Chinese
而且，仅仅是供养仪轨，即使没有事先进行自生，也可以依赖于座间神灵来进行。如果与朵玛仪轨结合进行，那么在进行前生之后，再进行供养仪轨，之后再进行朵玛仪轨。食物的瑜伽是，一般来说没有规定，但在那之后，以聚集勇士宴会的方式进行。在轮涅供养仪轨中，食物的行为已经完成。即使在布施剩余朵玛之后，迎请曼荼罗和朵玛诸神返回本位，但对于一般的瑜伽来说，那样做也可以。在曼荼罗或者曼荼罗和朵玛诸神一同返回本位之后，再进行食物的瑜伽也可以。此外，如果与广大的坛城没有关联，那么供养的对境，朵玛的宾客稍微有些不同。在迎请曼荼罗供养的诸神返回本位之后，再进行朵玛仪轨。迎请他们返回本位之后，再进行食物的瑜伽也可以。像这样确定总体框架之后，在此处，座间的行为可以分为：供养赞颂的瑜伽、聚集次第、朵玛仪轨、食物的瑜伽、行为的瑜伽这五种。第一种分为简略供养和广大供养两种。第一种简略供养是，从进入修法树开始，仅仅进行通常所说的十二种供养、二十种礼拜和五种智慧赞颂。坛城修供时，只有这个进入自生，而对于日常的修持来说，应该尽力进行广大的供养仪轨。如果不了解、不能够或者没有空闲时间，那么仅仅这样做也能够达到目的。有些人将简略和广大两种供养仪轨放在一起进行，这只不过是完全致力于繁琐而已。在念诵的进入阶段，进行与曼荼罗相关的广大仪轨之后，就不需要这个简略的供养赞颂了。其他大多数人在建造和修持外在的彩粉等坛城时，在供养的时候，在曼荼罗中生起誓言尊时，迎请彩粉坛城的本尊，或者在曼荼罗中，坛城的形象与誓言尊相一致，宾客的智慧尊也与之后的一致。
English
Moreover, even if there is no self-generation beforehand for just the offering ritual, it can be done by relying on the deities of the session. If it is done in conjunction with the Torma ritual, then after the offering ritual has been performed for the front generation, the Torma ritual should be performed. The yoga of food is, in general, not fixed, but after that, it is done in the manner of gathering the heroes' feast. In the actual wheel-offering ritual, the act of food is completed. Even after the remaining Torma has been offered, the Mandala and the Torma deities are invited to return to their original places, but for ordinary yoga, it is okay to do so. It is also okay to perform the yoga of food after the Mandala or the Mandala and the Torma deities have all been invited to return to their original places together. Furthermore, if it is not related to the extensive Mandala, then the object of offering, the guests of the Torma, are slightly different. After inviting the deities of the Mandala offering to return to their original places, perform the Torma ritual. It is also okay to perform the yoga of food after inviting them to return to their original places. Having thus determined the general framework, here, the activities of the session can be divided into five: the yoga of offering and praise, the order of gathering, the Torma ritual, the yoga of food, and the yoga of conduct. The first is divided into two: concise offering and extensive offering. The first, concise offering, is to perform only the twelve offerings, twenty prostrations, and praises with the five wisdoms, as stated in the entry into the Sadhana Tree. Only this enters into the self-generation at the time of Mandala practice and offering. For daily practice, one should strive to perform the extensive offering ritual. If one does not know, cannot, or does not have time, then even doing just this will suffice. Some people perform both concise and extensive offerings together in one session, which is nothing more than being completely devoted to elaboration. After performing this extensive ritual related to the Mandala at the entry of recitation, this concise offering and praise is not necessary. Most others, when building and practicing external colored powder Mandalas, etc., at the time of offering, when generating the Samaya being in the Mandala, invite the deities of the colored powder Mandala, or in the Mandala, the image of the Mandala is consistent with the Samaya being, and the wisdom being of the guests is also consistent with the latter.
Chinese
召请之后，说要向其供奉，这是与真实显现坛城相关的对生供养。即使只理解到这里，在上师口诀的修持中，自生坛城曼荼罗上显现影像之相的誓言尊后迎，宾客智慧尊后随，也迎请并供养，供养的实践传承已经衰败，不了解经续注释的意旨是这样的。只认为曼荼罗供是外供，那时若不作自生供赞简略，则有曼荼罗供养期间自生摇摆不定的顾虑。并且认为曼荼罗之神和自生之神是不同的，所以在请回时，曼荼罗之神用金刚（藏文：བཛྲ་མུཿ，梵文天城体：वज्रमु，梵文罗马拟音：vajramuḥ，汉语字面意思：金刚 穆）请回，想要收摄自生坛城。或者也可以自生之神一同，同族同族相随，收摄曼荼罗之神，以选择的方式自诩为宽广无碍。如果曼荼罗供养只是外供或对生，即使不收摄自生坛城，也不是错过要点的错误，但是在那之前收摄是好的，除非是必须混合自他的种类。因为密咒总体的仪轨，无论广略大小，大多如此显现，道理相同。自他对立如同在两个集会场所各自集会，或者在一个房屋的部分中布置另一个房屋，这样的安排在任何公认的标准中都不存在，而且仅仅是对生供养，自生眷属仅仅是守卫而已，没有必要。因此，收摄自生是在曼荼罗供养之后进行，所以自生本身就是供养，否则在自生的仪轨之间，在没有收摄自己的坛城的情况下，放弃对它的专注，长时间地专注于对生之神，以众多的行为耗费很长时间是不合适的。第二，广大的供养仪轨是：积聚曼荼罗，加持外供。
English
After summoning, it is said that offerings should be made to it, which is the offering of the front generation related to the actual manifestation mandala. Even if only understood to this point, in the practice of the Guru's oral instructions, the samaya being who is like an image appearing on the self-generation mandala, and the wisdom being who is the guest, are also invited and offered. The tradition of offering practice has declined, and the intention of the tantra commentary is not understood to be like this. It is only thought that the mandala offering is an external offering, and if the abbreviated self-generation offering and praise are not performed at that time, there is a concern that the self-generation will waver during the mandala offering. Moreover, it is believed that the mandala deity and the self-generation deity are different, so when inviting them back, the mandala deity is invited back with Vajra Muḥ (藏文：བཛྲ་མུཿ，梵文天城体：वज्रमु，梵文罗马拟音：vajramuḥ，汉语字面意思：Diamond Mu), and it is desired to gather the self-generation mandala. Alternatively, it is also permissible to gather the mandala deity together with the self-generation deity, with the same family and the same family following, and to boast of being broad and unobstructed by means of choice. If this mandala offering is only an external offering or a front generation, even if the self-generation mandala is not gathered, it is not a mistake of missing the point, but it is better to gather it before that, unless it is a kind that must be mixed with self and other. Because the general rituals of tantra, whether extensive or brief, large or small, mostly appear like this, and the reasoning is the same. The opposition between self and other is like gathering separately in two assembly halls, or arranging one house within a part of another house. Such an arrangement does not exist in any recognized standard, and moreover, merely offering to the front generation, the retinue of the self-generation is merely guarding, which is not necessary. Therefore, the gathering of self-generation is done after the mandala offering, so the self-generation itself is the offering. Otherwise, in between the rituals of self-generation, without gathering one's own mandala, abandoning the focus on it and focusing on the deity of the front generation for a long time, it is not appropriate to spend a long time with many actions. Secondly, the extensive offering ritual is: accumulating the mandala, blessing the outer offerings.
Chinese
坛城明观，迎请宾客，广陈外供，加持内供而供养，赞颂，祈请所愿，这些是仪轨的次第。曼扎的准备方式是：两个曼扎中，一个在供养加持之后，用檀香的涂香等，用涂香指环好好涂抹，摆放各种各样的花束，进行如影像般的明观等。另一个曼扎是：在外供和赞颂之间，在曼扎上摆放内供的法源三角形，中央有圆形点，并在中央放一朵花，观想与前一个曼扎的本尊无别，供养内供。这是将经续注释中明确指示的各个阶段，毫不混淆地整理在一起的方式，没有相互混淆。然而，每个月一次等特殊的重要时刻必须进行，如果日常修持难以完成，可以简化为外内曼扎中的任何一个。特别是，内外两个曼扎中，以内为主，因此只需摆放内供的法源和带圆点的图案即可。此外，此时似乎有新加持内供的实践，但这并不重要，因为在法会开始时加持的内供即可。这样，首先准备好内部的曼扎，放在稍微高一点的台子上。在其前方陈设供品。如果能有绘制或浮雕的十个、十二个、十三个等供品，那就非常好。如果没有，用心观想即可。在海螺等一个或四个干净的容器中倒入浴水。之后，在海螺等容器中放一个装有净水和带散洒器的吉祥草或杜尔瓦草，念诵六字真言一百遍等适当的次数，用此净水净化所有的修供、供品和朵玛。如果不用净水，用内供净化也可以。第二，加持供品，与修供时相同。关于用六字真言净化，有些人认为是嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、霍（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍）、杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）、洽（藏文：ཀྵཿ，梵文天城体：क्षः，梵文罗马拟音：kṣaḥ，汉语字面意思：洽），有些人则认为是赫朗（藏文：ཧྲཱཾ，梵文天城体：ह्रां，梵文罗马拟音：hrāṃ，汉语字面意思：赫朗）、赫林（藏文：ཧྲཱིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：赫林）等，这些都取决于自己的意
English
Visualizing the mandala, inviting the guests, extensively offering the outer offerings, blessing and offering the inner offerings, praising, and supplicating for desired goals are the order of the ritual. The method of preparing the mandala is as follows: Among the two mandalas, after the offering and blessing of one, apply sandalwood paste and other scented substances well using a ring for applying scented substances. Arrange various kinds of flower bouquets and perform visualizations like a reflection. The other mandala is: Between the outer offerings and praise, place the inner offering's Dharma source triangle with a circular dot in the center on the mandala, and place a flower in the center. Meditate that it is inseparable from the deity of the previous mandala and offer the inner offerings. This is the method of arranging the explicitly stated stages in the tantras and commentaries without error, without mixing them up. However, it must be done on special important occasions such as once a month. If it is difficult to accomplish in daily practice, it is permissible to condense it into either the outer or inner mandala. In particular, of the two mandalas, inner and outer, the inner is more important, so it is sufficient to arrange only the Dharma source and the pattern with the dot for the inner offering. Furthermore, there seems to be a practice of newly blessing the inner offering at this time, but that is not important, as the inner offering blessed at the beginning of the session will suffice. Thus, first prepare the inner mandala and place it on a slightly higher platform. Arrange the offerings in front of it. It would be very good to have ten, twelve, thirteen, etc., offerings drawn or embossed. If not, it is sufficient to visualize them in your mind. Pour bath water into one or four clean containers such as conch shells. Then, place a container such as a conch shell with cleansing water and a sprinkler with kusha grass or durva grass. Recite the six-syllable mantra a hundred times or as appropriate, and use this cleansing water to purify all the practice offerings, offerings, and tormas. If you do not use cleansing water, it is also permissible to purify with the inner offering. Second, bless the offerings, as in the case of the practice offering. Regarding the purification mantra, it is said to be done with the six-syllable mantra, but some consider it to be Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Hoh (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍), Ham (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭), Kshah (藏文：ཀྵཿ，梵文天城体：क्षः，梵文罗马拟音：kṣaḥ，汉语字面意思：洽), while others consider it to be Hram (藏文：ཧྲཱཾ，梵文天城体：ह्रां，梵文罗马拟音：hrāṃ，汉语字面意思：赫朗), Hrim (藏文：ཧྲཱིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：赫林), etc. These depend on one's own
Chinese
如果不仅是口头上的，而是来源于口诀，一般来说是好的。但根据注释，实际宣说的清净咒语只有一个，那就是在火供的时候念诵的：嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），赫拉（藏文：ཧྲ་，梵文天城体：ह्रा，梵文罗马拟音：hrā，汉语字面意思：赫拉），帕特（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）。因此，仅仅为了清净的目的，只在火供中有所不同是不合理的。在其他情况下也没有其他说法，所以放弃了唯一实际宣说的咒语，即使对未宣说的咒语运用了很多理性的论证，也会变成像妓女的谎言一样。因此，这是经续注释的直接教导，也是传承次第未断的圣者上师的口诀。如果只有五个字，那是什么原因呢？是因为“帕（pha）”和“特（ṭa）”要分开。就像《文殊金刚大威德》第七品中也说：“智者应分为二”，即“帕特（phaṭ）”的“帕（pha）”和“特（ṭa）”要分别计数。如果这样，那么“ra”的下加字和头上的“la”等也要计数吗？那些是声音混合在一起的，所以不分别计数。而“帕（pha）”和“特（ṭa）”的声音不混合，所以分别计数是合理的。供养的容器由水晶制成，这是在寂静的时候说的。根本的念诵修持和日常瑜伽，虽然不是真正的寂静事业，但做成和寂静相似的样子是通常的做法。第三，观想供养处的本尊坛城：对曼扎进行清净，从空性中，将地基完全清净，在那里观想自身所生的坛城本尊众，如影像般瞬间成就。这仅仅用心意观想就足够了，如果喜欢广说，就只念诵主尊父母的种子字，以及眷属的种子字。这不像自身所生本尊真实降临，也不像自身所生本尊的智慧尊用咒语和手印迎请到那里。而是在那里观想坛城的影像显现，而不是观想本尊真实显现。第四，迎请宾客：用金刚摄集手印，念诵：嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） 班匝 萨玛匝（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚 集），匝 吽 班 霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：匝 吽 班 霍），以此迎请上师、佛、菩萨等一切圣众降临，充满整个虚空。