Chinese
无论是三种荟供中的哪一种，都有两个方面遍及荟供，因此才说可以分为这两个方面。如果这两个方面是荟供，那么供养豺狼、乌鸦等为什么不是荟供呢？第三种是：有些人写道，获得灌顶、具有誓言、懂得仪轨的会众，以及精通这十种知识的金刚上师，并引用多比黑鲁嘎的教证。这有点粗糙，因为仅修持瑜伽外续的，也具备这些特征。因此，上师必须是具备无上瑜伽部金刚上师的特征，所有会众也必须是在无上瑜伽部的坛城中获得誓言且未违背，懂得此部的仪轨和学处，恭敬上师，分别念小，不带疾病。第四种是：多比黑鲁嘎的《集会宣告》中说：“这些神圣的轮坛也不应在平凡的地方转动，应避免在市场中进行。应避免喧闹的城市、婆罗门的家、国王的宫殿、贵族的家、僧团的寺庙、野蛮人放荡的地方、外道徒的城市、游牧的寺院、野兽出没的地方。应在空行母出没的地方、村庄的尽头、寺院、神殿、墓地、空洞的洞穴、树下、森林的空地上建造具有三层结构的荟供殿。”如是说。第五种是上弦月和下弦月的初八、十四和初十等日子。第六种是：各自的坐垫、食物器皿的差别、座位的排列方式等，如果能像胜乐金刚本身的次第，即金刚手菩萨上疏中所说的那样详细地完成，那就做。如果不能，就各自摆放尸体的画像，或者虎皮，或者绘制各种莲花的坐垫，使荟供的坛城变得盛大。或者，如果是为了像金刚帐中所说的那样的佛陀舞蹈而举行的简略荟供坛城，那么就像在行为的章节中将要解释的那样，在三层结构的荟供殿中也用彩色的颜料绘制坛城，以及进入天神装束的用具。
English
Whether it is any of the three kinds of tsok khor (feast gatherings), it is asserted that two aspects pervade the tsok khor. Therefore, it is said that it can be divided into these two aspects. If these two aspects are tsok khor, then why are offerings to jackals, crows, etc., not tsok khor? The third is: Some write that the assembly consists of those who have received empowerment, possess vows, and know the rituals, and the vajra master who knows these ten things, quoting Dombi Heruka. This is a bit rough, because even those who only practice Yoga Outer Tantra possess these characteristics. Therefore, the master must be one who possesses the characteristics of a vajra master according to the Anuttara Yoga Tantra, and all the assembly must have received vows in the mandala of Anuttara Yoga and not broken them, know the rituals and precepts of this tantra, respect the guru, have little conceptual thought, and not be afflicted with disease. The fourth is: In Dombi Heruka's 'Declaration of Assembly,' it says, 'These sacred wheels should not be turned in ordinary places, and should be avoided in marketplaces. Avoid noisy cities, Brahmin houses, royal palaces, noble houses, monastic gardens of the Sangha, places of reckless barbarians, cities of heretics, nomadic monasteries, and places frequented by wild animals. Build a tsok house with three levels in places frequented by dakinis, at the edge of deserted villages, in monasteries, temples, cemeteries, empty caves, under trees, and in the clearings of forests,' as it says. The fifth is the eighth, fourteenth, and tenth days of the waxing and waning moons, and so on. The sixth is: If possible, arrange the individual cushions, the differences in food utensils, the seating arrangements, etc., in detail as described in the commentary on the Vajravali of Chakrasamvara. If not, arrange individual cushions with images of corpses, tiger skins, or various lotus designs to make the tsok mandala grand. Or, if it is a simplified tsok mandala for the purpose of Buddha dances as described in the Vajra Tent, then, as will be explained in the section on conduct, also paint the mandala with watercolors in the three-tiered tsok house, and the implements for entering the deity's attire.
Chinese
也都需要。对于所有，也都需要所有的供品用具，以及以肉酒为主的各种饮食。有些人将供养坛城的用具和供养个人的用具区分开来。如云：“无论何人，每日所行之三昧耶行，即无垢之五种果实等，以及五种能生佛父佛母之芥子大小丸药，每日应为三昧耶之义而受用。”有人如是说。又有人误解“无食者则无杀者”等语，说自生之会供中不可食肉。若如是，则彼经续之后文云：“常以无垢之酒，及女人，乃为修持之故，以无迷乱之法宣说。”若出家人于会供中可享用酒及女人，我等亦欲如是。然汝等除得暖乐外，终无承认之时。未得转毒为甘露等能力前，除将三昧耶物少许置于舌上外，不可受用。居家者与瑜伽士咒师享用肉酒者，以自生及身坛城二者，未能圆满坛城之义，且承许所有居家咒师皆具能力，是为大错。经中亦云，酒能转生为烧恼哭号，此亦非仅为出家众所制。若饮酒，则有亦不能遍及。此时若对食物生起庸常之贪执，则贪执任何食物，皆有极大过患。于教诫中亦说，不应贪执食物。故依汝等之理，即使违背会供之微小教诫，亦似将堕入无间地狱般恐怖。故冰糖与酥油等亦无食用之必要。虽云无著昆仲所说，然无著昆仲及其弟子所著之密咒内之论典，于汉藏二地皆无所见，谁人信此妄语？龙树父子之论典，即《行集灯论》之广说中，行品之会供，以及清净心之障碍
English
are also needed. For all, all the offering utensils are needed, as well as various foods and drinks, mainly meat and alcohol. Some distinguish between the utensils for offering the mandala and the utensils for offering the individual. As it is said: "Whoever, the samaya action performed daily is the five faultless fruits, etc., and the five mustard-sized pills that generate the Buddha fathers and mothers should be used daily for the meaning of samaya." Some say so. Others misunderstand words such as "If there is no eater, there will be no killer," and say that meat should not be eaten in the self-arisen gathering. If so, then the continuation of that scripture says: "Always with faultless alcohol, and women, for the sake of practice, is declared with the non-deluded Dharma." If monks can enjoy alcohol and women in the gathering, we would also like to do so. However, you will never have a time to admit it except for gaining warmth. Before gaining the ability to transform poison into nectar, etc., it is not permissible to consume it except for placing a small amount of samaya substance on the tongue. Householders and yogi mantra practitioners who enjoy meat and alcohol, because the self-generation and the body mandala do not fulfill the meaning of the mandala, and it is a great mistake to assume that all householder mantra practitioners have abilities. The scriptures also say that alcohol can be reborn as burning and crying, which is not only prescribed for monks. If you drink alcohol, then even existence cannot encompass it. If at this time ordinary attachment to food arises, then attachment to any food has great faults. It is also said in the precepts that one should not be attached to food. Therefore, according to your system, even if you violate a small precept of the gathering, it seems that you will be terrified of being born in the Avici hell. Therefore, there is no need to eat rock candy and ghee, etc. Although it is said that it was said by the brothers Asanga, there is no tantra treatise written by the brothers Asanga and their disciples that can be shown in both China and Tibet, so who would believe this lie? The treatises of Nagarjuna and his son, namely the gathering of the practice section in the extensive explanation of the "Compendium of Practices Lamp," and the purification of the obstacles of the mind.
Chinese
等等。如果把所有的经文都写出来，那就太多了，因为它们只会损害你的宗派。虽然根本没有能力，也没有以修生之见为究竟，但凭借思想的差异，自己的著作，即使父亲和阿罗汉去世也不会有罪过等等，如果不成就众多，就视为供养之义。哪里能禁止誓言物呢？因此，被贪嗔所驱使，对圣者们造罪，一生都耗费在非法行中，在供养的时候，仅仅因为不食用誓言物就认为解脱，唉，真是奇怪啊！说道：喜欢肉酒女，一切恶行都增长，仅仅禁止供养的誓言，你会有什么善行呢？第七，有加行、正行、后行三者。第一，有装饰住所，陈设用具，迎请上师并祈祷，安坐眷属，前行朵玛，献供等等。其中安坐眷属是，事业金刚进入忿怒青杖的装束，对于具有我慢者，祈请道：忿怒青色美丽者等，迎请进入。一一用语言和身体隔开。驱逐不认识的人。念诵其他迎请进入的偈颂，安置在各自的位置上。正行有六，以禅定的坛城用供养令其满足，以智慧的坛城用品尝甘露令其满足，以生灵的聚会用朵玛令其满足，具有誓言的瑜伽士用食物令其满足，诸根的诸神用歌舞令其满足，身体的坛城用俱生的安乐令其满足，上师们说具有六种满足是非常好的。第一是，以金刚萨埵的修持念诵为前行，进行自生念诵。第二是，加持法，进行前生供养朵玛。第三是，对世间和出世间的诸神献供朵玛。第四是，加持会供品后，以“看啊，美丽神圣的法”等引导，用偈颂接受，并明确内在火供的观想，令其满足。
English
Etc. If all the scriptures are written out, it will become too much, because they will only harm your sect. Although there is no ability at all, and there is no ultimate view of cultivation, but by the difference of thought, one's own writings, even if the father and Arhat die, there will be no guilt, etc. If not accomplished in many ways, it is regarded as the meaning of offering. Where can one prohibit the objects of vows? Therefore, driven by attachment and aversion, accumulating sins against the holy ones, and spending one's life in illegal conduct, at the time of offering, merely because one does not eat the objects of vows, one thinks of liberation, alas, how strange! It is said: One who likes meat, wine, and women, all evil deeds increase, merely by prohibiting the vows of offering, what good deeds will you have? Seventh, there are three: preliminary, main, and subsequent. First, there are decorating the dwelling, arranging the utensils, inviting the teacher and praying, seating the assembly, preliminary torma, offerings, etc. Among them, seating the assembly is: the Karma Vajra enters the attire of the wrathful blue staff, for those with pride, pray: Wrathful blue beautiful one, etc., invite to enter. Separate each one with speech and body. Expel those who do not know. Recite other verses of inviting to enter, and place them in their respective positions. The main practice has six: satisfying the mandala of meditation with offerings, satisfying the mandala of wisdom with tasting nectar, satisfying the assembly of beings with torma, satisfying the yogis with vows with food, satisfying the gods of the senses with song and dance, satisfying the mandala of the body with innate bliss. The lamas say that having six satisfactions is very good. The first is, with the practice and recitation of Vajrasattva as the preliminary, to do self-generation recitation. The second is, to bless the Dharma, to do the offering torma of the front generation. The third is, to offer torma to the gods of the world and beyond. The fourth is, after blessing the assembly substances, guide with "Look, beautiful and sacred Dharma," etc., accept with verses, and clarify the visualization of the inner fire offering, and satisfy.
Chinese
应当饮用。第五，应以金刚歌舞等与天瑜伽相应的方式进行，男子唱歌则观想无量光佛，跳舞则观想毗卢遮那佛，女子唱歌则观想白衣佛母，跳舞则生起佛眼佛母的慢。第六，勇父和瑜伽母们加持空密后，以明妃交合的五欲，稳固生起四喜的智慧，长久修持俱生乐空。如《说续金刚鬘》中所说：“母、姊、女，若欲供养，以智慧方便之仪轨，无分别而供奉。此最胜之悉地，获得无疑。”等等，在会供轮章节中有所阐述，嘿汝嘎中也相同。如果不能那样做，就在心间用酒做明点，观想本尊父母，头顶观想上师，了知一切显现为坛城，修持智慧手印的后起次第。在那里，为了表示加持会供的空行母们聚集，会产生禅定的气味、秃鹫的气味、龙脑香和檀香的气味，以及天鹅、紫啸鸫和豺狼的声音，被认为是依次表示咒生、田生和俱生加持的征兆。之后，布施剩余食子，进行供养赞颂，念诵吉祥语，补足剩余和不足，祈愿，迎请宾客返回，上师再次回向和念诵吉祥语，从而结束，共有七个步骤。仪轨和行持应从其他地方了解。第八，除了事业金刚迎请之外，自己不能取用享用。酒由勇母，肉由勇父首先食用。以天慢之心，给予和接受都用双手进行。特别是，向会供主尊及其明妃献上莲花环绕的供品，他们也同样接受。第五条誓言中说：“不发出啜饮的声音，不散乱，稍微饮用，好好地圆满。”并且说：“容器放在地上，或者给予他人，或者从手中掉落，都算是违犯誓言。自己不能全部喝完。”也这样说过。语加持的
English
It should be drunk. Fifth, it should be done with vajra songs and dances, etc., in accordance with the yoga of the deities. If a man sings, he should visualize Amitabha; if he dances, he should visualize Vairochana. If a woman sings, she should visualize White-clad Tara; if she dances, she should generate the pride of Buddhalochana. Sixth, after the heroes and yoginis have blessed the secret space, they should stabilize the wisdom of the four joys with the five desires of the consort's union, and meditate on the co-emergent bliss and emptiness for a long time. As it is said in the Explanatory Tantra Vajra Garland: "Mother, sister, or daughter, if you desire to make offerings, offer them without discrimination by means of the ritual of wisdom and method. There is no doubt that the supreme accomplishment of this will be attained." And so on, it is explained in the chapter on the feast gathering, and it is the same in Hevajra. If you cannot do that, then make a bindu with alcohol in your heart, visualize the yidam father and mother, and the lama on your crown. Know that all appearances are mandalas, and meditate on the subsequent stages of the wisdom mudra. There, as a sign that the dakinis who have blessed the feast gathering have assembled, the smell of meditation, the smell of vultures, the smell of camphor and sandalwood arise, and the sounds of swans, thrushes, and jackals arise, which are considered to be signs of the blessings of mantra-born, field-born, and co-emergent, respectively. Afterwards, the remaining torma is offered, praises are made, auspicious words are recited, deficiencies are made up, prayers are made, guests are invited to return, and the lama again dedicates and recites auspicious words, thus concluding, there are seven steps. The ritual and practice should be learned from elsewhere. Eighth, one should not take and enjoy it oneself, except when invited by the karma vajra. The alcohol is first consumed by the dakini, and the meat is first consumed by the hero. With the pride of the deity, both giving and receiving are done with both hands. In particular, offer a lotus-encircled offering to the chief of the feast gathering and his consort, and they also receive it in the same way. The fifth samaya says: "Without making a slurping sound and without distraction, drink a little and fulfill it well." And it also says: "The vessel is placed on the ground, or given to another, or if it falls from the hand, it is a violation of the vow. One should not drink it all oneself." It is also said that. The speech blessing of