Chinese
在地面上，为了使空行母们欢喜，以及使无缘者头脑昏聩，也有这方面的必要，所以要用隐语来说话。要作意观想，使供品和受用全部都得到满足而享用。对于饮食，不要用舌头舔舐。食物不要放在裸露的地上。要作意观想，全部都用一个器皿来享用。不要装满到边缘和界限。对于集会的首领，在引导的开始和结尾都要顶礼。从集会中来往时要顶礼。一切事情都要禀告上师。对于可以做的，上师也会给予允许。如果对于允许做的事情之后还需要做其他事情，也要在集会中宣告。请求宽恕。请求允许后才离开。如果发生争论，就从集会中驱逐出去。如果不能驱逐，就自己离开或去其他地方。在上师没有允许之前，不要唱歌跳舞，不要演奏音乐，不要问答，不要坐在座位上。不要伸开腿坐。不要吐痰和吐口水。不要做不庄重的身体行为。不要贪恋饮食和男女瑜伽。不要有恐惧、怀疑、羞耻、干净不干净、好坏的分别念和顾忌。不要对在那里集会的人不恭敬和诽谤。不要害怕行为的誓言。不要为了贪吃、迷恋和挑剔而吃东西。不要谈论喧嚣、小乘的戒律、恶劣的种姓、妓女、商业、战争和国王等等。不要生起烦恼的心。即使是初学者，也要用正念来清净行为。在食物的身体没有消化，以及没有布施剩余的食物之前，不要离开。没有请求和回向发愿之前，不要睡觉。施主也不要邀请无法满足的客人。对于邀请来的客人，要用尽所有来满足他们。不要互相争论和忏悔。进入内部的人要保守秘密。特别是，在这个胜乐轮中，必须具备三种清净来修行。那三种清净是什么呢？如根本续中所说：不看种姓和非种姓的面孔，舍弃头顶等束缚，空行母是第一清净。第二认为是月亮。在同一个食物中吃东西，认为是第三清净。这样说，舍弃种姓的分别念，解开头发，依止空行母是清净。
English
On the ground, in order to please the Dakinis and to make the unfortunate ones confused, there is also a need for this, so speak in coded language. Contemplate and visualize that all offerings and enjoyments are fully satisfied and enjoyed. Do not lick food and drink with your tongue. Do not leave food on the bare ground. Contemplate and visualize that everything is enjoyed in one vessel. Do not fill to the edge or boundary. For the leader of the gathering, prostrate at the beginning and end of the guidance. Prostrate when coming and going from the gathering. Report everything to the teacher. The teacher will also grant permission for what can be done. If other things need to be done after the permitted action, it should also be announced in the gathering. Ask for forgiveness. Leave after asking for permission. If a dispute arises, expel it from the gathering. If it cannot be expelled, leave yourself or go elsewhere. Without the teacher's permission, do not sing and dance, do not play music, do not ask questions and answer, do not sit on the seat. Do not sit with your legs stretched out. Do not spit and spit. Do not do indecent bodily behavior. Do not be greedy for food and drink and male and female yoga. Do not have fear, doubt, shame, clean and unclean, good and bad discriminations and scruples. Do not be disrespectful and slanderous to those who gather there. Do not be afraid of the vows of conduct. Do not eat for gluttony, infatuation, and pickiness. Do not talk about noise, Hinayana precepts, bad castes, prostitutes, commerce, war, and kings, etc. Do not generate disturbing emotions. Even beginners should purify their behavior with mindfulness. Do not leave before the body of food has been digested and the remaining food has not been given away. Do not sleep without asking for and dedicating aspirations. Donors should also not invite guests who cannot be satisfied. For the invited guests, satisfy them with everything. Do not argue and confess with each other. Those who enter inside should keep secrets. In particular, in this Wheel of Supreme Bliss, one must practice with three purities. What are those three purities? As stated in the Root Tantra: Do not look at the faces of caste and non-caste, abandon the bonds of the crown, etc., the Dakini is the first purity. The second is considered the moon. Eating in the same food is considered the third purity. Thus, abandoning the discrimination of caste, loosening the hair, relying on the Dakini is purity.
Chinese
第一，食用五肉五甘露等是月亮，即第二种清净；将一切混合在一个容器中是第三种清净。如果内在结合，昆达（梵文：कुन्द，罗马转写：kunda，字面意思：昆达）降至智慧的顶端是月亮；方便与智慧的菩提心增长两倍，一半一半地互相引导，遍布全身，这就是在一个容器中食用。会供轮时，如果违背戒律，就会被抛向地狱三恶道等处，乃至今生贫困和生病等。如果因嗔恨而争吵，就会生于地狱；如果将容器空置，就会损害今生的财富。然而，这些都是在能够修持的情况下说的，对于不能修持的人，仅仅是清净的心念也会使显现变为无罪，这种情况也有很多。第九，分为两部分，利益的主要或必要的是：增长乐空智慧，诸神欢喜而赐予成就，圆满广大的会供。如《金刚帐续》所说：“以此令金刚欢喜，智慧之火令极喜悦，胜者恒常欢喜，黄金之主欢喜，莲花舞自在欢喜，铁中之王欢喜。”等等，使世间和出世间的诸神欢喜，成就三界的一切成就，显现十地，使三圣和六道一切众生都感到满足。这是指中间两种行为时的会供轮。一般来说，对于饮食宴会、肉酒和手印供养，食物的功德百倍于灯，灯的果实会给予；灯的百倍是极其清净的酒；酒的百倍是与年轻女子结合，因此，欲望的布施必然特别殊胜。这是在会供主尊的供养时，观世音菩萨所说的真实义。此外，暂时的利益是：平息衰损，消除瘟疫和饥荒等，平息人与非人的伤害，延缓死亡，增长受用和权势等。如所说：“在何处食用，修行者的一切愿望都能实现。”
English
First, eating the five meats and five amritas is the moon, which is the second purification; mixing everything in one container is the third purification. If combined internally, the kunda (Sanskrit: कुन्द, Roman transliteration: kunda, literal meaning: kunda) descending to the tip of wisdom is the moon; the bodhicitta of skillful means and wisdom increases twofold, half and half guiding each other, pervading the whole body, this is eating in one container. During the tsokhor, if one transgresses the precepts, one will be thrown into the three lower realms of hell, etc., even to the point of poverty and illness in this life. If one quarrels out of hatred, one will be born in hell; if one leaves the container empty, it will harm one's wealth in this life. However, these are said in the case of being able to practice; for those who cannot practice, merely a pure mind will make the appearance become innocent, and there are many such cases. Ninth, divided into two parts, the main or necessary benefit is: increasing the wisdom of bliss and emptiness, the gods are pleased and grant accomplishments, and the vast tsok is completed. As the Vajra Tentra says: "By this, the Vajra is pleased, the fire of wisdom makes one extremely joyful, the Victorious Ones are always pleased, the Lord of Gold is pleased, the Lotus Dance自在 is pleased, the King of Iron is pleased." etc., making the gods of the world and beyond pleased, accomplishing all the accomplishments of the three realms, manifesting the ten bhumis, and making the three saints and all beings of the six realms feel satisfied. This refers to the tsokhor during the time of the two intermediate practices. Generally, for food banquets, meat wine, and mudra offerings, the merit of food is a hundred times that of a lamp, and the fruit of the lamp will be given; a hundred times that of a lamp is extremely pure wine; a hundred times that of wine is the best union with a young woman, therefore, the giving of desire is necessarily particularly excellent. This is the true meaning spoken by Avalokiteshvara during the offering of the main deity of the tsok. In addition, the temporary benefits are: pacifying decline, eliminating plagues and famines, etc., pacifying harm from humans and non-humans, delaying death, and increasing enjoyment and power, etc. As it is said: "Wherever one eats, all the wishes of the practitioner can be fulfilled."
Chinese
成就转变。如是说。第十，驳斥享用欲乐为何不会成为障碍等的争论，已详细分别解说。因此，供养石头木头所做的佛像也有大功德，何况供养身体的坛城，更不用说了。第六，上师的行为，即是那十种，坛城等。其中外在的十种是：坛城等十种，即绘画，驱逐（《ཛཾ》+升起），观修坛城的仪轨是坛城的真实，最初的结合等本尊瑜伽是三摩地，对本尊以四印加持等是手印，右伸等是姿势，跏趺坐等是坐姿（《ཛཾ》+念诵的真实），一切火供的事业，各个本尊的供赞，成就和大小事业的仪轨，守护、迎请、供养等先行的，请其返回是收摄的真实。秘密的十种是：遣除等，遣除有两种，如观修十忿怒尊等进行遣除，以及绘制轮的遣除两种。秘密灌顶和智慧明妃灌顶两种，与护法分离而显现作用是双运分开，世间和出世间的朵玛，意和语的金刚念诵，如仪轨般的念诵先行，修习二次第道的最后，成就三次等，即使这样也无法成就，则进行诛杀金刚萨埵的仪轨是猛厉成就，以及开光，供养和灌顶，以成就来作为有支分的是坛城成就的真实，这些是如金刚心庄严续所说，一般有许多不同之处，详细的在其他地方了解。第七，秘密修持是，勇士等，不写是指隐藏画像。不念是指续部等秘密的词句。左旋的普照。
English
Achievement transformation. Thus it is said. Tenth, refuting the arguments such as why enjoying desirable qualities will not become an obstacle, it has been explained in detail. Therefore, offering to the statues made of stone and wood also has great merit, let alone offering to the mandala of the body, what need is there to mention it? Sixth, the actions of the teacher are those ten, such as the mandala. Among them, the ten external ones are: ten such as the mandala, namely drawing, expelling (《ཛཾ》+raising), the arrangement of the meditation mandala is the reality of the mandala, the yoga of the deity such as the initial union is samadhi, sealing the deity with the four seals etc. are mudras, right extension etc. are postures, lotus posture etc. are sitting postures (《ཛཾ》+the reality of recitation), all the activities of fire offering, offerings and praises to each deity, the rituals of accomplishments and great and small activities, guarding, inviting, offering etc. as preliminaries, requesting them to return is the reality of gathering. The ten secret ones are: dispelling etc., there are two types of dispelling, such as meditating on the ten wrathful deities etc. to perform dispelling, and the two types of dispelling by drawing wheels. The two secret empowerments and the wisdom consort empowerment, separating from the protectors and manifesting actions is the separation of union, worldly and transcendental tormas, vajra recitation of mind and speech, after the mantra recitation as in the ritual has preceded, at the end of practicing the two stages of the path, even if one has performed accomplishments three times etc., if one still cannot achieve it, then performing the ritual of killing Vajrasattva is fierce accomplishment, and consecration, offering and empowerment, with accomplishment as a limb is the reality of mandala accomplishment, these are as stated in the Vajra Heart Ornament Tantra, in general there are many differences, understand them in detail elsewhere. Seventh, secret practice is, heroes etc., not writing means hiding the painted image. Not reciting means the secret words of the tantras etc. Left-turning all-illumination.
Chinese
“ྱོད་སྦ་”的意思是：仅仅是象征，就是隐藏所有的秘密供养。第八，供养上师：如嘿汝嘎（Heruka，हेरुका，heruka，饮血尊）吉祥等。这有供养因缘的上师和金刚上师两种。第一种是安住于嘿汝嘎吉祥瑜伽的修行者们的上师，即事业手印的究竟——空行母们。这近似象征着所有的事业手印。应当按照这些在根本续的饮食章节中出现的方式，用血肉（ཙཱ་རུ，caru）供养。第二种是：无论见到上师或与上师有关联的任何人，都要以极大的欢喜心对待，念诵根本咒七遍，并以“吽”歌唱来顶礼。因此，应当信解为一切佛陀的本体，进行一切供养。这即使是现在也要修持，也是行持时的誓言。第九：关于金刚乘等的一颂（ཤོ་ལོ་ཀ，śloka）。无论从四部续部的哪一部所说，做了不该做的事，不做该做的事，就是与此相违背。因此，发誓不做这些事，奉行四部续部的所有誓言，奉行并修持显密的一切道，这就是发誓，是道奉行的意义的总结。第十，完全回向：回向的善根，如何回向的方式，回向的对境，以及在哪里回向的详细阐述。第一，像那样，三摩地等五个词句，很容易理解。第二，还有，等等，两句。三世的善根，不仅是自己所做的，也与他人的所有善根之根本一起。第三，要向哪个对境回向呢？向一切众生，为了他们的菩提。第四，分为要义的简要说明和详细阐述。第一，愿一切众生都成为金刚乘的法器，进入此道，并在今生获得佛果。第二，分为共同意义和支分意义两种。第一种又分为共同道和果位的安立，以及不共道和果位的安立。第一种是
English
The meaning of "yod ba" is: it is only a symbol, that is, hiding all the secret offerings. Eighth, offering to the guru: such as Heruka Shri (Heruka, हेरुका, heruka, Wrathful Deity) and so on. This includes offering to the guru of cause and the vajra guru. The first is the guru of the practitioners who abide in the yoga of Heruka Shri, that is, the ultimate of the action mudra - the yoginis. This approximately symbolizes all action mudras. These should be offered with flesh and blood (caru) according to how they appear in the food chapter of the root tantra. The second is: no matter who you see as the guru or anyone related to the guru, you should treat them with great joy, recite the root mantra seven times, and prostrate with the song of "Hum". Therefore, one should believe that it is the essence of all Buddhas and make all offerings. This is something to be practiced even now, and it is also the samaya of practice. Ninth: One verse (śloka) about Vajrayana and so on. No matter which of the four tantras it is said from, doing what should not be done and not doing what should be done is contrary to this. Therefore, vow not to do these things, uphold all the vows of the four tantras, uphold and practice all the paths of Sutra and Tantra, this is the vow, which is the summary of the meaning of upholding the path. Tenth, complete dedication: the merit to be dedicated, how to dedicate, the object of dedication, and a detailed explanation of where to dedicate. First, like that, the five sentences such as samadhi are easy to understand. Second, also, etc., two sentences. The merit of the three times is not only what one has done, but also together with the root of all the merits of others. Third, to which object should one dedicate? To all sentient beings, for their bodhi. Fourth, it is divided into a brief explanation of the main points and a detailed explanation. First, may all sentient beings become vessels of the Vajrayana, enter this path, and attain Buddhahood in this life. Second, it is divided into common meaning and branch meaning. The first is divided into the common path and the establishment of the fruit, and the uncommon path and the establishment of the fruit. The first is