English
Since the body is clean, first mix a little of the three whites (milk, butter, yogurt) and offer it to the deities. For the torma food, add nectar purma and alcohol without vows, mix the three whites and three sweets, making it soft and hard enough to eat, and make a Dharma torma with a name according to your own tradition. Apply red or white paint as appropriate. The shape of the torma should not show any corners, and it should be decorated with white decorations and various foods. To the left and right of the torma umbrella with its own color, arrange medicine, alcohol, and other items, as well as any appropriate tormas for oath-bound protectors, Dharma protectors, treasure owners, and landlords. Gather the items for the tsok offering as appropriate. If you want to insert a mantra into the torma, write the root mantra of the main deity and retinue on Chinese paper with fragrant ink or cinnabar ink, and write the Namkhai Dzö mantra below. Pray that the noble deities and retinue will grant me supreme and common accomplishments. Then write "Ye Dharma" once. Starting from the head, roll the head of the letter inward, and wrap it with silk thread of the same color as the silk without reversing the head and tail, and put it in a pen tube or copper tube and insert it. If you want to expand in detail, the support torma is to visualize the torma itself as a deity and strengthen it with offerings, and continue to offer it. The symbolic torma is performed at a specific year, month, and time. The practice torma or offering torma is a way to strengthen the deities by offering them to enjoy. The fulfillment torma is a way to offer various desirable objects as a spectacle. The pledge torma is held until the task is completed, and then offered after completion, in order to complete the task quickly without delay. The temporary torma or regular torma is like offering immediately for the purpose of temporarily entrusting a task. In this way, for hermits, it is also possible to rely on the essence of various foods, tsampa. In addition, for tormas, it is necessary to know the visualization transformations of three or four wisdoms, depending on the occasion. In the Gongdü it says: Tormas also have four symbols: when blessing and empowering, visualize the lama or yidam, dakini, etc. Similarly, when desiring nectar, visualize nectar and enjoy whatever you want. When destroying the union of obstacles, visualize sharp weapons. When fulfilling supreme and common achievements.
Chinese
享用欲妙供养云，观想各自圆满之物，了知任何事业之结合。如是修持之时，《噶举口诀珍贵之钥匙》中云：实修了知有四种，以大灵器朵玛，知为供养知为本尊，知为军队知为朵。如是事业仪轨时知为供养，遮止之时知为本尊，断法之时知为军队，抛掷之时朵玛之智慧尊融入自身，朵玛之誓言尊知为兵器火焰毒气忿怒之水等，于火焰之中观想敌军城池等明晰而抛掷。如是说。另于极殊胜者，外为无尽庄严朵玛，世间朵玛器皿，有情朵玛之物等，内为蕴身器皿，血肉骨骼朵玛之物等，秘密自性空性器皿，显现朵玛如是说，亦当了知其差别。其后陈设之法，乃于本尊前，具盖双层之台上层，如自宗般陈设谷堆，以及药朵、血供、修法物等一切。下层台上，陈设以水二者为首之近用物等，整齐排列。于此仅修之时，如是即可。另者，外供阿伽等以颜色改变者，乃为缘起之供养，于意合释中如是说。其乃于邬金地方之北方，名为吉祥山之处，决定具足八功德之水。无垢故清净，不浊故澄澈，具气息故清凉，无刺痛故柔和，具香气故芬芳，具胜味故甘美，除热恼故饱足，利身故安乐。如是之水，以诸多勤作取得后，于大法会之时，作为先行供养，与法相同。其供养之首，乃是，智境云：供养物乃是方便、显现和安乐之分，是无上的。供养处诸佛菩萨乃是安住于解脱智慧之境。于左侧智慧之方，供养之首安立为佳。如是说。蒋扬钦哲仁波切，无论自前何者，于供养处，诸天女面
English
The clouds of offerings of desirable qualities and enjoyments, focus on the fulfilling substances individually, and understand the combination of any action. Similarly, during practice, from the "Precious Key to the Instructions of the Eight Commands": It is taught that there are four understandings of practical application: With the great linga torma, know it as an offering, know it as a deity, know it as an army, and know it as a weapon. Thus, during the action phase, know it as an offering. During repulsion, know it as a deity. During the cutting ritual, know it as an army. At the time of throwing, gather the wisdom being of the torma into oneself. Know the samaya being of the torma as weapons, flames, poisonous vapors, wrathful waters, etc. Visualize the enemy forces and cities clearly within the flames and throw it. As it is said. Furthermore, for those of great capacity, the outer is the inexhaustible ornament torma, the worldly torma vessel, the sentient being torma substance, etc. The inner is the aggregate body vessel, the flesh and bone torma substance, etc. The secret is the emptiness vessel of inherent nature. Appearance is the torma, as it is said, and one should also understand the distinctions. Then, the method of arrangement is: in front of the support, on the upper level of a covered, two-tiered platform, arrange piles of grain, and according to one's own tradition, arrange all the medicine torma, rakta, practice substances, etc. On the lower platform, arrange the items for immediate use, starting with the two waters, in an orderly row. This much is sufficient for the solitary retreat. Furthermore, it is said in the commentary on the "Intention Gathering" that changing the color of the outer offerings, such as argham, is considered a circumstantial offering. That is, in the northern part of the land of Oddiyana, in a place called Mount Palden, there is water that is definitely endowed with eight qualities: it is pure because it is without impurities, it is clear because it is not turbid, it is cool because it has a fragrance, it is soft because it has no sting, it is fragrant because it has a scent, it is delicious because it has the best taste, it is satisfying because it quenches thirst, and it is comfortable because it benefits the body. Such water, obtained through much effort, is offered as a preliminary during great Dharma assemblies and is said to be equivalent to the Dharma. The beginning of the offering is: Jigling said: The offering substances are the aspects of method, appearance, and bliss, and are supreme. The objects of offering, the Buddhas and Bodhisattvas, reside in the realm of liberation and wisdom. It is best to direct the beginning of the offering towards the left side, the side of wisdom. As it is said. Jamyang Khyentse Rinpoche: Whether it is oneself or the front, the goddesses face the object of offering.
Chinese
因此，供养的起始应从供养对象本身的左侧开始。如是说。对于仅有自生息供的情况，林活佛说，供养的起始应从供养朵玛的左侧开始。此外，新派人士和我们自己这边的大多数人说，无论是自生还是对生，右侧都是队列的起始，因此供养的起始也必须从右侧开始。此外，如果像念诵修持结合的情况那样有对生，那么自生供养的后方或前方，坛城中央或任何一个角落都可以，或者仅依靠一个角落也可以，总之，在按照仪轨陈设修持物品的最后，为了在息供时防止邪魔入侵，从东北方向的结界花开始，东方是供水，东南是洗脚水等，按顺时针方向陈设。如果需要猛供，则从西南方的罗刹开始结界，血供水，毒水的洗脚水，感官之花，大肉的焚香，大油的灯，胆汁的香水，血肉之食猛食等从西方开始依次按逆时针方向陈设。此外，还说了息供按行排列，猛供按圈排列。然后，在外面用任何能获得的装饰品来环绕，用虎皮等来包裹。或者，简单地说，从对生的右侧开始陈设息供，从左侧开始陈设猛供，在按行排列的中间陈设常供朵玛。那时，内外供品如药酒等也不应随意混合，邬金大师说：总之，下方的供品的射线照射到上方的供品上不会有错，上方的供品的射线照射到下方的供品上，共同的供品外阿迦供水喜悦等获得，应了解这些意义。此外，有人说，朵玛和供品陈设完毕后，如果不立即加持，邪魔就会入侵，因此用净水洒一下，简单地加持一下。然后，根据时间长短，必须修习相应的加行，为了生起并非虚假的解脱道之根本——出离心，修习四种转心之法，为了生起大乘道之根本——珍贵的菩提心，修习
English
Therefore, the beginning of the offering should start from the left side of the object of offering itself. So it is said. For the case of a single self-generation peaceful offering, Lingtrul said that the beginning of the offering should start from the left of the offering torma. Furthermore, most of the New School people and our own side say that whether it is self-generation or front-generation, the right side is the beginning of the row, so the beginning of the offering must also start from the right side. Furthermore, if there is a front-generation, such as in the case of combined recitation and practice, the back or front of the self-generation offering, either the center of the mandala or any corner, or even relying on just one corner is fine. In short, at the end of arranging the practice items according to the text, in order to prevent obstacles from entering during the peaceful offering, starting from the boundary-holding flower in the northeast direction, the east is the offering water, the southeast is the foot-washing water, etc., arranged clockwise. If a wrathful offering is needed, then starting from the rakshasa in the southwest, the blood offering water, the foot-washing water of poisonous water, the flower of the senses, the incense of great meat, the lamp of great fat, the perfume of bile, the fierce food of flesh and bones, etc., are arranged counterclockwise in order from the west. Furthermore, it is said that the peaceful offerings are arranged in rows, and the wrathful offerings are arranged in circles. Then, surround the outside with whatever decorations can be obtained, and wrap it with tiger skin, etc. Or, simply, start from the right side of the front-generation and arrange the peaceful offerings, and start from the left side and arrange the wrathful offerings, and place the continuous offering torma in the middle of the row arrangement. At that time, the inner and outer offerings such as medicine and alcohol should not be mixed randomly. The Great Orgyen said: In short, it is not a mistake if the rays of the lower offerings hit the upper offerings, and the common offerings, such as outer argham water and joy, are obtained when the rays of the upper offerings hit the lower offerings. One should understand these meanings. Furthermore, some say that if the torma and offerings are not blessed immediately after being arranged, obstacles will enter, so sprinkle with clean water and give a brief blessing. Then, according to the length of time, the corresponding preliminaries must be practiced. In order to generate the root of the path to liberation, the non-artificial mind of renunciation, practice the four thoughts that turn the mind away from samsara, and in order to generate the root of the Mahayana path, the precious bodhicitta, practice
Chinese
通过四种无有来修习，使调伏自心融入相续，生起定解之后，皈依、发心、七支等，特别是净障金刚萨埵的修诵，积累资粮曼扎，加持融入上师瑜伽等，要着重进行。无论如何，首先修法的开始之时，在后夜，或黎明之前，如果愿意，用瓶水沐浴，安住于洁净之处，坐在垫子上。排除浊气，使身心放松。明观发心。之后，在自己的心间，本初菩提心的自性，蓝色吽字放出光芒，从自性之处，体性是自己的根本上师，形象是任何续部的本尊为主的三宝，传承上师、空行母、护法等，以及所有围绕的皈依境全部迎请，观想如前方虚空中乌云密布一般，自己和他众一切有情以三门唯一的进入而皈依的对境，要精勤于此，这是世俗谛。皈依境和自心无别的法性，不可思议的智慧。体性是空性法身，自性光明是报身，大悲双运是化身，安住于三身自性的意义上，忆念于此，这是胜义谛的皈依。为了使一切有情安立于圆满菩提，要修持此甚深之道，如此思念，世俗菩提心即是，胜义中什么也不成立，世俗中什么都显现的空性和缘起无二的体性中，安住于平等之中，这是胜义发心。对于这些方式要精勤。皈依心等对境的详细观想，可以从其他地方了解。之后，将积累、清净、增长三种方式全部归纳为七支，修习积累资粮的意乐。最后，将所有资粮田融入自身，在心意无二融合的状态中稍作休息。此时，如果愿意，铃铛和香水等加持的方式，按照其他地方所说的那样做。之后，走到外面，以自身明观为本尊而