English
With the distinction of clarity. It is said that the fortunate one is the Vajra Acharya, the person of reliance. Clarity is samadhi. When offering, if the samadhi is clear, then with the reason for abiding, if it is clear as one, then offer all the pujas simultaneously. If it is not clear simultaneously, then offer them in sequence. This is distinguished by the high and low samadhi of the person of reliance. And uniting with the Dharmadhatu. It is said that if the Vajra Acharya has a good intention of view and meditation, then there is no need to specifically unite with the Dharmadhatu. At the time of offering simultaneously, with the state of clear wisdom equality, because the object of offering and the offerer are not established in essence, therefore uniting with the Dharmadhatu is spontaneously accomplished. That commentary is that the yogi who gradually clarifies, because the assemblies of offerings are all clear in the state of mind itself, therefore there is only a slight alternation of view and meditation. That commentary is that samadhi is also accompanied by subtle thoughts of the mind, so uniting with the Dharmadhatu is also a belief made by the mind. Meditate on the great mudra of offering. It is said that in order not to go beyond the nature of all offerings in the ten directions, therefore it is a mudra. As mentioned above, it is great by both vastness and union with the Dharmadhatu. It can be inferred from the following. Therefore, it is taught to meditate in this way. The method and benefits of offering secret offerings are: Clear Lady or Blessing. And so on. The characteristic of the consort is Clear Lady, which means having the wisdom of realizing the view and samadhi, so there is no need for clarity. If it is not like that, then also with Blessing, actually the main deity is meditated as the consort. Bless the five secret consorts and the four wrathful deities. Space Secret. Blessing means the meaning of the basis. The way to put three thousand into a mustard seed. It is said that the Bodhisattva Great Power placed the three thousand worlds into a mustard seed, the three thousand worlds did not shrink, and the mustard seed did not increase, just as it was clear in itself. In the palace of the tip of the nose, the size of a mustard seed, the deities of increase and decrease are fully arranged, the palace does not increase, and the deities are not reduced, just as it is clear in itself. Invite the mandala from the Dharmadhatu and offer it. It is said that from the Dharmadhatu of self-aware wisdom equality, invite the spontaneously accomplished mandala, merge it into the deities of the mustard seed, with skillful
Chinese
我以何种方式体验着智慧嬉戏的菩提心大乐，众天神也体验并感到欢喜。所谓的“成就誓言”，秘密供养因果实直接显现而被称为“成就”，不离此故称为“殊胜誓言”。供养的词义是：“以供养大 आत्म”。等等。所谓的大आत्म，是汇集了十方四时的所有胜者于四十五尊之中，那也是自成任运的明妃平等性，无有自他的大 आत्म，甚至连这一点也不执着。供养是瑜伽士体验供养的自性。以芥子的坛城，以令诸天神欢喜的 पूजा，与一切佛无别，供养一尊则一切皆欢喜的自性，令十方坛城之轮无余一切皆欢喜，是为供养。那么布施是怎样的呢？“三有众生皆，遍满大欢喜。”瑜伽士的证悟令欢喜，三有之众生无有不被证悟遍满者。因此，一切众生的分别念，皆被俱生智的大欢喜遍满，是为布施。那供养的果实是：“幻化网稳固。”等等。幻是指显现而不成立等等，一切分别念显现却未生起为心性。化是指无而显现，即心性无生之状态中，四十二种分别念不灭。网是指无别，即显空无别之平等性，远离偏执，觉性成熟，无有概念之所取，是为见地稳固。如是证悟的瑜伽士，以胜义智慧之象征，明现诸母是为幻。以方便或世俗之自性，明现诸父是为化。网是指此乘之诸尊，观想为面容交合。稳固是指坛城广、中、略三种三摩地现前。如是瑜伽士，于秘密供养之三摩地纯熟，未被凡夫分别念所染污之供养，所修习之果实是：
English
How I experience the great bliss of Bodhicitta, the play of wisdom, is experienced and delighted by all the gods. The so-called 'accomplishment vow' is that the secret offering is called 'accomplishment' because the fruit appears directly. Because it does not deviate from that, it is called the 'supreme vow.' The etymology of offering is: 'By offering the great Atman.' And so on. The great Atman is the collection of all the victors of the ten directions and four times into forty-five deities. That is also the spontaneously accomplished equality of the vidya, the great Atman without self or other, without even holding onto that much. Offering is the yogi's experience of the nature of offering. With the mustard seed mandala, with the puja that pleases all the gods, all the Buddhas are inseparable. By offering to one, the nature of pleasing all makes all the wheels of the mandalas of the ten directions pleased, that is offering. Then what is giving like? 'All beings of the three realms are pervaded by great joy.' The yogi's realization pleases, and there is no being in the three realms that is not pervaded by realization. Therefore, the thoughts of all beings are pervaded by the great joy of co-emergent wisdom, that is giving. The fruit of that offering is: 'The illusion network is stable.' And so on. Illusion is appearing but not established, and so on. All thoughts appear but do not arise as mind itself. Transformation is appearing without being, that is, the forty-two thoughts do not cease in the state of mind itself being unborn. Network is non-duality, that is, the equality of appearance and emptiness being non-dual, free from bias, awareness being mature, without the object of conception, that is stable view. Thus, for the yogi who has realized this, the manifestation of the mothers as a sign of ultimate wisdom is illusion. The manifestation of the fathers as the nature of means or conventionality is transformation. Network is the deities of this very vehicle, contemplating them in union. Stable is the manifestation of the samadhi of the three mandalas, extensive, intermediate, and condensed. Thus, the fruit of the yogi being accustomed to the samadhi of secret offering, and practicing the offering uncorrupted by ordinary thoughts, is:
Chinese
于十方安住，于四时中成办自利与他利二事的，自生圆满之佛陀坛城，所有一切皆得见其面容，听其言语，伸其手掌，并得授记。不仅如此，三界一切众生的时节、处境及心之种种状态皆可现前证得。简而言之，供养之本体，即觉性菩提心，乃是轮涅一切之自性光明，现前证得后，因其为一切神通与智慧之真实因，故其事业功德不可思议地显现。于安住之时，所行之火供，如“圆形、具足颜色与特征”等语所说，乃是行火供之火炉。于《续部·幻化网广大疏》中，宣说了四种事业之八种火炉。此处因是增益事业之时，故宣说增益之形状、颜色与特征。形状为正方形，每一面各一肘，深度为半肘，炉口向外延伸四指，向上堆砌四指，炉口之宽度为四指，再向下延伸四指，后方做成宽度为四指之形状。或者做成八角宝珠形，即正方形之四面各造四个角，深度与炉口等同于前。颜色则是内外皆为黄色。炉之特征为中央画宝珠，内侧炉口为宝珠之边框，中间真实炉口为金刚之花鬘，外侧边缘为绳索之花鬘。其上堆砌一肘高之黄色木柴，备妥五种供品各三分，以及所有焚烧物，点燃火，于火中观想从种子字རྃ་（藏文，ram，梵文罗马拟音，火）生出黄色之火神，骑乘山羊，一面二手，右手持宝珠边框，左手持军持与念珠，具黑色发髻。应于观想火炉为真实宫殿之中进行。加持火神之身语意，从方位东、东南隅迎请，融入，沐浴、灌顶，以珍宝生佛为顶严，于舌上观想种子字རྃ་（藏文，ram，梵文罗马拟音，火）。之后献上五种供品，依次献上焚烧物，完毕后赞
English
Dwelling in the ten directions, accomplishing both self and other benefits in the four times, the complete mandala of spontaneously accomplished Buddhas, may all be able to see their faces, hear their voices, extend their hands, and receive prophecies. Moreover, may all beings of the three realms attain the manifestation of all times, circumstances, and states of mind. In short, the essence of offering, the mind of awareness and bodhichitta, is the self-nature luminosity of all samsara and nirvana. Having manifested it, because it is the true cause of all supernatural powers and wisdom, its activities and virtues arise inconceivably. At the time of consecration, the fire offering to be performed, as stated in "round shape, complete with color and characteristics," is the fire pit for performing the fire offering. In the Extensive Commentary on the Illusion Net Tantra, eight types of fire pits for the four activities are explained. Here, because it is the time of increasing activity, the shape, color, and characteristics of increasing are described. The shape is square, each side being one cubit, the depth is half a cubit, the mouth extends outward four fingers, build up four fingers, the width of the mouth is four fingers, then extend downward four fingers, and make the back with a width of four fingers. Or make it like an eight-faceted jewel, that is, make four corners on each of the four sides of the square, the depth and mouth being the same as before. The color is entirely yellow inside and out. The characteristics of the pit are to draw a jewel in the center, the inner mouth is the border of jewels, the middle real mouth is a garland of vajras, and the outer edge is a garland of ropes. Pile up yellow wood one cubit high on it, prepare the five offerings in three parts each, and gather all the combustibles. Ignite the fire, and in the fire visualize the fire god of yellow color arising from the seed syllable རྃ་（藏文，ram，梵文天城体，ram，梵文罗马拟音，fire）, riding a goat, with one face and two hands, holding a jewel border in the right hand, and holding a kundika and a rosary in the left hand, with a black hair knot. It should be done within the visualization of the fire pit as a real palace. Bless the body, speech, and mind of the fire god, invite and merge from the east and southeast corners, bathe, empower, adorn the head with Ratnasambhava, and visualize the seed syllable རྃ་（藏文，ram，梵文天城体，ram，梵文罗马拟音，fire） on the tongue. Then offer the five offerings, offer the combustibles in order, and after finishing, praise.
Chinese
进行涂香。委托事业。要知道用香水沐浴时所做的事情。然后，在观想火神腹部的宫殿中，将诸神观想为增长的形态。宝生佛为主尊。不动佛安住于南方。以咒语迎请智慧尊并融入。以五供供养。然后献上焚烧物，如红黄色酥油等。然后是杉木枝。甘露。黄金等水。稻米和黄色谷物的粉末。线。在底部供养酥油。在各个神祇的咒语底部加上“某某，पुष्टिं कुरु (puṣṭiṃ kuru，使增长)”。作一段赞颂。祈祷所希望的意义。将火焰中的智慧誓言尊全部收摄于自己的心中。然后清晰地观想火神。献上弥补亏欠的供品。作赞颂。完毕后，火神的智慧尊返回其本来的处所。这些是简略的接受次第。所谓“变为口中的火女”。从前，天神和非天战斗时，天神战败，非天获胜。每一个非天的血滴都变成了一匹黑鬃马，在非天战胜后所住的宫殿里。天神们商议后，以神通观察到须弥山的东北方，大自在天进入了断绝贪欲的禅定，如果能够扰乱他，就能战胜非天的军队。于是从天神的光芒中化生出名为兰札玛的女神，去扰乱大自在天的禅定。大自在天断绝贪欲的痕迹，在他的鼻尖上只有芥菜籽那么大一点。与此相似，让一个女仆在鼻子上戴上铜鼻环，然后去了。大自在天看到后，心想我鼻子上还有贪欲的残余，两者相遇，便露出了一丝微笑，找到了机会。于是兰札玛女神和大自在天发生了性行为，但没有成功。圣者文殊菩萨也未曾宣讲以贪欲为满足的佛法。这时，火神在床脚点燃火，想看看是否能分开他们，女神愤怒了，从自己的两腿之间抓了一把种子，扔到了火神的嘴里。进入火神的腹中后，火神就变成了阳痿者。这时，世尊将所有天神的脸朝向所有众生的嘴巴。
English
Perform the anointing. Entrust the activities. Know the things to do during the ablution with scented water. Then, within the palace visualized as the belly of the fire god, generate all the deities in an expanded manner. Ratnasambhava is the main deity. Akshobhya resides in the south. Invite and merge the wisdom beings with mantras. Make offerings with the five offerings. Then, offer the substances for burning, such as red-yellow butter, etc. Then, juniper branches. Nectar. Water with gold, etc. Rice and yellow grain powder. Thread. Offer butter at the base. At the end of each deity's mantra, add "so-and-so, puṣṭiṃ kuru (藏文：པུཥྚཾ་ཀུ་རུ་，梵文天城体：पुष्टिं कुरु，梵文罗马拟音：puṣṭiṃ kuru，汉语字面意思：使增长)". Make a praise. Pray for the desired meaning. Gather all the wisdom and samaya beings from within the fire into your own heart. Then, clearly visualize the fire god. Offer the offerings to make up for any deficiencies. Make a praise. After finishing, the wisdom being of the fire god departs to its natural abode. These are the condensed steps of taking into practice. As it says, "By the fire woman who became a mouth." In the past, when the gods and asuras were fighting, the gods were defeated and the asuras were victorious. Each drop of blood from the asuras turned into a black-maned horse, and they resided in the palace of victory after defeating the gods. The gods deliberated and, through clairvoyance, saw that Mahadeva, who was in samadhi of exhausting desire, was in the northeast corner of Mount Meru. They saw that if they could disturb him, they could defeat the asura army. Then, from the radiance of the gods, a goddess named Lantsama was emanated to disturb Mahadeva's samadhi. The trace of Mahadeva's exhaustion of desire was only the size of a mustard seed on the tip of his nose. Similarly, a servant girl had a copper nose ring placed on her nose and went. When Mahadeva saw this, he thought that the remnant of desire was still on my nose, and the two met, so he lost a smile and found an opportunity. Then, the goddess Lantsama and Mahadeva had sexual intercourse, but it was not successful. Arya Manjushri also did not teach the Dharma that is satisfied by desire. Then, the fire god lit a fire at the foot of the throne to see if he could separate them, but the goddess became angry and took a handful of seeds from between her legs and threw them into the fire god's mouth. After entering the fire god's belly, the fire god became impotent. Then, the Bhagavan turned the faces of all the gods towards the mouths of all beings.