English
For the others, there is no need for extensive explanation above. Regarding the subsequent practices related to offerings, they have been extensively explained above. Here, the offerings, according to the instructions of the lamas, are made in five ways: mantra offering, outer offering, inner offering, secret offering, mind-generated offering, and praise offering. Furthermore, offering with the sixteen vidyādharīs and others is also excellent. In general, if the meaning is complete, then it is acceptable to elaborate or condense as appropriate, according to the individual instructions. However, the mantra offering is that by focusing on each deity and blessing with their respective mantras, the deities generate splendor and power. Although it is not clear in the ordinary sadhana, it is extremely important, and it is also contained in the mandala ritual, in the words of the first of the five types of blessings of the preliminary generation. The outer offering is to bless water and other consumables, or, to condense, to offer by mentally transforming them. The inner offering is the tasting of amrita. It is also acceptable to offer it to the hands of each deity, but here the main focus is on contemplating that the light rays emanating from the tongues of all the deities belonging to the outer mandala and the body mandala gather in the vast and expansive skull cup filled with amrita, inviting and partaking of the amrita. And it is also considered to be the meaning of the category of "the only food is eating, it is said to be the third purification." One should also hold the pride of eating with "Om Sarva Vajra Gamini" (藏文：ཨོཾ་སརྦ་བཛྲ་ག་མི་ནི་，梵文天城体：ओंसर्ववज्रगामिनि，梵文罗马拟音：oṃ sarva vajra gāmini，汉语字面意思：嗡，一切金刚行者) etc. The secret offering is similar to the above-mentioned subsequent practice. Relying on the subsequent practice of the main one, all the deities of the body mandala are satisfied, and the deities of union in the three wheels are brought into equilibrium. Although there is the aspect of the twelve mothers surrounding the dakinis in universal enjoyment, if one cannot contemplate that much, then emanate from the heart of the main one a multi-armed Heruka or a two-armed dakini, etc., in accordance with their respective colors, and offer with the offering of union, and then gather them back into one's own heart. The mind-generated offering is to offer with mind-generated transformations, as well as ownerless, and limitless offerings arising from the power of aspiration prayers. In short, it is acceptable not to do this. Then there is the offering of praise, with two sets of eight lines.
Chinese
地赞是绝对需要的。如果高兴，也可以念诵《胜乐金刚忿怒尊百名颂》，它被称为“劫末之火”，以及《金刚萨埵胜乐百名颂》等等。一般的自生本尊赞颂则不必念诵。此外，关于十六明妃的供养，有一种说法是包含了外、内、密三种供养，那样做也可以。总的来说，经典中关于“四供大英雄”的四种供养，有很多不同的解释。空行海中说：“四供应善示，坛城自与无二，供品皆作无二想，外内自性之物，念为第二之供养，享用饮食等物，无二供养为第三，执持佛法与瑜伽，即为第四之供养。”这样说了。其注释《渡船》中所说的，有很多不妥之处，所以不写了。这里，外供是花等物品，内供是甘露供，与瑜伽母们一同享用饮食，是圣者们聚集的供养，以及享用乐空双运所生的智慧，是法供，这四种供养是很清楚的。此外，导师巴瓦巴扎说：与外在的智慧母交合，以自身精液明点作供养是实物供养，体验随顺贪欲的智慧是秘密供养，以意幻化的供养是意之自性的供养，外在的欲妙供养是外供，这样认为有四种供养。实物供养是内供的一种差别，这是很清楚的。供赞的清净、圆满、成熟三者，也与大成就的供养时相同，不同之处在于，是根据眷属的本尊而安立的，所以为了象征自己的实际眷属，应将此运用到所化众生身上。现在稍微说一下题外话，有些人认为胜乐轮坛城不需要净治和合修，但是，净化业和行为的最重要的关键都在这里，所以不要中断清净和圆满二者具足的慢心。
English
The earth praise is absolutely necessary. If you are happy, you can also recite the "Hundred Names of Wrathful Heruka Chakrasamvara," which is known as the "Fire at the End of the Kalpa," and the "Hundred Names of Vajrasattva Chakrasamvara," etc. Ordinary praises of self-generation deities are not necessary to recite. Furthermore, regarding the offering of the sixteen vidyas, there is a saying that it includes the three offerings of outer, inner, and secret, and it is okay to do it that way. In general, there are many different explanations in the tantras regarding the four offerings of the "Four Offerings of the Great Hero." The Ocean of Dakinis says: "The four offerings should be well shown, the mandala itself is non-dual, all offerings are thought of as non-dual, outer and inner self-nature objects, are remembered as the second offering, enjoying food and drink, the non-dual offering is the third, holding the Dharma and yoga, is the fourth offering." This is what it says. The explanations in its commentary, The Ferryboat, have many inappropriate points, so I will not write them. Here, the outer offering is substances such as flowers, the inner offering is nectar offering, enjoying food and drink together with the yoginis is the offering of the gathering of holy beings, and enjoying the wisdom born of bliss and emptiness together is the Dharma offering, these four offerings are very clear. Furthermore, the teacher Bhava Bhadra said: Union with the outer wisdom mother, offering with one's own essence bindu is the object offering, experiencing the wisdom of following desire is the secret offering, the offering transformed by the mind is the offering of the mind's own nature, the outer offering of desirable qualities is the outer offering, thus he considers there to be four offerings. The object offering is a distinction of the inner offering, this is very clear. The three of purification, completion, and maturation of the offering and praise are also the same as during the offering of the great accomplishment, the difference is that they are established in relation to the deities of the retinue, so in order to symbolize one's own actual retinue, this should be applied to the disciples to be tamed. Now, to say a little about something extra, some people think that the Chakrasamvara mandala does not need purification and union, but the most important keys to purifying karma and actions are all here, so do not interrupt the pride of having both purification and completion.
Chinese
即使以是选择为借口来掩盖错误，但由于意愿不同和需要，实践中会出现选择。然而，在确定定义时，出现两者都不错误的选项是非常罕见的。因此，即使圣者的观点与其他人的观点不一致，也不会成为过错。那么，即使父子二人的观点略有不同，也不必担心是过错。虽然各译师的传统似乎多种多样，但从迎请智慧眼到供养赞颂之间，只有在密宗方面才被认为是坛城胜王的支分，因为其他有依据的论典中也有类似的说法。因此，这些与此相似，按照至尊大师的观点是很好的。然而，总而言之，这些被称为自宗的北方清净忆念和圆满次第的教导，必须完成事业胜王的目的。这样，事业胜王有两种：北方等清净忆念，以及与圆满次第相符的细微脉轮瑜伽。第一种是：现在将三十七道品以天女的结合来安立。身念住是空行母。受念住是拉玛。法念住是童女。心念住是有形母。欲神足是极忿怒母。精进神足是忿怒眼母。思择神足是光蕴母。心神足是大鼻母。信根是勇士慧母。精进根是短人母。念根是楞伽自在母。定根是树荫母。慧根是地护母。信力是大怖畏母。精进力是风力母。念力是饮酒母。定力是绿松石天女。慧力是极善母。定正等觉支是马面母。精进正等觉支是乌鸦面母。喜正等觉支是
English
Even if one makes excuses by saying it is a choice to cover up mistakes, choices arise in practice due to different intentions and needs. However, when establishing definitions, it is very rare for a choice to arise where neither is wrong. Therefore, even if a holy person's view differs from others, it does not become a fault. So, even if the views of the father and son differ slightly, there is no need to worry that it is a fault. Although the traditions of each translator seem diverse, from the invocation of the wisdom eye to the offerings and praises, it is only in the context of the unsurpassable that it is said to be a limb of the supreme mandala king, because other authoritative texts also show similar things. Therefore, these are similar to this, and it is good according to the view of the great Jetsun. However, in summary, these words that are known as the pure recollection of the northern direction and the teachings of the completion stage in our own tradition must fulfill the purpose of the karma supreme king. Thus, there are two aspects to the karma supreme king: the pure recollection of the northern direction, and the subtle chakra yoga that is in accordance with the completion stage. The first is: Now, the thirty-seven factors of enlightenment will be established through the union of deities. Mindfulness of the body is the Dakini. Mindfulness of feeling is the Lama. Mindfulness of dharma is the virgin. Mindfulness of mind is the formful mother. The foot of miraculous power of aspiration is the extremely wrathful mother. The foot of miraculous power of diligence is the wrathful-eyed mother. The foot of miraculous power of investigation is the radiant mother. The foot of miraculous power of mind is the great-nosed mother. The faculty of faith is the heroic wisdom mother. The faculty of diligence is the short person mother. The faculty of mindfulness is the Lanka sovereign mother. The faculty of samadhi is the tree-shade mother. The faculty of wisdom is the earth-protecting mother. The power of faith is the great terrifying mother. The power of diligence is the wind-powered mother. The power of mindfulness is the wine-drinking mother. The power of samadhi is the turquoise goddess. The power of wisdom is the extremely good mother. The limb of perfect enlightenment of samadhi is the horse-faced mother. The limb of perfect enlightenment of diligence is the crow-faced mother. The limb of perfect enlightenment of joy is
Chinese
轮之具力母。极善修习正等菩提之支是童女。善能辨别法正等菩提之支是卖酒母。忆念正等菩提之支是轮之铠甲母。舍正等菩提之支是极勇母。正见是大威力母。正思是转轮母。正语是大精进母。正业边际是乌鸦面母。正命是猫头鹰面母。正勤是狗面母。正念是猪面母。未生之善法生起是雅玛达迪。已生之善法如实守护是雅玛度帝。已生之不善法断除是雅玛当施提。未生之不善法不生起是雅玛玛塔尼。如是薄伽梵金刚持宣说三十七菩提分法皆为天女之相。如是说。其他译本及多数版本中，从“空行母”开始，到“未生之不善法不生起是，死主摧灭母。”之间，薄伽梵金刚持等如前所说，中间的词句似乎被省略了，而在饶译中如上所述完整书写才是好的。彼菩提分也有以道摄和以果摄两种，此处当忆念何者之清净呢？先前有些认为是道的清净，若于生起次第中信受圆满次第，则有转为获得彼之方便，故道的清净亦非不可，然因一切坛城皆须信受为圆满佛之智慧，故以果摄之清净方为主要。道亦有共同之道的清净，及密咒不共之菩提分清净二者，然彼等之安立已于《春之滴》之释文中宣说，且非应时故此处不书写。应时之果摄者，总的来说佛之法无边，然此处有父母双运之三十七尊
English
The one with the power of the wheel. The limb of perfectly cultivated right and perfect enlightenment is the maiden. The limb of rightly distinguishing the Dharma, right and perfect enlightenment, is the wine-selling mother. The limb of mindfulness, right and perfect enlightenment, is the wheel-armor mother. The limb of equanimity, right and perfect enlightenment, is the extremely brave mother. Right view is the great powerful mother. Right thought is the wheel-turning mother. Right speech is the great diligent mother. The limit of right action is the crow-faced mother. Right livelihood is the owl-faced mother. Right effort is the dog-faced mother. Right mindfulness is the pig-faced mother. Causing unborn virtuous Dharmas to arise is Yama Dadi. Rightly protecting arisen virtuous Dharmas is Yama Duti. Abandoning arisen non-virtuous Dharmas is Yama Damshtri. Not causing unborn non-virtuous Dharmas to arise is Yama Matani. Thus, the Bhagavan Vajradhara declared the thirty-seven limbs of enlightenment to be in the form of goddesses. Thus it is said. In other translations and most versions, from "Dakini" to "Not causing unborn non-virtuous Dharmas to arise is the Destroyer of Death." The Bhagavan Vajradhara, etc., appear as before, but the words in between seem to be omitted, and it is better to write completely as mentioned above in the Ra translation. That Bodhi-paksha also has two types: those condensed by the path and those condensed by the fruit. Which purity should be remembered here? Some previous ones seemed to consider it the purity of the path, and if one believes in the completion stage in the generation stage, then there is also a transformation into a means of obtaining it, so the purity of the path is not impossible. However, since all mandalas must be believed to be the wisdom of the complete Buddha, the purity condensed by the fruit is the main one. There are also two types of purity on the path: the purity of the common path and the purity of the uncommon Bodhi-paksha of mantra. However, the establishment of these has already been explained in the commentary on "Spring Drop", and since it is not relevant, it will not be written here. The fruit condensed by the occasion is that, in general, the Buddha's Dharma is infinite, but here there are thirty-seven deities of the union of father and mother.