Chinese
真实母尊之意，根本正法断魔境之教义究竟，即与共同乘不共之等持法界相合。第二，从供养身坛城以下，是后得增益行支分，与密咒明咒禁行等相关。其中，从玛吉的心间，自心以红色舍（藏文：ཧྲཱིཿ）字之形象出现，化为金刚亥母。右手的弯刀砍向自己的尸体。将皮剥下铺开，在（21）尸体堆积之上，皮为黄金地基。血和脓为香水之海。指尖为铁围山。胸腔为须弥山王。四肢为四大洲和小洲。头颅为天界。心为如意宝。内脏等为吉祥八宝。七政宝。珍宝之藏。五妙欲等圆满具足，无所不有，如普贤供云般遍布虚空边际。直至轮回未空。以无数和不可测量之物供养，观想自己和他人的所有众生圆满资粮，清净业障（22）。之后安住于三轮清净之状态。第三，关于白供，此时应做白供会供道用三转或被称为四客之法。在任何一种打开虚空之门，或广或略的仪轨结束后，智慧金刚瑜伽母显现之前如上。面前，从自己的心间显现出扬（藏文：ཡཾ་）字化为风，让（藏文：རཾ་）字化为火，在火的中央，三个人头大小的灶台自然显现。在尸体上用弯刀砍下，用斧头劈开的头盖骨，变得和三千世界一样大，放在灶台上，用弯刀尖端将尸体砍成小块，用刀（23）将血肉骨骼剁碎。从心中发出康（藏文：ཁཾ་）和嗡（藏文：ཨོཾ），阿（藏文：ཨཱཿ），吽（藏文：ཧཱུྃ）字，堆在头盖骨上。又放出光芒，风助火势。头盖骨中的血肉骨骼融化沸腾成甘露。从康（藏文：ཁཾ་）字中降下水流，洗净过失和污垢。从三字中放出光芒，迎请诸佛的身语意加持和智慧甘露融入其中。三字融化成光融入其中，化为白红蓝三色混合的甘露之海。从蒸汽中显现出各种供品。
English
The actual meaning of the venerable mother, the ultimate teaching of the essential Dharma, the realm of cutting through the demons, is to be in accordance with the unique vehicle, the samadhi that is in accordance with the Dharma realm. Secondly, from the offering of the body mandala onwards, it is related to the subsequent attainment of the branch of increasing benefit, the knowledge of mantra, asceticism, and so on. That is, from the heart of Machig, one's own mind appears in the form of a red HRIH (藏文：ཧྲཱིཿ, Devanagari: ह्रीः, Romanization: hrīḥ, meaning: seed syllable of compassion), and transforms into Vajravarahi. The curved knife in the right hand cuts the body. The skin is peeled off and spread out, and on top of the (21) piled up corpses, the skin is the golden ground. Blood and pus are the ocean of incense water. The fingertips are the iron fence. The chest is Mount Sumeru. The four limbs are the four continents and subcontinents. The head is the abode of the gods. The heart is the wish-fulfilling jewel. The internal organs are the eight auspicious symbols. The seven royal treasures. The treasure of jewels. The five desirable qualities, etc., are fully complete, without anything missing, like the clouds of Samantabhadra's offerings, filling the ends of the sky. As long as samsara exists. Offering beyond number and measure, contemplate that all sentient beings, self and others, complete the accumulation of merit, purify obscurations (22). Afterwards, abide in the state of complete purity of the three wheels. Thirdly, regarding the white offering, at this time, one should perform the three rounds of white gathering path or the practice known as the four guests. After any kind of opening the door of the sky, whether extensive or concise, until the manifestation of Wisdom Vajrayogini, as above. In front, from one's own heart, the syllable YAM (藏文：ཡཾ་, Devanagari: यं, Romanization: yaṃ, meaning: wind) transforms into wind, the syllable RAM (藏文：རཾ་, Devanagari: रं, Romanization: raṃ, meaning: fire) transforms into fire, and in the center of the fire, three naturally arising hearths the size of human heads appear. On the corpse, the skull, cut with a curved knife and split with an axe, becomes as large as three thousand worlds, and is placed on the hearth. With the tip of the curved knife, the corpse is chopped into small pieces, and with the knife (23), the flesh, bones, and marrow are chopped into pieces. From the heart, the syllables KHAM (藏文：ཁཾ་, Devanagari: खं, Romanization: khaṃ, meaning: space), OM (藏文：ཨོཾ, Devanagari: ॐ, Romanization: oṃ, meaning: the sound of the universe), AH (藏文：ཨཱཿ, Devanagari: आः, Romanization: āḥ, meaning: speech), and HUM (藏文：ཧཱུྃ, Devanagari: हूँ, Romanization: hūṃ, meaning: mind) are emitted and piled on top of the skull. Again, light radiates, and the wind stirs the fire. The flesh, bones, and marrow in the skull melt and boil into nectar. From the syllable KHAM (藏文：ཁཾ་, Devanagari: खं, Romanization: khaṃ, meaning: space), a stream of water descends, washing away faults and impurities. From the three syllables, light radiates, inviting the blessings of the body, speech, and mind of the victorious ones, and the nectar of wisdom merges into it. The three syllables dissolve into light and merge into it, transforming into an ocean of nectar mixed with white, red, and blue. From the steam, various offerings appear.
Chinese
其力圆满故，虚空界充满。精液具百味之甘露。残食所欲之功德(24)，所需九种受用不可思议。自身所化之供养天女种种充满虚空。根本传承上师们，令喜悦之供云。本尊四续部，外内密供。勇士空行母们，会供之资具。誓言护法们，依凭酬补修法物。清净种姓吉祥怙主们，喜悦之资具。魔障宿债们，所欲之功德。三千地神们，桑供祭祀供品。龙族白方们，龙药白三物。龙魔黑方(25)们，血肉之海。六道众生们，各自心中所欲献与施予，四宾客甚为欢喜满足。宿债债务还清，于相续中生起菩提心。六道各自之痛苦平息，生起修持解脱胜法之意乐，念诵“札”。甘露残余刹那间化为肉山血海骨骼之沙砾。雾蒙蒙。油之滴。蒸汽腾腾。本体无漏之甘露。形象如婆罗门第七世之身肉般，见闻觉知一切，化为能息灭身心烦恼之物，如是思后吹奏人腿骨号(26)三遍。寿命福德权势上负债之住处魔、身魔等八魔为主之魔类全部聚集作念。如“那摩，此地乃是凶地”等之词义般，彼等刹那间认知为一劫，享用血肉而满足，血仇消除。宿债清净。异熟果报之流断绝作念，此二白施红施乃一切之根本。此后之白施红施双份，次第不定，可随意混合，故如常行布施身体(27)之时般，轮流于数个夜晚完成。彼亦转移心识。乃至将觉性转为瑜伽母，此后一切皆念诵种姓。剥下尸体之皮铺于其上，断截手足三处而竖立。化为三个人头之灶，其上安置头盖骨，内盛自身之肉。
English
Its power being complete, the realm of space is filled. Nectar with a hundred flavors of semen. The desired qualities of leftovers (24), the nine necessities of enjoyment become inconceivable. Various offering goddesses emanated from oneself fill the sky. To the root and lineage lamas, clouds of offerings that bring joy. To the four tantra classes of Yidams, outer, inner, and secret offerings. To the heroes and dakinis, the equipment for the tsok. To the oath-bound protectors, the substances for reliance, fulfillment, and accomplishment. To the pure lineage glorious protectors, the equipment of joy. To the obstructing demons and karmic debts, the desired qualities. To the lords of the three thousand worlds, incense offerings and sacrificial gifts. To the Naga race of the white side, Naga medicine and the three white things. To the Naga demons of the black side (25), an ocean of flesh and blood. To the beings of the six realms, whatever they desire in their hearts is offered and given, the four guests are extremely pleased and satisfied. Karmic debts and loans are repaid, and bodhicitta is generated in the continuum. The suffering of each of the six realms is pacified, and the aspiration to practice the supreme Dharma of liberation arises, reciting "Phat". The remaining nectar instantly transforms into mountains of flesh, oceans of blood, and gravel of bones. Hazy. Drops of oil. Steaming vapor. The essence is undefiled nectar. The appearance is like the body flesh of the seventh rebirth of a Brahmin, all that is seen, heard, and experienced becomes something that can pacify the afflictions of body and mind, and after thinking like this, the thighbone trumpet is blown three times (26). Thinking that all the classes of obstructing demons, mainly the eight demons such as dwelling demons and body demons, who are indebted in terms of life, merit, and power, have gathered. Like the meaning of the words "Namo, this place is a dangerous place", they recognize it as a kalpa in an instant, enjoying and reveling in flesh and blood, and being satisfied, blood feuds are eliminated. Karmic debts are purified. Thinking that the stream of ripening results is cut off, these two white and red offerings are the root of everything. From now on, the white and red offerings can be combined in pairs as desired, without a fixed order, so they should be completed over several nights, alternating as in the case of the continuous offering of the body (27). That is also the transference of consciousness. Up to transforming awareness into a yogini, from now on, recite the lineage for everything. The skin of the corpse is peeled off and spread on it, and the limbs are cut off in three places and erected. Transforming into a stove of three human heads, and placing the skull on top, filling it with one's own flesh.
Chinese
弯刀搅拌三次，变成清净的甘露。十方诸佛菩萨的加持，汇集于左手颅器中的甘露，从梵穴流入前方颅器中。观想誓言与智慧无二无别的甘露化为大海（28），从中化现出许多手持颅器的白色空行母，供养四位宾客，令其欢喜，是为白供颅器面。弯刀将尸体的四肢砍断，插在四个方向，剥下皮覆盖其上。其中血肉如海般充满，从自身心间化现出白黄红绿四色空行母，抓住四根命脉而享用，是为红供殊胜橛。又，从玛吉（藏语，意为“独一母亲”）心间，将自己的心识“ཧཱ”字（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）向外化现，化为白色空行母，右手持弯刀，左手持装满甘露的（29）宝瓶。将宝瓶中的甘露倾注于尸体的顶门，如同充满乳汁的皮囊。弯刀因热而发出噼啪声。在如水晶般清净的地面上，甘露之海从有顶天遍布到无间地狱。迎请智慧甘露融入其中。从自身化现出许多手持宝瓶的白色天女，供养四位宾客。观想用充满湿颅器的血肉供养护法神，是为甘露宝瓶供。又，自明瑜伽母将皮铺在地上，堆积血肉骨骼。四位事业空行母（30）供养宾客，是为堆积供养处。又，观想的所依如颅器面，由各种颜色的事业空行母手持各种供品，供养宾客，是为五妙欲供养。又，瑜伽母切割尸体。在宽广的颅器内，化为血肉的巨大海洋。从自身化现出如须弥山微尘般众多的空行母，布施给八大魔等，观想他们发出欢喜的笑声和满足的歌声而感到满足，是为食物供养。又如宝瓶供养般，供养诸神（31），六道众生各自前往自己的处所，各自的痛苦得以平息。光明照耀，六道众生的处所空无。地狱化为现喜净土，饿鬼化为极乐世界，畜生化为茂密的森林。
English
The curved knife stirs three times, transforming it into pure nectar. The blessings of the Buddhas and Bodhisattvas of the ten directions, gathered into the nectar in the skull cup of the left hand, flow from the Brahma aperture into the skull cup in front. Contemplate the nectar, inseparable from samaya and wisdom, transforming into an ocean (28), from which emanate many white dakinis holding skull cups filled with nectar, offering it to the four guests, causing them to rejoice. This is the White Offering Skull Face. The curved knife cuts the four limbs of the corpse and plants them in the four directions, flaying the skin and covering them. The flesh and blood inside fill like an ocean, and from one's own heart emanate four dakinis, white, yellow, red, and green, who seize the four vital points of the life force and enjoy them. This is the Red Offering Supreme Kilaya. Furthermore, from the heart of Machig (Tibetan, meaning "One Mother"), one's own consciousness, the syllable "ཧཱ" (Tibetan: ཧཱ, Devanagari: हा, Romanized Sanskrit: hā, Literal Chinese meaning: Ha), is emanated outward, transforming into a white dakini, holding a curved knife in the right hand and a vase filled with nectar in the left (29). The nectar from the vase is poured onto the crown of the corpse, as if filling a leather bag with milk. The curved knife crackles with heat. On the ground, pure as crystal, the ocean of nectar spreads from the peak of existence to the Avici hell. The wisdom nectar is invited and dissolved into it. From oneself emanate many white goddesses holding vases, offering them to the four guests. Contemplate offering the Dharma protectors skull cups filled with fresh flesh and blood, this is the Nectar Vase Offering. Furthermore, the self-aware yogini spreads the skin on the ground, piling up flesh, blood, and bones. The four action dakinis (30) offer to the guests, this is the Piled Offering Base. Furthermore, the object of contemplation is like the Skull Face, and the action dakinis of various colors hold various offering implements, offering them to the guests, this is the Five Desired Objects Offering. Furthermore, the yogini cuts the corpse. Inside the wide and vast skull cup, it transforms into a great ocean of flesh and blood. From one's own body emanate countless dakinis, like dust motes of Mount Meru, giving them to the eight great demons and others, contemplating them being satisfied with joyful laughter and contented songs, this is the Food Offering. Furthermore, like the Vase Offering, offering to the deities (31), the beings of the six realms each go to their own places, and their respective sufferings are pacified. The light shines, and the places of the six realms are emptied. Hell transforms into the Manifest Joy Pure Land, the preta realm transforms into Sukhavati, and the animal realm transforms into a dense forest.