English
In order to accomplish from the mandala, and to accomplish the essence of the activity, write letters on the substance, and with intention, take accomplishment. Since the Tathagata is free from obscurations and stains, why is it necessary to offer cleansing with the five desirable qualities, and to offer offerings, and to offer tormas? Although the body of the departed is completely free from obscurations and stains, in order for the yogi to perfect the two accumulations, and by transforming afflictions into the path, to be liberated from bondage and the two demons, offer the five desires filling the sky, in order to perfect the secret enjoyment, by blessing the nectar as a goddess, offer food to the non-dual sense consciousness. In the Vajradhatu mandala of appearance and existence, without the cause of offering, why is it necessary to offer the three thousand worlds? Because everything is regarded as the nature of mind, whatever appears is the aftermath of offering, therefore, through this method of offering, in order to gain control over the mind, offer the outer and inner environments and beings. Remaining in the generation stage, does offering the union and liberation offering not become an affliction? By clearly manifesting the samadhi of the generation stage, in order to perfect the two benefits of self and others, and to liberate bondage with bondage, in order to possess skillful means and wisdom, and in order to offer non-duality, practice samadhi. The deities of the Vajradhatu, for the nature of qualities, why is it necessary to praise? Although the body of the departed does not need praise to be pleased, if praised with words possessing intention, in order to perfect the accumulations and make it clearly manifest, praise through the five doors of body, speech, and mind. The deities are free from desire, why is it necessary to offer music? Since the Tathagata is free from desire, and does not need music to be pleased, but because the yogi desires to benefit self and others, through music making the mind clear, in order to subdue the mind stream, praise, and in accordance with this, liberate beings, properly perform the offering of music. In the context of mantra, since one does not seek results from elsewhere, what is the nature of making aspirations? Although it is impossible to make the unaccomplished accomplished, in order to realize that point, and in order to request remembrance, offering, and confession, in order to request accomplishment and entrust activities, in order to make wishes come true, make aspirations with intention. Considering that the slowness of samadhi and the slowness of nature are not different, does the meaning of praying not become like Kriya Yoga?
Chinese
坛城二者无分别，虽无祈请之基础，然因任运不成就之故，以思维而略作祈请。身语金刚成就者，为作无边众生义利之故，以无二光明而祈请，非如上师兄弟友朋等同辈。 说什么咒语之自性，以念诵之数量有何用？说什么咒语之自性，为使其现前显现，及为获得二种成就之故，以三种方式而念诵。 念诵已竟后忏悔有何用？以念诵使具足相好，为遣除成为获得成就之障碍，为清净而成为法器之故，以智慧平等之语而忏悔。 坛城二者为一体，抛掷明智之花有何用？于此二者无分别之，为使二义母子光明显现之故，以与本尊无别之明智，抛掷光明之花。 抛掷明智之花后祈求成就有何用？明智显现之刹那，因无现前成就之威力，为作三身成就之故，以具足咒语之语而祈求成就。以三处字之开展，思维三门身语意之转变。 空行母三十二尊寂静之时，剩余供品如何？昔日薄伽梵五部，调伏空行母三十二尊，作为坐垫和垫子。如今瑜伽士力尽之故，如经中所说供养五部之父。
English
Since the two mandalas are inseparable, although there is no basis for supplication, due to the power of spontaneous non-accomplishment, I make a slight supplication with thought. Having become a Vajra-accomplished one of body, speech, and mind, for the sake of benefiting limitless sentient beings, I supplicate with non-dual clarity, not like fellow disciples, brothers, or friends. What is the use of counting recitations when it comes to the very nature of mantra? The very nature of mantra, in order to make it manifest, and in order to obtain the two kinds of siddhis, is recited in three ways. What is the use of confessing after the recitation is completed? Having made the signs and characteristics complete through recitation, in order to eliminate the obstacles to obtaining siddhis, and in order to purify and become a vessel, I confess with words of wisdom and equality. Since the two mandalas are one, what is the use of throwing the flower of awareness? Here, since the two are inseparable, in order to make the two meanings, mother and child, clear, with awareness inseparable from the deity, the flower of clarity is thrown. What is the use of requesting siddhis after throwing the flower of awareness? Since the moment of awareness's clarity does not have the power to accomplish manifest attainment, in order to accomplish the three kayas, siddhis are requested with words endowed with mantra. By elaborating the syllables in the three places, contemplate the transformation of the three doors of body, speech, and mind. When the thirty-two Dakinis are in a peaceful state, what kind of offering is the remainder? In the past, the Bhagavan of the five families subdued the thirty-two Dakinis, making them into cushions and mats. Now, since the yogi's strength is exhausted, the father of the five families is offered according to the scriptures.
Chinese
用百字明忏悔没有冲突吗？ 声音、语言、咒语无法言说， 像这样不领悟的瑜伽士， 为了清净业的剩余和不足， 用百字明如法忏悔。 愿将一切行持之处显明， 连众生的名字也不存在的善根，回向给谁呢？ 三界一切众生无余， 自性本自圆满成佛， 被无明愚痴所遮蔽的众生， 为了我成办利他之义， 将利益众生的供养回向善根。 如来具有一切加持， 如调伏所化众生一样，同时调伏， 瑜伽士们从寂静转为忿怒而修持没有冲突吗？ 任运成就的唯一胜者， 一切事业任运成就， 如调伏显现如意宝一样， 随行瑜伽士， 没有获得任运成就， 为了断除轮回的绳索， 以意念交替修持寂静和忿怒。 对于本体寂静和忿怒二者相合， 摘录忿怒状态的那些， 为了显明而开启门户， 了解忿怒的意义。 在忿怒的状态中，无有分别地融入而生起威严有什么必要呢？ 智慧本尊们虽然具有加持， 但与誓言萨埵的坛城， 具有加持才能成办意义， 因此身语意生起威严。 用牙印和咒语为了慈爱地食用凶猛者， 迎请智慧尊降临之时， 顺便出现的饿鬼们， 为了阻碍瑜伽士的禅定， 请凶猛者享用本尊之口。 示现三次颅骨的誓言印有什么必要？ 一切饮血坛城， 为了从身语门获得果， 因为发誓努力成就悉地， 降临先前的意誓， 为了显明身语意三成就， 应当示现誓言手印。 我显现为饮血本尊坛城，压服空行母并摄为己用没有冲突吗？ 随行大吉祥众之主， 随行瑜伽士， 压服摄受作为眷属后， 无有自主地行事， 用琼鸟翅膀手印加持。 大吉祥的身体上
English
Is there no conflict in confessing with the Hundred Syllable Mantra? Although sound, speech, and mantra are beyond expression, Yogis who do not understand this, In order to purify the excess and deficiency of karma, Confess according to the scriptures with the Hundred Syllable Mantra. To whom shall we dedicate the root of virtue, in which all places of activity are clear, and even the names of sentient beings do not exist? May all sentient beings of the three realms, Who are naturally and spontaneously perfect Buddhas, But are obscured by ignorance and delusion, For the sake of accomplishing the benefit of others, I dedicate the offerings for the benefit of sentient beings to the root of virtue. Since the Tathagata is endowed with all blessings, He tames beings at once, just as he tames those to be tamed, Is there no conflict in yogis transforming from peaceful to wrathful and meditating? The sole victorious one, spontaneously accomplished, All activities are spontaneously accomplished, Just as taming appearances is like a wish-fulfilling gem, Yogis who follow, Since they have not attained spontaneous accomplishment, In order to cut the rope of samsara, Meditate alternately on peaceful and wrathful states with intention. In the essence where peaceful and wrathful are in harmony, Those aspects of the wrathful state that are extracted, In order to clarify, open the door, And understand the meanings of the wrathful ones. In the state of wrath, what is the need to merge without distinction and generate splendor? Although the wisdom deities are endowed with blessings, But with the mandala of the samaya-sattva, If endowed with blessings, meaning is accomplished, Therefore, generate the splendor of body, speech, and mind. With the mudra of the teeth and the mantra, for the sake of lovingly consuming the fierce ones, When inviting the wisdom deities to descend, The pretas that arise incidentally, In order to obstruct the samadhi of the yogi, Offer the fierce ones to the mouth of the glorious one. What is the need to show the samaya seal of three rows of skulls? All the blood-drinking mandalas, In order to obtain results from the doors of body and speech, Because of vowing to strive for siddhis, Descending the previous samaya of mind, In order to clarify the accomplishment of the three kayas, The samaya mudra should be shown. Is there no conflict in my appearing as the mandala of the glorious blood-drinker, subduing the dakinis and bringing them under control? The lord of all the great glorious assemblies, Yogis who follow, After subduing and controlling them as attendants, Acting without autonomy, Bless with the garuda wing mudra. On the body of the great glorious one
Chinese
以具足四位秘密天女之方式供养是怎样的？ 往昔大吉祥黑汝嘎， 获得具足四母之成就。 其后随行之瑜伽士， 以四具足之方式明观顶礼。 ༈ 如此供养诸物如法依次献上后， 以ཨེ་ས་ཧཱུྃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)之咒语忏悔有何必要？ 即使如法做了供养， 最初的事业瑜伽士， 为了生生世世的罪业和仪轨的， 遗漏、缺失、违犯誓言等， 不会变成过失， ཨེ་ས་པ་ས་ཧཱུྃ་ས་མ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 忏悔。 ༈ 瑜伽士生起后，为做会供的意义是什么？ 对于食物和饮用的物品等， 以不舍弃享乐的方式， 为了圆满二资粮， 自己享用并供养诸天。 ༈ 以残食和口水供养二十八自在的意义是什么？ 诸自在明妃眷属等， 往昔大吉祥黑汝嘎， 在调伏尸陀林主时， 调伏丈夫们作为坐垫， 与妻子们交合作为仆女， 布施残食后委任事业， 诸女全部承诺， 中间没有食物份额， 将燃烧的坛城放在边缘， 没有精华供养份额， 将残食口水供养宾客。 如此承诺立誓后， 如实知晓的瑜伽士， 在大吉祥饮血坛城中， 以三摩地明观， 从事业自在处迎请， 布设坐垫以威力压制， 献上吉祥父血如法供养， 以口水大吉祥洗脸， 满足后委任事业， 在自己的处所欢喜事业， 融入根本坛城之方式。 ༈ 如此事业和三摩地的果报是怎样的？ 观想本尊身明显， 将会获得大福德资粮， 如水月般了知彼， 将会获得大智慧资粮， 圆满二资粮成就三身。 ༈ 如此生起之三摩地普遍修习的必要是怎样的？ 以生起次第三摩地之明观， 解脱共同执着而断除， 事业和成就最终完成， 持续修习近修之征相。 ༈ 如此口诀的法器之特征
English
What is the offering like in the manner of possessing four secret goddesses? In the past, the great glorious Heruka, attained the accomplishment of possessing four consorts. Thereafter, the yogi who follows, clearly prostrates in the manner of possessing four. ༈ Having offered all the offerings in order as they should be, why is it necessary to confess with the mantra of E Sa Hum? Even if the offering has been made properly, for the first karma yogi, in order to ensure that the sins of lifetimes and the rituals, omissions, deficiencies, and broken vows, do not become faults, confess E Sa Pa Sa Hum. ༈ After the yogi has generated, what is the purpose of making a tsok offering? For the sake of food and drink items, without abandoning the manner of enjoyment, in order to perfect the two accumulations, one should partake and offer to the deities. ༈ What is the meaning of offering leftovers and saliva to the twenty-eight powers? All the powerful siblings and retinues, in the past, the great glorious Heruka, when subduing the lord of the charnel ground, subdued the husbands as seats, united with the wives as servants, gave leftovers and entrusted them with duties. All the women promised, those without a share of food in the center, place the blazing mandala on the edge. Those without a share of the essence of offerings, offer the leftovers and saliva to the guests. Having promised and vowed in this way, the yogi who knows according to the scriptures, in the mandala of the great glorious blood-drinker, having clarified with samadhi, summons the powerful ones of karma from their places, spreads out the seats, subdues them with power, and offers the glorious father-blood according to the scriptures. With saliva, the great glorious face-washing, satisfies them and commands them to work. Rejoice in the work in your own place. Gather in the manner of the root mandala. ༈ What is the result of such activities and samadhi? By clearly meditating on the deity's body, one will obtain a great accumulation of merit. By knowing that as water and moon, one will obtain a great accumulation of wisdom. By perfecting the two accumulations, the three bodies will be accomplished. ༈ What is the need to generally meditate on the samadhi generated in this way? By the clarity of the generated samadhi, common attachments will be liberated and abandoned. Activities and accomplishments will be completed. Constantly meditate on the signs of approach. ༈ The characteristics of the vessel for such instructions