Chinese
化现无数的金刚母等供养天女，她们的手中拿着七种受用、五种欲妙等无数供品，伴随着歌舞音乐，想着以每一滴供养的微尘，都散布着不可思议的如意云，以此来满足诸神的喜悦。特别是，八功德水供于口，清凉悦意的水用于洗手足，精美排列的天物鲜花花环供于头顶，与生俱来和合成的妙香焚香供于鼻，珍宝和酥油等的灯供于眼，具有旃檀和藏红花等香味的药水供于身，具有百味精华的食物供于舌，吹奏弹拨敲击等美妙动听的音乐供于耳根。最后，想着天女们也融入那些地方。正如吉岭所说：如此供养赞颂等以神供神，实在是太好了，将不净的器情净化为清净的器情，将清净的器情转化为化身的生起次第，哪里有供养者是自续部呢？又或者，如巴麦钦布所说，是安住在欲界的天女们在做供养。无论如何，这些方式也都是一起做的。又如前生起时，供养天女融入所有本尊的各自位置，再次显现，以回礼的方式融入自己的位置，想着由此获得成就，如经中所说。此外，供品陈设精美是陈设物品的供养，将此观想为如普贤供云是禅定的供养，念诵悦耳的供养词是音声的供养，以恭敬的身体用莲花手印供养是表达手印的供养，供养词的咒语阿閰（藏文，梵文天城体，梵文罗马拟音，Arghaṃ，汉语字面意思）等是咒语的供养，共有五种。如是说。顶果仁波切说：尽力将所显现的一切，化为如虚空藏般的巨大云朵来供养。内供的药物是：将八根本和一千分支混合在一起的誓言物，即是法。
English
Having emanated countless offering goddesses such as Vajra Mothers, they hold immeasurable offerings such as the seven articles of enjoyment and the five desirable qualities in their hands. Accompanied by songs, music, and dances, thinking that each particle of offering scatters inconceivable clouds of wish-fulfilling desires, thereby fulfilling the delight of the deities. In particular, the eight-limbed offering water is offered to the mouth; clear, cool, and pleasing water is for cooling the hands and feet; well-arranged garlands of divine flowers are offered to the head; naturally occurring and compounded fragrant incense is offered to the nose; lamps of jewels and butter, etc., are offered to the eyes; medicinal water with the fragrance of sandalwood and saffron, etc., is offered to the body; food with a hundred flavors and essences is offered to the tongue; and the sound of pleasant and delightful music, such as blowing, strumming, and striking, is offered to the sense of hearing. Finally, think that the goddesses also dissolve into those places. As Jigling said: Such offerings and praises, like offering to the deities with deities, are indeed excellent. It purifies impure vessels and contents into pure vessels and contents, and transforms pure vessels and contents into the generation stage of emanation. Where is the self-sustaining practitioner who makes offerings? Alternatively, Paltrul said that the offering goddesses residing in the desire realm make the offerings. In any case, these methods are also done together. Furthermore, at the time of front generation, the offering goddesses dissolve into the respective places of all the deities, and then reappear, dissolving into their own places as a return gift, thinking that accomplishment is attained thereby, as stated in the tantras. Moreover, the well-arranged offerings are the offering of arranged substances; visualizing it as the Samantabhadra offering cloud is the offering of meditative absorption; reciting pleasant offering words is the offering of sound; offering with respectful body gestures using the lotus mudra is the offering of expressive mudra; and the mantra of the offering words, Arghaṃ (藏文，梵文天城体，梵文罗马拟音，Arghaṃ，汉语字面意思), etc., is the offering of mantra, making five in total. Thus it is said. Tingtrul said: To the best of one's ability, offer by expanding whatever appears into a great cloud like the treasury of space. The medicine for inner offering is: that samaya substance which combines the eight roots and a thousand branches, that is the Dharma.
Chinese
所有的一切都来自于了悟无取舍的平等性，是遣除二取分别念之魔的妙药。是具足四成就和三是之自性的无上大药。用拇指和无名指，以及日月之盒盛放，抛洒出去，甘露的微尘融入诸神的口中，观想他们被大乐之味所满足。要知道在共同和不共同之处如何供养。最后，用舌头触碰，安住于三处，观想获得身语意的成就。食子供养是：在宽广而巨大的珍宝等器皿中，堆积起各种食物的食子，其本体是智慧的甘露。诸神的舌头是光芒的管道，观想通过从金刚三尖的形状中生出的光芒管道，汲取精华并享用，从而使他们欢喜。以及，食子的欲妙天女是不可估量的，观想她们令诸神众欢喜，然后融入自身。实际上，五境的食物和意识的饮料，全都在光明清净的境界中享用。血供是：将轮回痛苦的根源——烦恼，汇聚成血液的形状，在无执的大乐境界中供养，为了以大悲救度难调伏的众生，观想他们毫无保留地享用，并在轮回无生之界中解脱。秘密供养中，交合供养是：显现为有境是方便父的自性，境空性是智慧母的自性，这两者结合无二无别，这就是一切本初大结合。像这样，从平等结合中产生的大乐之味，令坛城一切都感到满足。为了明白这一点，父尊母尊面面相觑，各自进入平等状态。以及，单身的天女们，观想她们的种姓主或隐蔽的父尊的印玺——卡杖嘎，被旋转并进入平等状态，从融化的乐空中生出殊胜的降下和稳固的次第圆满的大乐智慧，并生起与诸神一切眷属无别的我慢。诛杀供养是：所诛杀的是具有我执特征的所取和能取的分别念。因为它将众生抛向轮回，并且是证悟二无别智慧的障碍，因此，它是敌人。
English
Since everything arises from realizing equality without acceptance or rejection, it is the supreme medicine that dispels the demons of dualistic conceptualization. It is the unsurpassed great medicine with the nature of the four accomplishments and the three "is"s. Having placed it in a container of thumb-sized demons, sun, and moon, and scattered it, imagine that the nectar droplets dissolve into the mouths of the deities, satisfying them with the taste of great bliss. One should know how to offer in both common and uncommon ways. Finally, touching it with one's tongue and placing it in the three places, imagine that one obtains the accomplishments of body, speech, and mind. The torma offering is: In a wide and vast vessel of precious substances, etc., piling up a heap of tormas of various foods, the essence of which is the nectar of wisdom. The tongues of the deities are tubes of light, and one should imagine that they draw the essence through the tubes of light that arise from the form of the three-pointed vajra and enjoy it, thereby pleasing them. And, since the offering goddesses of the torma are immeasurable, one should imagine that they generate the delight of the assembly of deities and then dissolve into oneself. In reality, all the food of the five objects and the drink of consciousness are enjoyed in the realm of clear light. The rakta offering is: Since the root of the suffering of existence, the afflictions, are gathered in the form of blood, by offering it in the realm of unattached great bliss, for the sake of liberating difficult-to-tame beings with compassion, imagine that they consume it without reservation and are liberated into the realm of the unborn cycle of existence. In the secret offering, the union offering is: Appearance as an object is the nature of the skillful father, and objectless emptiness is the nature of the wise mother. The union of these two, indivisible, is the great primordial union of all. In this way, the taste of great bliss arising from equal union satisfies the entire mandala. To understand this, the father and mother deities gaze at each other, each entering into a state of equanimity. And, the solitary goddesses, imagine that the seal of their lineage lord or hidden father, the khatvanga, is rotated and enters into a state of equanimity, and from the melting bliss arises the extraordinary descending and stable sequence of the great bliss wisdom, and generate the pride of being inseparable from all the retinues of the deities. The killing offering is: What is to be killed is the conceptualization of the apprehended and the apprehender, which is characterized by self-grasping. Because it throws beings into samsara and is an obstacle to the realization of non-dual wisdom, therefore, it is an enemy.
Chinese
解脱是指以远离执着分别的智慧之利器，将自相续中的二取执着及其习气，解脱于无生之法界，此乃一切本解脱之大义。于此境界中，为了解脱那包含十方世界的众生所积聚的恶业之因，以及其所带来的难以忍受的痛苦之果，由大悲心所策动，以了知自与所度之众生本体皆非真实存在的如幻如化的方式进行解脱，并观想一切分别念皆于法界中清净，于轮回与涅槃平等一味之境界中融为一体。唯一真实之供养是：自始以来，轮回与涅槃皆清净，自然成就为无量胜者的广大坛城，故应专注于三轮无所缘之大手印的意义。赞颂是金刚歌咏之供养：观想由自身所化现之天女们，以虔诚与敬仰之心，念诵赞颂之语，赞叹坛城本尊们不可思议之身语意秘密解脱，具足三身五智、不需勤作而自然成就之事业，以及色身种种示现之象征，断证圆满之自性，力量等功德海之种种名相，并了知赞颂之境与赞颂者无二无别而进行赞颂。此外，还应观想于宫殿之外围，梵天与帝释天等诸大天神亦如是赞颂。这些赞颂皆是忆念之义，故应于无有自相之本尊的意义上获得定解。此乃吉岭之语。于此等情况下，次第与特殊之处虽有种种不同，然无论如何皆无有相违之处。郭仓巴云：并非修完一个所缘境后便无法修持其他，一切皆是心之显现，若认为此与彼不可混淆则会过于狭隘，此乃总体的最重要之关键。吉岭亦云：因此，若执着于阿阿之名相，而担忧触犯意，或认为此与彼不可同时修持等等。
English
Liberation means to liberate the dualistic clinging and its habitual tendencies in one's own mindstream into the unborn realm of reality with the weapon of wisdom that is free from grasping and conceptualization, which is the meaning of the great primordial liberation of all. From within that state, in order to liberate sentient beings who have accumulated the causes of negative karma, encompassing the ten directions, and to liberate them from the unbearable suffering that results from it, motivated by great compassion, one liberates by realizing that oneself and those to be liberated are like illusions and mirages, not truly existent in their essence. And one contemplates that all conceptual thoughts are purified in the realm of dharma, and that samsara and nirvana are of one taste in the expanse of equality. The offering of suchness itself is that, from the very beginning, samsara and nirvana are pure, spontaneously accomplished as the great mandala of countless victorious ones. Therefore, one should bring mindfulness close to the meaning of the great seal of the three spheres without objectification. Praise is the offering of vajra song: One contemplates that the goddesses emanated from oneself, with devotion and faith, proclaim songs of praise with mantras, praising the inconceivable liberation of body, speech, and mind secrets of the deities of the mandala, the activity that is spontaneously accomplished without effort, endowed with the five wisdoms of the three bodies, the symbolic signs of the manifestations of the form body, the nature of perfect abandonment and realization, and the various aspects of the ocean of qualities such as power, and one praises knowing that the object of praise and the praiser are inseparable. Furthermore, one should also contemplate that the great gods such as Brahma and Indra in the surrounding courtyards of the palace also praise in this way. All these praises are the meaning of mindfulness, so one should gain certainty in the meaning of the deity without self-characterization. This was said by Jikling. In these cases and others, although there are various differences in order and special aspects, there is no contradiction whatsoever. Gotsangpa said: It is not the case that once one has meditated on one object of focus, one cannot meditate on another. Since everything is a manifestation of mind, it is not permissible to be narrow-minded, thinking that this and that should not be confused. This is the most important key in general. Jikling also said: Therefore, if one gets caught up in the signs of A-atha, fearing to offend the mind, or thinking that this and that cannot be practiced together, and so on.
Chinese
据说，不需要像抓住并保留那样的疑虑。第五，修习以本尊的显现为重点，包括：完全明晰、稳固的慢、清净的忆念这三者。其中，前者是生起次第的实际引导，而后两者应被理解为通过避免违缘和成就顺缘的方式，类似于支分。这是格西珠古所说。其中，首先是形象明晰：一般来说，如果从成熟弟子的角度来看，在由精通的工匠制作的、具有特征的画像前陈设供品，进行或繁或简的前行。然后，如《上师意集》中所说，观想在自己的头顶上，狮子宝座、莲花、日月垫上，上师金刚持是所有皈依境的集中显现，以虔诚之心献上身、受用等一切，祈请三世一切诸佛的本体、恩重如山的根本上师仁波切：请加持我的相续！特别是，请加持生起次第的正确禅定，现在就在我的相续中生起！这样忆念祈请。观想上师欢喜微笑，以光芒四射的红光融化，从自己的头顶融入，在心意无二无别的状态中稍作休息。然后，观看面前的唐卡。再次闭上眼睛，交替观察是否能清晰地显现出相同的形象。即使闭上眼睛，如果能稍微清晰地显现出相同的形象，就交替努力将形象转移到自己的身体上进行观修。习惯之后，练习大小、多少、主尊和眷属。像这样，要么同时清晰地观想完整的身相，要么交替地学习从身体和装饰的各个部分逐渐清晰地观想。无论如何，首先将注意力集中在本尊上，从头饰开始，直到莲花座，包括身色、面容、手、装饰和衣服，眼睛的黑白，手脚的线条，相好的姿态，光芒的放射等细微之处都要清晰地显现出来。而且，不要像布面绘画那样扁平，也不要像石膏像那样是沉重的物体，也不要像是彩虹那样没有心识，而是要区分前后左右，腰部的粗细等，内部