English
Uma draws. The dark green Gsma-ri stirs and offers the red conch. The dark blue Sma-sha-ni eats the hearts of children. The yellowish Candali splits the head and body of a corpse. The land mudra has eight aspects. These are the objects of the five sense consciousnesses: form, sound, smell, taste, and touch. The object of mind is dharma. The object of affliction is the base of all. The object of the base of all is that all outer and inner dharmas are pure in their place, this is the land mudra. That is, the yellow lioness holds the corpse in her hands, crossed in front of her mouth. The red tigress stares intently at the corpse's eyeballs. The black Shri-la smears the field. The blue dog tears open the corpse's belly. The red Krita draws out the corpse's intestines. The yellow Kangka carries a large field on her shoulders. The black Kaka holds a bhanda. The blue Hulu pierces with an iron hook. The four gate goddesses are exceedingly beautiful, destroying the four demons of perversion and increasing the four wisdoms. The white horse-faced one holds an iron hook. The black pig-faced one holds a rope. The red bear-faced one holds an iron chain. The green wolf-faced one holds a large bell. Secondly, the arrangement of the twenty-eight powerful women is that the groups of young maids, female servants, lovers, and female slaves are named from the aspect of performing service, and thus they are beautifully surrounded by twenty-eight. Beneath each of them are seats of corpses and instruments such as wet skulls, and they remain in the retinue, prepared to ask, "What activities shall we perform?" How do they remain? The dark purple Rakshasi holds a wet skull. Brahma, red-yellow, holds a lotus. The white-green Turbulent Woman holds a trident. The blue Aspiring One holds a wheel. The red Youthful One holds a short spear. The white Powerful Woman holds a vajra. Desire Woman, red, sandalwood. Nectar Woman, red, lotus. Moon Woman, white, white lotus. Vairocana, green, staff. Rakshasi, red-black, drinks blood from a conch. The Eater, green-black, draws out the intestines of a corpse. Joyful Woman, red, curved knife. Intoxicated Woman, red, plow. Solitary Practitioner, yellow, razor. Mind-Captivating Woman, red, bow and arrow. Accomplished Woman, white, vase. Wind God, blue, banner. Slayer, white, sword. Fire Woman, red, torch. Pig Woman, black, tusk-noose. Aging Woman, black, eats fields, nose.
Chinese
我是白色饮血者，水神红色套索，黑色大铁钩，黄色绳索，红色鞭子，黑色摇铃者。这一章节是为了书写和禅修等一般目的而说的，并非仅限于一个方面。第三个是奇妙的景象，如是说，在六道世界的十方，智慧的忿怒尊火焰燃烧的坛城，如田地尘埃般遍布虚空和法界，充满了身语意的显现。从自性秘密心髓坛城的真实性中，显现了忿怒尊坛城的分类的第十七章的解释。 普遍意义的第三个是关于如何进行供养的方式，有三个方面：意义的关联，词语的意义解释，以及总结章节的意义。首先是，从坛城的展示之后，世尊以极大的喜悦沉浸在供养云的嬉戏中，特别宣说了这些内外秘密自性所喜悦的伟大供养。第二部分有三个方面：一般展示结合解脱的供养，分别解释誓言物和欲望的供养，以及陈述其利益和成就的方式。第一部分有两个方面：解脱的供养是，对诸佛的供养和对众生的布施是积累福德的方式。在这些之中，最殊胜的是心性本自清净，没有供养者和被供养者的意义的供养，即供养的大手印。因此，首先自己要将轮回之地的无明邪分别，对事物和相的执着，颠倒的八边，以及对能取所取的执着等一切恶念，在本来无生的状态中解脱。内外一切法都应观为空性的自性。如《海经》中所说：供养的大手印至高无上，解脱一切心的分别念，不执着供养者和被供养者，于自性空性中禅修。有些人将见解的证悟与禅修结合起来，这似乎是一种未证悟的表现。一般的供养
English
I am the white blood drinker, the water deity with a red serpent lasso, the great black iron hook, the yellow rope, the red whip, the black bell ringer. This chapter is spoken for the general purpose of writing and meditation, and is not limited to one aspect only. The third is the wondrous vision, saying thus, in all ten directions of the six realms, the mandala of the wisdom wrathful deity blazing with flames, as numerous as the dust of fields, pervading the expanse of space and the realm of dharma, filled with the manifestations of body, speech, and mind. From the certainty of the self-secret essence mandala's suchness, is the explanation of the seventeenth chapter, which shows the classification of the wrathful deity mandala. The third of the general meanings is about how to make offerings, which has three aspects: stating the connection of meaning, explaining the meaning of words, and summarizing the meaning of the chapter. The first is: after the mandala is shown, the Bhagavan, with great joy, delights in the play of offering clouds, and specifically speaks of these great offerings that please the inner and outer secret nature. The second part has three aspects: generally showing the offering of union and liberation, separately explaining the offering of samaya substances and desirable qualities, and stating the way to accomplish its benefits and attainments. The first part has two aspects: the offering of liberation is that offering to the Buddhas and giving to sentient beings is a way to accumulate merit. Among these, the most supreme is the offering of meaning, where the nature of mind is primordially pure, without an offerer or an object of offering, which is the great mudra of offering. Therefore, first, one must liberate oneself from all the wrong thoughts of ignorance in this place of samsara, the attachment to things and characteristics, the inverted eight extremes, and all the evil thoughts of clinging to the apprehended and the apprehender, in the state of being unborn from the beginning. All inner and outer phenomena should be meditated upon as being of the nature of space. As it is said in the Ocean Sutra: The great supreme mudra of offering is, liberating all the assemblies of thoughts of the mind, not fixating on the offerer and the object of offering, meditating in the nature of emptiness. Some people combine the realization of view with meditation, which seems to be an expression of non-realization. General offering
Chinese
即使放在前行或圆满次第中也没有矛盾。然而，因为与度母供养的读音相近，所以这样解释：因为从无始以来就有习惯于将自己与他人视为不同的执着，为了不自然生起嗔恨，在度化时，从无二之义和无缘大悲的境界中，从自己的能取所取的执着和所证方便智慧的境界中，称为度化。如何度化的实际情况是：将自己的二取分别念度化到法界中，从度化的对象和度化者自性无二的智慧中，不住于智慧二边的境界中，以方便大悲来度化。对于像十方刹土一样的众生，心怀恶念，在轮回的下界中流转的这些众生，心生怜悯，修持慈爱和无量悲心，将自己视为幻化，将对境视为眼花，虽然在世俗中显现，但在胜义中证悟无二，从而进行度化。这也应结合具体情况进行，详细内容见第十一章和第二十章中猛厉事业的描述。第二，结合的供养，如前所述，将自己和明妃观想为本尊，秘密迎请坛城，以父尊和母尊无二交合的乐空菩提心作为供品，以金刚和莲花平等结合所生的自性来令自己欢喜，从而令一切如来欢喜。第二，详细阐述誓言物欲的供养，分为两部分。第一，誓言物甘露的供养，是为了成就自他轮涅平等的成就之大物，将五甘露等观想为自己的蕴、界、处本来就安住于坛城中，以甚深禅定使其明晰，并供养与自己平等之智慧本尊众。其中，大便、小便、大肉的精华、红菩提、白菩提五者，本体本来清净，是法界，自性是如来藏等五部，安住于智慧本尊的自性中，加持受用，为了消除五毒和地、水、火、风引起的疾病，是殊胜的药物。经文中说：与一切佛平等结合
English
It is not contradictory to place it in either the preliminary or completion stage. However, it is explained because it sounds similar to the Tara offering. Since there is a habit of perceiving oneself and others as different from beginningless time, in order to prevent anger from arising naturally, at the time of liberation, from the state of non-duality and objectless compassion, from the attachment to one's own grasping and the realm of what is to be accomplished, skillful means and wisdom, it is called liberation. The actual situation of how to liberate is: liberating one's own dualistic conceptualization into the Dharmadhatu, from the wisdom of the object of liberation and the nature of the liberator being non-dual, from the state of not abiding in the two extremes of wisdom, one should liberate with skillful means and great compassion. For sentient beings like those in the ten directions, with evil thoughts, wandering in the lower realms of samsara, one should generate love and immeasurable compassion, considering oneself as an illusion and the object as a mirage. Although appearing in the relative, one should liberate by realizing non-duality in the ultimate. This should also be done in conjunction with specific circumstances, and detailed descriptions can be found in the eleventh and twentieth chapters regarding wrathful activities. Secondly, the offering of union, as mentioned above, visualizing oneself and the consort as deities, secretly inviting the mandala, offering the bliss of the union of the father and mother deities as the bodhicitta, and pleasing oneself with the nature born from the equal union of vajra and lotus, thereby pleasing all the Tathagatas. Secondly, elaborating on the offering of the objects of desire of the samaya substances, divided into two parts. First, the offering of the nectar of samaya substances, which is the great substance for accomplishing the siddhi of equality between oneself and others, samsara and nirvana, visualizing the five nectars etc. as one's own aggregates, elements, and sense bases originally abiding in the mandala, clarifying them with profound samadhi, and offering them to the assembly of wisdom deities equal to oneself. Among them, the five, namely feces, urine, the essence of great meat, red bodhi, and white bodhi, whose essence is originally pure, are the Dharmadhatu, whose nature is the five families such as the Tathagatagarbha, abiding in the nature of the wisdom deities, blessing and enjoying them, and are the supreme medicine for eliminating the five poisons and diseases caused by earth, water, fire, and wind. The scripture says: Equally united with all Buddhas.
Chinese
的。 自生原始即清净。 八千根本所合之药。 五智圆满成就之物。 救度五浊诸有情。 清除五毒之甘露胜。 如是。 八千根本所合者，若将彼等之五智等一一分开，则安住于如是之量。 第二，欲妙之供养有二，供品乃肉与酥油等之食物，水果等之食品，茶与劣酒等之饮料，以及丽绸与扎瓦贝尔等之衣物。 此外，天与人之受用，一切具足五欲之物，如何供养之方式乃：供养处观想为智慧本尊之坛城，以供品欲妙之本尊坛城融入之方式而供养，且知自为父，物为母，以嬉戏而受用之。 如是亦云于《平等合》中： 具足肉与酒。 种种食物成就者。 乃喜乐受用之殊胜分。 伟大之圣者极成就。 如是。 第三，彼之利益有二，共同之成就亦安立合理之方式乃：于十方四时为利有情而逝去之，善逝们之一切大功德亦非于心串习之外而有，共同之成就如使役天魔为仆从，以及息增怀诛等小事业之成就，更何况需要说呢，此乃安立合理之真实意义。 第二，殊胜之成就乃瑜伽士于觉受与三摩地堪能者，以有相本尊之身，如大印之镜中影像般之生起次第圆满，且于无相大圆满无勤作之状态中，无有此也之戏论边与执着显现之二心，则已达于如来普贤之密意。 三身无离之大坛城，与事业俱燃而获得之。 彼亦一切法乃心之幻化，心亦以五智之自性，以方便之成就物而象征，作为道用，则暂时与究竟之二利圆满，幻化灰烬中。
English
Of. Self-born, primordially pure. A medicine compounded from eight thousand roots. A substance that perfects the five wisdoms. Liberating all sentient beings from the five poisons. The supreme nectar that dispels the five poisons. Thus it is. That which is compounded from eight thousand roots, if one divides their five wisdoms, etc., individually, then it abides in just that amount. Second, the offering of desirable qualities has two aspects. The offerings are foods such as meat and butter, edibles such as fruits, drinks such as tea and inferior wine, and garments such as fine silk and zawa ber. Furthermore, how to offer all the enjoyments of gods and humans, which are endowed with the five desirable qualities, is as follows: The place of offering is visualized as the mandala of the wisdom deity, and the offerings are made by dissolving the mandala of the desirable qualities deity into it. One should understand oneself as the father and the substance as the mother, and enjoy them through play. Thus it is also said in the Samputa Tantra: Endowed with meat and wine, Accomplished with various foods, Is the supreme share of joyful enjoyment, The great and holy one is fully accomplished. Thus it is. Third, the benefits of that have two aspects. The way to establish the appropriateness of common attainments is as follows: All the great qualities of the Sugatas who have gone to benefit sentient beings in the ten directions and four times are not found apart from familiarizing the mind. It goes without saying that common attainments such as employing gods and demons as servants, and accomplishing minor tasks such as pacifying, increasing, empowering, and subduing, are achieved. This is the actual meaning of establishing appropriateness. Second, the supreme attainment is that yogis who are capable of realization and samadhi, with the form of the deity with signs, the generation stage is perfected like the reflection in a mirror of the great mudra, and in the state of the great perfection without signs, without effort, there is no dualistic mind that is clear in the extremes of elaboration and clinging, then one has gone to the intention of the Tathagata Samantabhadra. The great mandala of the three bodies, inseparable, blazes and is obtained together with activities. That is, all phenomena are the magical display of the mind, and the mind is also symbolized by the nature of the five wisdoms, with the accomplished substance of skillful means, and used as the path, then the two benefits, temporary and ultimate, are perfected, in the ashes of illusion.