Chinese
思维以智慧甘露的滴水如云般在空中形成，降下甘露之雨而感到欢喜，从而了解共同和个别供养的方式。如《黑汝嘎集密续》所说：以拇指和食指的指尖抛洒食子，如微尘般安住的诸位胜者，将感到欢喜并充满光辉。第三是：在自己的舌头上布置吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，在药上布置三字。然后用拇指和食指取用，放在舌头上，使其在三处形成，思维由此获得身语意的成就。如同《四印续》所说：依次取用安住的三字，为了生起获得身语意金刚的，大我慢，以身语等咒语来激励。第六是：以无上之语和苏拉托等的咒语，将食子供养给欲妙天女六尊的眼等，思维手持法器的天女融入各自的根门而感到欢喜。第七是：将甘露之流三次洒在食子上，以不动智慧等，第一次洒时，使诸神欢喜。以菩提萨埵的胜乐等，第二次洒时，使声闻从寂灭中醒来。以极密等，第三次洒时，策励诸佛行利他之事。第八是： 供养手印等，一切显现受用都不超出供养的资具，这是殊胜的禅定供养。即从自己的心间化现的字，加持不清净的房屋等成为清净的宫殿等，然后以瑜伽士的智慧，次第或同时供养。那么如何化现呢？田地和宫殿等从勃隆（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）字化现。珍宝的装饰和树木森林等从章（藏文：ཏྲཱཾ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：章）字化现。法音和赞颂之声等从赫利（藏文：ཧྲཱྀཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）字化现。沐浴池等从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字化现。甘露等食物的各个部分从嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字化现。幡幢等飘动的各种衣服从芒（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字化现。舞蹈和歌舞的聚会等从杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）字化现。第九是：首先自己等，首先以分别念降伏自己，然后以慈悲救度他人。从自己的心中化现的让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字，以智慧之火焚烧所降伏之物
English
Thinking that the essence of wisdom nectar forms like clouds in the sky, and that the rain of nectar falls, one should feel pleased and understand the ways of offering both generally and specifically. As it says in the Hevajra Tantra: "By scattering the offering with the tips of the thumb and forefinger, all the victorious ones who dwell like dust will be pleased and filled with glory." The third is: arrange the syllable Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) on one's tongue and the three syllables on the medicine. Then, take it with the thumb and forefinger and place it on the tongue, causing it to form in three places, and think that one has obtained the siddhi of body, speech, and mind. As it says in the Fourth Mudra Tantra: "Taking the three syllables in order, for the sake of generating the great pride of obtaining the three vajras of emanation and absorption, stimulate with mantras such as kāya-vāk." The sixth is: with the words of the supreme and unsurpassed and mantras such as suratō, offer the torma to the six goddesses of desirable qualities in the form of eyes, etc., and think that the goddesses with their emblems dissolve into their respective sense faculties and are pleased. The seventh is: sprinkle the stream of nectar three times on the torma. With the immovable wisdom, etc., the first sprinkling causes the deities to rejoice. With the bliss of enlightenment of the bodhisattva, etc., the second sprinkling awakens the śrāvakas from cessation. With the supremely secret, etc., the third sprinkling encourages the victorious ones to engage in the benefit of others. The eighth is: The mudra of offering, etc., all appearances and experiences do not go beyond the implements of offering, which is the superior samādhi offering. That is, blessing the impure houses, etc., from the letters emanated from one's heart into pure palaces, etc., and then offering them gradually or simultaneously with the yogi's special wisdom. How does one emanate them? Fields and palaces, etc., from Bhrūṃ (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: 勃隆). Precious ornaments and trees and forests, etc., from Trāṃ (Tibetan: ཏྲཱཾ, Sanskrit Devanagari: त्रां, Sanskrit Romanization: trāṃ, Chinese literal meaning: 章). The sound of dharma and songs of praise, etc., from Hrīḥ (Tibetan: ཧྲཱྀཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: 赫利). Bathing ponds, etc., from A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: 阿). The various parts of food such as nectar, etc., from Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: 嗡). Banners and various fluttering clothes, etc., from Maṃ (Tibetan: མཾ, Sanskrit Devanagari: मं, Sanskrit Romanization: maṃ, Chinese literal meaning: 芒). The gatherings of dances and songs, etc., from Haṃ (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: 杭). The ninth is: first oneself, etc., first subdue oneself with discrimination, and then liberate others with compassion. The syllable Raṃ (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: 让) emanated from one's heart, burns what is subdued with the fire of wisdom.
Chinese
将智慧之火燃烧六识的种子及其习气，从而将意识解脱于法界之中。如《宝鬘论》所说：“须弥山及四大部洲，所有一切有情众，皆应观修智慧火，焚烧殆尽无遗。”此乃其义。第十，交合大供养等：观想诸天众以贪欲之心平等入定，散发欢喜之光芒，供养诸佛，获得秘密灌顶。以阿努拉伽纳（ཨ་ནུ་རཱ་ག་ཎའི་，梵文天城体：अनुरागण，梵文罗马拟音：anurāgaṇa，汉语字面意思：爱染）之咒语生起慢心。第十一，以饮食等将显有世间的一切欲妙观想为天女，以天融入天，法性融入法性的方式供养，是为欲妙味平等之供养。第十二，以根境等，将所有一切受用积聚为自心智慧之游舞，是为嬉戏智慧之供养。以嘛哈布扎（མ་ཧཱ་པཱུ་ཛའི་，梵文天城体：महापूजा，梵文罗马拟音：mahāpūjā，汉语字面意思：大供养）之咒语使其显现，生起慢心。 第十三，嗡（ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。以“十方四时”等五颂，赞叹所赞叹之境的五身等，具足二十五种果。而“一切无余”之孤颂，则是总赞，即有法轮回涅槃所摄的一切法，皆本自安住于法性五果之中。何谓如是？如一海中现五冰山，一冰山现五海之比喻，五果之显现皆汇集于一体性之中，且一亦显现为一切，故解脱于一与多之边，乃大圆点之自性。荣 सोम大师则说，每一颂的四句分别赞叹总体的总体，以及总体的身语意。忆念如是功德之伟大，信解法性自声显现，以五部手印及铃杵之势赞叹。如《业鬘续》云：“其后于坛城诸天，唱诵众多赞颂之歌，摇动金刚杵及铃，作五部手印之铃势。嗡（ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）十方四时圆满者。”等语。第二，某些人于前者之上加入血供，成为十五种供养，有些人则于其上加入誓言，成为十种
English
Burning the seeds of the six consciousnesses and their habitual tendencies with the fire of wisdom, thereby liberating consciousness into the Dharmadhatu. As stated in the Ratnamala: "All sentient beings residing in Mount Sumeru and the four continents should contemplate the great fire of wisdom, burning them all without exception." This is its meaning. Tenth, the great offering of union, etc.: Visualize the deities equally entering into samadhi with desire, radiating the light of joy, offering to the Buddhas, and obtaining secret empowerment. Generate pride with the mantra of Anuragana (ཨ་ནུ་རཱ་ག་ཎའི་，梵文天城体：अनुरागण，梵文罗马拟音：anurāgaṇa，汉语字面意思：Attachment). Eleventh, by means of food and drink, etc., purify all desirable qualities of phenomenal existence into goddesses. Offering in the manner of deities dissolving into deities and Dharmata reveling in Dharmata is the offering of the equality of taste of desirable qualities. Twelfth, by means of the objects of the senses, etc., gather all the means of enjoyment into the play of the wisdom of one's own mind, which is the offering of the wisdom of play. Manifest it with the mantra of Mahapuja (མ་ཧཱ་པཱུ་ཛའི་，梵文天城体：महापूजा，梵文罗马拟音：mahāpūjā，汉语字面意思：Great Offering), and generate pride. Thirteenth, Om (ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om). With five shlokas such as "The ten directions and four times," praise the five bodies, etc., of the object of praise as possessing twenty-five fruits. The single shloka "All without exception" is a general praise, that is, all dharmas included in samsara and nirvana, the objects of dharma, are inherently abiding in the five fruits of Dharmata. How is it so? Like the analogy of five icebergs appearing in one ocean and one iceberg appearing as five oceans, the manifestations of the five fruits are all gathered into the nature of oneness, and because one also appears as all, it is liberated from the extremes of one and many, which is the nature of the great bindu. J Rongzom said that each of the four lines praises the generality of the general and the body, speech, and mind of the general. Remembering the greatness of such qualities, believe that Dharmata appears as its own sound, and praise with the five family mudras and the gesture of bell and vajra. As stated in the Karma Mala Tantra: "Then to the deities of the mandala, sing this song of many praises, shake the vajra and ring the bell, perform the bell gesture of the five family mudras. Om (ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om), those who have perfected the ten directions and four times." etc. Secondly, some add rakta to the former, making fifteen offerings, and some add vows to it, making ten.
Chinese
也想在《善现经》第五品中，关于示现饮血八尊坛城时说：首先以五种共同物供养，然后献上三种特殊物，用药供养后获得成就，献朵玛并加入秘密真言，献上三次血供后，空行母们也献上赞颂之词。虽然也有这样的说法，但这里像寂静尊一样有十四种，即：顶礼和手印普贤供，足浴四种交错甘露药，朵玛秘密真言血供和，度脱与交合欲妙供，乐器智慧歌智慧。这是总结。如何献供呢？ 如前一样，通过各自观想顶礼供养，成为十三种供养。其他的，除了词句咒语的差别外，与寂静尊相似。第八种血供有三次。第一次是：为了使坛城本尊众喜悦，观想血的精华是智慧甘露，以“嘿汝嘎的十处”等词句咒语献供，观想从血海中献上三分之一，然后献血。这里嘿汝嘎的十处是什么呢？在《嘿汝嘎根本续》中说：处和近处二者，境是嬉戏近境嬉，田和近田以及，聚会和近聚会，胜地和近胜地是。八大尸林以前已经说过了。第二次是：为了消灭所调伏的十地等凶恶者，观想血的精华是所调伏者，以“我是大饮血”等献供，观想献上三分之二而耗尽，然后献血。第三次是：为了以慈悲度脱三界难以调伏的众生，观想血的精华是三毒血肉骨的形态，以“我是食者”等献供，观想全部献上，然后献血。献供词的顺序有很多不同，但这是从忿怒尊事业鬘中出现的。第十三种是：吽。暴怒尊等六个偈颂，依次将忿怒尊坛城的身语意功德事业分别和总的进行赞颂。小释中说：身语意和功德事业和，自性
English
Also, it is desired that in the fifth chapter of the "Good Manifestation Sutra," regarding the manifestation of the mandala of the eight blood-drinking deities, it says: First, offer with five common substances, then offer three special substances, after offering with medicine, attain accomplishment, offer torma and add secret mantra, after offering blood three times, the dakinis also offer praises. Although there are such statements, here there are fourteen like the peaceful deities, namely: prostrations and mudra Samantabhadra offering, foot washing four crossed nectars medicine, torma secret mantra blood offering, liberation and union desire offering, musical instrument wisdom song wisdom. This is the summary. How to offer? As before, by separately visualizing the prostration offerings, they become thirteen offerings. The others, apart from some differences in words and mantras, are similar to the peaceful deities. The eighth blood offering has three times. The first is: in order to please the mandala deities, visualize the essence of blood as the nectar of wisdom, and offer with the words and mantras such as "The ten places of Heruka," and visualize offering one-third from the ocean of blood, and then offer blood. Here, what are the ten places of Heruka? In the "Heruka Root Tantra" it says: The place and the nearby place, the realm is play the nearby realm play, the field and the nearby field, the gathering and the nearby gathering, the sacred place and the nearby sacred place are. The eight great charnel grounds have been mentioned before. The second is: in order to destroy the wicked ones such as the ten fields to be subdued, visualize the essence of blood as the one to be subdued, and offer with "I am the great blood drinker," etc., and visualize offering two-thirds and exhausting it, and then offer blood. The third is: in order to liberate the difficult-to-tame beings of the three realms with compassion, visualize the essence of blood as the form of the three poisons, flesh, blood, and bones, and offer with "I am the eater," etc., and visualize offering all of it, and then offer blood. There are many differences in the order of the offering words, but this comes from the Wrathful One's Garland of Activities. The thirteenth is: Hūṃ. The six verses such as "Fierce Wrathful One" gradually praise the body, speech, mind, qualities, and activities of the Wrathful One's mandala separately and collectively. In the small commentary it says: Body, speech, mind, qualities, activities, and nature.