English
Finally, it arises without searching, having reached completion. That is, from the perspective of realizing the meaning of non-abiding and no-self, the union of shamatha and vipashyana suppresses the head of afflictions and uproots them. As it is said in "Increasing Wisdom": "Shamatha suppresses the head of afflictions, and supreme vipashyana thoroughly uproots them." Therefore, when abiding in samadhi, if faults such as sinking or excitement arise, they should be dispelled with instructions and practiced. Thus, one can experience the five experiences of wavering, attainment, habituation, stability, and completion, and experience the heat and bliss of inner and outer secrets. Various signs will also appear. As it is said in the Lamrim: "Like mirages, smoke, fireflies, lamps, and sunlight." Although this is considered an example of the stages of experience during the generation stage, it is not contradictory if signs are not seen here. Because in the later "Tantra of Clear Light of the Net of Discrimination," it says: "Lord, what are the signs of those yogis? The Buddha replied: Sons of the lineage, the first ones are sequential, and the signs of the result are also sequential, there are five. What are the five? Like smoke, mirages, firebrands, lamps, and clear sky, these are the distinctions of sequential signs. Sons of the lineage, the second is manifest, and the sequence of results is also manifest." In short, as it is said in "Extensive": "If you see the meaning of no signs, you will see the mandala of all Buddhas." Fourth, the time: Since one engages in post-meditation activities at dawn after rising from samadhi, samadhi should only be practiced during the time of samadhi. As it says in this text: "Having subdued with samadhi." Fifth, the fault: If there is no samadhi, even if the basis of view is good, it will not be accomplished. As it is said in the Lamrim: "If there is no samadhi, like a boulder at the bottom of the ocean, even if one strives on the path for eons, it is meaningless and the essence is dried up." Sixth, the benefit: Whatever is to be accomplished can be accomplished through samadhi. As it is said in the "Precious Net": "The main thing to accomplish is samadhi, and this samadhi will accomplish it." And as it says in this text: "If mantra and mudra are very stable, then great and wonderful siddhis will occur." Ninth, offering adornments in the place.
Chinese
六支中的第四支。第一，必要：遣除他碍、清净、弥补缺失；所求如意，令诸佛欢喜，圆满资粮，成就事业和悉地，为自他成办利益之故。如《心滴》云：自他义成喜足圆。《根本续》云：为圆满二资粮故而供养。第二，本体：以三门恭敬、供养所应恭敬之处，并以实物令其欢喜。如《心滴》云：能作所作及作用，令喜令足之事物。第三，词义：以“布扎”之声为供养，为一切善业之前行故，生起之义；又，再三生起欢喜；以恭敬之义，为令安住于处所故而供养。彼亦如《根本续》云：为令安住于处所故而供养。第四，
English
The fourth of the six branches. First, the necessity: to dispel other hindrances, purify, and make up for deficiencies; to fulfill wishes, please the Buddhas, complete the accumulations, and accomplish activities and siddhis, for the sake of accomplishing the benefit of oneself and others. As it is said in the "Heart Drop": "Self and other's meaning accomplished, pleased, and fulfilled." And in the "Root Tantra": "For the sake of completing the two accumulations, offering." Second, the essence: to respect and offer with the three doors to the place that should be respected, and also to please with material things. As it is said in the "Heart Drop": "The agent, the action, and the object of action combined, the very thing that causes joy and satisfaction." Third, the meaning of the word: The sound of "Puja" means offering, for it is the preliminary to all virtuous actions, meaning to generate; also, to repeatedly generate joy; with the meaning of respect, to offer in order to make it abide in the place. That is also as it is said in the "Root Tantra": "To offer in order to make it abide in the place." Fourth, the classification: One, the field that becomes the object of focus; two, the completely dedicated; three, the one that becomes the attainment of fruit; four, the differences of things. The first three are, in order, the superior offering, the offering dedicated for enlightenment, and the offering that becomes the cause of liberation, all of which are transcendent; those other than that are mundane. Fourth, the differences of things: In general, the offering that pleases the Buddhas is the teaching of the excellent Dharma and meditation, etc., which are transcendent; the five objects of desire, etc., are mundane. Or, meditating on non-conceptualization, and the difference between the ultimate truth and the conventional truth other than that; or, the common outer offering and the special inner offering, which is the supreme offering; the secret and wonderful unsurpassed offering; also, samadhi, means, union and liberation, material offerings, etc., although there are many classifications, in this very tantra, there are only the mudra offering, the three poisons offering, the superior samadhi offering, and the song and wisdom offering; and in the "Root Tantra" it is said: "Samadhi, union and liberation, sacred substances, and the clouds of desire, song, and mind, musical instruments, etc., freely offered." Although the items are not explained in detail, in the tantras and branch tantras spoken of in the sadhana
Chinese
通过念诵，六者各自生起六位欲妙天女，第七者将她们各自扩展至无数，遍布虚空。血（Rakta）：在红色容器的法螺中，将精华血（Rakta）上书写“ra”字，通过抛洒和念诵咒语，观想成波涛汹涌的血海。关于这些，《 garland of importance》中说：勤奋修持的瑜伽士，为了成就供养的果实，以具足秘密真言手印，加持甘露为天女。如是说。第二，以何者，向何者，如何供养。第一是：从坛城的主尊处，如同一盏灯分出两盏灯一样，以事业金刚萨埵的形象，从东方出现的那位。第二是：向无二的誓言智慧坛城的所有本尊众。第三，寂静和忿怒两种供养中，第一种，供养什么有十四种。总结是：恭敬合掌与手印舞，普贤足浴四交替，甘露朵玛秘密加，剩余禅定度与合。献乐乐器歌智慧，这些如何供养。十四个步骤中，第一是合掌：无分别地会见境与会见者，是合掌的意义。仅是象征性地，忆念诸佛的功德，以虔诚之心会见。如《 garland of importance》中说：为了证悟佛与我无二的意义，如同酥油融入酥油般，以无二智慧来礼拜。如是说。最后念诵“阿底布霍（藏文，梵文天城体，Ati pūho，梵文罗马拟音，无上供养）”，观想诸佛众回答“巴札布霍（藏文，梵文天城体，Prati pūho，梵文罗马拟音，回应供养）”。这里，按照宗喀巴大师所著的修法仪轨，将合掌和供养分别观想，将供养分为十三种。十三种中，第一种是手印供养：三门不离本尊的身语意，稳固不移，这将在下文阐述。第二是：以善逝之语劝请，献上咒语。因为一切法在觉性自显的平等性中，没有好坏和取舍，所以没有未被供养之物，即使是微尘，所用之处皆清净，是普贤供养。如是说。嘿热嘎续部中说：无论想要什么，悦意的物品何时
English
Through recitation, the six generate six goddesses of desire, each one, and the seventh expands each of them infinitely, spreading them throughout the sky. Rakta: In a red conch shell, the essence of rakta is inscribed with the letter "ra," and through sprinkling and reciting mantras, it is visualized as an ocean of blood with surging waves. Regarding these, the Garland of Importance states: "The yogi who diligently practices, for the sake of achieving the fruit of offering, blesses the nectar as goddesses with secret mantras and mudras." So it is said. Secondly, by whom, to whom, and how is it offered? The first is: from the main deity of the mandala, like one lamp dividing into two, in the form of Vajrasattva of Action, who emerges from the eastern gate. The second is: to all the deities of the non-dual Samaya-Jnana mandala. Third, of the two offerings, peaceful and wrathful, the first, what is offered is fourteenfold. The summary is: Reverence, prostration, mudra dance, Samantabhadra's foot bath, four alternating, Nectar, Torma, secret addition, Remainder, Samadhi, deliverance, and union. Offering music, instruments, song, and wisdom. How are these offered? Of the fourteen steps, the first is prostration: Meeting the object and the one who meets without distinction is the meaning of prostration. Merely symbolically, remembering the qualities of the deities, meeting with devotion. As the Garland of Importance states: "In order to realize the meaning of non-duality between the deity and myself, like ghee into ghee, I prostrate with non-dual wisdom." So it is said. At the end, reciting "Ati Pūho (藏文，梵文天城体，Ati pūho，梵文罗马拟音，Supreme Offering)," it is contemplated that the deities respond with "Prati Pūho (藏文，梵文天城体，Prati pūho，梵文罗马拟音，Response Offering)." Here, according to the sadhana composed by Je Tsongkhapa, prostration and offering are visualized separately, and the offering is divided into thirteen types. Of the thirteen, the first is the mudra offering: The three doors, body, speech, and mind, remain inseparable from the deity, firmly established, which will be explained below. The second is: Encouraged by the words of the Sugata, the mantra is offered extensively. Because all phenomena, in the equality of self-arising awareness, have no good or bad, acceptance or rejection, there is nothing that has not been offered, not even a particle of dust; all places of use are pure, it is the Samantabhadra offering. Thus it is said. The Heruka Samputa states: "Whatever is desired, pleasing objects, whenever"
Chinese
完全显现。 如清净信心的差别。 以三轮清净的力量供养。 这是第三，以“真实”等词语劝请，以海螺的印相，以阿哈ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的咒语，以持着甘露水的空行母三次供养，依次清洗手和脚，然后供养到脸上，观想令其欢喜。其中说： 金刚合掌稍微打开， 以献血的姿势， 清洗手脚和脸颊而供养。 这是第四，以“香云飘扬”等词语劝请，以五歌先导的各自咒语，显现空行母们，供养香、鼻等鲜花，灯眼，香心，在各处先以手印供养，最后观想空行母自己也融入。其中说： 金刚空行母极其美丽， 各自拿着各自的物品， 在虚空中完全显现， 物品和自身融入而供养。 然后以回礼的方式，说“极其欢喜”等，空行母们再次出现，融入我的鼻子等处，观想获得成就。这里五歌是什么呢？嗡 巴那 贝等。供施续部中说：嗡 牟和呢 呼牟和，和哈的装饰一起，四位空行母交错显现。胜义之歌和大贪之歌，如来之歌和誓言之歌，一切大乐之歌。这是各自的手印是什么呢？结合中说：向上抛洒，向下滴落，旋转，同样涂抹，花、香、灯最胜，香的供养出现。充满或者空虚都可以。这是第五，宣说伟大，供养，接受成就。第一，诸佛等，如果供养具有这样功德的，请接受并赐予成就。第二，嗡 萨瓦 达塔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等的咒语，以拇指和食指日月嘎乌盒合拢的手印抛洒，从智慧甘露的微尘在空中形成云朵，降下甘露雨，观想令其欢喜，要知道普遍和特别的供养方式。又是黑汝嘎集合中说：以拇指和食指的指尖抛洒供品，如微尘般安住
English
Completely manifest. Like the difference of pure faith. Offering with the power of the three circles of purity. This is the third, urging with words such as "truthful," with the mudra of the conch shell, with the mantra of Ahara (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning), with the Dakini holding nectar water offering three times, sequentially washing hands and feet, then offering to the face, visualizing making them happy. Among them it says: The vajra palms slightly open, In the manner of offering blood, Washing hands, feet, and cheeks to offer. This is the fourth, urging with words such as "fragrant clouds soaring," manifesting the Dakinis with the respective mantras of the five songs as a prelude, offering flowers such as incense and nose, lamp eyes, fragrant heart, in each place first offering with hand gestures, and finally visualizing the Dakini herself also dissolving. Among them it says: The Vajra Dakini is extremely beautiful, Each holding their respective items, Completely manifesting in the sky, Offering by dissolving items and oneself. Then, in the manner of a return gift, saying "extremely joyful" etc., the Dakinis appear again, dissolving into my nose and other places, visualizing attaining accomplishment. What are the five songs here? Om Pana Pem etc. It is said in the offering tantra: Om Mu and Ni Hu Mu and, together with Ha's decoration, the four Dakinis appear intertwined. Song of ultimate meaning and song of great desire, song of Tathagata and song of commitment, song of all great bliss. What are the respective hand gestures? It is said in the union: Throwing upwards, dripping downwards, rotating, likewise smearing, flowers, incense, the most excellent lamp, the offering of fragrance appears. Full or empty is also fine. This is the fifth, proclaiming greatness, offering, receiving accomplishment. First, all Buddhas etc., if offering one with such merits, please accept and grant accomplishment. Second, the mantra of Om Sarva Tata (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) etc., scattering with the mudra of joining the thumb and forefinger, the sun and moon gau box, from the dust of wisdom nectar forming clouds in the sky, raining down nectar, visualizing making them happy, one should know the general and special ways of offering. Also, it is said in the Heruka assembly: With the fingertips of the thumb and forefinger scattering offerings, abiding like dust