English
If that's the case, it's fine. After finishing the dream, if you meditate in the dream and it becomes clearer than it is now, that is dream luminosity. If you achieve seven times of luminosity, you will grasp the samaya at the time of death. It is said that if you achieve seven times of dreaming, you will cut off the bardo. Then, if it is a retreat, first there is evening and the release of evening, perform tsok and torma offerings, usually on the tenth or nineteenth day of the month, or torma offerings, etc. If you are prosperous and perform a tsokhor, arrange meat, alcohol, and tsampa. If you do it according to the Kadampa tradition: it is the tradition of Jowo Je and Kache Panchen, etc. In the early morning, perform a tsok of the three white substances. Consecrate clean water as secret water, sprinkle it and recite Amrita, etc. Then, accompanied by music and melodies, fire, water, and wind emanate from the heart of your own wrathful deity, burning, destroying, and washing away all impure defilements and clinging to reality, making them pure and clean. Consecrate the nectar as usual. On top of the wind-fire skull cup, in about three thousand kapalas, the five meats, five nectars, and five syllables dissolve into a great ocean of wisdom nectar. Among them, with the sound of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: 吽), discern whether meat and alcohol can be eaten, whether evening food can be eaten, whether the five meats, etc., are clean, etc., purify all discriminations into the one taste of the dharmadhatu. With the sound of Ā (Tibetan: ཨཱ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Literal Chinese Meaning: 阿), just by eating the stainless nectar, the wisdom of bliss and emptiness blazes involuntarily, becoming the great samaya substance of nectar accomplishment. With the sound of Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese Meaning: 嗡), transform the perfect offerings of form, sound, smell, taste, and touch into a great cloud of offerings. Just by reciting Hrīḥ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese Meaning: 赫利), the nectar spreads throughout the sky in the form of particles, transforming into billions of offering goddesses. In containers filled with precious jewels, gold, silver, turquoise, coral, etc., all the deities and guests of my own and the front mandala, especially the thousand Buddhas of the retinue of Amitayus on the crown of the front generation deity, and the eight close sons of the Garuda retinue, etc., and all the bodhisattvas abiding on the path, in the body color, the retinue of Guru Thotreng Tsal, the eighty great accomplished ones and the twenty-five king and subjects, etc., all abide here, each offering whatever tsok implements they desire. Not to mention the mandala deities and dharma protectors, even offering all the Buddha's realms.
Chinese
观想遍布加持的供品。以美妙的歌声念诵：从吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的自性直到赐予成就之间，如果难以把握观想，就念诵三遍。此处迎请上师意集等仪轨，也有很多加入的传统，但是仅用此仪轨本身也可以。加入与否并没有冲突。然后献上第一份会供品，仅用偈颂和咒语以甘露加持即可。此处进行朵玛供养是新派的做法，旧派不需要。然后如果用中间的会供品进行酬补，就进行供养，此时念诵酬补文。如果没有，就供养本尊朵玛，念诵忏悔文和嘘达阿等。然后对于最后一份会供品，如果没有准备林伽，就放置一块肉，用未经加持的供品加持，减少勾招迎请的步骤。观想自己忿怒尊心间的光芒照射到四门神上，从而幻化出无数与自己相同的化身，虎面白门神用铁钩从仇敌邪魔的心中勾出，猪面黄门神用绳索从颈部捆绑，使其无法自主地被勾来，猴面红门神用铁链束缚手脚，狼面绿门神用铃铛将影像摄入并使其迷醉。观想自身和前方所生起的忿怒尊颅鬘力明观的心间，出现威猛燃烧的忿怒尊，白色的金刚橛手持铁钩，黑色的手持绳索和木槌，二者出现后，用铁钩抓住，将金刚橛插入心脏，转移其神识，用绳索捆绑，用木槌将血肉击打成肉泥血泥，骨头也变成粉末。观想后念诵：吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）从大胜乐至玛热雅 啪的（藏文：ཧཱུྃ་ཆེ་མཆོག་ནས་མཱ་ར་ཡ་རྦད།，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。念诵后插入金刚橛，此处如果可以加入修心法的口诀，加入也可以。念诵：格日班匝 卓达 尼扎 吽 玛热雅 卡嘿（藏文：གུ་རུ་བཛྲ་ཀྲོ་ཏ་ནི་ཏྲི་ཤ་ཧཱུཾ་མཱ་ར་ཡ་ཁཱ་ཧི།，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。也可以，观想献给两个忿怒尊和门神等护法众，然后供养空行母朵玛。然后观想门神金刚童子融入生起次第本尊。然后念诵悦意供品等并享用，除了获得成就者之外，如果喝超过一个颅器容量的会供酒，不仅会犯饮酒的过失，还会受到空行母的惩罚。如果是比丘和近住等，如果连一滴都不沾，就会犯第十三条根本堕罪。如果贪婪地吃很多肉，就会转生为尸陀林的豺狼。
English
Meditate on offering the blessed offerings extensively. With a melodious voice, recite: From the nature of Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) until the granting of accomplishments, if it is difficult to grasp the visualization, recite it three times. Here, there are many traditions of adding the invocation of Lama Gongdü and other rituals, but it is also acceptable to use this text alone. There is no conflict in adding or not adding. Then, offer the first portion of the tsok, simply blessing it with nectar using verses and mantras. Here, making the torma offering is the practice of the New Schools; the Nyingma does not require it. Then, if there is completion using the middle portion of the tsok, make the offering, and at this time, recite the completion text. If not, offer the yidam torma, reciting the confession and Śuddhe Āh, etc. Then, for the final portion of the tsok, if a linga has not been prepared, place a piece of meat, bless it with unblessed offerings, and reduce the steps of summoning and inviting. Visualize that the light rays from the heart of your wrathful deity strike the four gatekeepers, thereby emanating countless emanations identical to yourself. The white tiger-faced gatekeeper seizes the heart of enemies and obstructors with an iron hook. The yellow pig-faced gatekeeper binds them from the neck with a noose, involuntarily summoning them. The red monkey-faced gatekeeper binds their limbs with iron chains. The green wolf-faced gatekeeper captures their image with a bell and intoxicates them. From the heart of yourself and the wrathful deity Tötreng Tsal clearly visualized in front, the fierce and blazing wrathful deities, the white Kīla holding an iron hook, and the black one holding a noose and a mallet, arise. The former seizes them with an iron hook and inserts the Kīla into their heart, transferring their consciousness. The latter binds them with a noose and pounds their flesh and blood into a pulp with a mallet, until their bones are reduced to dust. After visualizing this, recite: Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) from Mahācakra to Mārāya Phat (Tibetan: ཧཱུྃ་ཆེ་མཆོག་ནས་མཱ་ར་ཡ་རྦད།, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:). After reciting, insert the Kīla. Here, if it is possible to add the instructions of the mind practice, it is acceptable to add them. Recite: Guru Vajra Krodha Ni Tri Sha Hūṃ Mārāya Khāhi (Tibetan: གུ་རུ་བཛྲ་ཀྲོ་ཏ་ནི་ཏྲི་ཤ་ཧཱུཾ་མཱ་ར་ཡ་ཁཱ་ཧི།, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:). It is also acceptable, visualizing that it is offered to the assembly of deities of the two wrathful deities and the gatekeepers, and then offer the ḍākinī torma. Then, visualize that the gatekeepers and Kīlas dissolve into the generation stage deity. Then, recite "Pleasing to Behold," etc., and partake. Other than those who have attained accomplishment, if one drinks more tsok wine than the capacity of a skull cup, not only will one commit the fault of drinking alcohol, but one will also receive the punishment of the ḍākinīs. If one is a bhikṣu or a lay practitioner, etc., and does not even taste a drop, one will commit the thirteenth root downfall. If one eats a lot of meat with attachment, one will be reborn as a jackal in a charnel ground.
Chinese
耶！如果没吃一点或稍微一点供品，会犯根本堕罪！如果拿走会供的残食，会转生为饿鬼，嘴巴被束缚！如果不恭敬，放在裸露的地上，会受到惩罚！之后，不能布施会供的残渣！食物残渣要丢弃或倒在那里！储存之后不能吃！如果边分别能吃或不能吃边吃，会转生到水泡地狱，以上士夫的观想，中士夫的生起次第，下士夫以信心恭敬清净观想，在地上获得成就！残食是在会供分食时，最好留一份干净的！收集残食，只有具誓言的瑜伽士聚会才行，否则不行！自己也获得见修行果，对誓言没有后悔，可以吐口水，否则用甘露涂抹为好！从自己和对面的心间发出光芒，从坛城的边缘或八大尸陀林，金刚部等四部的空行母八位、四位、三十二位，大金刚十八位，朗嘎达吉八大尸陀林母，乔日八位，僧哈八位，自在二十八位，各自带着成千上万的眷属前来，在宫殿的外院，装束是丝绸头饰布茹茹等，按照词语，享用剩余的供品甘露，承诺成办所有事业，安住在各自的位置上，观想之后丢到干净的地方！用水或酒清洗容器，倒在上面！之后，摆设白供和红供，各自加持，对红供做勾招放回等，观想为仇敌魔障的血肉！白供可以像供养地主共同供品一样供奉，即使不供奉，也要观想白红两种供品各自让喜欢者享用，像以前修供时观想的那样，观想显有神鬼八部众所有地神都带着各自的众多眷属在坛城的外院享用供品，成办事业！杜贝扎西拉纳嘎ra匝吽吽匝吽班霍！伊当巴林达卡嘿！纳嘎ra匝卓达巴匝拉德伊当巴林达卡嘿！这样供奉刀和疯口！对八部众念诵：阿亚玛杜茹匝夏纳伊当巴林达卡卡卡嘿卡嘿！念诵后供奉！吽！念诵以前的断除等经文！对所有神鬼
English
Yeah! If you don't eat a little or a little bit of the offering, you will commit a root downfall! If you take away the leftovers of the Tsog offering, you will be reborn as a hungry ghost with a bound mouth! If you are not respectful and place it on the bare ground, you will be punished! After that, you must not give away the remnants of the Tsog offering! Food scraps should be thrown away or dumped there! You must not eat it after storing it! If you eat while distinguishing whether it is edible or not, you will be reborn in the Blister Hell. With the visualization of the highest person, the generation stage of the middle person, and the faith, respect, and pure appearance of the lowest person, you will attain accomplishment on the ground! The leftovers should be a clean portion set aside when the Tsog is divided! Collecting the leftovers is only allowed when yogis with vows gather, otherwise it is not allowed! If you yourself have gained confidence in view, meditation, and action, and have no regrets about your vows, you can spit on it, otherwise it is better to smear it with nectar! Light radiates from the heart of oneself and the person in front, from the edge of the mandala or the eight great charnel grounds, the dakinis of the four families such as the Vajra family, eight, four, and thirty-two, the eighteen great Ging, the eight charnel ground mothers of Langka Daki, the eight Keuri, the eight Singha, the twenty-eight Ishvaris, each with hundreds of thousands of retinues, come to the outer courtyard of the palace, their attire is silk headdresses, Pururu, etc., in accordance with the words, enjoying the remaining offerings of nectar, promising to accomplish all activities, and abiding in their respective positions, visualize this and then throw it away in a clean place! Rinse the container with water or alcohol and pour it on top! Then, arrange the white Torma and the red Torma, bless them separately, and make hooks and returns to the red Torma, visualizing it as the flesh and blood of enemies and obstacles! The white Torma can be offered like the common offering to the earth lords, even if it is not offered, visualize that the white and red offerings are enjoyed by those who like them, just as you visualized during the previous practice, visualize that all the gods, demons, and the eight classes of spirits and all the earth goddesses, with their many retinues, enjoy the Torma in the outer courtyard of the mandala and accomplish activities! Du Betri Shula Naga Ratza Hum Hum Dza Hum Bam Ho! Idam Balita Khahi! Naga Ratza Krota Patza Lati Idam Balita Khahi! Thus offer to the knife and the mad mouth! Recite to the eight classes of spirits: Aya Ma Duru Tza Shana Idam Balita Kha Kha Kha Hi Kha Hi! Offer after reciting! Hum! Recite the Sutra of Cutting Off, etc. from before! To all the gods and demons