English
One takes refuge in a way that is free from the act of taking refuge, the object of refuge, and the agent of refuge. Second, the generation of the mind of enlightenment: Having taken the Three Jewels as the essence of refuge, and with the strong intention to establish all sentient beings, who are like mothers and pervade the sky, in the state of unsurpassed enlightenment, those who are suffering from various unreal sufferings in the place of samsara, one generates the mind of enlightenment with the nature of aspiration and engagement. Thinking, "May all beings equal to the sky," etc. Third, accumulating merit through the seven-branch practice: Inviting the Buddha and his sons in the space in front, and imagining that oneself and all other sentient beings emanate as many bodies as there are dust particles in the fields, and making prostrations, etc., one accumulates merit through the seven branches. In sequence, one contemplates the antidotes to pride, attachment, anger, jealousy, wrong views, ignorance, and doubt, respectively. By purifying one's mind with "To the Sugata mandala of deities," etc., one makes the assembly field rejoice greatly with ཛཿཧཱུྃ་བཾ་ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) and absorbs them into oneself. Fourth, dispelling obstacles and fifth, setting boundaries, have been done above. Sixth, bestowing blessings: Although the Dharmakaya, the state of great peace, does not move, it manifests as the Sambhogakaya, appearing as the terrifying, blood-drinking wrathful deity. May the assembly of powerful Lotus Wrathful deities, filling the sky, consider with their compassion as swift as lightning. Now is the time to bestow empowerment with the five wisdoms, to bestow the blessings of body, speech, and mind, and to grant common and supreme accomplishments. Now is the time to show miraculous signs, such as seeing the body of the deity, hearing the voice, and the arising of clairvoyance in the mind. Please quickly show these signs of accomplishment. Reciting: ཧཱུྃ༑ ཆོས་སྐུ་ཞི་བའི་ངང་ལས་མ་གཡོས་ཀྱང༔ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), etc., one bestows blessings on oneself, one's place, and all one's possessions. Seventh, blessing the offerings, there are two types: common and special. The common ones, the outer and inner offerings and objects of enjoyment, one visualizes the three letters རཾ (Tibetan, Devanagari, ram, fire), ཡཾ (Tibetan, Devanagari, yam, wind), ཁཾ (Tibetan, Devanagari, kham, space) emanating from one's heart, transforming into the fire, wind, and water of wisdom, burning, destroying, and purifying the faults, clinging, and defilements of the offerings, making them empty. From emptiness, from the letter བྷཱུཾ་ (Tibetan, Devanagari, bhrum, earth) arise vast and blazing vessels, filled with outer offerings such as divine flowers, etc., transformed from the letter ༀ་ (Tibetan, Devanagari, om, om), and self-arisen
Chinese
物质 五根之花等内部的受用，观想所有悦意的供品，每一个供品都具备各自圆满的特征，不可思议地充满整个虚空。念诵嗡 班匝 杜贝等。 特别是关于药物、血、朵玛三种，首先是药物精华：以让、扬、康如前净化。从空性中，阿字化光，从广阔的颅器中，充满着五部如来父母的誓言物：中央是人肉和粪便，东方是牛羊肉和精液，南方是狗肉和人粪，西方是马肉和血，北方是大象肉和尿液，次第排列。嗡 穆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！吽 朗（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！ 仲 芒（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！舍 邦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！阿 当（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！从这五种种子字中生起五部的自性，融入乐空的体性中，净化二取执着。观想其颜色、气味、味道和力量都圆满具足，成为甘露。汇集轮涅一切甘露，融为一体，观想成为智慧甘露的大海。从空性中生起阿字等，念诵咒语七遍。第二是血，其他与之前相同。从空性中，阿字融化，从颅器中生起让字，红色，代表微尘。在日轮之上，血是大血或大贪，汇集和净化对三界的执着，从中生起无贪大乐，观想血海如所欲般化为供云。从空性中生起颅器等，念诵咒语七遍。第三是朵玛，净化如前。从朵玛盘中，从嗡字生出宝制的供养树，在千瓣莲花的中心，朵玛的物质本身从嗡字化光，观想成为无尽受用甘露的宝藏。从空性中生起朵玛盘嗡字等，念诵咒语七遍。如此，在所有前行法中， 如果以所净、能净、净果三者，以缘起的规律来衡量，清净、圆满、成熟三者。所净之物，在轮回之时，如何进入所欲之有，生处和住处之过患，以及来世的
English
Substance Visualizing all the desirable offerings, such as the flowers of the five senses, within which each offering possesses its own complete characteristics, inconceivably filling the entire expanse of space. Recite Om Vajra Dhupe, etc. In particular, regarding the three: medicine, blood, and torma. First, the essence of medicine: Purify as before with Ram, Yam, Kham. From emptiness, the letter A dissolves into light, from the wide and vast skull cup, filled with the ten samaya substances of the five Buddha families, male and female: In the center, human meat and feces; in the east, beef and semen; in the south, dog meat and human feces; in the west, horse meat and blood; in the north, elephant meat and urine, in that order. Om Mum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！Hum Lam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！Tram Mam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！Hri Pam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！Ah Tam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！From these five seed syllables, generate the nature of the five families, dissolving into the essence of bliss and emptiness, purifying the clinging to duality. Recognize its color, smell, taste, and power as perfectly complete nectar. Gather all the nectars of samsara and nirvana, dissolving into one taste, and visualize it as a great ocean of wisdom nectar. From emptiness, generate the letter A, etc., and recite the mantra seven times. Second, the blood, the rest is the same as before. From emptiness, the letter A dissolves, from the skull cup arises the letter Ram, red, representing particles. Above the solar mandala, the blood is great blood or great attachment, gathering and purifying all attachment to the three realms, from which arises great bliss without attachment, visualize the ocean of blood transforming into a cloud of offerings as desired. From emptiness, generate the skull cup, etc., and recite the mantra seven times. Third, the torma, purification as before. From the torma plate, from the letter Bhum arises a jeweled offering tree, in the center of a thousand-petaled lotus, the substance of the torma itself transforms into light from the letter Om, visualize it as a treasure of inexhaustible enjoyment nectar. From emptiness, generate the torma plate Bhum, etc., and recite the mantra seven times. Thus, in all the preliminary practices, If we measure the three: what is to be purified, what purifies, and the result of purification, with the law of dependent origination, the three: purification, completion, and maturation. What is to be purified, at the time of samsara, how to enter the desired existence, the faults of the place of birth and dwelling, and the future.
Chinese
于此位，净化并守护身体受用之违缘，清净积累顺缘福德资粮。实修之果，摧毁阻碍佛陀事业之四魔，积累二资粮，先修大光明灌顶和清净佛刹之禅定等，与此相应，则于果位圆满。以此等净障前行，断除脉气明点之障碍与歧途，成为增长觉受功力之殊胜方便，故成为圆满次第之成熟因。二、正行分七，初者分三：以因之三种禅定引导，生起果之所依与能依坛城，加持并灌顶。初者分三，彼禅定者：如是，观想轮涅一切诸法，皆为空性离戏，自生之智慧，超越能取所取名相之边，如虚空之界，彼之我慢。彼亦需于生起次第之所有主要所缘，具足清净、圆满、成熟三者，以此作净，能净除死有。能于显现法身之种子播种，故能安排圆满果位之缘起。能奠定生起上道圆满次第之义光明于自续之基础，故成成熟因。此亦是死有清净法身也。如是亦作连结地与果之我慢，下者亦当如是知晓。二者，普现者：空性彼之自力，无有止息，周遍一切之大悲，如虚空之彩虹，如幻化般，于境无执，如幻化般之大悲 周遍虚空而修。以此净除中有。能安排圆满果位报身之缘起。奠定光明中生起双运之因，大悲之基础。三者，因之禅定：于空性与大悲双运之因中，于防护轮之内侧，如虚空之界，自明红色吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉字字面意思：吽）字，修习为安乐明空之自性。以此能净除投入生处，具有贪欲之识
English
In this state, purify and protect against obstacles to body and possessions, and purify the accumulation of meritorious actions that are conducive to favorable conditions. The result of purification is to subdue the four maras that obstruct the activities of the Buddha, accumulate the two accumulations, and first practice the samadhi of the great light empowerment and the purification of the Buddha-fields, etc., which is in accordance with this, and thus is perfected in the result. These preliminary purifications cut off the obstacles and deviations of the channels, winds, and bindus, and become a wonderful means of increasing the power of experience and realization, and thus become the maturing cause of the completion stage. Second, the main practice is divided into seven, the first of which is divided into three: guiding with the three samadhis of cause, generating the mandala of the basis and the based of the result, blessing and empowering. The first is divided into three, that samadhi: Thus, all phenomena of appearance and existence, samsara and nirvana, are emptiness, free from elaboration, self-arisen wisdom, beyond the extremes of grasping and appearance, like the realm of space, meditate on the pride of that. It is also necessary for all the main objects of generation stage to have the three qualities of purification, completion, and maturation, and by doing this purification, one can purify the dying state. By sowing the seeds that manifest the Dharmakaya, one can arrange the interdependent origination of the perfect result. By laying the foundation for the arising of the meaning of the light of the upper path completion stage in one's own mindstream, it becomes a maturing cause. This is also the Dharmakaya that purifies the dying state. Thus, one should also practice the pride that connects the ground and the result, and the lower ones should also know this. Second, the all-appearing: The self-power of that emptiness, without cessation, the great compassion that pervades everything, like a rainbow in the sky, like an illusion, without attachment to objects, like an illusion, great compassion Meditate pervading the sky. By this, purify the intermediate state. It can arrange the interdependent origination of the perfect Sambhogakaya. Lay the foundation of great compassion, the cause of the arising of union from the clear light. Third, the samadhi of cause: In the cause of the union of emptiness and great compassion, on the inner side of the protection wheel, like the realm of space, the self-aware red Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable, meditate on the nature of bliss, clarity, and emptiness. By this, one can purify the consciousness that enters the place of birth and is attached to desire.