English
And so on. Like evil things thrown into the abyss, abandon impure things, like a fox hiding in great conduct, disappearing and abandoning in samsara. Therefore, one should abandon things unsuitable as tsok substances, such as wrong livelihood, and impure things. Before offering the tsok, if food is eaten or essence is reduced, or if the remaining portion is reduced, it is called the jackal of the tsok. Do not confuse what to take and what to abandon. Five meats and five amritas, or meat and alcohol, are indispensable, and one should accumulate as much as possible. Furthermore, it is important: Vajra life and important wipes, the gentle one is the moon market and moon increase, life guidance zaga and zakti, maidservant incense and omnipresent, asma grape agaru, nalle gai increase, etc. These things mentioned by secret names, appearance is great skillful means life supreme, emptiness wisdom is extremely important, non-dual fusion is the substance of mind. Life is rice flour, etc., importance is alcohol, etc., fusion is mixing the two together. Furthermore, Lord Atisha said: Tibet will not have merit because the torma is made too thin. Therefore, it is said that the tsok torma should also be moderate and not made too thin. Alternatively, Vajra life is food, important wipes are cooked with various spices. Furthermore, the gentle one is milk, the moon market is butter, or the vow water, the moon increase is yogurt and curd, life guidance is sour, maduna, zaga is alcohol, valam, zakti and, mamsu is meat, maidservant is vegetables, shamo is ginger, omnipresent is salt, asma is human meat, grape is elephant meat, agaru is horse meat, naleva is beef, gai increase is dog meat. In short, one should accumulate as much as possible of all available food and drink, including cunning garlic, shomong, fruits, etc. Do not leave the offerings casually, the offering mat should be placed on a field or animal skin, or written on a kapala or precious container, etc. Food is placed on the right and drinks on the left. Sprinkle tsok alcohol, then sprinkle perfume or clean water, then sprinkle the inner offering of amrita to purify, dispel obstacles, eliminate sins, and bless. However, it is said that the inner offering should not be sprinkled on the outer offering of the five types and radalingga, etc. From this it can be seen that, in general, sprinkling medicinal alcohol on tormas, etc., is also to purify dirt and
Chinese
据说是，像遣除障碍、供奉供品、加持和降伏一样，它完全具备了成为激励誓言相续等各种必要条件。因此，在器皿中摆放五谷作为精华食物，通过扩展、修习、增殖和转化三谷等的咒语，加持欲妙天女，这其中的关键在于，将世间界的一切欲妙精华都通过自己的光芒聚集起来，融入到会供品中。一般来说，会供和朵玛等，即使由分时之神供奉也可以。如果未收摄夜晚的会供而施放，则观想主尊心间出现与自己相同的业力神，安住在坛城的东门廊，进行迎请会众等事宜。或者，业力神安住在外围环境的东北方的尸林中，在那里观想坛城之神和从十方刹土迎请来的宾客之神，以及三根本护法等会众如云般遍布虚空。其中重要的有：首先是六种欲妙的供养，其次是誓言物甘露的供养，第三是敌人魔障的形体力量。据说会供的精华分为三份布施，也有说是四份的。无论如何，首先在供养精华时，观想欲妙天女充满虚空，以不可思议的各种供云供养会供田，令其欢喜，从而圆满二资粮。中间在忏悔时，将五肉五甘露等誓言物的形态，供养为本体是智慧甘露的自性，祈请忏悔一切誓言违犯、过失和罪堕。观想诸佛欢喜并慈悲地垂念，罪业无余清净，与智慧本尊消除隔阂。最后，如果没有零嘎，则在加持之前切断就结束了。否则，将荟供供养为甘露的自性，将从荟供食物背面切下的部分，正面朝上摆放。然后，将欲妙天女以吽字融入自身，最终通过勾招、束缚、聚集和迷醉敌人魔障，观想将转移意识后的残余身体作为愤怒尊众享用金刚誓言的食物，并将甘露洒在仆从身上。
English
It is said that, like dispelling obstacles, offering offerings, blessing, and subduing, it is fully equipped with various necessities such as becoming an inspiration for the continuation of vows. Therefore, arrange five grains in a vessel as essence food, and through expanding, practicing, increasing, and transforming the mantras of the three grains, bless the Desire Realm Goddess. The key is to gather all the essence of the Desire Realm of the world through one's own rays and infuse it into the Tsok substance. In general, Tsok and Torma, etc., can be offered even by the deities of the time intervals. If the night Tsok is released without being collected, then visualize that a Karma deity identical to oneself emerges from the heart of the main deity and resides in the eastern porch of the mandala, performing activities such as inviting the assembly. Alternatively, that Karma deity resides in the charnel ground northeast of the outer environment, and there visualize the deities of the mandala and the guest deities invited from the ten directions, as well as the Tsok of the Three Roots and Protectors, spreading like clouds throughout the sky. Importantly: First, the offering of the six desirable qualities; second, the offering of the nectar of the Damtsik substance; third, the power of the enemy and obstacle's physical form. It is said that the essence of the Tsok is distributed into three parts, and it is also said to be four parts. In any case, first, when offering the essence, visualize the Desire Realm Goddess filling the sky, offering various inconceivable offering clouds to the Tsok field, causing them to rejoice, thereby perfecting the two accumulations. In the middle, when confessing, offer the forms of the five meats and five nectars, etc., as the nature of the essence of wisdom nectar, and pray to confess all violations of vows, faults, and transgressions. Visualize the Buddhas rejoicing and compassionately considering, purifying all accumulations of faults without remainder, and reconciling with the wisdom deity. Finally, if there is no linga, then it ends when it is cut off before the blessing. Otherwise, offer the Tsok as the nature of nectar, and arrange the part cut from the back of the Tsok food with the front facing up. Then, dissolve the Desire Realm Goddess into oneself with the syllable Hūṃ, and finally, through attracting, binding, gathering, and intoxicating the enemy and obstacle, visualize using the remaining body after transferring consciousness as the food of the Vajra vow enjoyed by the wrathful assembly, and sprinkle the nectar on the servants.
Chinese
可行。此外，会供品之前进行补缺仪轨的方式也可能存在。如同敏珠林寺的传统，此时进行补缺是合理的。正如蒋扬钦哲仁波切所说，会供就像是饮食的款待，而补缺就像是供奉财物的形式。然后，第四部分是天供：在陈设会供品时，供养药酒和仆从，以及清净的护法神等。在外面，供奉于清净之地。据说这是在世俗和胜义双运中进行补缺的意义，一些伏藏法中有所提及。在噶玛和伏藏的共同解释中，第四部分是用于清净的剩余物。第五部分是：事业金刚将方便和智慧的物品交织在一起，献给上师。由于上师的莲花轮先转，所以取三尖。然后从队列的前面开始，依次分发给所有聚集的人。所有人都按照自己的意愿享用五肉五甘露，如同内在的火供，并祈愿。然后，将所有聚集者的剩余物不加储存地从队列的末尾向上收集。在《噶波》中说：剩余物的坛城位于东北角。田皮、红色的月亮形“ཨ” (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。因此，在坛城的东北或西南方，对于寂静尊，制作圆形香水坛城；对于忿怒尊，在田皮上绘制法源和月亮形，并在其上添加先前会供品的第四部分，即清净剩余物的一半，以及清净剩余物，以上下形式陈设。用会供品供养上方的七处，用大吉祥和瑜伽士的清净剩余物供养上方的七处。如是说。因此，剩余物的坛城在外院深蓝色三角形的无边之中，有带门的宫殿。五部、处所、门母，即上方的七处。生起三十位奇妙会供之神。用安住在月亮上的“ༀ” (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)加持剩余食子，使其成为放射和收摄的秘密受用、欲妙和甘露的集合。空行母、金刚等与下方的七处一起，请他们聆听并发出抛掷的声音。迎请自在增广神，观想他们如黑鸟落在田野上一般，密集地来到外院三角形之中。嘿热嘎的金刚鹏鸟之翼完全展开，以威严镇压。用莲花的咒语完全供养座垫。
English
It is feasible. Also, it is possible to have the custom of performing the fulfillment ritual before the Tsok offering. As per the tradition of Mindrolling Monastery, it seems appropriate to perform it at this time. As Jamyang Khyentse Rinpoche said, the Tsok offering is like a method of hosting a feast with food and drink, while the fulfillment is like the manner of bestowing material offerings. Then, the fourth part is the sky offering: when arranging the Tsok substances, offering medicine, alcohol, servants, and the protector of pure lineage, etc. Outside, it is offered in a pure place. It is said that this is the meaning of fulfilling in the union of conventional and ultimate truth, as mentioned in some treasure teachings. In the general commentary of Kama and Terma, the fourth part is done for the pure leftovers. The fifth part is: the action Vajra intertwines the substances of skillful means and wisdom and offers them to the teacher. Since the teacher's lotus circle goes first, the three points are taken extensively. Then, from the beginning of the row, it is distributed to all those assembled in order. Everyone enjoys the five meats and five nectars according to their wishes, in the manner of an inner fire offering, and makes aspirations. Then, the leftovers of all those assembled are collected from the end of the row without hoarding. In the Kalpo it says: The mandala of leftovers is in the northeast corner. A field skin, a red crescent moon, "ཨ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Therefore, in the northeast or southwest of the mandala, for peaceful deities, make a round mandala of incense; for wrathful deities, draw a Dharma source and a crescent moon on the field skin, and on top of it add half of the fourth part of the previous Tsok offering, which has been purified, plus the pure leftovers, arranged in an upper and lower manner. Offer the seven places above with the Tsok offering. Offer the seven places above with the pure leftovers of the great glorious one and the yogis. It is said. Therefore, in the outer courtyard, in the boundless dark blue triangle of the mandala of leftovers, there is a palace with doors. The five families, places, and door mothers, which are the seven places above. Generate thirty wondrous assembly deities. Bless the leftover Torma with the "ༀ" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) residing on the moon, making it a collection of secret enjoyments, desirable qualities, and nectar that radiates and gathers. Invite the Dakinis, Ginglings, etc., along with the seven places below, to listen and make the sound of throwing. Invite the self-arisen expanding deity, and visualize them coming densely into the triangular outer courtyard like black birds landing on a field. The Vajra Garuda wings of Heruka are fully spread, suppressing with majesty. Offer the seat with the mantra of the lotus fully.
Chinese
以忿怒尊的咒语印持。迎请宾客安住于各自种姓的五堆中，作共同供养，并陈设酒肉。宣说理由，生起定解。将特殊的精华食子和血食子倾入多种容器中，连接精华和剩余。其中，息增怀三法，混合酥油；对于猛厉法，据说也混合乳品。如果阿阇梨具备见解，安住于主尊的慢心中，观想上颚为马头明王，下颚明观为金刚瑜伽母，从二者交合之处降下菩提心甘露，并乐于此，则戴上颅冠。对于普通情况，抛洒酒肉即可，并加持。为了守护时间、征兆和遭遇，设置火灯。念诵上方诸尊的名号，进行供养，并委派事业。最终，由事业金刚戴着帽子和鞋子，将其送至修法房外七十步远处，因为那里是罗刹女的食物之地，在那里清洗食子盘。据说不需要清洗水的回向。最终，将上方诸尊的五部收摄于自身。其他宾客离去，缓慢收摄。还有些许不同之处。又，在真实坛城仪轨中，观想剩余食子的上方七处本尊，以光明之路清晰显现。观想从食子的本尊众中显现出各种供养云，以此供养诸神。将食子的诸神融入自身，观想食子化为甘露之海。然后迎请上方七处本尊，供养五部种姓，据说血食子要戴上颅冠后进行回向。又，在寂静法的场合，在剩余食子的坛城及其座垫的中央和四方，生起五部种姓的父尊，并加持食子。迎请三十二空行母，观想其围绕五部种姓，以鲜花等进行供养，然后献上食子。之后，也讲述了对下方诸尊的回向方式。有些伏藏法中，仅出现对下方诸尊的回向方式。无论如何，在进行如闭关修行等时，在坛城的东北方将剩余食子作为抵押品持有，是为了迅速成办事业。此处所说的上方七处是，如《大游戏经》所说：从法界中发起，完全加持，显现为大方便父，安住于智慧母中，八忿怒俱利迦，以及地方的大母药叉女。