Chinese
化身是报身，应化身是化身。阿底布霍。以此手印寻觅无有取舍，于寻觅处与寻觅者二者，好坏与二法不成之象征，从前生之心的中央，亦生起四位化身天女，念诵“帕地扎 霍” （藏文：པྲ་ཏི་ཙྪ་ཧོཿ，梵文天城体：प्रतिच्छ，梵文罗马拟音：praticcha，汉语字面意思：领受）之手印答复，思维后融入各自的心中。后面两部分将在下面百供仪轨时讲述。第三，必要：从胜义如虚空般的界中，于世俗如幻化般的手印寻觅无有取舍，有圆满二资粮无二无别的必要。第六，供养支分有五：外供、内供、密供、真如供、血食朵玛供。第一分二：供养之等持与供养之境解说。第一，外物之供品，如前于加持时所说，各自按足数与顺序，执持之天女悦意，不可思议，从自生之心的中央放出，自己享用自己所化现之受用，以自前无二无别而供养。第二是：供水于面，洗足水于手足，花于头，焚香于鼻，灯于眼，香水于身，食物于舌，乐器于耳等。总之，轮涅之欲妙，成为六根之受用境者，全部思维以好坏等味大平等而享用，令其欢喜。念诵 吽 舍 （藏文：ཧཱུྃ་ཧྲཱིཿ，梵文天城体：हुँ ह्रीः，梵文罗马拟音：hūṃ hrīḥ，汉语字面意思：吽 舍），真实陈设，意幻化之等。第二，内供是：于清净之颅器中，自然安住之血供水与洗足水，眼舌耳鼻心，五根聚为一体为花。虽然普遍所说之刚刚所说者最为出名，但也有以女阴代替心者，此时觉得以后者为妥，理由是什么呢？下面说：“于燃烧颅器之碗中，盛满牛黄之油，竖立明点脉之树，点燃五根之灯。”这样，仅一个头就出现了五根齐全之安立。大油与肉供之焚香，以大脂之头发点燃之
English
The Nirmana Kaya is the Sambhogakaya, and the Nirmanakaya is the Transformation Body. Ati Puho. With this mudra, seeking without acceptance or rejection, in the place of seeking and the seeker, as a symbol of good and bad and the non-establishment of duality, from the center of the heart of the front generation, four emanation goddesses also arise, reciting "Pratitsa Ho" (Tibetan: པྲ་ཏི་ཙྪ་ཧོཿ, Sanskrit Devanagari: प्रतिच्छ, Sanskrit Romanization: praticcha, Chinese literal meaning: receive) as a mudra reply, contemplate and merge into their respective hearts. The latter two sections will be explained below during the hundred offering ritual. Third, necessity: From the realm of ultimate reality like the sky, seeking the mudra like an illusion of conventional reality without acceptance or rejection, there is a need to perfect the two accumulations as non-dual. Sixth, the limbs of offering have five: outer offering, inner offering, secret offering, suchness offering, and blood torma offering. The first has two: the samadhi of offering and the explanation of the object of offering. First, the outer material offerings, as previously explained during the blessing, each according to the number of feet and order, the pleasing goddess holding them, inconceivable, emanating from the center of the self-generation's heart, offering as the self and front are non-dual, in the manner of oneself enjoying one's own emanations. Second, offering water to the face, washing water to the hands and feet, flowers to the head, incense to the nose, lamps to the eyes, perfume to the body, food to the tongue, musical instruments to the ears, etc. In short, all the desirable qualities of samsara and nirvana that become the objects of the six senses, contemplate enjoying them with great equanimity of good and bad tastes, making them happy. Recite Hum Hrih (Tibetan: ཧཱུྃ་ཧྲཱིཿ, Sanskrit Devanagari: हुँ ह्रीः, Sanskrit Romanization: hūṃ hrīḥ, Chinese literal meaning: Hum Hrih), truly arranged, mind-emanated, etc. Second, the inner offering is: in a pure skull cup, the naturally abiding blood offering water and washing water, eyes, tongue, ears, nose, heart, the five senses gathered as one are flowers. Although the commonly spoken just-spoken is the most famous, there are also those who consider the vulva as a substitute for the heart, at this time it seems appropriate to consider the latter, what is the reason? Below it says: "In the burning skull cup bowl, fill it with gorocana oil, erect the tree of the bindu nadi, light the lamps of the five senses." In this way, the establishment of the five senses complete appears in just one head. Incense of great oil and meat offering, lit from the hair of great fat.
Chinese
酥油灯，胆汁尿，血肉骨骼堆积如山的食物，腿骨号和颅骨鼓，钹等依靠自然物质的供品，以及不费力气而自然产生的供品，色声香味触等显现为五妙欲的形态，依靠外在物质的供品。身语意三者的装饰和服饰，姿态和游戏都视为供养的境地。 念诵女神的供品，妙欲受用等偈颂。第三是秘密供养：在因位时，贪嗔痴慢嫉妒等五毒，所有三毒都作为五智和三金刚的形态，自生自灭地享用，这是秘密的供养。贪嗔痴慢大等，以及第四个是真如乐空无二的供养：诸佛众各自与自己的明妃结合，在双运的因缘下，从命脉的末端裂开，清净的明点转化为智慧之火而安住，以拙火的力量而升腾，从顶轮大乐轮的中央，菩提心宝融化而产生喜乐，从那儿降到受用轮而产生胜喜，从那儿降到法轮而产生殊胜喜，从那儿降到护乐轮而使贪欲增长，产生俱生喜。那时安住于乐空无二的智慧光明之体性中，将贪嗔的二取分别全部融入法界智无二的体性中。在与内在妙欲结合的时候，法性光明的显现，是无有边际和偏袒的色。法性之乐的自声，显现为悉和哈等音声的声音。光明之显现不间断的香气，散发出普遍的芬芳。轮回涅槃的二法，一切诸法都证悟为本来清净之状态，清净的明点增长的味。无迁变的安乐，使显有轮回涅槃一切都增长稳固为唯一明点的体性的触，具有这样的三摩地。父母双运虚空秘密嬉戏等，以及。之前的咒语意义已经在加持的时候讲完了。
English
Ghee lamps, bile urine, food piled high with flesh and bones, thighbone trumpets and skull drums, cymbals, etc., are offerings based on natural substances, and offerings that arise naturally without effort, such as forms, sounds, smells, tastes, and textures, appearing as manifestations of the five desirable qualities, are offerings based on external substances. All decorations, attire, gestures, and games of body, speech, and mind are regarded as fields of offering. Recite the verses such as the goddess's offerings, desirable qualities, and enjoyments. The third is the secret offering: In the causal stage, the five poisons such as desire, hatred, ignorance, pride, and jealousy, all three poisons are used as the forms of the five wisdoms and the three vajras, arising and dissolving on their own, which is the secret offering. Great desire, hatred, ignorance, pride, etc., and the fourth is the offering of suchness, the indivisibility of bliss and emptiness: The assembly of deities each unite with their own consorts, and through the cause of union, the tip of the central channel opens, and the pure essence transforms into the fire of wisdom and abides, rising with the force of tummo, from the center of the great bliss wheel at the crown, the precious bodhicitta melts, producing joy. From there, it descends to the enjoyment wheel, producing supreme joy. From there, it descends to the dharma wheel, producing special joy. From there, it descends to the bliss-protecting wheel, causing attachment to increase, producing innate joy. At that time, abiding in the essence of the wisdom light of indivisible bliss and emptiness, all dualistic thoughts of attachment and aversion are integrated into the essence of the indivisibility of space and awareness. When engaging with the inner desirable qualities, the appearance of the light of dharma-nature is form that is without limit or bias. The self-sound of the bliss of dharma-nature is sound that arises as the tones of si and ha, etc. The uninterrupted fragrance of the appearance of light spreads as pervasive scent. The two dharmas of samsara and nirvana, all dharmas are realized as being in a state of primordial purity, the taste of the pure essence increases. The unchanging bliss causes all of existence, samsara and nirvana, to increase and stabilize as the essence of a single bindu, the textures, possessing such samadhi. Father and mother in union, the play of space and secrecy, etc., and. The meanings of the previous mantras have already been explained during the blessing.
Tibetan
ར། བོ་དྷི་ཙིཏྟ་ནི་བྱང་ཆུབ་ཀྱི་སེམས། མ་ཧཱ་སུ་ཁ་ནི་བདེ་བ་ཆེན་པོའི། པཱུ་ཛ་མཆོད་པས། ཧོཿནི་མཉེས་པར་མཛོད་ཅིག་ཅེས་པའོ། །ལྔ་པ་ལ་གསུམ། སྨན་གྱི་མཆོད་པ། རཀྟའི་མཆོད་པ། གཏོར་མའི་མཆོད་པའོ། །དང་པོ་ལའང་ཕྱི་ནང་གསང་གསུམ་ལས། ཕྱི་ཀུན་རྫོབ་ཀྱི་སྨན་ནི། སྔར་བྱིན་བརླབས་ཀྱི་སྐབས་སུ་བཤད་པ་ལྟར། རྒྱུ་རྐྱེན་ཚོགས་པར་བྱས་ནས་བྷནྡྷར་བསྐྱིལ་བ་དེའོ། །ནང་དོན་དམ་གྱི་སྨན་ནི་ཕུང་པོ་དང་དབང་པོ་ལྔའི་དྭངས་མ་འཛག་མེད་དུ་བཅིངས་པའི་མཐུ་ལས་བཅུད་དུ་སྨིན་ནས་འཆི་མེད་ཀྱི་བདུད་རྩིར་གྱུར་པའོ། །གསང་བ་འཁོར་འདས་གཉིས་མེད་ཀྱི་སྨན་ནི། བམ་བརྒྱད་ལས། སྲིད་གསུམ་ཡེ་ནས་ བདུད་རྩི་ལྔ། །མ་བཅོས་ལྷུན་གྲུབ་རྫོགས་སངས་རྒྱས། །ཞེས་གསུངས་པ་ལྟར། གཟོད་ནས་རང་བཞིན་གྱི་རྣམ་པར་དག་པ་མ་བཅོས་རྫོགས་པ་ཆེན་པོའི་ངོ་བོར་བྱང་ཆུབ་པས་ཅིར་སྣང་ལམ་དུ་ལྷོངས། སྣང་སྲིད་བདུད་རྩིའི་དཀྱིལ་འཁོར་དུ་ཤར་བ་ལ་བྱ་ཡི། དེ་ལས་རྒྱུ་བསོད་ནམས་ཀྱི་ཚོགས་བསགས་པའི་སླད་དུ་རང་གི་ཐུགས་ཀ་ནས་མཛེས་ཤིང་ཡིད་དུ་འོང་བའི་མཆོད་པའི་ལྷ་མོ་དཔག་གིས་མི་ལང་བར་སྤྲོས་ཤིང༌། དེ་དག་གི་ལག་པ་གཡས་པས་བདེ་སྐྱོང་གི་སྣོད་དུ་དམ་རྫས་བདུད་རྩིའི་རྒྱ་མཚོས་མེར་གྱིས་ཁེངས་པ་བཟུང་བ་ནས། གཡོན་པའི་མཐེབ་སྲིན་ཉི་ཟླའི་གའུར་སྦྱར་བས་བཅུས་ཏེ་བདག་མདུན་དཀྱིལ་འཁོར་པའི་ལྷ་ཚོགས་རྣམས་ཀྱི་རྡོ་རྗེའི་ལྗགས་ཐོག་ཏུ་ཕུལ་བས། ཐུགས་བདེ་གསལ་ཆེན་པོས་རོས་མཉེས་པར་བལྟས་ལ་བདུད་རྩིའི་ཟེགས་མ་ཕྱི་མཆོད་རྣམས་དང་རཀྟའི་སྣོད་སོགས་སུ་མ་ཕོག་པར་བྱས་ལ་གཏོར་མར་བྲན་ཅིང༌། ཧྲཱིཿབྷནྡྷ་ཁོར་ཡུག་ཡངས་པའི་སྣོད་ཆེན་དུ༔ སོགས་བརྗོད། སྔགས་དོན་ནི། ཇི་སྐད་དུ། ཨཱོྃ་ལས་ཡེ་ཤེས་བདུད་རྩི་འབྱུང༌། །ཨཱཿཡིས་སྐྱེ་མེད་ཆོས་ཀྱི་དབྱིངས། །ཧཱུྃ་གིས་བདུད་རྩི་རྣམ་པར་དག །སརྦ་ཐམས་ཅད་དབང་དུ་སྡུད། །པཉྩ་རྣམ་ལྔ་མངོན་སངས་རྒྱས། །ཨ་ནི་སྐྱེ་མེད་ཆོས་ཀྱི་དབྱིངས། །མྲྀ་ནི་བདུད་རྩི་རྣམ་པར་དག །ཏ་ནི་འཁོར་བ་སྟོངས་པར་བྱེད། །ཁ་ རཾ་ཁཱ་ཧི་གསོལ་ལོ་གསོལ། །ཞེས་བཤད་པ་ལྟར་རོ། །ལས་བྱང་ཚངས་པའི་སྒྲ་དབྱངས་དང་གཞུང་བཞིན་དུ་སྐབས་འདིར་བདུད་རྩིའི་དངོས་གྲུབ་ལ་རོལ་པའི་ཚིག་ཀྱང་འབྱུང་སྟེ། དེ་དག་ལ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་རྡོ་རྗེ་གསུམ་གྱི་བྱིན་རླབས་བདུད་རྩིའི་སྟེང་དུ་ཡི་གེ་འབྲུུ་གསུམ་གྱི་རྣམ་པར་གནས་པ་མཐེབ་སྲིན་ཉི་ཟླའི་གའུས་བླངས་ཏེ། རང་གི་གནས་གསུམ
Chinese
ར། 菩提心即是菩提心。摩诃苏卡即是大乐。普扎供养。霍是请享用之意。第五有三：药的供养，血的供养，朵玛的供养。第一也有外、内、密三种，外在世俗的药，如前次加持时所说，将因缘聚合后置于颅器中。内在胜义的药，是五蕴和五根的精华，以不泄之力量成熟为精华，成为不死甘露。秘密的轮回涅槃无二之药，如《八部经》所说：三有本自 五甘露，无作任运圆满佛。如是所说，本来清净的自性，以无作大圆满之体证悟，故一切显现皆融入道中，显现世间皆显现为甘露坛城。因此，为了积累福德资粮，从自己的心间化现出无数美丽悦意的供养天女，她们的右手拿着盛满誓言物甘露海的乐空之器，左手以拇指和食指结成日月印，献给自前坛城中的诸佛尊，以大乐光明之心满意地享用，并将甘露的滴洒在外部供品和血器等处，然后洒向朵玛。念诵 ཧྲཱིཿབྷནྡྷ་ཁོར་ཡུག་ཡངས་པའི་སྣོད་ཆེན་དུ༔ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等。咒语的意义是，如是所说：嗡中生出智慧甘露，啊是无生法界，吽使甘露清净，萨尔瓦全部摄集，班杂五种现证菩提，阿是无生法界，姆日是甘露清净，达是使轮回空尽，卡 让卡嘿，请享用，请享用。如是所说。在事业仪轨的梵音和正文之中，此时也会出现享用甘露成就的词句。对于这些，所有佛陀的身语意加持，以三字的形式安住在甘露之上，以拇指和食指结成日月印取出，置于自己的三处。
English
Ra. Bodhicitta is the mind of enlightenment. Maha Sukha is great bliss. Puja is offering. Hoḥ means 'please be pleased.' Fifth, there are three: offering of medicine, offering of rakta, offering of torma. First, there are outer, inner, and secret aspects. The outer, conventional medicine is as previously described during the blessing, where causes and conditions are gathered and placed in a skull cup. The inner, ultimate medicine is the essence of the five skandhas and five senses, bound without leakage, maturing into essence through the power of binding, and becoming the nectar of immortality. The secret medicine of non-duality of samsara and nirvana is as stated in the Eight Sections: 'The three realms are inherently five nectars. Unfabricated, spontaneously accomplished, perfect Buddha.' As it is said, from the beginning, the naturally pure essence is realized as the nature of the unfabricated great perfection, so whatever appears arises as the path. Appearances and existence arise as a mandala of nectar. Therefore, in order to accumulate the accumulation of merit, from one's own heart, emanate countless beautiful and pleasing offering goddesses. With their right hands, they hold vessels of bliss and emptiness filled to the brim with the ocean of nectar of samaya substances. With their left hands, they join the thumb and forefinger in the mudra of the sun and moon, offering it to the vajra tongues of the assembly of deities in the mandala in front of oneself. With great bliss and clarity, they are pleased by the taste, and without touching the drops of nectar to the outer offerings or rakta vessels, they sprinkle it on the torma. Recite Hrīḥ bhaṇḍa khor yug yangs pa'i snod chen duḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) etc. The meaning of the mantra is as follows: As it is said, 'From Oṃ arises the wisdom nectar. Āḥ is the unborn realm of dharma. Hūṃ purifies the nectar. Sarva gathers everything. Pañca manifests the five enlightenments. A is the unborn realm of dharma. Mṛ is the nectar that is completely pure. Ta makes samsara empty. Kha Raṃ khāhi, please partake, please partake.' As it is said. In the melody of Brahma in the activity manual and according to the text, at this time, words enjoying the accomplishment of nectar also appear. For these, the blessings of the three vajras of all the Buddhas abide on the nectar in the form of three syllables, taken with the thumb and forefinger joined in the mudra of the sun and moon, and placed on one's three places.