret heart mantra Om Ah Hum, and even the subtle body images clearly appearing, stable and unmoving, placed in the sky. The subtle body and those filled with nectar emanate in sequence, transforming into nectar light, lotus light, and the great wheel of bliss, dwelling in the realm of the three times Buddhas, all the blessings and radiance of the body merge into oneself in the form of light, increasing splendor. The essence arising from sound and words, the light and sound of the mantra, gather the secret blessings. The subtle light of threads and ritual implements gathers the blessings of activity. Again, the subtle light of body, mantra, and ritual implements shines upon all sentient beings, purifying the obscurations of body, speech, and mind, gathering splendor and essence. Again, transcending the sky, visualize the red and white bodhichitta shining like mercury. Thus, stabilize the meditation, place it in the sky, and that is the offering to be invited. So it is said. Furthermore, from meditation, the superior one is satisfied merely by gazing with the eyes, and the heart rejoices; the intermediate one touches and kisses with the hands; the inferior one must strive to perform actual union, displaying a joyful posture, and performing the activities of meditation as they are, placing the actual melted bodhichitta in a mirror, as a samaya substance for offering. Thus, through the words of sound, meditation, and the effort of activity, the bodhichitta that arises, shining with light, offering to the Buddhas, and benefiting sentient beings, this is its nature, merging again into the sky. Or, driven by the light of bodhichitta, the merits of samsara and nirvana, the essence of essence, all merge again, and this samaya substance can also be used for offering.
Chinese
为了获得成就，瑜伽士按照自己的意愿，做各种令人愉快的事情，这被称为“如意宝”。因此，首先要说明誓言物的功德。“菩提心，此乃智慧之自性。”等等。之后，对于菩提心的事物，也应以“无戏论，离分别，清净虚空之中”等等的语句来加持供养物。观想菩提心如白色珍珠，从中生出白色嗡字，再从阿字生出众多五妙欲天女，以之供养坛城本尊、善逝、持明、空行等，圆满誓言，弥补破损。收集彼等之光芒与加持，融入菩提心，观想白色阿字，以拇指和食指取之，念诵“嗡 菩提质达 阿 阿”，并食用。观想一切显现为事物和相状，皆平等融入法性无生灭之界中，这是获取殊胜成就之方法，应于此时和彼时了知。如此之结合，乃是殊胜之誓言，亦是令诸佛欢喜之殊胜供养。如是，凡庸众生，以男女之想，以及空行秘密之想，认为彼等相互结合便生快乐，以贪欲之动机而追求性行为。以对精液高潮之乐执着为实有的分别念所遮蔽，将贪着之种子置于阿赖耶识中，增长轮回之分别念，从而被束缚。瑜伽士则不同，由于对众生之界的强烈大悲心，渴望迅速获得佛果，且凡庸之贪欲亦显现为大智慧，具足不可思议之智慧，因此，以三种想法，遣除对有漏之贪欲的自发性动机，以趋向正法的动机，预先布下广大福德之田。以本尊身之秘密手印加持之精华，以及系缚气脉之甚深方便道之力量，以及显现于智慧之中的智慧之光，将凡庸之欲望显现为智慧。
English
To gain accomplishments, yogis perform various pleasing activities according to their wishes, which is called the "wish-fulfilling jewel." Therefore, first, the qualities of the samaya substances should be stated. "This bodhichitta is the nature of wisdom." and so on. Then, for the substances of bodhichitta, the offering substances should also be blessed with the words "From the uncontrived, beyond conceptualization, pure space," and so on. Visualize the bodhichitta as a white pearl, from which arises a white Om syllable, and from the Ah syllable arise many goddesses of the five desirable qualities, with which to offer to the mandala deities, Sugatas, Vidyadharas, Dakinis, etc., fulfilling the samaya and making up for any breakages. Gather their light and blessings, dissolving into the bodhichitta, visualize the white Ah syllable, take it with your thumb and forefinger, recite "Om Bodhichitta Ah Ah," and eat it. Visualize all appearances as things and characteristics, equally dissolving into the realm of Dharma-nature, without arising or ceasing, this is the method of obtaining supreme accomplishment, which should be understood at this time and at that time. Such union is the supreme samaya, and also the supreme offering that pleases the Buddhas. Thus, ordinary sentient beings, with thoughts of male and female, and thoughts of the secret space, think that happiness arises from their union, and pursue sexual activity with the motivation of desire. They are obscured by the conceptual thought that clings to the pleasure of seminal climax as real, placing the seeds of attachment in the alaya consciousness, increasing the conceptual thoughts of samsara, and thus being bound. Yogis, however, are different. Due to the strong great compassion for the realm of sentient beings, they desire to quickly attain Buddhahood, and even ordinary desire manifests as great wisdom, possessing wonderful wisdom. Therefore, with three thoughts, they dispel the spontaneous motivation of desire attached to contaminated things, and with the motivation of turning to the true Dharma, they lay down a vast field of merit in advance. With the essence blessed by the secret mudra of the deity's body, and the power of the profound path of skillful means that binds the energy and mind together, and the light of wisdom that manifests in wisdom, they manifest ordinary desire as wisdom.
Chinese
犹如铁变成金子的计算，或者像冰块掺入铅一样，自然显现为远离执着的无分别智慧大乐，这是密咒的真实，是强制性的体验。其结果是，将平凡心识积聚习气的稠密之见，以智慧火和风焚烧摧毁，在法界与智慧二者无别融合的状态中，一切二元对立之法皆转化为无别，从而显现大乐金刚之身。此时，获得邬摩巴尊者口诀灌顶，并证悟真实义的瑜伽士，将智慧母与饰品结合，是为了在与父尊心髓相连的三脉四轮中，从气和明点的虹化中生起智慧。将父尊母尊观想为本尊，将世俗谛的方便与智慧二者的金刚与莲花相合，点燃欲望之火，迎请五部佛，从喉间向下直至秘密金刚顶端，生起安乐，这即是从方便与智慧中生起的空性，以此坛城将心与法性结合。一次又一次地向上提、向下压，生起安乐并加以体验，便能与佛相见。究竟而言，体验欢喜安乐是不可言说的阿瓦都提，空性、安乐、光明且无分别，一切三世诸佛皆由此而生。将欲望的供品置于前方，以究竟菩提心之水，混合欲望之火酒，使菩提心获得体验和习气，从而超越分别念，杀死敌人，摧毁魔障，斩断悬崖，精进修习，最终依靠基础结合之方便而行持，此即称为舍弃。如是，以秘密坛城之力，将意义、法界与智慧二者无别融合，从而将轮回与寂静、显现与空性、身与语等一切二元对立之法，皆以无别融合之门而自我解脱。应知，此坛城乃是自显现之见、禅定之行，通过获得体验和习气，斩杀内外秘密之敌，摧毁四魔，并以力量斩断散乱的行境。此结合之坛城即是见之密咒。
English
Like the calculation of iron turning into gold, or like lead mixed into ice, the non-dual wisdom of great bliss, free from grasping, arises spontaneously. This is the reality of mantra, a forced experience. The result is that the dense views that accumulate habitual tendencies of ordinary mind are burned and destroyed by the fire and wind of wisdom. In the state where the realm of reality and wisdom are inseparably united, all dualistic phenomena are transformed into non-duality, thereby manifesting the body of great bliss vajra. At this time, the yogi who has received the empowerment of the instructions of Acharya Humkara and realized the true meaning, combines the wisdom mother with ornaments in order to generate wisdom from the rainbow dissolution of the winds and elements in the three channels and four chakras connected to the heart essence of the father and mother. Having blessed the father and mother as deities, joining the vajra and lotus of the two, conventional truth of skillful means and wisdom, igniting the fire of desire, inviting the five families of Buddhas, generating bliss from the throat downwards to the tip of the secret vajra, that very emptiness arising from skillful means and wisdom, with that mandala, one unites mind and dharmata. Again and again, without losing it, one should raise and lower, generate bliss and experience it, and thus one will meet the Buddhas. Ultimately, experiencing joy and bliss is the inexpressible Avadhuti, empty, blissful, clear, and non-conceptual, from which all the Buddhas of the three times arise. Placing the offering of desire in front, mixing the water of ultimate bodhicitta with the fire-wine of desire, causing the bodhicitta to gain experience and habituation, thereby transcending conceptual thoughts, killing enemies, destroying demons, cutting off precipices, diligently practicing, and finally acting by relying on the skillful means of the foundation of union, this is called abandonment. Thus, by the power of the secret mandala, the meaning, the realm of reality, and wisdom are inseparably united, thereby liberating oneself through the gate of inseparably uniting all dualistic phenomena such as samsara and nirvana, appearance and emptiness, body and speech. It should be known that this mandala is the practice of self-appearing view, meditation, through gaining experience and habituation, killing the inner and outer secret enemies, destroying the four maras, and forcefully cutting off the distractions of wandering thoughts. This mandala of union is the mantra of the view.
Chinese
如果未接受甚深命脉的誓言，则会违犯摩诃瑜伽的誓言。空行母会降下惩罚。如果接受或拒绝，就会在轮回中漂泊。如果接受誓言，就能弥补誓言，获得真实的成就，获得空行母等功德。第二，将为他众利益而准备的救度祭品结合起来讲解，总的来说，需要了解，详细地解释救度的词语。首先，救度分为通过证悟救度自己和通过慈悲救度他人两种。首先，救度自己又分为外、内、密三种。首先，从外在来看，相信业果，断除恶行，行持善事，安住于声闻乘和菩萨乘的戒律，从而将自己从恶道中救度出来。从内在来看，专注于法界和智慧，以象征、方法和智慧相互关联，以四手印加以印证，通过修持和成就四种方式，将身体的脉、气、明点安住于本尊和本尊母的位置，从而成办自他二利，从而救度平凡的分别念。秘密在于依靠智慧母，通过结合的仪轨，将分别念转化为智慧，简而言之，通过从轮回中解脱出来的甚深解脱窍诀，杀死我执的敌人。第二，通过慈悲救度他人也分为通过方法救度、通过禅定救度和通过威力救度三种。首先，通过方法救度，无论显现为人等任何形象，都通过方法使其从烦恼的道路上返回，对于非显现的鬼神等，则以食物供养、供施、朵玛等使其满足，从而使其安住于佛法之路上。通过禅定救度分为母鬼和僵尸两种，首先，对于鬼怪的首领，具有意念形象的战场主等，瑜伽士以见解和行为的把握加以驳斥和救度，如前所述。第二，对于僵尸，虽然不具备意识，但使者驳斥其意识，以救度的意念转移其所处的位置。通过威力救度，则要消灭和摧毁，通过什么来救度呢？通过秘密的猛咒和诅咒的猛咒来救度。秘密的猛咒又分为外、内、密三种，从外在来看，修持大吉祥所加持的八部食肉母或者战场上的四位罗刹女，猛烈的降伏