English
Outwardly, it is the offering to the assembly of deities. Inwardly, it is washing the four root chakra places with the milk of the sky by the power of fire and wind. Purifying the defilement of attachment with skillful means, and purifying the defilement of ignorance with wisdom itself, that is the true washing. The external offerings, first is the satisfying food, second is the beautiful flowers, third is the lamp that dispels darkness, and fourth is the ointment with fragrance. Offering the five aggregates of non-outflow, such as precepts, to the four goddesses. Where to offer? Offer to the nose 1, head 2, eyes 3, and heart 4 of the Sugata. Their colors are yellow 1, blue 2, red 3, and green 4 intertwined. Or, the samaya substance of myself (Tathagata) and the four (great) offerings, dissolve into (myself) in a reciprocal manner, thereby purifying and accomplishing. From the fragrant root flower, obtain the inner secret. Through the clear bliss of the bindu, the lamp is satisfied, and the fragrant water. Where? At the upper gate chakra place, or the lower gate palace of the mother's bhaga. Offering with bliss and clarity, and personally experiencing it in a reciprocal manner. Having the meaning of realization and habituation, satisfying it with a pure mind is incense. Not being defiled by the faults of the extremes, making all knowable things clear is the lotus-like beautiful flower. Thereby dispelling the darkness of ignorance is the clear light lamp. Cooling the faults of desire and samsara, and having the fragrance of Dharma is the ointment mind. Both the object and the mind appear in wisdom, mutually pleasing, hence the four intertwined. To the demon who holds the impure, offer the five samaya substances as offerings. Eliminating the five diseases of fever, poison, leprosy, sores, pox, and plague, the common needs are to possess the five qualities of longevity, wealth, power, radiance, and melodious voice. The common accomplishments of the five families such as the Vajra family are received by Bodhisattvas and others. Dharmata by its own nature, Dharmas by their own characteristics. Adorning with the four accomplished by the power of blessing, by the power of accomplishment, and offering to the deities. Pouring the impurities of the five elements of the body to the demons of the four births or four rivers. Using the essence of the five pure essences as a means of nourishment. Offering to the chakra places that pervade the four root chakras. In the upper place or the secret place, which is the emptiness of the mother. Not being bound but liberated, offering and beseeching with the sacred substance of skillful means. At the outer five gates, the mind within, the afflictive mind, the four demons who do not dwell on the object of mind.
Chinese
了知且证悟，于彼境不作修饰而安住之基，因无须断除，故以普贤无别之义广大供养。 ༈ 五种誓言物，以及马、象、牛、人、牛、犬之五肉，五大之精华。 将食子等混合，以心（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、语（藏文：ཨྃ་ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）、身（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）之精华加持。 于法性中净化，于智慧之甘露中炽燃，具足六种欲妙天女。 身色如白、蓝、黄、红、绿、水晶。 形、镜、声、琵琶、香、香炉、味、衣饰、触、金刚铃所持者们。 义为法性，以智慧为象征，天神融入天神中而嬉戏。 有漏之蕴，眼等六处，安乐。 ༈ 上方之门为轮，调伏，下方（密）之门，三界嬉戏，因由而满足融入。 显明光耀之色等六坛城，即以智慧。 证悟之精华，受用而任运安住于大乐之境，彼即是也。 无论如何，六种欲妙即法性智慧，天神融入天神之义，三者圆满。 ༈ 显现器世间，有情世间一切不舍，知为心性，故殊胜禅定之供养力于处所。 ༈ 将执持边际方隅之分别念，于法性之境中诛杀。 ༈ 是故，因与意义之实相相合，故亦是供养。 ༈ 从法性之境中，不间断地发出乐器之声。 由彼，为利有情，以与心智相符之佛法之音及诸佛，以赞颂之音广大供养，故乐器即智慧。 ༈ 念诵供养忏悔三次，则圆满了仪轨之增减、誓言之破损、以及生世之三障。 ༈ 身、语、功德、事业与意。 总集而赞颂，以及六外、内、密与义四种赞颂。 ༈ 祈请垂念、供养、忏悔、赐予成就与委托事业等。 欲如是于具智慧者，故发愿，外。 脐、心间、喉间、顶轮，于四轮中运行之气，与身之精华营养相连，命勤、知依、垢物，身之作用三者能胜任。 安乐之智慧，空性之增
English
Knowing and realizing, at the base of leaving it uncorrected in that state. Because there is nothing to abandon, it is offered extensively to the meaning of Kuntuzangpo without separation. ༈ Five samaya substances, and the five meats of horse, elephant, cow, human, cow, and dog, the essence of the five elements. Mixing the zan etc., blessed by the essence of mind (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hum), speech (Tibetan: ཨྃ་ཨཱོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, literal Chinese meaning: Om), and body (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, literal Chinese meaning: Ah). Purifying in the nature of reality, blazing into the nectar of wisdom, possessing six desire goddesses. Body colors like white, blue, yellow, red, green, and crystal. Form, mirror, sound, lute, smell, incense burner, taste, clothing, touch, vajra bell, those who hold them. The meaning is the nature of reality, with wisdom as a symbol, the deity plays by merging into the deity. The contaminated aggregates, the six sense bases such as the eye, are happy. ༈ The upper door is the wheel, taming, and the lower (secret) door, the three realms play, satisfied by cause and merge. The six mandalas of clear and bright form etc., are indeed wisdom. The essence of realization, enjoying and spontaneously abiding in the state of great bliss, that is it. In any case, the six desirable qualities are the nature of reality, wisdom, the meaning of the deity merging into the deity, the three are complete. ༈ All appearances, the container world, the sentient world, without abandoning anything, knowing it as the nature of mind, therefore the offering of superior samadhi is powerful in the place. ༈ Killing the conceptual thoughts that hold on to the extremes of the boundary in the realm of reality. ༈ Therefore, because it is combined with the reality of meaning, it is also an offering. ༈ From the state of reality, the sound of musical instruments arises uninterruptedly. From that, for the benefit of beings, with the sound of Dharma and the Victorious Ones that are in accordance with the mind, offering extensively with the sound of praise, therefore music is wisdom. ༈ Reciting the offering and confession three times, the increase or decrease of the ritual, the breakage of vows, and the three obscurations of lifetimes are completed. ༈ Body, speech, qualities, activity, and mind. Praising in general, and praising in six outer, inner, secret, and meaning four ways. ༈ Requesting to be remembered, offering, confessing, granting accomplishments, and entrusting activities etc. Wishing in this way to those with wisdom, therefore making aspirations, outer. Navel, heart, throat, crown, the air moving in the four wheels, connected with the essence and nourishment of the body, life-sustaining, knowledge-base, impurities, the three functions of the body are capable. The wisdom of bliss, the increase of emptiness.
Chinese
祈愿融入如虚空般的形体之中，祈愿在秘密三界中，于乐明无相中诞生，此乃安住于无谬无改的自性之中，即是真如。愿从过失的错误中解脱，圆满一切殊胜功德，对于所求之义进行祈祷，四种结合也是如此发愿。依赖于共同的修法，如长寿灌顶和护身等能力，或者修持殊胜之义的佛法，或者在殊胜的证悟和串习中，安住于圆满一切共同法，殊胜之外，圆满共同能力之功用。无论修持何法，都是念诵、近念诵、修法和伟大的修法。这四者分明是：空幻二次念诵，一散二次近念诵，聚集修法，获得成就（道）或者修持阿（藏文，梵文天城体，ā，汉语字面意思：阿）里，乃伟大的修法。结合是找到具相的明妃后说法（念诵），加持后增长安乐（近念诵），以四手印入定（修法），将明点逆转回原位（伟大的修法）。修法如同任何修法仪轨一样。时间与结合是方法，修法是时间，与意义四者结合。作为勇士瑜伽士，区分智慧尊和誓言尊，向外散发以清净业障，进行灌顶和激发成就。向内收摄以获得成就，不向外散发而仅仅向内收摄。与父母佛交合，空行母秘密交合，如摩擦火一般旋转。向内融摄以清净业障，向外散发的定，能明了乐空双运之义。显现、声音、觉知三者，即身、语、意。于此之中圆满的定，是外在念诵的三种方式。四根本轮由二因轮激发，脐轮和脉瓣圆满为字，是内在念诵。从具有十六喜脉结的中央脉，以明点之鬘如摩擦火一般旋转逆转，是秘密念诵。见解证悟，安住于此，恒常串习。
English
May I aspire to merge into a form like the sky, and may I be born in the bliss and clarity, devoid of characteristics, in the secret three realms. This is to abide in the un mistranslated and unaltered nature, which is Suchness itself. May I be liberated from the faults of wrongdoing and perfect all excellent qualities. To pray for the desired meaning, the combination of the four is also such a prayer. Relying on common practices such as longevity empowerment and protective measures, or practicing the Dharma of the supreme meaning of enlightenment, or in the supreme realization and familiarization, abiding in the perfection of all common practices, in addition to the supreme, perfecting the function of common abilities. Whatever practice is done, it is recitation, near recitation, practice, and great practice. These four are distinct: emptiness and illusion, two recitations; one dispersion, two near recitations; gathering practice; obtaining accomplishment (path) or practicing A (Tibetan, Devanagari Sanskrit, ā, literal meaning: A) and Ali, which is great practice. The combination is finding a qualified consort and teaching the Dharma (recitation), increasing bliss after blessing (near recitation), entering into samadhi with the four mudras (practice), reversing the bindu back to its original position (great practice). Practice is like any practice ritual. Time and combination are the method, practice is time, and combination with the four meanings. As a heroic yogi, distinguishing between the wisdom deity and the samaya deity, radiating outward to purify obscurations, performing empowerment, and stimulating accomplishment. Gathering inward to obtain accomplishment, not radiating outward but only gathering inward. Joining with the father and mother Buddha, the secret union of the dakini, rotating like rubbing fire. Merging inward to purify obscurations, the samadhi of radiating outward clarifies the meaning of bliss and emptiness. Appearance, sound, and awareness are body, speech, and mind. The perfect samadhi within this is the three ways of external recitation. The four root chakras are stimulated by the two causal chakras, the navel chakra and the petals of the channels are perfected as letters, which is internal recitation. From the central channel with sixteen joyful knots, rotating and reversing the garland of bindus like rubbing fire is the secret recitation. View, realization, abiding in it, and constant familiarization.
Chinese
还有，其意义究竟的四种（大成就）是：那唯一的真如义的修持，即安住于自性且圆满。再者，念诵的催促和念诵的赞颂也和念诵本身一样。或者，念诵十万遍，或者早晚中午两次，即一天四座以会众供养。欢喜天和富裕的用具和修行者。《金刚经》中说：亲爱的人们都聚集，称为瑜伽士聚集的会众。如是说。瑜伽士聚集的会众。加持的意念在朵玛供养时了解。尽力而为，尽力而行。再者，对于瑜伽士和具誓言的业者，以及具誓言的空行母众。残食上洒水，以所欲之物供养和酬补。委托事业，忏悔，宣誓誓言。为了事业顺利，朵玛的一部分用于火供。圆满地进行火供，一部分埋藏为伏藏。一部分或者供养藏区护法神，或者供养六道众生。供养布施观想为珍宝供养树而回向。收摄坛城，遣除常断二边，生起本尊而遣除有无二边。以护轮的盔甲和忿怒尊守护身体，以三轮不思议回向善根。祈祷吉祥，行为安住于恒常的禅定之中。再者，观想为金刚萨埵本身的瑜伽士。无误地修持了诸佛的道。那修持也具备了以上所有外内秘密的四种意义。是四瑜伽的意念，转为一位瑜伽士的道。再者，身体产生的五大，自解脱的能量微弱，没有融入觉性力量。寿命耗尽而按时死亡，或者因其他死亡的因缘而提前迁移时。心中智慧勇识的身，和手印的脐轮的语，心间的法器，三者明观。反复串习。气息和身语意连同光芒遍布十方。在明观的状态中逝去。如果这三者因禅定力弱而不能同时明观。身或心印，或者语的三种形象。明观任何一种。