Chinese
以母与子的认知，度化未度化者，为了救脱未解脱者，生起菩提发心。 噫！如昔日诸佛所住持之律仪，从今直至轮回未空，无上趋入之菩提心，诸佛立誓为子，发心行利他之事。三界一切有情众，不识自性而执着能取所取，为从根拔除轮回，发心令识自性。不舍弃三宝，不舍弃上师本尊，安立三身自性自明，安住轮涅诸法自解脱。噫！于金刚部之誓言，持金刚铃之手印，观察分别念睡眠之生处，是金刚空行之誓言。于宝生部之誓言，恒常布施四种布施，安住六聚自然而然，是宝生空行之誓言。于莲花部之誓言，行持三乘一切法，供养所有莲花部之眷属，是莲花空行之誓言。于事业部之誓言，精勤利乐有情，度脱微细粗大之三种分别念，是事业空行之誓言。于如来部之誓言，以不动之三者为基础，不分离界智二者，是佛陀空行之誓言。如是口行合一之后，以具足四无量之方式，昼夜六时受持，无疑能于自相续生起彼等之上师功德。如是说。 普贤佛母虚空光明炽燃日之密续中，修习无生之品第六十九竟。 嗡嗡嗡。又，导师开示说：谛听，具观之瑜伽士们，为了圆满二资粮，应明观供养处之上师，于土地树木珍宝之坛城上，以所缘为依，供养广略之三身坛城。特别是，应思念自所祈请之，真实义之此等语词而献供。 顶礼。 舍（梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大），原始基之净土，本自清净，从空性之面，未成边、界、中，自性
English
With the perception of mother and child, to liberate those who have not been liberated, and to give relief to those who have not been freed, I generate the mind of aspiration for enlightenment. Ho! Just as all the Buddhas of the past abided by their vows, from now until samsara is empty, the supreme mind of enlightenment that enters, the Buddhas pledge as their sons, generating the mind to act for the benefit of others. All sentient beings of the three realms, not knowing their own nature, cling to grasping and being grasped. In order to uproot samsara from its depths, I generate the mind to know one's own nature. I will not abandon the Three Jewels, I will not forsake the Lama and Yidam. I establish the self-nature of the three kayas as self-luminous, and I leave the phenomena of samsara and nirvana to self-liberate. Ho! In the samaya of the Vajra family, holding the mudra of the vajra bell, examining the origin of the sleep of conceptual thought, is the samaya of the Vajra Dakini. In the samaya of the Ratna family, always giving the four kinds of generosity, abiding in the six aggregates as they are, is the samaya of the Ratna Dakini. In the samaya of the Padma family, practicing the Dharma of the three vehicles, offering to all who belong to the Padma family, is the samaya of the Padma Dakini. In the samaya of the Karma family, striving for the benefit of beings, liberating the three kinds of conceptual thought, subtle, coarse, and gross, is the samaya of the Karma Dakini. In the samaya of the Tathagata family, based on the three that do not move, not separating the two, space and wisdom, is the samaya of the Buddha Dakini. Thus, after uniting word and deed, taking up day and night, six times, in the manner of possessing the four immeasurables, there is no doubt that the qualities of those above will arise in one's own mindstream. Thus it is said. From the Secret Tantra of Samantabhadrī, the Blazing Sun of Clear Space, the sixty-ninth chapter, the Practice of the Mind on the Unborn, is complete. Om Om Om. Again, the Teacher said: Listen, you yogis of skillful awareness, in order to perfect the two accumulations, you should clearly visualize the Lama, the object of offering, and on the mandala of earth, trees, and jewels, using the object of focus as the basis, offer the three kayas mandala, extensive and concise, many times. In particular, you should contemplate and offer these words of true meaning, which you yourself pray to. Homage. Hrīḥ (藏文：ཧྲཱི་，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大), the pure land of the original ground, is primordially pure. From the face of emptiness, there is no edge, boundary, or center. The self-nature
Chinese
自然显现，清晰明亮。自然成就。如童子宝瓶之身的坛城。轮涅的伟大本源。自然成就的珍宝虚空。各种颜色和形状清晰显现。内里五种智慧光芒不间断。外在对境的执着分别念消散。过去、未来、现在和不确定四者，在智慧中自然显现。颜色和图案的显现充满虚空。清净的显现遍布各方。从慈悲的角度，一切皆显现。人为造作的分别念没有间断。六识的显现不间断。无执地安住。以无尽的宝藏而显赫。显现为任何形象。本体却未成立任何事物。虽然如此，却未被能净化的心识所局限。虽然明晰，却未被意识的垢染所玷污。遍布轮涅的一切。远离物质的形相。具有无染的安住的智慧。这是今生来世的依处。是满足所需所愿的如意宝。由上师圣者引导。十方善逝。本尊坛城的诸神众。以及佛母、空行母、护法和守护神等。以本来自解脱的自然状态，清晰地陈设供品。以恭敬的身语意供养。以大爱接受吧！唉玛吙！本初离戏，超越常断，超离心识的光明净土。慈悲显现，五毒自解脱的无量宫。六识无执，成就三身事业的光芒自然成就。供养上师、本尊、空行母、具誓者、护法众。在本体空性、离戏的净土中。以自然成就的智慧身和明点来庄严。以慈悲的显现自解脱的状态来供养。愿一切众生在三身净土中解脱。愿其传承持有者圆满二资粮。愿暂时性的觉性显现与自性相遇。愿最终证悟原始的自性。如是说。从普贤王母光明藏中，关于曼扎供养和积累资粮的章节，是第七十节。྅྅྅又一次，导师开示说：谛听，有明觉的瑜伽士们！还有积累资粮的次第是：顶礼，身语疲惫。有净化罪障的必要。外
English
Naturally clear and bright. Spontaneously accomplished. The mandala of the youthful vase body. The great source of samsara and nirvana. The spontaneously accomplished precious space. Various colors and shapes are clearly visible. The five wisdom lights within are uninterrupted. Outwardly, the conceptual nets of grasping are torn apart. The four—past, future, present, and uncertain—naturally manifest as wisdom. The appearances of colors and patterns fill the sky. Pure appearances pervade all directions. From the aspect of compassion, everything appears. Conceptualizations made by the mind are uninterrupted. The appearances of the six consciousnesses are uninterrupted. Dwelling without attachment. Exalted by an inexhaustible treasure. Appearing in any form. The essence is not established as anything. Although it is so, it is not limited by the mind that purifies. Although it is clear, it is not defiled by the impurities of the mind. Pervading all of samsara and nirvana. Separate from material form. Possessing the wisdom of unattached dwelling. This is the support for this life and the next. It is the wish-fulfilling jewel that fulfills all needs and desires. Guided by the holy guru. The Sugatas of the ten directions. The deities of the yidam mandala. And the mothers, dakinis, dharma protectors, and guardians. With the natural state of self-liberation, the offerings are clearly arranged. Offering with respectful body, speech, and mind. Please accept with great love! Emaho! Primordially free from elaboration, beyond permanence and annihilation, beyond mind, the supreme realm of clear light. Compassion manifests, the five poisons self-liberate, the immeasurable palace of wisdom. The six consciousnesses are without attachment, the rays of light spontaneously accomplish the activities of the three kayas. I offer to the guru, yidam, dakinis, samaya holders, and dharma protectors. In the realm of emptiness, free from elaboration. Adorned with the spontaneously accomplished wisdom body and bindus. By offering in the state of compassionate manifestation and self-liberation. May all beings be liberated in the realm of the three kayas. May its lineage holders complete the two accumulations. May the temporary appearances of awareness meet their own nature. May the ultimate realization of the original nature be attained. Thus it is said. From the Secret Tantra of Kuntuzangmo, the Blazing Clarity of Space, the chapter on offering mandalas and accumulating merit is the seventieth. ྅྅྅Again, the Teacher said: Listen, you circles of skillful awareness! Furthermore, the order of accumulating merit is: Prostrations, tiring body and speech. There is a need to purify sins and obscurations. Outer
Chinese
一百零八个朵玛内供，送出秘密的一份等等，能遣除违缘，迅速成就。特别是黄昏和午夜时分，要积聚盛大的空行母会供。自己的凡俗之身，变成白色闪耀的尸体。心脏里是青黑色的猪母，佩戴骨饰，怒目而视。用尸体的头盖骨猛烈敲击，放在三座山顶上。将自己的身体砍成碎片。从让(藏文：རྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字中燃起火焰，熬煮头盖骨中的供品。用供品迎请四种宾客。在天空、空间和地面上，像夕阳的阴影一样交合。从自己的觉性猪母中，幻化出无数的作务空行母。用刀切开肋骨，分给宾客。用头盖骨盛放内脏，敬献。观想一切都感到满意和饱足。最后，空行母融入法界。将五蕴转化为会供轮。不缘任何事物，远离分别念。无所依赖，赤裸裸地安住。这样就能弥补一切的破损。遣除违缘、疾病和魔障。从内心生起死亡的欺骗和证悟。这个功德不可思议。因此，要努力进行秘密内供。如是说。这是从普贤佛母虚空光明燃灯的秘密精要中，关于积聚会供次第的修习章节，意义相同。྅྅྅再一次，导师开示说：然后要净化罪业，身语意所造的不善业，被称为罪业。由于无明而愚昧无知，被称为业障。贪欲、嗔恨、嫉妒强烈，被称为大烦恼。被麻风病人、寡妇、阴影等触碰，被称为触犯。违犯誓言、违犯罪业、口风混合，被称为被大不净物触碰。班(藏文：བྷཻཾ་，梵文天城体：भैं，梵文罗马拟音：bhaiṃ，汉语字面意思：班)字不显现，玛班(藏文：མ་བྷཻཾ་，梵文天城体：मा भैं，梵文罗马拟音：mā bhaiṃ，汉语字面意思：玛班)字显现，被称为习气。总之，一切都是解脱的障碍，要努力修习净化的方法。如是说。从导师的心间，光荣的持金刚微笑说道：首先是皈依和发心，刹那间，自己是凡夫之身，头顶上是日月莲花，从吽(藏文：ཧཱུྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字中生出上师金刚萨埵，身色如水晶，手持金刚铃，以珍宝严饰，威严耸立，五光自性，光芒四射，其心间的蓝色吽(藏文：ཧཱུྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字中，安住着寂静和忿怒的百字明咒，成百上千
English
One hundred and eight inner offerings of torma, sending out a secret portion, etc., can avert obstacles and quickly achieve accomplishments. Especially at dusk and midnight, accumulate a great gathering of dakini feast. One's own ordinary body transforms into a white, radiant corpse. Inside the heart is a dark blue sow, adorned with bone ornaments, staring intently. Vigorously strike the skull of the corpse, placing it on the peaks of three mountains. Chop one's own body into pieces. Ignite a fire from the raṃ (Tibetan: རྃ་, Sanskrit Devanagari: हूँ, Sanskrit Romanized: hūṃ, Literal meaning: Hum) syllable, boiling the substances in the skull. Invite the four types of guests with the offerings. In the sky, space, and earth, mingle like the shadows of the setting sun. From one's own awareness sow, emanate numerous working dakinis. Cut the ribs with a knife and distribute them to the guests. Fill the skull with entrails and offer them. Contemplate that everyone is pleased and satisfied. Finally, the dakinis dissolve into the dharmadhatu. Transform the aggregates into a feast wheel. Do not fixate on anything, free from conceptual thought. Without reliance, abide nakedly. This will replenish all impairments. Avert inauspicious circumstances, illnesses, and demonic influences. From within, arise the deception of death and realization. This merit is inconceivable. Therefore, strive in this secret inner offering. Thus it is said. This is from the secret essence of the All-Good Mother, the Clear Light Blazing Sun, a chapter on the practice of accumulating the feast, with the same meaning. ྅྅྅ Again, the Teacher proclaimed: Then, purify sins, the non-virtuous deeds committed by body, speech, and mind are called sins. Being ignorant and deluded due to unawareness is called obscuration. Intense greed, hatred, and jealousy are called great afflictions. Being touched by lepers, widows, shadows, etc., is called defilement. Breaking vows, committing sins, and mixing with foul winds are called being touched by great impurities. The bhaiṃ (Tibetan: བྷཻཾ་, Sanskrit Devanagari: भैं, Sanskrit Romanized: bhaiṃ, Literal meaning: Bhaim) syllable does not appear, the mā bhaiṃ (Tibetan: མ་བྷཻཾ་, Sanskrit Devanagari: मा भैं, Sanskrit Romanized: mā bhaiṃ, Literal meaning: Ma Bhaim) syllable appears, which is called habit. In short, everything is an obstacle to liberation, strive to practice the methods of purification. Thus it is said. From the heart of the Teacher, the glorious Vajrasattva smiled and said: First, go for refuge and generate bodhicitta. In an instant, one's own ordinary self, on the crown of the head, is a sun, moon, and lotus. From the hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हूँ, Sanskrit Romanized: hūṃ, Literal meaning: Hum) syllable arises the Guru Vajrasattva, his body color like crystal, holding a vajra and bell, adorned with precious ornaments, standing majestically, the nature of five lights, each radiating light. From the blue hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हूँ, Sanskrit Romanized: hūṃ, Literal meaning: Hum) syllable in his heart, reside the hundred-syllable mantra in peaceful and wrathful forms, hundreds of thousands.