English
Combine offerings and practices, doing your best. In short, you should perfect the outer, inner, secret, and suchness offerings. Thirdly, at the end, gather all the remaining parts of the assembly without accumulating or leaving anything behind, and then offer the torma. Complete all the activities following the mandala, such as the vajra song and dance. Thirdly, the offerings of the unsurpassable secret mantra are superior to the lower offerings and generosity because the place, intention, and objects are supreme. The place is the ultimate field of merit, which is the Buddha himself. Knowing that for the Buddha, all phenomena encompassed by existence and non-existence are spontaneously accomplished as a great mandala of primordial purity, even offering to one deity satisfies all peace and existence equally. Enjoying the object with the three vajras of body, speech, and mind is no different from actually offering to the Buddha, hence it is superior. Moreover, although the Buddhas, who possess the body of equality wisdom, have no concept of like or dislike, the wisdom body manifests in all ways to suit the minds and inclinations of those to be tamed. Thus, the deity of mantra, being extremely pleased, easily attains the two kinds of accomplishments. Secondly, the intention is to enjoy without attachment in the state of the great purity and equality of reality. Generosity and other perfections, as well as faith, compassion, and other causes of great enlightenment, all become the nature of emptiness and great bliss, complete with all supreme aspects, without omission or deficiency. Acting without grasping or obstructing any dharma, the perfection of generosity and its results are spontaneously perfected without effort. Similarly, realizing equality, being unstained by any fault, is the unsurpassed discipline. Being without confusion and perfecting the signs of wisdom is patience. Being without deterioration and actions becoming accumulation is diligence. Although all senses engage with objects, they do not waver from equality, and abiding in seeing the nature of all dharmas is meditation. Realizing the nature without inversion, therefore all dharmas appear without obstruction, and being completely beyond the characteristics of things is wisdom. Accomplishing the benefit of oneself and others without effort is skillful means. Purifying all fields and realms of experience is aspiration. Incompatible
Chinese
以力量完全不践踏一方。如实了悟，远离一切二取之执，无二即是智慧。再者，对于一切有情，在一切方时，圆满成就利益安乐，以无二之方式执持佛陀本身，信心和慈悲等一切道之法圆满成就，故为圣者。第三，供品是将一切供养之物转化为智慧甘露，故非庸常之物。如此，自性清净且平等，因此从非任何法性中，可以显现任何事物，因此如以观想和咒语及手印转化，即使在一微尘之范围内，也充满遍虚空之刹土的庄严，成为无尽的善妙云，成为无为的安乐大宝藏。第四，必要是，通过这种特别的方法，能使密咒本尊迅速欢喜，毫不费力地成就一切事业和智慧之悉地。并且，因为是圆满福德和智慧二资粮之门，所以非常重要。总之，供养是令智慧本尊欢喜，而令其欢喜的究竟方法是进入咒语的意义。如《总集经》云：大乘秘密一句义，若能通达于心中，较诸声闻无量众，以及无边诸佛子，以大供养殷勤供，亦不能及彼少分。何以知此大乘义，乃是令佛喜胜因。如是宣说。因此，没有其他不属于修持、财物和恭敬供养的咒语之道，如此，道有见、修、行三者，基有执持、坛城、灌顶和誓言三者，修持有修持、供养、事业三者，方法有咒语和手印，总共有十一种学处，在此处所说的供养本身之中，实际上也包含了其他的十种，因此要知道，它遍及一切，并且从当下的自性角度来看，它能够不与其他学处相混淆地进行阐述。对于法性清净平等大性的意义，不执著于所供、能供和供养，而是自性。
English
May the power not trample completely on one side. Having realized the meaning as it is, being separated from all clinging to duality, non-duality is wisdom. Furthermore, for all sentient beings, in all directions and times, the Buddha himself is held in a non-dual manner, accomplishing benefit and happiness spontaneously, and because all the dharmas of the path, such as faith and compassion, are spontaneously accomplished, he is a noble being. Third, the substance is that all the objects of offering are transformed into the nectar of wisdom, so they are not ordinary things. Thus, since they are pure and equal by nature, anything can arise from what is not any dharma in itself. Therefore, just as they are transformed by visualization, mantras, and mudras, even within the space of a single atom, the abundance of the arrangement of the fields pervading the sky is completely filled with clouds of goodness, becoming a treasure of great, uncreated bliss. Fourth, the need is that through this special method of pleasing the secret mantra deity, all the accomplishments of action and wisdom are effortlessly achieved. And since it is the gate to the complete perfection of the two accumulations of merit and wisdom, it is extremely important. In short, offering is what pleases the wisdom deity, and the ultimate method of pleasing him is to enter into the meaning of the mantra. As it is said in the Sutra Compendium: "A single word of the secret Great Vehicle, if it is understood in the mind, is more than countless Shravakas, and countless sons of the Victorious Ones, who offer great offerings with diligence, cannot equal even a small part of it. Why is this? Knowing the meaning of the Great Vehicle is the supreme cause of pleasing the Victorious Ones." Thus it is said. Therefore, there is no other path of mantra that does not belong to practice, material goods, and respectful offerings. Thus, the path has three aspects: view, meditation, and conduct; the basis has three aspects: holding, mandala, empowerment, and vows; the practice has three aspects: practice, offering, and activity; the method has mantras and mudras, and there are eleven trainings in all. Among them, the offering that is to be explained here includes the other ten in its meaning, so it should be known that it pervades everything, and from the perspective of its own nature in the present moment, it can be explained without being confused with other trainings. Regarding the meaning of the great purity and equality of the dharma, without fixating on the object of offering, the one who offers, and the offering, it is nature.
Chinese
应当知晓，对于任运大圆满中自显现之庄严自然涌现的大圆满之义，一切供养皆得究竟。如是，于续部中云：“幻化网乃坚固，于十方四时中逝者，所有佛之坛城皆欢喜，三界众生皆得现。”如是宣说。以此等开示了布施波罗蜜多之供养时机。第九，事业分四：本体、分类、成办之方式、必要。首先，续部中云：“智慧界之如是性，成为方便之手印故，于智慧中乃享用智慧，享用智慧亦复增长，诸佛现前救护及，加持显现亦如是，以所作所能之威光，幻化金刚乃殊胜。”如是宣说。所谓“业（Karma）”之声，即是三门之事业，亦即从四无量之因中生起的世俗菩提心，以及由大智慧所摄持，主要以成办他利为目标的善巧方便之特殊行持。第二，从所成办的角度来说，有殊胜和共同之二种事业。第一种是于坛城中灌顶，以及通过咒语和手印等方式，在他人相续中播下解脱之种子等。共同的是指显现暂时之安乐果报的一切。从所依的角度来分，则有依靠外在之物和内在之身语意三种。其中，外在之物是指依靠书写的幻轮、火供、佛塔、佛像、手印、大经函、五肉等各种各样的物品，数量无边。身体方面是指手印、舞蹈、姿势、观看方式和坐姿等。语言方面是指念诵咒语、歌唱和说真实语等。意方面是指通过意愿和禅定来成办事业。这些既可以单独成办，也可以互相结合成办。从内在的分类和所成办的角度来说，则是不可胜数，因为为了使暂时和究竟的所成办之事与众生之所想相符，可以通过咒语之事业来成办。
English
It should be known that for the meaning of the Great Perfection, in which the spontaneously arisen arrangement of self-appearance in the spontaneously accomplished Great Perfection is spread out, all offerings are perfected. Thus, it is also said in the tantra: "The net of illusion is stable. Those who have gone to the ten directions and four times, all the mandalas of the Buddhas are pleased, and the beings of the three realms are manifested." As it is said. These have shown the occasion for offering the perfection of generosity. Ninth, activity has four parts: essence, division, how to accomplish it, and necessity. First, in the tantra it says: "The suchness of the realm of wisdom, because it becomes the mudra of means, in wisdom one enjoys wisdom, and enjoying wisdom also increases. The Buddhas appear to protect and the manifestation of blessings is also the same, by the glory of the ability to act, the illusion vajra is supreme." As it is said. The sound "Karma" refers to the activity of the three doors, which is the conventional bodhicitta arising from the cause of the four immeasurables, and the special conduct of skillful means that is mainly aimed at accomplishing the benefit of others, held by great wisdom. Secondly, from the point of view of what is to be accomplished, there are two kinds of activities, supreme and common. The first is empowerment in the mandala, and sowing the seeds of liberation in the minds of others through mantras and mudras, etc. The common one refers to all that manifests the temporary fruits of happiness. If divided from the point of view of the basis, there are those that rely on external objects and the three internal body, speech, and mind. Among them, external objects refer to the countless objects that rely on written magic circles, fire offerings, stupas, statues, hand gestures, large scriptures, five meats, etc. The body refers to hand gestures, dances, postures, ways of looking, and ways of sitting, etc. Speech refers to reciting mantras, singing, and speaking truthful words, etc. The mind refers to accomplishing activities through intention and samadhi. These can be accomplished individually or in combination with each other. From the point of view of internal classification and what is to be accomplished, they become countless, because in order to make the temporary and ultimate accomplishments in accordance with the thoughts of sentient beings, they can be accomplished through the activity of mantras.
Chinese
从分类上说，有息灾、增益、怀爱、诛伏四种。息灾方面，有平息疾病、鬼怪、罪障、魔障、恐惧、障碍、诅咒等；增益方面，有增长寿命、福德、智慧、光彩、威势、财富、力量、荣耀、安乐、佛法等；怀爱方面，有控制国王、大臣、妃子、班智达等人，以及天、龙、夜叉等非人，还有掌控修行证悟、功德等荣耀，以及饮食、衣物、饰品等财富；诛伏方面，有勾招、分离、束缚、镇压、遣返、杀害、驱逐等，还有破坏已做之事，使之疯狂等折磨，以及降下恶兆、冰雹等诸多手段。从功德上区分，无论何种事业都有普通和殊胜两种。对于只顾自己利益，怀有贪嗔痴三毒的动机，本质上没有掌握善巧方便的见解和行为，结果与暂时和究竟的重大意义无关的事业，虽然表面上是密咒的事业，但实际上是普通的事业，此时应当舍弃。殊胜的事业是以利益他人为目标，以大悲心的动机为根本，本质上具备殊胜方便智慧的密咒见解和行为，结果是轻易成就暂时和究竟的重大意义。因此，为了所有众生的利益，那些迅速成就佛陀果位的持明者们，为了遣除阻碍自己道路的邪魔，以及为了平息自己的疾病等而进行的息灾事业，实际上是直接为了自己，间接为了他人，并且由于具备深刻的见解和行为，因此在因、本质和结果三个方面都不低劣。然而，对于三宝的诋毁者的咒语进行反击等行为，虽然表面上是为了短暂的利益，但其因、果和本质都与普通的事业相符，因此应当舍弃。因此，不违背正道，懂得开始事业的时机，懂得成就事业的方法，并且精通于将成就事业的果转化为菩提道，这是智慧。而密咒和手印等对于成就事业具有极大的力量，并且这些都具备深刻的密咒见解和行为，这是方便。像这样具备方便和智慧，无论是什么事业都能轻易成就。