English
One should also not eat meat. Then, for the lord of the gathering and others, food and feasts should be offered in a counterclockwise direction, and drinks should be offered in vessels such as wooden bowls or coconut shells. Then, intoxicating substances and the like should be purified and increased, ignited and transformed into nectar. After offering tormas and the like, incense should be burned with the nectar pills that will be explained. The left hand should purify with the syllable Oṃ (藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), the right hand should increase with the syllable Āḥ (藏文，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), and the palms should be covered and ignited with the syllable Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). With the Garuda mudra, transform it into nectar with the syllable Hoḥ (藏文，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼), and with a drop of the intoxicating substance, draw a Dharma-origin triangle on the ground with the tip of the left ring finger, and a circle in the center. Then, in the center of that, satisfy the wheel of wisdom, which is extremely clear, possesses the nature of a deity, and is like an image. This is the gathering that will be explained. For the cities and villages of field guardians and the like, for those with the same letters in their names, the first and last letters should be the two letters of the name; for those with different letters in their names, the first, middle, and last letters should be the three letters of the name. First is the syllable Oṃ (藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), then the name, and finally Āḥ (藏文，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊) Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). For example: Oṃ (藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) So-and-so Āḥ (藏文，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊) Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Baliṃ gṛhṇa gṛhṇa sarvasatvānāṃ rakṣaṃ kuru svāhā (藏文，梵文天城体：बलिं गृह्ण गृह्ण सर्वसत्वानां रक्षं कुरु स्वाहा，梵文罗马拟音：baliṃ gṛhṇa gṛhṇa sarvasatvānāṃ rakṣaṃ kuru svāhā，汉语字面意思：接受供品，接受供品，保护一切众生，愿吉祥！). Similarly, Oṃ Hārīti piṇḍake pratīccha kiṣiṃ svāhā (藏文，梵文天城体：ओ हारीति पिणडके प्रतीच्छ किषिं स्वाहा，梵文罗马拟音：oṃ hārīti piṇḍake pratīccha kiṣiṃ svāhā，汉语字面意思：嗡，诃利帝，接受食物，愿吉祥！) Offer two cups of beer to the robbers. Oṃ Dūtīke agra grāsaṃ pratīccha svāhā (藏文，梵文天城体：ओ दूतीके अग्र ग्रासं प्रतीच्छ स्वाहा，梵文罗马拟音：oṃ dūtīke agra grāsaṃ pratīccha svāhā，汉语字面意思：嗡，信使，接受最初的食物，愿吉祥!). After blessing with the mantra of Oṃ (藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Āḥ (藏文，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊) Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), place as much as will be eaten on the ground. Oṃ Kha kha khā hi khā hi ucchiṣṭabaliṃ ucchiṣṭabhaṣakāya svāhā (藏文，梵文天城体：ओ ख ख खा हि खा हि उच्छिष्टबलिं उच्छिष्टभषकाय स्वाहा，梵文罗马拟音：oṃ kha kha khā hi khā hi ucchiṣṭabaliṃ ucchiṣṭabhaṣakāya svāhā，汉语字面意思：嗡，吃吧吃吧，吃剩余的供品，献给吃剩余的人，愿吉祥!). This is the mantra for the leftover torma. This should also be given as a torma to all the spirits as mentioned before. Everything should be done separately at the appropriate time. Then, the master and all the disciples should eat and drink. Anyone who fights or argues should be expelled. If a monk, novice, or householder is arrogant, their abilities should be questioned. If they demonstrate abilities such as clairvoyance, then they should always be the leader of all gatherings.
Chinese
或者以其他方式， 以听闻的慢法和我慢，以及灌顶的年长我慢，不会使沙弥或在家者成为僧团的引导者，凡是以前是比丘的，在任何情况下都是僧团的引导者。如果僧团的法轮被取消了，要求减少，那么那时应该由僧团的施主来施舍食物和饮料等减少的部分。因此，对于僧团的法轮，食物和饮料等的所有仪式都应该由施舍的施主来做，这是正直的意义。现在要清楚地说明内部僧团坛城的仪式，所说的是：在那里，世尊大乐法轮的转变者，以真实的自性之等持，以忆念为先导，应该使安住在自己身体坛城中的所有如来都感到满足，生起特别殊胜的我慢，首先体验色等三种境，然后通过净化等仪式，将所有食物显现聚集，忆念自然成就的内部灶，在誓言萨埵的口中，在三尖火焰的中央，进行焚烧布施火供。生起我慢后食用。由此进入安乐，成为精华摄取。如此，修行者以食物、宴会和饮料等，依次进行身体金刚，最终体验第五种触境。通过这个次第，观察擅长于随顺女神法轮等共同行为的人，拿起如何显现想要的明妃，观察安放，从而成就大手印的成就，生起对所显示的信解，进行拥抱、亲吻和吮吸，以及指甲掐、悉字（藏文：སིད་ཡིག，梵文天城体：सिद्，梵文罗马拟音：sid，汉语字面意思：悉），杜鹃和蜜蜂的声音使脉络扩张等，然后结跏趺坐，如来跏趺坐，金刚跏趺坐，宝跏趺坐，事业跏趺坐等，束缚后安住于事业。然后，通过智慧和方便的平等进入，从摩擦金刚跏趺坐中，产生俱生智。
English
Or in other ways, With the pride of having heard the Dharma and the pride of self, and the pride of seniority through empowerment, a novice or a householder will not become the guide of the Sangha, but whoever was previously a Bhikshu is in all cases the guide of the Sangha. If the wheel of the Sangha is canceled and requests a reduction, then at that time the donor of the Sangha should give the reduced portion of food and drink, etc. Therefore, for the wheel of the Sangha, all the rituals of food and drink, etc., should be done by the donor of the offering, which is the meaning of honesty. Now, the ritual of the inner Sangha mandala should be clearly explained, and what is said is: There, the Bhagavan, the transformer of the great bliss wheel, with the Samadhi of true self-nature, with mindfulness as the forerunner, should satisfy all the Tathagatas residing in the mandala of his own body, generate a particularly excellent pride, first experience the three realms such as form, and then through purification and other rituals, manifest and gather all the food, and remember the naturally accomplished inner stove, in the mouth of the Samaya Sattva, in the center of the three-pointed flame, perform the burning offering of Homa. Generate pride and then eat. From this, enter into bliss and become the essence of absorption. Thus, the practitioner performs the body Vajra in sequence with food, feasts, and drinks, etc., and finally experiences the fifth touch realm. Through this sequence, observing those who are skilled in following the wheel of the goddess and other common actions, pick up the Mudra consort as desired to manifest, observe and place, thereby accomplishing the accomplishment of Mahamudra, generate faith in what is shown, and perform embracing, kissing, and sucking, as well as nail pinching, the syllable "Sid" (藏文：སིད་ཡིག，梵文天城体：सिद्，梵文罗马拟音：sid，汉语字面意思：悉), the sounds of cuckoos and bees to expand the veins, etc., and then bind the lotus posture, the Tathagata lotus posture, the Vajra lotus posture, the Jewel lotus posture, the Karma lotus posture, etc., and abide in the Karma. Then, through the equal entry of wisdom and means, from rubbing the Vajra lotus posture, the innate wisdom arises.
Chinese
然后猛烈燃烧，从所有如来佛的头顶开始，以七万二千条脉络流下的形式，化为阿（藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）和嘎（藏文：ཀཱ་，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎），以贪欲、离贪欲和贪欲之间的次第，各自以自己的体性证悟般若波罗蜜多的自性。在《圣法品》中也说到：如果一切法都是一味性，那么般若波罗蜜多也是一味性。如果一切法都是超越边际性，那么般若波罗蜜多也是超越边际性。如果一切法都是无生性，那么般若波罗蜜多也是无生性。像这样。在那里，为了显示世尊大乐法源，嬉戏于伟大的阿拉里（藏文：ཨ་ར་ལི་，梵文天城体：अरलि，梵文罗马拟音：arali，汉语字面意思：阿拉里）的自性之义，不将心散乱于他处，为了互相极度欢喜之义，而作佛之舞。以这个次第，即手印，以及手印的回应束缚，供养，以及供养的回应，舞蹈以及舞蹈的回应，歌唱以及歌唱的回应，身体的表示，以及语言的表示来作为名相。像这样，世间舍弃禅定，摧毁心中的贪执，恒常欢喜于心，与瑜伽母们一同欢喜，如国王因陀罗菩提一样转变身体，变成金刚身，与妃子一同隐没，具足八自在功德，从佛土到佛土，这是决定的意义。现在为了清净会供轮等以及口等，应当宣说誓言丸，每天以四种真言来加持。如果说这是如来的决定，那确实是真的。因为以何种原因，由于具有相和罪过而杀生，由于那个原因，瑜伽士食用无相、无罪过的果谷等，是世尊所开许的。在这里，从虚空等 以各自功德增长的差别来取，与五甘露合一，应当观察这十种物质。果。谷。达。哈。纳。瓦。
English
Then, blazing intensely, starting from the crown of the head of all Thus-Gone Ones, in the form of a stream flowing down through the seventy-two thousand channels, it transforms into A (Tibetan: ཨཱ་, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, literal Chinese meaning: A) and Ka (Tibetan: ཀཱ་, Sanskrit Devanagari: का, Sanskrit Romanization: kā, literal Chinese meaning: Ka), and through the stages of desire, non-desire, and intermediate desire, each individually realizes the nature of Prajñāpāramitā with its own essence. In the chapter of the Noble Dharma, it is also said: If all dharmas are of one taste, then Prajñāpāramitā is also of one taste. If all dharmas are beyond limits, then Prajñāpāramitā is also beyond limits. If all dharmas are unborn, then Prajñāpāramitā is also unborn. Like this. There, in order to show the meaning of the Blessed One, the source of great bliss, playing in the nature of the great Arali (Tibetan: ཨ་ར་ལི་, Sanskrit Devanagari: अरलि, Sanskrit Romanization: arali, literal Chinese meaning: Arali), without scattering the mind elsewhere, for the sake of mutual extreme joy, one performs the dance of the Buddha. In this order, namely, the mudra, and the response of the mudra binding, the offering, and the response of the offering, the dance and the response of the dance, the song and the response of the song, the gesture of the body, and the gesture of speech are to be used as terms. In this way, the world abandons meditation, destroys the attachment of the mind, and constantly rejoices in the mind, rejoicing together with the yoginis, just as King Indrabhuti transforms the body, becomes a Vajra body, and disappears together with the consort, possessing the eight siddhis, going from Buddha-field to Buddha-field, this is the definitive meaning. Now, in order to purify the Tsog-khorlo (assembly wheel) and the mouth, etc., the Samaya pills should be recited, and each day should be blessed with four mantras. If it is said that this is the determination of the Thus-Gone One, then it is indeed true. Because for whatever reason, due to having signs and faults, one commits killing, for that reason, the yogi eats signless, faultless Go-ku (fruits) etc., as permitted by the Blessed One. Here, from space etc. Taking the distinctions of each quality increasing, combining with the five amritas, one should examine these ten substances. Go. Ku. Da. Ha. Na. Va.
Chinese
ཨི། མུ། མ། ར། ཤུ། 如此说。给予广大丰盛的食子后，此为咒语的仪轨：嗡 班匝 卓地 效热 萨瓦 扎 雅尼 毕效达 雅 吽 啪（藏文：ཨོཾ་བཛྲ་ཀྲོ་དྷི་ཤྭ་རི།，梵文天城体：ॐ वज्रक्रोधिश्वरि，梵文罗马拟音：oṃ vajrakrodhiśvari，汉语字面意思：嗡，金刚，忿怒，自在母。），萨瓦 扎 雅尼 毕效达 雅 吽 啪（藏文：སརྦ་ཏྲ་བྱཱ་ནི།，梵文天城体：सर्व त्र व्यानि，梵文罗马拟音：sarva tra vyāni，汉语字面意思：一切，处，遍，清除。），毕效达 雅 吽 啪（藏文：བི་ཤོ་དྷ་ཡ་ཧཱུཾ་ཕཊ་，梵文天城体：विशोधय हुं फट्，梵文罗马拟音：viśodhaya hūṃ phaṭ，汉语字面意思：清净，吽，啪。）此为净化物品的咒语。制作绿豆大小的丸子，用手捧着，以加持五甘露等次第，以三个字加持后，通过净化，用丸子与从灶的圆形物中产生的食物和饮料一起进行焚香供养，从而变得完全清净。放入口中，口变得完全清净。在会供轮和禅修时，一切都会受到保护。这就是丸子仪轨的确定。如是，吉祥空行母金刚帐篷中也说到：五肉与真实具备，以三铁缠绕，以金刚日之妙结合，放入嘴里就能成就。此变为智慧甘露，给予瑜伽士成就。这是确定的意义。吉祥喜金刚续中，金刚语精华汇集的难解释中，食物章节即第七品完毕。 第八品，调伏品。 现在宣说第八品调伏品。瑜伽母问道：大手印是什么样的？以世俗相的自性，请讲述给予安乐。等等，对此的回答是：大也是这个，手印也是这个，因此是大手印。从心的种姓中产生的，如八个被压制者。讲述其相：在此，好的手印是身体纤细，有睫毛和头发，手脚柔软，对众生和蔼可亲，金刚界自在母稍微长，眼睛不动的，被称为莲花者。也说到：不太长也不短，不太白也不黑，不太胖也不瘦，善于隐藏男人的缺点。知时，具有世俗的连续性，懂得音乐，懂得舞蹈，懂得唱歌和嬉戏，总是美丽且没有毛发。她的近处具备条件。所说是没有毛发，肉丰满，像乌龟的背一样丑陋，像大象的鼻子肩膀一样显现，宽广。