English
The offering mantra is: Generally, offerings are common, but in practice, they are mainly used for inner offerings. The secret subsequent is that the bodies of the deities in the visualized mandala, etc., are the same as the common offerings. In the case of various scattered offerings, such as "all afflictions," etc., the explanation is the same as for outer offerings. And "for empowerment and accomplishment," etc., are related to secret offerings. The Suchness offering is "Kundas universally pervade," etc., which is to contemplate the symbolic meaning of all offerings, that is, the pure true meaning, because this is the main part of the offering. Think about and believe in the true meaning of the twelve offerings. That is, at the end of melting bliss and immutability, the Bodhicitta Kundas pervading the body is the perfume anointment. The red substance also pervading in the same way is flowers. The pure sun and moon are, the two added together, through binding red and white, purifying the sun and moon channels, winds, and bindus. Tummo burning, the mind appearing as non-conceptual is, through burning discriminations is incense. In the indestructible and imperishable, the light of wind absorbed is the lamp. The appearance of non-conceptual wisdom is, is the meaning of the two added together. The five desires of empty form are supreme food. The reality of melting bliss and immutability is fruit. The two added together, as a remembrance, binding the bindu with empty form, and the impure body dissolving into the Dharmadhatu is the playful woman. The karma wind dissolving from the root is the garland woman. The two added together, in the limb of Samadhi, at the end of the twelfth ground where the karma wind ceases, the Vajra body is accomplished. The indestructible sound of mantra is music. The great mudra of action and wisdom is dance. The two added together, is to play by practicing asceticism, and to benefit beings through mantra power. All kinds of speech sounds are song. The unchanging bliss of mind and wisdom is the desire woman. Adding these two to the meaning of the above dance, that is, the Vajra body, are the four Vajra fruits. Now, in terms of the unique offerings that come from this tantra itself, there are three types: offering substances, praise, and offering tormas. The first is, starting from "Then widely arrange offerings," etc., again inviting the objects of offering, that is, offering. That is, the eight directions of the great mandala
Chinese
以及所聚集的曼荼罗。特别是，在东方，供养用的器皿正对着，在胜乐金刚瓶的前面，按照修法仪轨中所说的聚集曼荼罗。在供养四水的时候，用充满香水的法螺供养在器皿前。如果能逐一供养花朵等，就与各尊神的名号一起供养。但现在考虑到难以做到，就在一个珍宝曼荼罗上涂抹内供香水，略微布置一些堆积物，放入铜盆等器皿中，靠近胜乐金刚瓶放置。在其左右前方，坐着三个洗浴干净的人。前方的人供养内供，右边的人供养香水和花朵，左边的人供养钩状的洁净朵玛和插着花朵的牛奶，这些供品与每一句咒语相配合，逐一供养。在其旁边点燃一盏大灯，香炉中焚烧香烟。供养内供的人的背后，一个人站立着敲击手鼓。以那嘛（藏文：ན་མཿ，梵文天城体：नमः，梵文罗马拟音：namah，汉语字面意思：敬礼）的大供养咒语同时供养这些。也可以将大供水（藏文：ཨརྒྷཾ་ཆེན་མོ，梵文天城体： अर्घं महा，梵文罗马拟音：argham maha，汉语字面意思：大供水）的咒语翻译成藏语后供养，也很好。在这个供养的时候，经续注释中说了多种供品分类的要点是：寂静法供养供养用的器皿，用白色水晶制成，呈八瓣莲花形，高度为一个手掌，中心为四指。这适用于一切事业，也是成就殊胜之义。同样，增益法用银，诛法用头盖骨，怀业法用铁，敬爱法用金和铜，禁锢法用木和土。息增香气白花，阿嘎茹（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），西合拉嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），冰片，蜂蜜。加入冰糖的清凉香。息增牛奶酸奶混合食物。旃檀、郁金的涂香，酥油灯和白色食物。未损坏的稻米是萨利米。在诛灭、驱逐、分离的事业中，花朵辛辣带刺黑色，带血的粪便肉香。诛法用肝脏，驱逐用血肉和木炭涂抹。油脂灯和黑色食物。凯泽等的未损坏的稻米。敬爱法用红色花朵，古古甲香（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），白胶香，熏陆香，红糖水红糖香。敬爱酥油，用酥油谷物食物。古古等的未损坏的稻米。禁锢法用草药，各种无垢香，红糖水红糖混合的香，谷物和酥油和红糖水。这些在适当的时候依次混合。
English
And the assembled mandalas. Especially, in the east, the offering vessel faces directly, and in front of the Vajrakila bottle, the mandala is assembled as described in the sadhana ritual. When offering the four waters, the Dharma conch filled with fragrant water is offered in front of the vessel. If flowers and other items can be offered individually, they are offered together with the names of the respective deities. However, considering that it is difficult to do so now, the inner offering of fragrant water is applied to a single precious mandala, and some piles are arranged slightly, placed in copper basins and other vessels, and placed close to the Vajrakila bottle. To the left, right, and front of it, three people who have bathed and purified themselves sit. The person in front offers the inner offering, the person on the right offers fragrant water and flowers, and the person on the left offers a clean hook-shaped torma and milk with flowers inserted, and these offerings are offered one by one in accordance with each mantra. A large lamp is lit next to it, and incense smoke is burned in the incense burner. Behind the person offering the inner offering, one person stands and plays the hand drum. These are offered simultaneously with the great offering mantra of namaḥ (藏文：ན་མཿ，梵文天城体：नमः，梵文罗马拟音：namah，汉语字面意思：敬礼). It is also good to translate the mantra of the great argham (藏文：ཨརྒྷཾ་ཆེན་མོ，梵文天城体： अर्घं महा，梵文罗马拟音：argham maha，汉语字面意思：大供水) into Tibetan and offer it. At the time of this offering, the essence of the various classifications of substances mentioned in the tantra commentary is: for peaceful practices, offer a vessel for offering, made of white crystal, in the shape of an eight-petaled lotus, with a height of one palm and a center of four fingers. This is suitable for all activities and is also for the purpose of achieving excellence. Similarly, silver is used for increasing practices, a skull is used for subjugation practices, iron is used for separation practices, gold and copper are used for attracting practices, and wood and earth are used for immobilizing practices. Peaceful and increasing fragrant white flowers, agaru (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), sihala (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), camphor, honey. Cool incense with added sugar. Peaceful and increasing milk yogurt mixed food. Sandalwood and saffron ointment, butter lamps and white food. Undamaged rice is sali rice. In the activities of subjugation, expulsion, and separation, flowers are spicy, thorny, and black, with bloody excrement and meat incense. For subjugation, use liver; for expulsion, use flesh, blood, and charcoal ointment. Oil lamps and black food. Undamaged rice such as ketsi. For attracting practices, use red flowers, guggul (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), white frankincense, olibanum, molasses water, and molasses incense. Attracting butter, use butter grain food. Undamaged rice such as guggul. For immobilizing activities, use herbs, various immaculate incense, and incense mixed with molasses water and molasses, grains, butter, and molasses water. These are mixed in order at the appropriate time.
Chinese
在赞颂的场合，首先从称名而来的二十种顶礼赞颂是：至上布施金刚至上者，您我顶礼！等等，如明镜般的智慧；佛贪爱等等，平等性智；佛微笑等等，妙观察智；从无实有生等等，成所作智；幻化网等等，法界性智。那么，以什么为对境呢？至上，也就是能获得一切圆满，是至上布施，因为远离分别念的缘故。在那之中也是至上的。自性光明法界之体性，因为任何时候都不可摧毁的缘故，是金刚。因为是不颠倒的智慧的缘故，是真实之边际。空性心髓是自证一切相圆满的空性之义。所谓从空性中产生，也是同样的意义。佛菩提是真实证悟不变化的安乐。 关于第二种情况，因为是真实胜义大贪爱的自性，所以是佛贪爱。佛陀本身也是，而且因为是所有美好事物最终的归宿，所以是佛欲望。因为总是以真实胜义的大乐而喜悦的缘故，所以是佛喜悦。即使伴随着各种各样的幻化游戏，也因为在大乐一体的自性中味道相同，所以是佛游戏。 关于第三种情况，因为大乐的光芒非常明亮，所以是佛微笑。因为真实胜义俱生拙火的显现，在不分别的情况下，一切声音都产生法的声音，所以是佛欢笑。因为生命等十种风完全清净的缘故，以及微尘停止的不可摧毁的声音，所以是佛语。因为成为自性离戏的唯一智慧的缘故，所以是佛意。 关于第四种情况，因为从完全超越一切事物的圆满相中恒常产生，所以金刚萨埵是从无实有中产生的。因为智慧恒常不断绝的缘故，所以是佛产生。因为从原始就产生的缘故，所以是从虚空中产生的。是从极微细的微尘中
English
In the context of praise, the initial twenty prostrations arising from naming are: Supreme Giver, Vajra Supreme One, I prostrate to you! And so on, like mirror-like wisdom; Buddha's attachment, etc., equality wisdom; Buddha's smile, etc., discriminating wisdom; arising from non-existence, etc., accomplishing wisdom; illusion net, etc., Dharmadhatu wisdom. So, what is the object? Supreme, that is, obtaining all perfections, is the supreme giving, because it is free from conceptualization. Among them, it is also supreme. The nature of the self-luminous Dharmadhatu, because it can never be destroyed, is Vajra. Because it is non-inverted wisdom, it is the true limit. The essence of emptiness is the meaning of self-realizing all aspects of perfect emptiness. The so-called arising from emptiness also has the same meaning. Buddha's enlightenment is the true realization of unchanging bliss. Regarding the second situation, because it is the nature of true ultimate great desire, it is Buddha's attachment. Buddha himself is also, and because it is the ultimate destination of all good things, it is Buddha's desire. Because it is always delighted with the true ultimate great bliss, it is Buddha's delight. Even with various illusory games, because the taste is the same in the nature of the great bliss, it is Buddha's play. Regarding the third situation, because the light of great bliss is very bright, it is Buddha's smile. Because of the manifestation of the true ultimate co-emergent Tummo, without discrimination, all sounds produce the sound of Dharma, so it is Buddha's laughter. Because the ten winds such as life are completely purified, and the indestructible sound of the cessation of dust, it is Buddha's speech. Because it has become the only wisdom of self-nature free from elaboration, it is Buddha's mind. Regarding the fourth situation, because it constantly arises from the perfect aspect that completely transcends all things, Vajrasattva arises from non-existence. Because wisdom is constant and uninterrupted, it is Buddha's arising. Because it arises from the beginning, it arises from the sky. It is from the extremely fine dust
Chinese
地和空双运的智慧，因为唯有断绝因缘的智慧存在，所以是从智慧中产生的。从第五灌顶的角度来说，具有本体和形象，事业遍及三时，周遍一切所知，是幻化网。因为是一切轮回和涅槃的基础，所以显示一切，是佛陀的嬉戏示现。因为是一切所知的自性，所以一切是一切。它本身是从世俗分别识的法中本来解脱的法身，所以是智慧身本身。对所有这些顶礼和敬礼，是指世俗中以信心顶礼，以及胜义中顶礼者的心性和顶礼的对境的自性，无别地本来成就，以智慧现量证悟，这是初学者通过信解的方式。之后，这里要念诵的是《时轮大乐》等零散的赞颂，因为意义容易理解，所以暂时搁置。第二，出自《摄略续》，被称为五智慧赞，即“于何者无始无终”等。这其中有两类，一是赞颂五大空性，二是赞颂六种不变。其中，在第一大空性中，虚空界的清净，因为是法界本身，所以通过二无我来赞颂。空性基础法界的智慧，于何者无始无终，此智慧是从时间中解脱的，因为无时间，所以也从方分中解脱。从变化的角度来说，没有住留和死亡，即坏灭，也没有存在，即出生。从形象的角度来说，没有声音、气味、味道、触觉和形象，即所取，因为没有这些，所以能取的识也没有。这样一来，远离时间和方分、变化和能取所取，这是就法无我而言的。作为有情享受的二十四自性也没有，第二十五个作为感觉者、体验者和知者的补特伽罗我也没有，被束缚所束缚，以及道路的解脱之我的自性也没有成立，苦乐和束缚解脱，以及存在生灭的作者补特伽罗也没有，种子习气自性上没有成立。