Chinese
之后，进行供养和朵玛等。之后是会供轮，最后是后行仪轨。如果兴致高且了解，据说供养之前要进行手供。即使没有完成，也没有过失。如是说。陈设曼扎的方法是：中央是香气好的四方形点，诸天住所的其他地方是各自的圆形点，陈设具有香气好的树枝丛。如果没有香气好的树枝丛，就在香气好的水点上，放置花朵或谷物丛。如果没空分别放置，就在曼扎上撒花，堆在中央即可。前方生起，脸朝向这边，左边是本尊朵玛，右边是世间神朵玛，陈设供品等，随意布置即可。金刚铃、手鼓、内供、乐器等聚集后，敲击金刚杵，摇动铃铛，念诵松巴（སུཾ་བྷ་，सुम्भ，sumbha，降伏）。再次将持金刚杵的手放在地上，念诵松巴（སུཾ་བྷ་，सुम्भ，sumbha，降伏）。首先加持内供，之后施放前行朵玛，加持处所。如果有僧众且有会供的导师，就像修法供养一样，广作陈设供养。如果有僧众但没有导师，则由供养者献曼扎，念诵“普贤行愿…”等祈请三遍。如果没有僧众，则不需要陈设供养。之后，如果兴致高且有时间，就观修圆满次第的生起次第。如果简略，则皈依发心，念诵百字明之后，进行三次清净。即使只观修俱生，也可以。这里以中等为例，从皈依开始，到守护一切障碍之间，圆满观修守护轮。其中央的莲花日轮座上，降下虚空的拿达，变成吽（ཧཱུྃ， हूँ，hūṃ，吽）和昂（ཨཾ，अं，aṃ，昂）二字。由此变成吉祥黑汝嘎，身色蓝黑色，从“如是”到“充满大乐”之间进行观修。如果用八句二句偈赞颂，则稍微念诵（《ཛཾ》+念诵）。从自己心间的吽（ཧཱུྃ， हूँ，hūṃ，吽）字放出光芒，三界器情一切都融化为光，融入自己。自己变成双手黑汝嘎，从“如是”到“自性清净”之间，像行为瑜伽一样进行观修，即是生起次第。之后
English
Then, perform offerings and tormas, etc. Then there is the tsok khorlo (feast gathering), and finally the subsequent ritual. If you are enthusiastic and knowledgeable, it is said that hand offerings should be made before the offerings. Even if it is not completed, there is no fault. Thus it is said. The method of arranging the mandala is: in the center, a square dot of good fragrance, and in the other places of the deities, each round dot, arranged with clusters of good fragrance branches. If there are no good fragrance branches, then on the good fragrance water dot, place a cluster of flowers or grains. If there is no time to place them separately, then scatter flowers on the mandala and pile them in the center. In the front generation, the face is facing this way, on the left is the yidam torma, and on the right is the worldly deity torma, arrange the offerings as you please. Vajra bell, hand drum, inner offering, musical instruments, etc. are gathered, then strike the vajra, shake the bell and recite Sumba (སུཾ་བྷ་，सुम्भ，sumbha, Subjugation). Again, place the hand holding the vajra on the ground and recite Sumba (སུཾ་བྷ་，सुम्भ，sumbha, Subjugation). First bless the inner offering, then release the preliminary torma, bless the place. If there is a sangha and a tsok master, then make extensive offerings like a sadhana offering. If there is a sangha but no master, then the offering attendant offers the mandala and recites "Kunzang Namtrul..." etc. three times. If there is no sangha, then there is no need to make offerings. Then, if you are enthusiastic and have time, contemplate the complete generation stage of realization. If abbreviated, then take refuge and generate bodhicitta, after reciting the hundred-syllable mantra, perform three purifications. Even if you only contemplate the co-emergent, it is okay. Here, taking the middle as an example, starting from taking refuge, up to guarding all obstacles, completely contemplate the protection wheel. In the center of it, on the lotus sun seat, the nada of space descends and becomes the two syllables Hum (ཧཱུྃ， हूँ，hūṃ, Hum) and Am (ཨཾ，अं，aṃ, Am). From this, it becomes the glorious Heruka, body color dark blue-black, from "thus" to "filled with great bliss" contemplate. If praised with eight-line two-line verses, then recite a little (《ཛཾ》+recitation). From the Hum (ཧཱུྃ， हूँ，hūṃ, Hum) syllable in one's own heart, rays of light emanate, and all the vessel and contents of the three realms dissolve into light and merge into oneself. Oneself becomes two-armed Heruka, from "thus" to "naturally pure", contemplate like the yoga of conduct, that is the generation stage. Then
Chinese
将每一朵花都放在手部诸神的位置上，念诵嗡 班等，以及嗡 哈等。如同念诵二八颂一样，也将左手的花撒在坛城上。在莲花环绕的末尾，合掌置于头顶，念诵瑜伽清净（梵文天城体：योगा शुद्धो，梵文罗马拟音：yoga śuddho，汉语字面意思：瑜伽清净）。观想手部诸神融入盔甲的位置。将上述的手部加持与此结合，即使是简略的手供也算圆满了。从桑巴的净化开始，直至哈哈 舍，供施朵玛的加持也如现观一样。因为这里不需要迎请宾客，所以从嗡 阿热利 霍 萨玛斯当至一切成就之间，供养两个朵玛并委托事业。之后，做七支供，持守五部佛的誓言等，以及皈依、发心、祈愿等，都应尽力而为。之后，加持会供品，降临加持，切第一份会供，混合会供。再切一份会供，将一份会供与第一份混合，留一份切下的会供。将那两份会供一起供养并回向。陈设会供的物品，享用会供。最后，将中间留下的那份与残食朵玛混合。用漱口水清洗收集起来的会供残食。将它们堆放在一个容器里。回向会供残食，在送走的时候，也送走世间神的朵玛。会供仪轨的念诵应另行学习。后续仪轨是：补充供品，加持，外供，内供，后续积累，做八支颂的赞颂。祈求愿望，念百字明，忏悔。用瑜伽清净的咒语将坛城收回自身。遣送其他宾客。如果有绘画等圣物，则做坚住。做自护，祈愿，吉祥等。大致与坛城仪轨中所说的后续仪轨相同。在供养前生坛城的供品时，不要间断两份水供、妙欲等外供，以及双衣、十六明妃、内供、秘密供养、广略皆可的赞颂、春王之歌、献花。其他应根据情况结合，对那些也只是念诵咒语，或者结合偈颂等，根据空闲情况而定，广略应根据情况结合。此时的后续仪轨，十六明
English
Place each flower at the position of the hand deities, and recite Om Bam, etc., and Om Ha, etc. As with reciting the two eight-line verses, scatter the flower from the left hand onto the mandala as well. At the end of the lotus circle, place the palms together on the crown of the head and recite Yoga Shuddho (Sanskrit Devanagari: योगा शुद्धो, Sanskrit Romanization: yoga śuddho, Chinese literal meaning: Yoga Purity). Visualize the hand deities dissolving into the position of armor. Combining the above hand blessing with this, even a condensed hand offering is complete. Starting with the purification of Sumbha, up to Haha Hri, the blessing of the torma is also like Abhisamaya. Since there is no need to invite guests here, from Om Arali Ho Samastam to the accomplishment of all, offer the two tormas and entrust the activities. Then, do the seven-branch offering, hold the vows of the five families, etc., and take refuge, generate bodhicitta, make aspirations, etc., as much as one knows how. After that, bless the tsok substances, invoke the blessings, cut the first portion of the tsok, mix the tsok. Cut another portion of the tsok, mix one portion of the tsok with the first, and leave one cut portion. Offer and dedicate those two portions of the tsok together. Arrange the tsok implements and enjoy the tsok. Finally, mix the middle portion that was left with the leftover torma. Wash the collected tsok leftovers with mouthwash. Pile them in one container. Dedicate the tsok leftovers and, when sending them out, also send out the worldly deities' torma. The recitation of the tsok offering ritual should be learned separately. The subsequent ritual is: replenish the offerings, bless, outer offerings, inner offerings, subsequent accumulation, do the praise of the eight-branch verse. Request wishes, recite the hundred-syllable mantra, apologize. Withdraw the mandala into oneself with the mantra of Yoga Shuddho. Dismiss the other guests. If there are painted images or other supports, then do the stable abiding. Do self-protection, aspirations, auspiciousness, etc. For the most part, it is similar to the subsequent ritual described in the mandala ritual. When offering the offerings of the front generation mandala, do not interrupt the two water offerings, the outer offerings such as sensual pleasures, as well as the double garments, the sixteen vidyas, the inner offerings, the secret offerings, the praises that are extensive or concise, the song of the king of spring, and the offering of flowers. Others should be combined according to the situation, and for those, only recite the mantra, or combine verses, etc., according to the available time, and combine extensively or concisely as appropriate. In the subsequent ritual at this time, the sixteen vidyas
Chinese
即使没有ུ་དྲུག་的供养也可以。如上所说，这些内容在某些情况下可以稍微改变顺序。因此，依靠外在供养的初十供养，以及与吉祥黑如迦足法相关的修持仪轨简略之文，也是嘉钦巴达热纳塔所著。愿吉祥！《具足五圆满之引导》完。 顶礼 गुरु (藏文，梵文天城体，guru，上师)。 此处，持有胜者佛子之行仪者，宝光幢者，乃是至尊释迦胜者的尊前所说金刚语，修持此义的次第是： 首先，无论受持别解脱七众律仪中的哪一种，都要很好地发起菩提心。无论接受哪个无上瑜伽的坛城，都要圆满接受四灌顶。像保护眼珠一样守护誓言和戒律。 之后，修持的次第分为四种：共同的以方便为主的引导，不共同的方便与智慧双运的引导，遣除障碍和违缘的引导，以及广积二资粮的引导。 首先是： 在自己面前观想上师、本尊、佛、菩萨等圣众，皈依三次。 从今时乃至生生世世，即使我远离一切罪恶，也要从身语意三门，精进于善。 这样受持小乘和共同的戒律三次。 过去的诸佛菩萨，如何发起菩提心，我也如是发心，修持菩萨行。 这样以三次受持大乘不共的菩提心。 菩提金刚佛等，祈请三次。 诸佛皆从三密处，出现三界一切所敬礼，金刚大灌顶。 这样以宝瓶之水灌顶。身体观想为明空本尊身，心专注于此。这是瓶灌顶。 将菩提心咒语之声降入口中。念诵 嗡（藏文：ཨོཾ，梵文天城体：ॐ，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：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 心专注于语的空性。这是秘密灌顶。 它们都化为光融入自身。
English
Even without the offering of ུ་དྲུག་, it is acceptable. As mentioned above, there are some instances where the order of these contents can be slightly changed. Therefore, this brief text on the method of practice related to the tenth-day offering based on external offerings, and the tradition of glorious Black Heruka, is also by Gyal Khampa Tara Natha. May there be auspiciousness! The "Guidance of the Five Perfections" is complete. Namo Guru (Sanskrit: गुरु, Teacher). Here, the one who holds the conduct of the victorious Buddha-son, the Banner of Precious Light, is the Vajra words spoken by the venerable Shakya the Supreme. The order of practicing the meaning of these words is as follows: First, whichever of the seven classes of individual liberation vows one holds, one should properly generate the mind of enlightenment. Whichever mandala of Highest Yoga one receives, one should fully receive the four empowerments. One should protect the vows and commitments like the pupils of one's eyes. Then, the order of practice is divided into four: the common guidance that is mainly based on skillful means, the uncommon guidance that combines skillful means and wisdom, the guidance that removes obstacles and hindrances, and the guidance that extensively accumulates the two accumulations. The first is: In front of oneself, visualize the assembly of the Guru, Yidam, Buddha, Bodhisattva, and other noble beings, and take refuge three times. From this time until the end of samsara, even if I turn away from all sins, I will diligently strive for virtue through body, speech, and mind. Thus, take the vows of the Lesser Vehicle and the common vows three times. Just as the Buddhas and Bodhisattvas of the past generated the mind of enlightenment, so too will I generate the mind and practice the conduct of a Bodhisattva. Thus, generate the uncommon mind of the Great Vehicle three times. To the Buddha, Vajra, and Buddha, etc., pray three times. All the Buddhas arise from the three secret places, the Vajra great empowerment is bestowed, which is revered by all the three realms. Thus, empower with the water of the vase. Focus the mind on the clear and empty body of the deity. This is the vase empowerment. Place the sound of the Bodhicitta mantra into the mouth. Recite Om (藏文：ཨོཾ，梵文天城体：ॐ，IAST: oṃ，Meaning: Om), Ah (藏文：ཨཱཿ，梵文天城体：आः，IAST: āḥ，Meaning: Ah), Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，IAST: hūṃ，Meaning: Hum). Focus the mind on the emptiness of speech. This is the secret empowerment. All of these dissolve into light and merge into oneself.
Chinese
嗡。自身安乐充满，心于空明中安住。乃智慧之灌顶。于远离四边戏论之状态中稍作禅修。是第四灌顶。此乃密咒之不共誓言之恢复。之后，我与一切众生，何时死亡不定。死亡之时，任何事物皆无助益。死亡之时，遗留下的只是身体。不仅如此，此世间亦无常且不稳固，是无有实义之自性。如是透过无常之门，令轮回生厌离心。彼复再次逼近而修。于座末，将善根回向菩提。如是日修三座，夜修三座，共六座。以皈依为先导，受持三律仪，是共同之前行，善根回向是后行，此二者于一切皆同。如是则为一轮修法。之后，轮回一切皆为痛苦之自性。三恶道中，感受之痛苦难以忍受。天界之安乐不稳固且会坏灭。身心有无量无尽之痛苦。由业、烦恼、痛苦三者所转之轮，无论如何都必须从中解脱，如是透过痛苦之门，对一切轮回生起强烈之厌离心，是为第二轮修法。观修此身不净且无有实义，是为第三轮修法。所谓我者，以外境、内身、中间，任何处皆不住，故我于任何处皆无成立。如是观修是为第四轮修法。曾为父母之众生们，感受轮回种种痛苦，真可怜。愿彼等安乐，愿彼等快乐。是为慈悲之观修，第五轮修法。为令此等众生触及殊胜菩提，我当速疾成佛。如是再三观修，是为第六轮修法。彼等是前行之引导。第二者，身体安住于毗卢七法，心于远离一切戏论之状态中，以向内反观之觉知力观之，从本初以来，即是远离一切实执且明澈之法性不舍弃，于不变之法界中，生起自识，是为空性之修持。