English
It should be done this way. If one has not previously studied the tantras of secret mantra, then the master should gradually apply the lines that clarify the purification of the lineage, starting from the upasaka. For those who have already studied the tantras, the application of lines is referred to when performing rituals such as the generation and completion stages, and searching for the channels. Here, some people think that drawing a four-finger-wide mandala on vaso and other things, and applying lines to it, is from the purification of the five aggregates, the nature of the five bodies, wheat, beans, sesame, rice, these five grains; from the purification of the five senses, the nature of the five activities, camphor, saffron, white sandalwood, red sandalwood, agarwood, these five incenses; from the purification of the five objects, the nature of the five qualities, gold, silver, coral, pearl, gem, these five jewels; from the purification of the five consciousnesses, the nature of the five wisdoms, salt, honey, brown sugar, butter, fruit, these five essences; from the purification of the five desires, the nature of the five speeches, white calamus, hand gestures, vitex, kantakari, mango fruit, these five medicines; from the purification of the five elements, the nature of the five families, sun, moon, water, earth, the essence of great meat, these five amritas, soaking the thread with equal amounts of water and then applying the lines. And placing the colored mandala in the palm of the master's hand, surrounding it with offerings on all sides, doing this until the mandala is accomplished, and thinking that this is how empowerment is performed. But this is not the intention of this text. Because drawing such a mandala is also impossible. Even if it were possible, there would be no additional merit in giving empowerment there. If there is merit because it is small, then the body and so on would also be extremely small, which would lead to the fault of increasing merit. Moreover, fabrication is the stage for those with dull faculties. In the Chakrasamvara it is said: 'The actions that exist in the picture, and the order of applying colors to the lines, these beings naturally, abide in the accomplished mandala. What is the nature of the two fabrications? That is the mandala to be accomplished, the wise do not want it to be what is to be accomplished.' Therefore, it is also in accordance with reason here, empowerment is given in the mandala of the nature body. Fourth, how to draw it is to clarify that which abides in the form of the palace of the nature of the mother space. In the center is the navel chakra with petals, which is the nature of the four channel petals within the bhaga. The edge of its four-petaled wheel
Chinese
此外，在外形上，应清楚地呈现出具有四面截断和四方形外观的带莲花门楣的走廊。第五，关于放置标志，在神灵的住所，为了象征红色和白色精华的本质，在指甲盖大小的日月垫上，在相当于豌豆荚一半大小的恰那豆大小的莲花垫上，从非常纯净的、相当于芥菜籽大小的字母形式的吽（ཧཱུྃ，huṃ，हुं，吽）中，书写一个芝麻大小的、本质上无二的誓言金刚杵，并清晰地放置。第二，关于供养，在誓言的左侧，无论是否有观想的所依，都应以荟供和供养来庄严。各种颜色的丝绸和布匹制成的服装，各种头饰和颈饰等装饰品，各种念珠和半网等花环，各种茶和酒等饮料，以及肉、酱和水果等美味佳肴环绕。人们表演着优美的歌曲和赞美之词，舞动着脚步和手臂。用海螺、钹、琵琶、笛子、伞和胜利幢等乐器的无量云团来盛大地供养。此外，为了成为供养的助缘，与作为明妃的女性，以及令人愉悦的爱人和年轻的侍女一起，创造嬉戏的喜悦，创造触觉的喜悦，创造视觉的喜悦，这三种方式都应按照所希望的行为，用供养来庄严。此时，供养的主要对象是给予快乐的明妃，即外、内、秘密三处的对境。第二，关于火供之业，分为二。第一，关于四种事业的普遍火供，根据四种事业的顺序，火炉的形状也应是圆形等，颜色也应是白色等，各自具备完整的特征。将火神视为供养祭品的享用者，迎请非世间的火神进入其口腹之中，用酸奶、酥油等各种美味佳肴来供养。对于息灾，用芝麻；对于增益，用珍宝等四种事业的供品。
English
Furthermore, in terms of appearance, the corridor with lotus architraves, having the appearance of four truncated sides and a square shape, should be clearly presented on the outside of that. Fifth, regarding the placement of signs, in the abode of the deity, to symbolize the essence of red and white impurities, on a lunar and solar cushion the size of a fingernail, on a lotus cushion the size of a half-pea pod, the size of a chickpea, from a very pure essence the size of a mustard seed, in the form of the letter Hūṃ (ཧཱུྃ，huṃ，हुं，吽), a pledge-vajra the size of a sesame seed, which is non-dual in nature, is written and clearly placed. Second, regarding offerings, on the left side of the pledge, whether there is an object of focus or not, it should be adorned with a gathering and offerings. Clothes made of various colored silks and cloths, various ornaments such as headdresses and necklaces, various garlands such as necklaces and half-nets, various drinks such as tea and wine, and surrounded by delicious foods such as meat, sauces, and fruits. People perform beautiful songs and praises, moving their feet and arms in dance. Offerings are made grandly with immeasurable clouds of musical instruments such as conches, cymbals, lutes, flutes, umbrellas, and victory banners. Furthermore, to become a cause for offerings, with the female consort as a support, and with delightful lovers and young attendants, creating the joy of play, creating the joy of touch, and creating the joy of sight, these three aspects should be adorned with offerings according to the desired activity. At this time, the main object of offering is considered to be the consort who gives bliss, namely the objects of the outer, inner, and secret realms. Second, regarding the activity of fire offering, there are two parts. First, regarding the general fire offering of the four activities, according to the order of the four activities, the shape of the fire pit should also be round, etc., and the color should also be white, etc., each possessing complete characteristics. The fire deity is regarded as the enjoyer of the offering sacrifice, and the non-worldly fire deity is invited into its belly, which has become the mouth for receiving offerings, and offerings are made with various delicious foods such as yogurt and ghee. For pacification, sesame seeds are used; for increase, jewels, etc., are used as offerings for the four activities.
Chinese
各自本尊的真言和三摩地应当充分布施。第二，关于忿怒尊的火供的差别解释是：如同寂静火供一样，在忿怒尊的坛城中，火炉和本尊的特征等也应当同样做。瑜伽士通过对三摩地等要点极其细微和深奥之处的充分修习，对于本尊的不可思议的坛城，也应当以同样的仪轨次第，通过火供令其欢喜。那么，在哪个本尊的坛城中，以何种事业进行火供的方式，都应当结合具体情况，依靠自己的智慧进行充分衡量。第二，显现而无自性的供养分为两种：三摩地意供和秘密大乐供。第一种又分为两种：世俗幻化供和其圆满次第胜义智慧供。第一种又分为两种，三摩地的供云陈设是：如何以意幻供养坛城的大手印，即以自己心之所现的如意宝云聚，将十方世界的一切佛土，观想为清净的、具有各种珍宝自性的、装饰稠密的佛土，以（བྷྲཱུྃ，bhūṃ，བྷྲཱུྃ，种子字）使其明晰。其中，装饰和陈设的差别不可思议，以悦意而美丽地装饰。在柔软而光滑，触感舒适的各种珍宝的平坦地面上，用各种珍宝以万字图案精美地绘制，并用各种天宝的串珠充分装饰，使其遍布十方。以及从（ཏྲཱཾ，trāṃ，ཏྲཱཾ，种子字）中生出一切所需之物的七宝堆，如燃烧着光网的巍峨山峰。以及从（ཁྃ་，kham，ཁྃ，种子字）中生出湖泊和莲花等，具有美丽颜色和优美形状的莲花池，充满着具有美味和清凉等八功德水，覆盖着鲜花，并发出悦耳的鸟鸣声。八功德是指在《律经》中说：轻、暖、柔和，清澈、清凉、无浊，饮用不伤腹，
English
The mantras and samadhi of each deity should be fully bestowed. Secondly, the specific explanation of the wrathful homa is: Just as in the peaceful homa, in the mandala of the wrathful deity, the characteristics of the hearth and the deity, etc., should be done in the same way. The yogi, through thorough practice of the extremely subtle and profound points of samadhi, etc., should also please the inconceivable mandala of the deity with the same ritual sequence through homa. Then, in which deity's mandala, with what activity, how the homa is performed, all these methods should be fully measured by one's own wisdom in conjunction with the specific circumstances. Secondly, offering that appears but is without inherent existence is twofold: samadhi mind offering and secret great bliss offering. The first is again twofold: conventional illusory offering and its completion stage, ultimate wisdom offering. The first is again twofold, the arrangement of the samadhi offering cloud is: How to offer the mandala with mind-created illusion, the great mudra, that is, with the collection of wish-fulfilling jewel clouds manifested by one's own mind, all the Buddha lands of the ten directions are visualized as pure Buddha lands with various precious natures and dense decorations, made clear with (བྷྲཱུྃ，bhūṃ，བྷྲཱུྃ，seed syllable). Among them, the differences in decoration and arrangement are inconceivable, adorned beautifully with pleasing things. On the flat ground of various precious jewels that are soft, smooth, and comfortable to the touch, various jewels are used to beautifully draw swastika patterns, and the beads of various divine treasures are fully decorated, so that they are spread in all ten directions. And from (ཏྲཱཾ，trāṃ，ཏྲཱཾ，seed syllable) arise piles of the seven precious jewels that produce all desired things, like towering mountains blazing with nets of light. And from (ཁྃ་，kham，ཁྃ，seed syllable) arise lakes and lotus flowers, etc., lotus ponds with beautiful colors and excellent shapes, filled with water with eight qualities such as delicious taste and coolness, covered with flowers, and with pleasant bird sounds. The eight qualities are mentioned in the Vinaya Sutra: Light, warm, soft, clear, cool, without turbidity, drinking does not harm the stomach,
Chinese
对生物也无损害。 这些是具有八支的水。 如是说。从བྷྲཱུྃ་中，变出以形状、颜色和构造的各种细节装饰的极其众多的珍宝宫殿。从ༀ་中，在游乐园的地面上，垂挂着珍宝装饰的链条和天神的如意树林，以及各种珍宝的网。从ཧྲཱིཿ中，所有声音都变成美妙的歌声，以及赞美和吉祥的祝愿等等的诗句的自生之声。从ༀ་中，变出各种款式的衣服，以及供品的用具，幡幢、胜幢、伞盖，以及上衣、下裙等等的各种服装。从ཏྲཱྃ་中，变出头饰、颈饰、项链、臂钏和腰带等等的不可思议的各种装饰品。从ༀ་中，变出具有百种上妙滋味的各种食物，以及甘美的甘露饮料，以及用各种珍宝装饰的各种丝绸衣物。从ཧཱུྃ་中，变出所有众生的身体，以及各自适合的衣服和装饰品等装饰得美观的，数量与微尘一样多的天神和天女的自性，他们都以足蹈、手舞和乐器的歌声等等，以不可思议的方式使之欢喜。像那样的供养云，完全充满所有十方虚空界，对于被轮回和涅槃的界限所包含的基础、道、果的坛城中的所有一切，都以那些供养云一一广大地供养。第二，如何供养的方式是，有缘瑜伽士以三摩地不清晰和清晰的差别，逐渐地，或者一下子清晰的方式，广大到与法界相等地结合而供养。第二，那的圆满次第，胜义智慧的供养是，为了舍弃对三摩地供养的实执，那些供养云也只是自己的心而已，在任何地方都没有成立，而且心也像虚空一样的自性，在任何地方都不存在，在远离所有戏论的边际的状态中，以供养物、供养者和供养三者的体性都不成立的方式，转为供养的大手印。
English
It does not harm living beings. These are the waters with eight qualities. Thus it is said. From BHRUM, arise exceedingly numerous jewel palaces adorned with various details of shape, color, and arrangement. From OM, on the ground of pleasure gardens, hang strings of jewel ornaments and groves of wish-fulfilling trees of the gods, and nets of various jewels. From HRIH, all sounds become melodious songs, and the self-arising sounds of verses such as praises and auspicious wishes. From OM, arise various kinds of clothing, and offering implements, banners, victory banners, umbrellas, and various garments such as upper and lower robes. From TRAM, arise inconceivable varieties of ornaments such as head ornaments, necklaces, pendants, armlets, and belts. From OM, arise various foods with a hundred supreme flavors, and delicious nectar drinks, and various silk garments adorned with various jewels. From HUM, arise the bodies of all sentient beings, and the nature of gods and goddesses adorned beautifully with clothes and ornaments appropriate to each, equal to the number of atoms, all of whom please with immeasurable dances of feet, gestures of hands, and songs of musical instruments. Such clouds of offerings completely fill all the realms of the ten directions of space, and to all that has become the mandala of the ground, path, and fruit, encompassed by the realms of samsara and nirvana, each of those offering clouds is offered extensively. Second, the manner of offering is that the fortunate yogi, with the distinction of unclear and clear samadhi, gradually or suddenly, in a clear manner, joins and offers it as vast as the realm of phenomena. Second, the completion stage of that, the offering of ultimate wisdom, is that in order to abandon the clinging to reality in the samadhi offering, those offering clouds are also merely one's own mind, and are not established anywhere else, and that mind is also like the nature of space, not abiding anywhere, and in the state of being free from all extremes of elaboration, the essence of the three, the object of offering, the offerer, and the offering, is not established, and it is transformed into the great mudra of offering.