English
At a distance of one cubit above my head, visualize myself as the Sambhogakaya. In your own heart, visualize a red lotus with eight petals facing upwards, and on top of the blooming petals. The central channel, white on the outside and red on the inside, about the thickness of a small whip, with its upper end protruding from the Brahma aperture at the crown of the head, piercing into my own heart. The lower end presses on the lotus petals, and in the center of the lotus, visualize the consciousness. When the signs of death appear, forcefully emit the consciousness, increase the power of awareness, and use "ཕཊཿ" (Tibetan, Sanskrit Devanagari: फट, Sanskrit Roman transliteration: phaṭ, Chinese literal meaning: pah!) as a ladder, merging the consciousness into the channel of light, and dissolving it into my own heart. Visualize the lotus and the channel as being of the nature of light. The lotus is a symbol of being free from attachment, the blue center represents love, the red petals represent compassion, and the white stamen represents Bodhicitta. The white exterior of the channel represents skillful means, and the red interior represents wisdom. The channel also vanishes simultaneously with the consciousness, and the radiance of the lotus fades. This is the transference of consciousness with characteristics, the death-time instruction, relying on tangible substances, the teaching of separating body and mind. It is also the transference of material accomplishment, where consciousness relies on the material bindu, red and white, visualizing the egg formed by matter, transferring it to the unborn space, this is my teaching. Then, if it is for the sake of the deceased, the soles of the feet are hell, the genitals are preta, the navel is animals, the heart is humans, the throat is asuras, and the brain in the skull is the realm of gods. Visualize the consciousness emerging from the skull and merging with space, liberating from the six realms, transcending samsara and obtaining the auspicious connection to Nirvana. This is known as the transference of consciousness with characteristics, guiding the six realms. It is said. Arya Deva said: The supreme of methods is to cultivate the blending of space and awareness. It is said. Machig also said: The awareness without support transfers to space, give away this illusory body without attachment, do not doubt, son of Aza Ma. It is said. ༄༅། །So. Second is offering the mandala, divided into outer, inner, and secret. First is the outer mandala. As offered during the gathering, it is also necessary to offer here. That is, the outer container world, visualize as a mandala manifesting various appearances, placing fragments of the four elements, and the accumulation of sentient beings of the six realms, Mount Meru adorned with jewels.
Chinese
哦，第七。 将四大洲及其珍宝宝藏，从自净、自明、自生的状态中供养。玛吉说：外在显现为庄严的坛城，连同无漏珍宝宝藏，供养皈依处三宝，上师本尊空行母，请接受并加持。如是供养。如果来不及念诵这些偈颂，就以专注的帕（ཕཊཿ，phaṭ，摧破）供养。 然后，如果是为了亡者，脚底是地狱，秘密处是饿鬼，肚脐是畜生，心间是人，喉咙是非天，头顶梵穴是天界。观想亡者的神识从梵穴出来，与虚空融合，从六道轮回中解脱，超越轮回，获得涅槃，这是有缘起的。这被称为有相的六道引导迁识法。如是说。圣天说：方法之最胜，是融合空性和觉性。玛吉也说：无所依的觉性迁于空，无执著的幻身施舍出去，不要怀疑，阿匝玛之子。 索。第二，供养坛城，分为外、内、密三种。第一种是：如前在会供轮时供养一样，这里也需要供养。也就是，在外在器世界显现各种景象的坛城上，放置四大碎块，以及六道众生的堆积，须弥山和七珍宝海，四大洲及其珍宝宝藏，从自净、自明、自生的状态中供养。玛吉说：外在显现为庄严的坛城，连同无漏珍宝宝藏，供养皈依处三宝，上师本尊空行母，请接受并加持。如是供养。如果来不及念诵这些偈颂，就以专注的帕（ཕཊཿ，phaṭ，摧破）供养。第二，供养内在身体的坛城：如上供养有质和无质之物后，从与大母的意无别的状态中，观想从大母的心间，自己的觉性本质化为红色赫利（ཧྲཱིཿ，hrīḥ，啥），向前放射，完全变成
English
O seventh. Offering the four continents and their precious treasures from a state of self-purity, self-clarity, and self-origination. Machig says: The outer appearance is a mandala of ornaments, together with the untainted precious treasures, offered to the refuge of the Three Jewels, the Guru, Yidam, and Dakinis. Please accept and bless. Thus, offer. If there is no time to recite these verses, offer with focused PHAṬ (ཕཊཿ, phaṭ, shattering). Then, if it is for the deceased, the soles of the feet are hell, the secret place is the hungry ghost, the navel is the animal, the heart is the human, the throat is the Asura, and the crown aperture is the realm of the gods. Visualize the consciousness of the deceased emerging from the crown aperture, merging with space, liberated from the six realms of samsara, transcending samsara, and attaining Nirvana. This is an auspicious connection. This is known as the transference of consciousness with focused six realms guidance. Thus, it is said. Āryadeva says: The supreme of methods is the blending of emptiness and awareness. Machig also says: The unattached awareness transfers into space, give away this illusory body without attachment, do not doubt, son of Azama. So. Second, offering the mandala, there are three: outer, inner, and secret. The first is: As offered during the gathering of the assembly field, it is necessary to offer here as well. That is, on the outer vessel, the mandala of various clear appearances, place fragments of the four elements, as well as the accumulation of sentient beings of the six realms, Mount Meru and the seven precious oceans, the four continents and their precious treasures, offered from a state of self-purity, self-clarity, and self-origination. Machig says: The outer appearance is a mandala of ornaments, together with the untainted precious treasures, offered to the refuge of the Three Jewels, the Guru, Yidam, and Dakinis. Please accept and bless. Thus, offer. If there is no time to recite these verses, offer with focused PHAṬ (ཕཊཿ, phaṭ, shattering). Second, offering the inner body mandala: After offering the tangible and intangible as above, from the state of being inseparable from the mind of the Great Mother, visualize from the heart of the Great Mother, the essence of one's own awareness transforming into the form of a red HRĪḤ (ཧྲཱིཿ, hrīḥ, seed syllable), radiating forward, completely becoming
Chinese
从尿壶中如法生起至尊金刚瑜伽母。尸体倒在前方，用刀剥下皮肤后， 念诵啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）。观想黄金的地面清净明亮，光芒四射。脂肪和黄水变成巨大的香水海洋，洒在地面上。观想由青金石熔化物绘制的无数网格图案中，点缀着明点和细微的明点。手指是铁围山。右手是东方胜身洲，左手是南方赡部洲，右脚是北方俱卢洲，左脚是西方牛货洲。四肢是八小洲。其中心是须弥山王。须弥山顶是顶髻尊胜佛母的宫殿。右眼是太阳，左眼是月亮。黑白肠子是七金山，血是七嬉戏海。牙齿是遍布虚空的星辰。双耳是宝伞和胜幢，舌头是拂尘和幡旗，大脑是脑髓，肝和肺是各种天物的绸缎帷幔和帏帐，喉咙是带有花环的自生水晶八大佛塔，心脏是如意宝珠，肺是善巧骏马，食道和命脉是如意树，脾脏是满愿牛，胃是大宝瓶，肾脏是阿摩利果石板，胆囊是不死甘露，肌肉是各种稻米谷物。 ༄༅། །脚掌是樟脑等各种药物。双肾是金银和青金石等各种珍宝。粗脉是八吉祥。脏腑是七政宝，五蕴是五供，八识是八供养天女，五根是五妙欲，红白菩提心降下各种白莲花雨，色彩鲜艳，光芒四射，被各种光网连接。体温、气息、蒸汽是五色彩虹云。毛发和体毛都是不耕而获的庄稼，红花的草地，檀香的森林等，充满天人的财富。我等的身、受用、权势，以及三世积累的善根，全部供养给具德上师。
English
From the urinal, the venerable Vajrayogini is properly generated. From the corpse lying in front, after the skin is peeled off with a knife, recite PHAṬ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪). Visualize the golden ground as pure, clear, and radiating light. The fat and yellow water become a great ocean of scented water, which is sprinkled on the ground. Visualize the countless grid patterns drawn with molten lapis lazuli, adorned with bindus and subtle bindus. The fingers are the iron fence. The right hand is the eastern Videha, the left hand is the southern Jambudvipa, the right foot is the northern Uttarakuru, and the left foot is the western Godaniya. The limbs are the eight subcontinents. In the center is Mount Sumeru, the king of mountains. On top of Mount Sumeru is the palace of the Ushnishavijaya. The right eye is the sun, and the left eye is the moon. The black and white intestines are the seven golden mountains, and the blood is the seven playful oceans. The teeth are the stars spreading in the sky. The two ears are the parasol and the victory banner, the tongue is the whisk and the banner, the brain is the marrow, the liver and lungs are the silk curtains and canopies of various celestial objects, the throat is the naturally formed crystal eight stupas with garlands, the heart is the wish-fulfilling jewel, the lungs are the excellent Kanthaka horse, the esophagus and life force are the wish-fulfilling tree, the spleen is the wish-fulfilling cow, the stomach is the great treasure vase, the kidney is the Amalaka stone slab, the gallbladder is the immortal nectar, and the muscles are various kinds of rice and grains. ༄༅། The soles of the feet are various medicines such as camphor. The two kidneys are various treasures such as gold, silver, and lapis lazuli. The coarse veins are the eight auspicious symbols. The internal organs are the seven royal emblems, the five aggregates are the five offerings, the eight consciousnesses are the eight offering goddesses, the five senses are the five desirable objects, and the white and red bodhicitta rains down various white lotus flowers, which are colorful, radiant, and connected by various light nets. The body temperature, breath, and steam are the five-colored rainbow clouds. The hair and body hair are all uncultivated crops, saffron meadows, sandalwood forests, etc., filled with the wealth of gods and humans. All of our bodies, possessions, power, and the roots of virtue accumulated in the three times are offered to the glorious lama.