English
Please pacify all diseases, sins, and evil spirits and obstacles. Please increase life, prosperity, power, and influence. Please subdue all those with wrong views. Please liberate all those who destroy the teachings. Please avert all bad omens and untimely deaths. Seventh, sending off the guests and offering the torma: By saying "Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: 嗡), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Literal Chinese meaning: 阿), Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽), Mu (Tibetan: མུཿ, Sanskrit Devanagari: मु, Sanskrit Romanization: mu, Literal Chinese meaning: 穆)", please let the guests depart to their natural abodes. Then, shake the torma and place it on the stand, facing inward. By doing so, accomplishments will come to oneself. If you want to avert enemies and obstacles, throw the torma facing outward. By doing so, the torma becomes a weapon. Second, the torma of various expedient paths has seven aspects. First, the container is: a kapala (skull cup) with auspicious marks. Second, the substance is: various foods adorned with the five amritas (nectars). Third, the blessing is twofold: self-blessing is: visualizing oneself as the yidam deity, and blessing the three doors of body, speech, and mind into the three kayas (bodies) with the three syllables. Second, blessing the torma is: from the three places of oneself, the three syllables radiate letters and light onto the torma. Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: 嗡), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Literal Chinese meaning: 阿), Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽). By reciting three times, the torma dissolves into light. Again, by reciting seven times: bless the torma to be of the nature of amrita, adorned with red flesh and blood, equal to the sky. Again, by reciting seven times: imagine that many desire goddesses arise from the torma and offer according to their respective desires. Fourth, inviting the guests is: from the Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) at one's heart, emit Jah (Tibetan: ཛཿ), from which emanate many hook-goddesses, inviting them. In the manner of the seven-limbed prayer: Please come, gurus, yidams, and dakinis. I prostrate to the gurus and deities. Sit on the seats of sun, moon, and lotus. I make offerings with all kinds of offerings. I confess all downfalls, sins, and obscurations. I rejoice in the practice of secret mantra. Do not pass into nirvana, accomplish the benefit of beings. Please turn the wheel of secret mantra. Please purify outer and inner obscurations. I pray to obtain the wish-fulfilling jewel. May I realize the meaning of the true vajra. By saying these words, imagine that the guests come upon the seats of lotus and jewels. Fifth, offering and praising is: Root gurus together with their lineages, please accept the offerings. Yidam deities of the mandala, both outer and inner, please accept the offerings. Five classes of dakinis surrounded by male and female dharma protectors, please accept the offerings. Say these words, then Se
Chinese
观想食物完全融入舌尖。第四是：所用之处完全清净。嗡。大供养手印是：十方刹土柔软舒适，珍宝房屋形状优美水池，树木歌声诗句之声，上妙丝绸衣物饮食，天人天女舞姿，十方虚空充满而供养。阿拉拉，请享用。意思是，器世界十方一切刹土都是清净的佛土，上面柔软，旁边平滑，下面舒适，智慧珍宝的房屋，一切山都是珍宝堆积，一切水都是沐浴的水池，一切树都是如意树，一切声音都是歌、乐和诗句的声音，一切衣服都是丝绸，衣物，伞和胜幢，一切物品都是上妙的食物和饮料。一切众生都是天和天女，脚做舞步，手做舞蹈，观想充满十方虚空而供养。第四是三种秘密供养，将错觉显现为无有根基是度母供养，将方便智慧双运显现为合和供养，将自性平等性显现为欲妙供养。第一是：将错觉显现为无有根基。二取相执的诸法，本体什么也不成立，本来任运圆满佛法，享用无二的供养。意思是，对于二取错觉相执的一切法，本体真实成立什么也没有，法性空性本来就是成佛的自性，离戏大乐法身是自生智慧，见到那个意义是，一切供养中最为殊胜的，因为二取错觉的显现解脱为无二智慧，所以是度母供养。第二是：将方便智慧双运显现。方便和智慧无二，大乐离戏明点的身，本来安住意义的殊胜，享用无离合的供养。意思是，了知一切法的自性什么也不是是智慧，那个光芒无碍显现是方便，那二者无有差别所以是无二，对于无二的意义没有相执的痛苦所以是安乐，那个胜过普通安乐。
English
Imagine the food completely dissolving into the tongue. Fourth is: the place of use is completely pure. Om. The great offering mudra is: the ten directions' pure lands are soft, smooth, and comfortable, precious houses are beautifully shaped with ponds, trees, songs, and verses of sound, supreme silk clothes, food, and drink, gods and goddesses dance, filling the ten directions' realms and offering them abundantly. Alala, please accept. This means that all the vessel worlds and the realms of the ten directions are pure Buddha-fields, the top is soft, the sides are smooth, the bottom is comfortable, houses of wisdom and jewels, all mountains are piles of jewels, all water is bathing pools, all trees are wish-fulfilling trees, all sounds are songs, music, and verses, all clothes are silk, garments, umbrellas, and victory banners, all substances are supreme food and drink. All beings are gods and goddesses, feet perform dance steps, hands perform dances, imagine filling the ten directions' space and offering them. Fourth, there are three secret offerings: showing illusory appearances as without basis is the Tara offering, showing the union of method and wisdom is the union offering, and showing the equality of nature is the sensual offering. The first is: showing illusory appearances as without basis. For all phenomena of dualistic grasping and characteristics, there is no inherent existence whatsoever. The Dharma of the Buddha is spontaneously perfect from the beginning. Please accept the non-dual offering. This means that for all phenomena of dualistic grasping and delusion, there is no true inherent existence whatsoever. The nature of emptiness is the naturally enlightened nature of the Buddha from the beginning. The great bliss of freedom from elaboration, the Dharmakaya, is self-arisen wisdom. Seeing that meaning is the most supreme of all offerings, because the appearance of dualistic delusion is liberated into non-dual wisdom, therefore it is the Tara offering. The second is: showing the union of method and wisdom. Method and wisdom are non-dual, the body of the great bliss, free from elaboration, of the bindu. Abiding from the beginning, the supreme of meaning. Please accept the offering without separation. This means that knowing that the nature of all phenomena is nothing whatsoever is wisdom, and the unobstructed arising of its radiance is method. These two are inseparable, therefore they are non-dual. Because there is no pain of characteristics in the meaning of non-duality, it is bliss, which surpasses ordinary bliss.
Chinese
是殊胜中的殊胜。因无有二取之刺痛故离戏。因无有二法之边际故为明点。以其作为功德之所依故称为身，其从本初即有故为本住。以其真实通达之义故为义之法。其最初不聚集，最后不奉献故为供养之胜，以其结合于真实无二之义故为结合供养。第三是，显示自性平等性。平等的修饰大物是：献给与我平等的眷属。饮食饮用穿戴受用等，请享用不可得平等的供养。如是，一切法之体性无有好坏大小故为平等之修饰。如是知晓之时，轮回涅槃二者不成立故，与我平等的眷属。仅此而已，饮食等一切使用之处完全清净故，是不可得的平等供养。这些是密咒道的前行。如是以上是道的前行。第二，道的自性有二，共同显宗之道，特殊密咒之道。第一，共同有二，以三学作为道之基础是，以及以三心转变道之方向。第一，三学有五，本体确定，所诠之名义，体相之自反，基之生起方式，从对治门转为名相之方式。第一是，本体确定，舍弃不顺，等持心，自识。如是，舍弃与佛陀教法不相顺的一切，律仪是戒律之学，从道乘各自之门安住心的所有种类是等持之学，从各乘之门自识心的所有见解是智慧之学。因此，所说为三学，能说为三藏，本体为见修行三者。第二是，所诠名义，śīla samati prajñā śikṣaṇa。如是，śīla śikṣaṇa，称为戒律之学，以śīla之缘故成为僧人或清净，即无有罪堕所染污。samati śikṣaṇa，等持之学，以ma dhara之缘故为持心者，na ma为心，dhara na为执持。prajñāśikṣaṇa。
English
It is the greatest of the distinguished. Because there is no sting of dualistic grasping, it is free from elaboration. Because there are no edges of dualistic dharmas, it is a bindu. Because it serves as the basis for qualities, it is called the Body, and because it has existed from the beginning, it is the Primordial Abode. Because it is the definitive meaning of truth, it is the Dharma of Meaning. It is not gathered at the beginning, and not offered at the end, so it is the supreme of offerings. Because it is joined to the meaning of true non-duality, it is the Union Offering. The third is, showing the equality of nature. The great adornment of equality is: I offer to the assembly that is equal to me. Food, drink, clothing, enjoyment, etc., please accept the unattainable, equal offering. Thus, the nature of all dharmas is without good or bad, large or small, so it is the adornment of equality. When one knows this, samsara and nirvana are not established, so, the assembly equal to me. Only then, all places of use, such as food and drink, are completely pure, so it is the unattainable equal offering. These are the preliminaries of the Secret Mantra path. Thus, up to here are the preliminaries of the path. Second, the nature of the path itself is twofold: the common Mahayana path, and the special Secret Mantra path. First, the common has two: Establishing the three trainings as the basis of the path is, and transforming the direction of the path with the three minds. First, the three trainings have five: determining the essence, the meaning of the signified word, the self-reversal of the characteristic, the way the basis arises, and the way it transforms into categories through the antidote door. The first is, determining the essence, abandoning discord, equalizing the mind, knowing one's own nature. Thus, abandoning all that is discordant with the Buddha's teachings, the vows are the training of morality, all kinds of ways to equalize the mind from the doors of each vehicle of the path are the training of samadhi, all views of knowing one's own mind from the doors of each vehicle are the training of wisdom. Therefore, what is said is the three trainings, what speaks is the three pitakas, the essence is the three of view, meditation, and conduct. The second is, the signified meaning, śīla samati prajñā śikṣaṇa. Thus, śīla śikṣaṇa, is called the training of morality, because of śīla one becomes a monk or pure, that is, unpolluted by faults and transgressions. samati śikṣaṇa, the training of samadhi, because of ma dhara, one is a mind-holder, na ma is mind, dhara na is holding. prajñāśikṣaṇa.
Chinese
智慧的修学。由 परमार्थप्रज्ञा (梵文天城体：paramārthaprajñā，梵文罗马拟音：paramārthaprajñā，汉语字面意思：胜义慧)之缘故，是证悟胜义智慧的智慧。 परमार्थ (梵文天城体：paramārtha，梵文罗马拟音：paramārtha，汉语字面意思：胜义)是胜义，प्रज्ञा (梵文天城体：prajñā，梵文罗马拟音：prajñā，汉语字面意思：慧)是智慧。这被称为三藏宝，藏即众多，器皿是生起之源，因功德生起故为宝。第三是自相之还灭。断绝损害之行，进入殊胜方便。如是说，断绝对一切有情造成损害之行为是戒律，在断绝损害之行的基础上，进入利益他众之事业是菩萨律仪，既断绝损害之行，又进入利益他众之事业，且以殊胜方便所摄持者是密咒律仪。第四是定义，生起之方式是，见真实义，串习融合，不越彼。如是说，若以三律仪生起并守护于同一补特伽罗相续之方式而言，不颠倒地见实相是智慧，即密咒。使之串习融合是禅定，即菩萨。不越离彼是戒律，即声闻。对此，三律仪不杂、圆满、增上、不违，是为事业。自相不杂，必须断绝，功德增上，要点是不违背。即是说，别解脱是断除烦恼，菩萨是调伏，密咒是作为道用，因此自相不杂。烦恼自相续是律仪，故必须断绝且圆满。烦恼不造成损害，反而成为助伴，因此功德增上。律仪之受法和守护之法虽有差别，然断绝一切烦恼不善，律仪是一致的，故三律仪要点上不违背。如同从总体上返回来建造城堡一般。三律仪不可于同一相续中同时守护，若认为别解脱以实物为主，如皮肤般第一层脱落后便会舍弃，则不然。因为这是不善巧方便且智慧狭小之故，而此处是以通达善巧且智慧广大之要点，证悟诸法无别，不生起贪欲之垢染和失败之过患，反而生起功德，如同毒药未下咒和已下咒之差别。第五是转变为类别之方式，由对治之力量，宣说了八万四千。如是说，总的来说，这三种修学是三毒