English
Generally, it is good if it comes from oral instructions, not just from words. However, according to the commentary, there is only one mantra explicitly stated for purification, and that is: Oṃ Āḥ Hūṃ Hra Phaṭ (藏文：ཨོཾ་ཨཱཿཧཱུཾ་ཧྲ་ཕཊ，梵文天城体：ओम् आः हुं ह्रा फट्，梵文罗马拟音：oṃ āḥ hūṃ hrā phaṭ，汉语字面意思：嗡 阿 吽 赫拉 啪) during the fire offering. Therefore, it is unreasonable to have differences only in the context of fire offerings for the purpose of purification alone. Since there is no other statement in other contexts, abandoning the only explicitly stated mantra and using many logical arguments for the unstated mantra would be like a prostitute's lies. Therefore, this is the direct teaching of the tantra commentary and also comes from the oral instructions of the holy gurus of unbroken lineage. If there are only five syllables, what is the reason? It is because 'pha' and 'ṭa' are separated. As it is also said in the seventh chapter of Yamāntaka, 'The wise should divide into two,' meaning that 'pha' and 'ṭa' of 'phaṭ' should be counted separately. If so, should the subjoined 'ra' and the 'la' on the head also be counted? Those are mixed sounds, so they are not counted separately. But since the sounds of 'pha' and 'ṭa' are not mixed, it is reasonable to count the syllables separately. The vessel for offerings being made of crystal is said in the context of pacification. The root recitation and the daily yoga, although not truly peaceful activities, it is common practice to make them similar to peaceful ones. Third, visualizing the deity mandala of the offering place: purify the maṇḍala, and from emptiness, purify the base completely. There, visualize the entire assembly of deities of the self-generation mandala, instantly accomplished like a reflection. This is sufficient to visualize with the mind alone, but if you prefer elaboration, recite only the seed syllables of the main father and mother, and the seed syllables of the retinue. This is not like the deities of self-generation actually descending, nor is it like inviting the wisdom beings of self-generation there with mantras and mudras. Rather, it is visualizing the reflection of the mandala appearing there, not visualizing the deities actually arising. Fourth, inviting the guests: with the vajra gathering mudra, recite: Oṃ Vajra Samājaḥ Jaḥ Hūṃ Baṃ Hoḥ (藏文：ཨོཾ་བཛྲ་ས་མཱ་ཛཿ ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：ओम् वज्रसमाजः जः हुं बं होः，梵文罗马拟音：oṃ vajrasamājaḥ jaḥ hūṃ baṃ hoḥ，汉语字面意思：嗡 金刚 集 匝 吽 班 霍), inviting all the assemblies of gurus, buddhas, and bodhisattvas to come near, filling the entire space.
Chinese
思维以安乐之姿安住。第四，献外供，首先是供水：在火供的时候，供水的咒语是：嗡 扎瓦 萨嘎让 玛哈 惹思弥 札德叉 梭哈。虽然这样说过，但是，玛哈 惹思弥，意为大光芒，是火神名字的别称，因此，这实际上是火供的特殊仪轨，但是如果将神的名字移用，对其他也适用，这是显而易见的。然而，因为在其他场合有明确的说明，所以，嗡 阿 吽 霍 斋 达度 杰瓦拉等做为供养是很好的。如果另有陈设水，则以嗡 舍利 嘎拉 杂扎 萨巴热瓦热 贝 帕当 札德叉 纳玛等供养。大疏中说：纳玛，在广大的供养之后，珍宝 因扎 尼拉等等，以及金花等等，说了十三种供养，其他的十种，将在后面讲述，应该说，这是指在灌顶的偈颂一百五十五的解释中，水器和供水器等等，说了十种供养，因此，献上那些中的任何一种都可以，现在惯例是献十二种供养。三界自在的薄伽梵。以这样的偈颂或者咒语和手印来供养。与广大坛城相关的供养，虽然有很多华丽的词句，但是，对于日常的修持来说，词句过于繁琐也不好，所以扩大观想，语言表达适中是最好的。第六，献内供，如果另外陈设新的内供是最好的，如果没有，就加到之前的供品中，加持使其增长，首先念诵根本传承的上师们的名字并供养。虽然无法一一列举，但是作为密宗行者共同的实践，这似乎是加持融入的特殊途径。然后以嗡 布达亚 纳玛等大供养咒来供养，如果方便，就用拇指和食指在坛城中供养，如果不方便，就在自己额头的高度供养。如果仅仅观想心间坛城，那么在嗡 萨 当嘎亚 纳玛之后加上嗡 咕噜 布达就可以了。以此类推，二十五尊神
English
Think of dwelling in a state of ease. Fourth, offering external offerings, first is the offering of water: In the context of fire offering, the mantra for offering water is: Om Pravara Satkaram Maha Rasmi Pratichchha Svaha. Although it is said, Maha Rasmi, meaning great radiance, is a synonym for the name of the fire god, therefore, this is actually a special ritual for fire offering, but if the name of the deity is transferred, it is also applicable to others, which is obvious. However, since it is clearly stated in other contexts, it is good to make offerings such as Om Ah Hum Hoh Traidhatu Keshvara etc. If other water is arranged, offer with Om Shri Kala Chakra Saparivarebhyah Padyam Pratichchha Namah etc. In the Great Commentary, it says: Namah, after the words of extensive offering, precious Indra Nila etc., and golden flowers etc., thirteen offerings are mentioned, and the other ten, which will be explained later, should be said, which refers to the explanation of the one hundred and fifty-fifth verse of the empowerment, water vessels and offering water vessels etc., ten offerings are mentioned, therefore, offering any of those is sufficient, and now the practice is to offer twelve offerings. Conqueror of the three realms, the Blessed One. Offer with such verses or mantras and mudras. For offerings related to the vast mandala, although there are many beautiful words, for daily practice, too many words are not good, so it is best to expand the visualization and moderate the verbal expression. Sixth, offering inner offerings, it is best to arrange a new inner offering separately, if not, add to the previous offerings, bless it to increase, and first recite and offer the names of the root lineage gurus. Although it is impossible to list them all, as a common practice of tantric practitioners, this seems to be a special way for blessings to enter. Then offer with great offering mantras such as Om Buddhaya Namah etc., and if convenient, offer in the mandala itself with thumb and forefinger, if not convenient, offer at the height of your forehead. If you are only meditating on the heart mandala, then after Om Shat Angaya Namah, add Om Guru Buddha. Similarly, twenty-five deities
Chinese
十三尊、九尊、五尊等也依此類推。有些人認為，在念誦那嘛（藏文：ན་མཿ，梵文天城體：नमः，梵文羅馬擬音：namaḥ，漢語字面意思：敬禮）供養時，如果與前生有關，則在食子碗中迎請壇城，並實際供養甘露、鮮花、美食等。雖然自宗不主要這樣做，但這是印度、尼泊爾智者的傳統做法。因此，有時這樣做也可以，但平時的修持，在自生本尊時則不需要。從供水到這裡，實際上是將曼荼羅的佛像視為影像來供奉，但心想在自生本尊的壇城中，出現了無量的供品，諸佛都感到滿足。在那嘛（藏文：ན་མཿ，梵文天城體：नमः，梵文羅馬擬音：namaḥ，漢語字面意思：敬禮）的咒語的階段，不僅僅是供養內供，而是針對所有其他的供養。如果能力足夠，並且喜歡廣修，則實際上在各個佛像的位置上撒花，並念誦一遍大供養咒。同樣地，也將香、熏香、酥油燈等都一起供養，但如果沒有能力做到那樣，則先將一定的供品以簡略的方式集中供養，因為一定供品的最後是內供，所以隨著以各個佛像的咒語來供養，也同時針對之前的供品供養各個佛像。所謂一定的供品是：經續的注釋中直接提到的十種、十二種、十三種等內外清淨的供品。對於其他不一定的供品，則不需要用各個佛像的咒語來供養。第七，讚頌：一般來說，雖然沒有規定，但通常的做法是念誦二十種名稱的禮讚，以及讚頌五種智慧的「無始無終亦無中」等。用十六句偈等來讚頌也是好的。第八，祈求願望：一般來說，無論是自生本尊還是前生本尊，祈求願望的主要對象是智慧尊，因為誓言和智慧無二無別，所以誓言尊也同時是祈求的對象。為了使誓言尊的能力增長，以及使智慧尊感到高興，因此需要念誦、供養、讚頌和祈求。然後，在這個時候念誦百字明咒，祈求寬恕
English
The thirteen deities, nine deities, five deities, etc., are also classified accordingly. Some say that when offering Namaḥ (Tibetan: ན་མཿ, Sanskrit Devanagari: नमः, Sanskrit Romanization: namaḥ, Chinese literal meaning: Homage), if it is related to the front generation, then the mandala is invited into the food bowl, and nectar, flowers, supreme food, etc. are actually offered. Although it is not mainly done in our tradition, it is a tradition of Indian and Nepalese scholars. Therefore, it is good to do it sometimes, but it is not necessary in the practice of self-generation during daily practice. From the offering of water to here, it is actually the belief that the deity image of the mandala is offered as an image, but it is thought that in the mandala of self-generation, immeasurable offerings appear and all the deities are satisfied. In the stage of the mantra of Namaḥ (Tibetan: ན་མཿ, Sanskrit Devanagari: नमः, Sanskrit Romanization: namaḥ, Chinese literal meaning: Homage), not only the inner offering is offered, but also all other offerings are offered. If one is capable and likes to practice extensively, then flowers are actually scattered in the places of each deity, and the great offering mantra is recited once. Similarly, incense, perfume, butter lamps, etc. are all offered together, but if one is not able to do that much, then the definite offerings of substances are first offered collectively in a concise manner, because the last of the definite offerings is the inner offering, so while offering with the mantras of each deity, the previous offerings are also directed to each deity. The so-called definite offerings are: the ten, twelve, thirteen, etc. kinds of pure inner and outer offerings that are directly mentioned in the commentary of the tantra. For other indefinite offerings, it is not necessary to offer them with the mantras of each deity. Seventh, praise: In general, although there is no rule, the practice is to recite the twenty kinds of praises of names, and to praise the five wisdoms such as "Without beginning, without end, and without middle." It is also good to praise with sixteen-line verses, etc. Eighth, praying for wishes: In general, whether it is self-generation or front-generation, the main object of praying for wishes is the wisdom being, because the vow and wisdom are inseparable, so the vow being is also the object of prayer at the same time. In order to increase the power of the vow being and to please the wisdom being, it is necessary to recite, offer, praise, and pray. Then, at this time, recite the hundred-syllable mantra and ask for forgiveness.
Chinese
等等补充也好，不补充也好，恭请宾客返回。那个如影像一般的坛城，比如水中的月影不显现一般，或者观想融入根本坛城也可以。这样，八个要点就讲完了曼扎供养仪轨。 第二是收摄次第，顶髻处观想五股金刚杵的中心等等，为了大乐轮的诸位本尊必须前往其他处所。{因此，这里的如意树等四金刚融入头顶的四脉瓣是必须的。由于说的是“大乐轮”，没有明确说是“轮者”或者“轮之本尊”，所以也恭请大乐轮处所的无量宫返回。吉觉的译文中说：顶髻处应当观想五股金刚杵，在其中心恭请大乐之坛城返回。这样说就容易理解了。}四蕴和四界的本尊，是佛父佛母各四位，虽然说了八位，但由于互相拥抱的父父和母母的差别，所以有十六位，与额头脉瓣的数量相等。十二处是十二位勇识父父和母母。四忿怒尊是心的门卫，这十六位以身、语、意象征互相拥抱的父父和母母的差别，所以三十二位与喉咙脉瓣的数量相同。如果没有观想单独的心坛城，那样也可以。如果身语意全部都要收摄，那么其他也要收摄，所以在脐间观想六十五股金刚杵，与八十四位瑜伽母数量相同，但莲花中心的本尊没有明确说明，因此将八位主尊视为普遍存在于各自眷属中。密处的脉瓣是三十二个，身之门守护，如果是交合本尊，则有六位，即使父父和母母分别计算也只有十二位。{因此，这里根据需要，从清净处分出三十二位，也就是在身语意全部收摄的这个阶段，将具有事业和作用的清净身之门守护安置于此。}以此为依据，诸位父尊
English
Whether to supplement with etc. or not, respectfully request the guests to depart. That mandala like an image, like the moon's reflection not appearing in a water bowl, or it is also acceptable to meditate on it dissolving into the root mandala itself. Thus, the eight points have finished explaining the mandala offering ritual. The second is the sequence of gathering in. At the crown of the head, visualize the center of the five-pronged vajra, etc., because the deities of the Great Bliss Wheel must depart to another place. {Therefore, here, it is necessary that the wish-fulfilling tree, etc., the four vajras themselves, dissolve into the four cranial petals of the crown of the head. Since it is said "Great Bliss Wheel," without explicitly saying "Wheeler" or "Deity of the Wheel," therefore, even the immeasurable palace of the Great Bliss Wheel's abode is respectfully requested to depart. In the translation of Gyijo, it says: At the crown of the head, one should meditate on the five-pronged vajra. In its center, respectfully request the mandala of Great Bliss to depart. This is easy to understand.} The deities of the four aggregates and four elements are the four Buddhas, male and female, so although eight are mentioned, due to the distinction of male and female embracing each other, there are sixteen, which is equal to the number of forehead petals. The twelve sense bases are the twelve heroes and heroines. The four wrathful ones are the door guardians of the mind, these sixteen are symbolized by body, speech, and mind, with the distinction of male and female embracing each other, so the thirty-two are equal in number to the throat petals. If one has not meditated on the single mind mandala, that is sufficient. If one needs to gather in all of body, speech, and mind, then others must also be gathered in, so in the navel, visualize the sixty-five-pronged vajra, which is equal in number to the eighty-four yoginis, but the deity of the lotus center is not clearly stated, so the eight main goddesses are considered to be universally present in their respective retinues. The petals of the secret place are thirty-two, and the body's door guardians, if like the union deities, there are six, even if counting the males and females separately, there are only twelve. {Therefore, here, according to the need, the distinction of thirty-two is made from the pure realms, that is, in this stage of gathering in all of body, speech, and mind, there is an occasion to place the pure body's door guardians with actions and functions here.} Based on this, the male deities