Chinese
如前迎请大吉祥饮血尊，于此大尸陀林处，包括新旧省份提拉，以誓言的阿伽（梵文：Argha）倾注成大海。与空行母炽燃的眷属等，全部降临享用。 扎 吽 棒 霍 希日 嘿汝嘎。供品。香。花。灯。香水。食子。普拉提扎 霍。希日 班 卡 卡 卡 嘿 卡 嘿。扎 吽 棒 霍 希日 嘿汝嘎。玛哈班杂。阿贝夏亚。使稳固。阿贝夏亚。使其极稳固。普拉贝夏亚。分开。普拉贝夏亚。使其极分开。普拉提扎 霍。请享用供品。希日 班 卡 嘿 卡 嘿。请享用，请享用。如是说后，观想供品丸融入大吉祥尊及其眷属之身，并于口中享用。第七，之后想到要吃什么，说道：吃吧！如是说，分别念融入法界，为了享用智慧，所以要吃。经续中说： 吽！我乃大食者，三界全部度化。为了调伏一切难调伏者，血肉等都要吃。 扎 吽 棒 霍 希日 嘿汝嘎 玛哈班杂 萨瓦 杜斯达 萨玛雅 穆达 玛拉 玛 卡 卡 卡 嘿 卡 嘿。心真言喝心髓。 吽 啪！ 如是说后，观想口中所食之物，主尊及其眷属依次享用。第八，吃完之后是饮用，又经续中说： 吽！我乃大饮血者，轮回之网束缚的因，从倾注大红的海洋中，与眷属空行母众一同享乐。不贪著不净之欲，对于违背誓言的大仇敌们，以显现之力将其度化。 扎 吽 棒 霍 希日 嘿汝嘎 玛哈萨玛雅。玛哈玛色（梵文：mahāmāṃsa，大肉）。大肉。玛哈ra嘎达（梵文：mahārakta，大红）。血。玛哈吉达（梵文：mahācitta，大心）。心。玛哈阿布苏达（梵文：mahābsuta，大肠）。肠。玛哈班杂（梵文：mahāpañca，大五）。五。阿姆日达（梵文：amṛta，甘露）。甘露的。玛哈阿伽（梵文：mahārgha，大供）。大供。普拉提扎 霍。以供品而喜悦。卡卡卡列列列 吽 炯 吽 炯 吽 炯。如是说后，观想轮回之因血等融入智慧享乐的虚空中，身语意生起喜悦，并圆满成佛。 那个“吃吧！”的意思是，总结那些，从迎请开始到饮食为止，智慧的坛城
English
As before, invite the great glorious blood-drinker. In this great charnel ground, including the new and old provinces of Tira, the Argha (Sanskrit: Argha) of vows is poured into an ocean. With the assembly of blazing dakinis, all descend and partake. JAH HUM BAM HOH SHRI HERUKA. Offering. Incense. Flower. Light. Perfume. Torma. PRATIJNA HO. SHRI BAN KHA KHA KHA HI KHA HI. JAH HUM BAM HOH SHRI HERUKA. MAHA VAJRA. ABESHAYA. Make firm. ABESHAYA. Make it extremely firm. PRABESHAYA. Separate. PRABESHAYA. Make it extremely separate. PRATIJNA HO. Please enjoy the offerings. SHRI BAN KHA HI KHA HI. Please enjoy, please enjoy. After saying this, contemplate the offering pills dissolving into the body of the great glorious one and his retinue, and being consumed in the mouth. Seventh, then thinking about what to eat, say: Eat! As it is said, conceptual thoughts dissolve into the dharmadhatu, and for the sake of enjoying wisdom, one eats. In the tantra it says: HUM! I am the great eater, all three realms are liberated. To subdue all the difficult to subdue, flesh and bones and so on are to be eaten. JAH HUM BAM HOH SHRI HERUKA MAHA VAJRA SARVA DUSTAN SAMAYA MUDA MARA MA KHA KHA KHA HI KHA HI. Heart mantra, drink the heart essence. HUM PHAT! After saying this, contemplate that which is offered to the mouth, the main deity and his retinue, enjoying it in order. Eighth, after eating, there is drinking, and again in the tantra it says: HUM! I am the great blood-drinker, the cause bound by the net of samsara, from the ocean poured with great red, I enjoy with the assembly of dakinis of the retinue. Not attached to impure desires, for the great enemies who violate the vows, I will liberate them with the power of manifestation. JAH HUM BAM HOH SHRI HERUKA MAHA SAMAYA. MAHA MAMSA (Sanskrit: mahāmāṃsa, great meat). Great meat. MAHA RAKTA (Sanskrit: mahārakta, great blood). Blood. MAHA CITTA (Sanskrit: mahācitta, great heart). Heart. MAHA ABSUTA (Sanskrit: mahābsuta, great intestines). Intestines. MAHA PANCA (Sanskrit: mahāpañca, great five). Five. AMRITA (Sanskrit: amṛta, nectar). Nectar of. MAHA ARGHAM (Sanskrit: mahārgha, great offering). Great offering. PRATIJNA HO. Rejoice with offerings. KHA KHA KHA LE LE LE HUM BHYOH HUM BHYOH HUM BHYOH. After saying this, contemplate the cause of samsara, blood and so on, dissolving into the space of wisdom enjoyment, generating joy in body, speech, and mind, and becoming fully enlightened. The meaning of "Eat!" is to summarize those, from the invitation to the eating and drinking, the mandala of wisdom.
Chinese
应当做那些令人欢喜的支分。这是它的意义。第九，对于以何种瑜伽来了解供养的差别，如果有人这样想，那么，具有正理智慧和串习的清净心的人们，应当各自如理地进行观察。如是说。对此，在此，瑜伽士首先应当令上师欢喜，从而获得外内秘密的灌顶。在那之后，又再三地见到上师的行持和事业次第，并且毫无遗漏地获得口诀。然后，将闻思修三者结合起来，当自己所修的已经成为体验和确信的时候，修法者应当成为深奥意义的法器，通达正理，并且对于修法已经习惯成自然，成为无有偏颇和无有阻碍地了知事业的串习，具有智慧的心的人们，对于念诵和修持的次第，以及所有广、中、略的事业仪轨，对于所有经续、教言和口诀中所说的一切，在任何情况下，都应当各自如理地以自己的智慧进行观察。也就是说，念诵时，普遍遵循寂静的仪轨，修持时，普遍遵循忿怒的仪轨。为了了解衔接的口诀，有三种方式：首先，收摄寂静坛城，从法身明点本身开始，进入三种三摩地，然后遵循忿怒的仪轨；或者，从寂静坛城瞬间转变为忿怒；或者，从寂静逐渐转变为忿怒。在忿怒仪轨圆满的时候，应当如经、教言和口诀中所说的那样，进行广、中、略的赞颂和广、中等的祈愿。在那之后，进行撤除念诵和修持，再之后，进行供养，供养有两种方式：有时进行会供朵玛的供养，有时进行合修诛杀的供养。有时进行会供朵玛，之后进行念诵，然后进行合修诛杀。中间不间断地进行实修，压伏鬼神，进行圆满和忏悔，以及舞蹈等所有事业，都应当以见地来摄持，在工作场合应当做的事情是，具有串习之力的瑜伽士应当各自如理地进行观察。这是它的意义。３）关于撤除念诵
English
Those branches that cause joy should be done. That is its meaning. Ninth, regarding how to understand the distinctions of offerings through yoga, if one wonders, then those with pure minds, possessing reasoning and familiarity, should examine them appropriately. It is said. Here, the yogi should first please the guru, thereby obtaining the outer, inner, and secret empowerments. After that, repeatedly seeing the guru's practices and the order of activities, and obtaining the instructions without omission, one should combine the three, hearing, thinking, and meditating. When one's own practice has become an experience and confidence, the practitioner should become a vessel for profound meaning, understanding the principles, and becoming accustomed to practice, naturally knowing the activities without bias or hindrance, possessing wisdom. Those with wisdom should examine the order of recitation and practice, and all the elaborate, intermediate, and concise rituals of activities, in all the scriptures, teachings, and instructions, in whatever circumstances, appropriately with their own wisdom. That is, in general, during recitation, one follows the peaceful procedures, and during practice, one follows the wrathful procedures. To understand the connecting instructions, there are three ways: first, contracting the peaceful mandala, starting from the dharmakaya bindu itself, entering the three samadhis, and then following the wrathful procedures; or, instantly transforming from the peaceful mandala to wrathful; or, gradually transforming from peaceful to wrathful. When the wrathful ritual is complete, one should perform elaborate, intermediate, and concise praises and elaborate and intermediate aspirations, as stated in the scriptures, teachings, and instructions. After that, one should withdraw the recitation and practice, and then make offerings, which are of two types: sometimes there is an offering of tsok and torma, and sometimes there is an offering of union and liberation. Sometimes there is tsok and torma, then recitation, and then union and liberation. In between, without interruption, one should engage in actual practice, suppressing spirits, completing and confessing, and all activities such as dances, all of which should be guided by view. What should be done in the workplace is that the yogi with the power of familiarity should examine them appropriately. That is its meaning. 3) Regarding the withdrawal of recitation.
Chinese
事业有四种：获得灌顶，传授口诀，瑜伽之方法，以及如何修习仪轨。1）关于如何获得灌顶，如经中所说：“获得允许修习的灌顶。”因为想要进入意义的修习和事业的修习这二者，所以要获得允许修习的灌顶，特别是甚深秘密灌顶，究竟灌顶，以及最终上师的口传灌顶，如前所述，所有弟子和修行者都应获得。2）关于如何传授口诀，如经中所说：“传授观修音韵八字。”这里有三个要点：观修的方法，音韵的次第，以及八字的意义。1）其中，关于观修的究竟灌顶，就是要传授修习的方法，并通过三摩地来体验。就是要传授心性。其中，“观修”一词，从词义上讲有两种：无相和有相。第一，在修习的初期，无相的观修是，按照口诀：哈瑞，赞内，萨列，亚列。不对境进行观察，不摇动，不扰乱，在座间休息。兹美，日贝，美热，德美。不执着于相，不摇动不扰乱，在座间休息。当观修变得稳固时，就是解脱能取所取的口诀。不摇动，不扰乱，不散乱，能够镇定，就是变得有把握，作为标志，就是远离取舍。正如虚空藏经中所说：不摇动是身之印，不移动是智慧，不取故无我，不舍故离言平等性。如是说。又说：不说是等持咒语。如是说，安住于意义平等性之中。2）在通过三摩地来体验时，就是要传授心性。有相的观修有两种：将心专注于鼻尖并加以控制，以及在身语意手印的坛城中成就悉地。1）将心专注于鼻尖并加以控制有三种：将心专注于鼻尖的明点上并加以控制，这是贪欲道的口诀。在秘密的鼻尖上，将菩提心专注于鼻尖并加以控制。
English
There are four types of activities: obtaining empowerment, teaching oral instructions, methods of yoga, and how to practice the sadhana. 1) Regarding how to obtain empowerment, as it is said in the scripture, "Having obtained the empowerment that allows practice." Because one wants to enter into both the practice of meaning and the practice of activity, one should obtain the empowerment that allows practice, especially the profound secret empowerment, the ultimate empowerment, and finally the oral transmission empowerment of the lama, as mentioned above, all disciples and practitioners should obtain them. 2) Regarding how to teach oral instructions, as it is said in the scripture, "Teach the eight-syllable meditation melody." There are three points here: the method of meditation, the order of melodies, and the meaning of the eight syllables. 1) Among them, regarding the ultimate empowerment of meditation, it is to teach the method of practice and experience it through samadhi. It is to teach the nature of mind. Among them, the word "meditation," in terms of meaning, has two types: non-conceptual and conceptual. First, in the early stages of practice, non-conceptual meditation is, according to the oral instructions: Ha re, tsa ne, sa le, ya le. Do not observe the object, do not shake, do not disturb, take a break in between sessions. Zim me, rib be, me re, tem me. Do not cling to the appearance, do not shake, do not disturb, take a break in between sessions. When meditation becomes stable, it is the oral instruction that liberates the grasped and the grasper. Do not shake, do not disturb, do not distract, be able to calm down, which is called becoming confident, as a sign, it is to be free from acceptance and rejection. As it is said in the Akashagarbha Sutra: Not moving is the seal of the body, not moving is wisdom, not taking is selflessness, not abandoning is equality beyond words. Thus it is said. It is also said: Not speaking is the samadhi mantra. Thus it is said, abide in the equality of meaning. 2) When experiencing through samadhi, it is to teach the nature of mind. There are two types of conceptual meditation: focusing the mind on the tip of the nose and controlling it, and accomplishing siddhis in the mandala of body, speech, mind, and hand gestures. 1) There are three ways to focus the mind on the tip of the nose and control it: focusing the mind on the bindu at the tip of the nose and controlling it, this is the oral instruction of the path of desire. At the secret tip of the nose, focus the bodhicitta on the tip of the nose and control it.
Chinese
观想无边处，为四位秘密明妃所围绕。其舌化为八瓣莲花，花蕊为吽（ཧཱུྃ）。观想八瓣莲花为八个如鲁（རུ་ལུ་）字所围绕。如是观想清晰后，我念诵：勃隆（བྷྲཱུྃ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，种子字） 毗湿婆 毗殊提 班杂 嘉纳 扎克拉 曼达拉 勃隆（བྷྲཱུྃ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，种子字）。以及，吽 哈 嘿 帕 贝（ཧཱུྃ་ཧ་ཧེ་ཕཊ་བྷྱོ）。念诵后，从自然成就的处所迎请的智慧黑汝嘎及其眷属，如云中散云，或如一灯分二般，显现为两个坛城之相。彼等之心间与舌上，亦观想如文字念珠之团。༼༢。其中，宣说音韵次第有六种，即于黑汝嘎之重要如鲁（རུ་ལུ་）开展之品中云：唱诵六音韵，成就六种义。亦有称为“唱诵”。以咒语之字发声，由此生起坛城诸尊。如雷鸣般深沉发声，凶猛暴恶之神增至二十。常卡德吾。呼气时发出气息之风，增长忿怒男女之化身。夏达巴。以金刚罗刹之吼声，一切暴恶亦皆降伏。邦卡德吾。亦发出空寂悲鸣之声，将所有夜叉化为微尘。东额瓦。以梵天音韵之引导方式，将所有眷属皆摄为己用。如是说。其中，每一皆有三，即唱诵方式、譬喻、功德。咒语之字发声之音韵１༽是：唱诵方式。语不改变，不慢，声音既不太大也不太小，不以微弱之语发声亦不散乱，不失钩、环、点，如是念诵：吽 哈 嘿 帕（ཧཱུྃ་ཧ་ཧེ་ཕཊ），嗡 如鲁 如鲁 吽 贝 吽（ༀ་རུ་ལུ་རུ་ལུ་ཧཱུྃ་བྷྱོ་ཧཱུྃ）。或者，嗡 班杂 希日 黑汝嘎 班杂 卓迪 效日 斯瓦（ༀ་བཛྲ་ཤྲཱི་ཧེ་རུ་ཀ་བཛྲ་ཀྲོ་ཏི་ཤྭ་རི་སྟྭཾ），嗡 如鲁 如鲁 吽 贝 吽（ༀ་རུ་ལུ་རུ་ལུ་ཧཱུྃ་བྷྱོ་ཧཱུྃ），班杂 凯吾日 哈（བཛྲ་ཀེའུ་རི་ཧ），嗡 如鲁 如鲁 吽 贝 吽（ༀ་རུ་ལུ་རུ་ལུ་ཧཱུྃ་བྷྱོ་ཧཱུྃ）。如是等等，于完整咒语，念诵之时，生起坛城之诸尊圆满之相，观想主尊及其眷属极其清晰。譬喻如龙吟般深沉之音韵２༽是：以如龙般猛烈迅速之声音，发出充满虚空之声