Chinese
这些属于地。秘密殊胜的供养是将五毒供养为五智，将显有世间供养为大乐，即见解清净平等大。修行为将显有世间作为基础，行为以任何显现皆自解脱的方式接受调伏等。如果将所有这些的体性种类归纳起来，就是外在受用供养、内在誓言物供养、秘密双运调伏供养、以及真如平等大供养。首先，外供养也有七种：手印舞、赞歌、禅定意、各种欲妙、殊胜助缘物、特殊方便、以及将显有世间作为基础的供养。其中，第一种也有脚的舞蹈、手的姿势、眼睛的表情、身体的姿势、舞蹈的韵味等多种手印变化。第二种也有从音调方面变化出夏达巴等多种，从词句方面变化出祈请意、赞颂、祈祷、生喜、供养咒语等多种。第三种是以恭敬为基础，以禅定幻化出无量供云，以智慧了知无自性。第四种有七种受用和六种欲妙，具体来说包括衣服、装饰、饮食、用具、住所、地域、财富等。第五种是诸佛和护法各自不共的供品和所依物，如经典中所说。第六种是火供等，因为依靠火的供养是使诸佛特别欢喜的方法，所以胜过其他供养。同样，像赎祭朵玛等，通过方便的方式，花费少而意义大的也有很多。第七种是将显现和世间所包含的一切法都一起观想而作供养。这与共同乘中供养刹土的方式相似，但在这里，由于器情清净和不清净的一切本来就安住于清净平等大乐之中，所以将一切显有世间都作为乐空供养的手印来供养。这也被称为将显有世间作为基础的供养，或普贤无别供养。第二，内在供养是誓言物。
English
These belong to the earth. The secret and wonderful offering is offering the five poisons as the five wisdoms, offering phenomenal existence as great bliss, which is the view of great purity and equality. Meditation is establishing phenomenal existence as the basis. Conduct is accepting taming and liberation through whatever arises, self-liberated. If all of these are summarized by their essential categories, they are: outer offering of consumables, inner offering of samaya substances, secret offering of union and liberation, and the offering of the great equality of suchness. First, the outer offering also has seven aspects: hand gestures and dances, songs of praise, meditative mind, various desirable qualities, wonderful conducive substances, special methods, and the offering of establishing phenomenal existence as the basis. Among these, the first also has many variations of hand gestures, such as foot dances, hand gestures, eye expressions, body postures, dance rhythms, and so on. The second also varies in terms of melody, such as Shatapa and others, and in terms of words, it varies into many forms such as inspiring the mind, praising, praying, generating joy, offering mantra words, and so on. The third is based on reverence, transforming into a vast cloud of offerings through meditative concentration, and understanding emptiness through wisdom. The fourth includes the seven consumables and the six desirable qualities, specifically including clothing, ornaments, food and drink, utensils, dwellings, places, wealth, and so on. The fifth is the unique offerings and supports of the deities and protectors, as mentioned in the scriptures. The sixth is fire offerings and so on, because offering based on fire is a method that especially pleases the deities, so it is superior to other offerings. Similarly, there are many ways to make ransom offerings, such as with Torma, which are small in effort but great in meaning through skillful means. The seventh is to offer all the phenomena encompassed by appearance and existence by taking them all together into the mind. This is similar to the way of offering realms in the common vehicle, but here, since all pure and impure vessels and essences naturally abide in great purity, equality, and bliss, all phenomenal existence is offered as the hand gesture of bliss and emptiness. This is also called the offering of establishing phenomenal existence as the basis, or the offering of Samantabhadra without differentiation. Second, the inner offering is the samaya substance.
Chinese
甘露，大红血（藏文：རཀྟ，梵文天城体：रक्त，梵文罗马拟音：rakta，汉语字面意思：血），食子，朵玛这三种真实宣说。此外，金刚身的脉、气、明点之界完全清净的供养，也显现为各种各样。第三是秘密供养，真实宣说双运解脱，此外，五毒供养为五智，三毒供养为身语意等。第四是真如供养，将显有清净等同大乐法身，供养于独一明点，并且不执著供养者、供养物和供养处，了知自性平等性，这是令一切如来欢喜的供养之王。如是外供等四种，与四灌顶相连，与见、修、誓言相合而行持。如是供养的内在分类无量，因此在各个续部中宣说了多种多样，或多或少。但在此续中，真实宣说的只有供品、火供、禅定、双运解脱、甘露、赞颂、歌舞供养等。前代上师们的口诀中宣说了十四种寂怒供养，即：恭敬的顶礼和手印舞，普贤足浴四交替，甘露朵玛秘密咒，剩余禅定双运和解脱，妙欲乐器歌智慧。如是宣说。其中，对于忿怒尊，除了将血（藏文：རཀྟ，梵文天城体：रक्त，梵文罗马拟音：rakta，汉语字面意思：血）三次举起的供养代替剩余禅定之外，其余相同。第二，宣说共同会供，有共同的缘由，它的必要，如何行持三种。第一，什么是共同呢？因为以上所说的供养分类，外、内、秘密、真如都包含于此，所以称为共同。第二，不是暂时的供养等差别，而是胜过一切供养，如云：福德之中，会供最殊胜。如是宣说。第三，总说和广说两种。第一，具缘者聚集的会众，聚集具有资财的物品，供养成就本尊众，圆满福德和智慧资粮。第二，有前行、正行、后行三种，第一，在堪能容纳甚深密咒行持之处，布置坛城，或者陈设身语意的所依，或者用鲜花。
English
Nectar, great red blood (藏文：རཀྟ，梵文天城体：रक्त，梵文罗马拟音：rakta，汉语字面意思：blood), food offerings, and baling torma, these three are actually spoken of. Furthermore, the offerings of the completely purified elements of the channels, winds, and bindus of the vajra body also appear in various ways. Third is the secret offering, the union and liberation are actually spoken of, and furthermore, the five poisons are offered as the five wisdoms, and the three poisons are offered as body, speech, and mind, etc. Fourth, the offering of suchness is to offer all appearances and existences as pure and equal, great bliss dharmakaya, to the single bindu, and without fixating on the offering, the object of offering, and the one who offers, to know the nature as equality itself is the king of offerings that pleases all the tathagatas. Thus, these four, including the outer offering, are engaged in accordance with the four empowerments and the view, meditation, and samaya that follow. Thus, because the inner divisions of offerings are immeasurable, they are spoken of in various ways, more or less, in each tantra class. However, in this tantra, only offerings of substances, fire offerings, samadhi, union and liberation, nectar, praise, and song are actually spoken of. The oral instructions of the former lamas spoke of fourteen peaceful and wrathful offerings, namely: respectful prostrations and mudra dances, Samantabhadra's foot washing, four alternating, nectar torma secret mantra, remainder samadhi union and liberation, desirable qualities musical instruments song wisdom. As it is said. Furthermore, for the wrathful ones, except for replacing the remainder samadhi with the offering of raising the blood (藏文：རཀྟ，梵文天城体：रक्त，梵文罗马拟音：rakta，汉语字面意思：blood) three times, the rest is the same. Second, explaining the common tsog offering, there are three aspects: how it is common, its necessity, and how to do it. First, what is meant by common here? Because all the divisions of offerings mentioned above, outer, inner, secret, and suchness, are complete here, it is called common. Second, it is superior to all offerings due to the distinction of not being a temporary offering, etc., as it is said: Among merits, the tsogkhor is supreme. As it is said. Third, there are two aspects: a brief explanation and a detailed explanation. First, a gathering of fortunate ones gathers a collection of wealthy items and offers them to the assembly of accomplished deities, completing the accumulation of merit and wisdom. Second, there are three aspects: preliminary, main part, and subsequent activities. First, in a place suitable for gathering for profound mantra practice, arrange a mandala extensively, or arrange supports for body, speech, and mind, or with flowers.
Chinese
将荟供品布置得与坛城本尊数量相等，并加持，将所有适合作为荟供的供品，包括内外密供品都收集起来。即使是肉和酒，也是必不可少的。然后，具足誓言的男女瑜伽士，以方便和智慧双运的方式聚集在一起。从两人到尽可能多的人聚集，都必须是父母双运的状态。如果不是双运，而是勇士众多，则只能算是勇士的欢宴；如果勇母众多，则只能算是勇母的宴会，不能算是具足条件的荟供。然后，适合参加荟供的瑜伽士们，无论修持寂静尊或忿怒尊，都装扮成自己所投花的本尊形象，进入荟供殿。在门口，以四门忿怒尊的姿态守门的人，会问“是否安好到达？”，作为回答的信号，举起一根手指，回答“已到达”时，举起两根手指，然后进入。接着，事业金刚会以“属于哪个部族？”为信号，展示三股金刚杵的手印，作为回答，展示自己所投花的本尊的手印。然后，向金刚上师顶礼，按照获得灌顶的先后顺序和对智慧的掌握程度等，在主尊的左右和中间位置，摆放代表五部族的手印等，瑜伽士们在自己所属的部族位置上就座。然后，事业金刚顶礼并祈请安住于三摩地的坛城中，这些都是前行。第二步，从向魔障施食子并设结界开始，详细地展开仪轨正文，按照仪轨如法地进行荟供的清净、加持、增殖和转化，并供养与自性无二无别的本尊们。然后，事业金刚顶礼，用莲花手印分发方便和智慧的供品，以象征性的方式，使蕴、界、处的一切本尊都以无漏大乐而满足。在荟供的行列中，要舍弃庸俗的显现和执着，仅仅安住于本尊、咒语和三摩地的游戏中。绝对不能有庸俗的玩乐、喧哗和嘲讽等，要以清净无染的方式平等享用荟供品。然后是金刚歌、金刚舞以及空乐双运。
English
Arrange the Tsok offerings to equal the number of deities in the mandala, bless them, and gather all suitable offerings for the Tsok, including outer, inner, and secret offerings. Even meat and alcohol are indispensable. Then, male and female yogis who possess vows gather together in the union of skillful means and wisdom. From two people to as many as possible, all those who gather must be in the state of union as father and mother. If they are not in union, but there are many heroes, it can only be considered a feast of heroes; if there are many heroines, it can only be considered a feast of heroines, and it is not a qualified Tsok offering. Then, those yogis who are suitable to gather, whether practicing peaceful or wrathful deities, dress as the deity upon whom their flower has fallen and enter the Tsok hall. At the door, the doorkeeper, in the form of the four wrathful gatekeepers, asks, "Have you arrived safely?" As a signal of response, one finger is raised, and when answering "I have arrived," two fingers are raised and shown, and then one enters. Next, the Karma Vajra, as a signal of "Which family do you belong to?" displays the mudra of the three-pronged vajra, and in response, the mudra of the main deity upon whom the flower has fallen is shown. Then, prostrate to the Vajra Master, and according to the order of receiving empowerment, the degree of mastery of wisdom, etc., on the left and right of the main deity and in the middle row, place the hand implements representing the five families, etc., and the yogis sit in the row of their respective families. Then, the Karma Vajra prostrates and requests to abide in the mandala of Samadhi; these are the preliminaries. Secondly, starting from giving Torma to the obstructing forces and setting boundaries, the main text of the ritual is expanded in detail, and the purification, blessing, increase, and transformation of the Tsok offering are performed according to the ritual, and the deities who are non-dual with oneself are offered to. Then, the Karma Vajra prostrates and distributes the offerings of skillful means and wisdom with the lotus mudra, and in a symbolic way, all the deities of the aggregates, elements, and sources are satisfied with the great bliss of non-leakage. In the row of the Tsok, abandoning ordinary appearances and attachments, one should abide solely in the play of deity, mantra, and Samadhi. There should be absolutely no ordinary play, noise, mockery, etc., and the Tsok substances should be enjoyed equally in a pure and undefiled manner. Then comes the Vajra song, the Vajra dance, and the union of emptiness and bliss.
Chinese
将供养等与修持相结合，尽力而为，总而言之，要圆满外、内、密、真如的供养。三是结束时，将法会的剩余部分全部收摄，不留存，然后布施食子，圆满金刚歌舞等坛城之后的行为。三是无上密供，胜于下部供养布施，因为处所、发心、事物都是最殊胜的。处所是福田的究竟，即是佛，了知对于佛，包括显有的一切法，皆是本初清净的大坛城，自然成就，即使供养一位本尊，也能使一切寂静涅槃皆得满足，以三门金刚三的方式享用对境，与真实供养佛无有差别，因此殊胜。而且，对于具有平等性智慧身的诸佛来说，虽然没有喜欢不喜欢的分别，但是，为了使智慧身以各种方式与所化众生的心意和意乐相符，以本尊欢喜的方式，轻易获得两种成就。二是发心，在法性清净平等大性的状态中，无有执着地享用，布施等波罗蜜多，以及信心和慈悲等大菩提之因的诸法，全部成为无有遗漏、无有欠缺的具足一切殊胜的空性和大乐一体的自性。对于一切法，无有执取和遮止地行持，布施波罗蜜多及其果报，无需勤作自然圆满。同样，由于证悟平等性，不被任何过失所染污，是无上的戒律。无有错乱，圆满智慧之相，是安忍。无有衰损，行为成为积聚，是精进。一切根门都趋向对境，却不从平等性中动摇，安住于见一切法自性，是禅定。如实证悟自性，因此一切法无有遮止而显现，完全超离事物之相，是智慧。无需勤作而成办自他之利，是方便。清净一切刹土和行境，是愿力。不和合