Chinese
诸佛陀们，喜悦且具光辉。这是第三个。在自己的舌头上写上吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，在药上写上三个字。然后用拇指和食指拿起，放在舌头上，使其在三个位置形成，从而获得身语意的成就。正如第四个手印所说：三个字依次安放并拿起，为了生起获得身语意金刚的，大我慢，用身语等真言来激励。这是第六个。用无上之语和苏拉托等真言，将朵玛供养给六种欲望功德的天女，观想手持法器的天女们融入各自的根门，从而感到愉悦。这是第七个。将甘露之流三次洒在朵玛上。首先，用“非行智慧”等语洒，从而使诸神感到喜悦。其次，用“菩提心之乐”等语洒，从而使声闻从障碍中解脱。第三，用“至极秘密”等语洒，从而劝请诸佛从事利他事业。这是第八个。所谓的供养手印等，一切显现和行为都不超出供养的物品，这是殊胜的禅定供养。从自己的心中，通过文字变化，将不净的房屋等加持为清净的宫殿等，然后瑜伽士以其特殊的智慧，次第或同时供养。那么，如何变化呢？田地和宫殿等从勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）字中变化而来；珍宝的装饰和树木森林等从幢（藏文：ཏྲཱཾ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：幢）字中变化而来；法音和赞歌等从舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字中变化而来；沐浴池等从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字中变化而来；甘露等食物的种类从嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字中变化而来；幡幢等飘动的各种衣服从芒（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字中变化而来；舞蹈的聚会等从杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）字中变化而来。这是第九个。首先是“我”等，首先通过证悟来度化自己，然后通过慈悲来度化他人。从自己的心中，由然（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：然）字所化的智慧之火燃烧，焚烧所度化者心中的六个种子及其习气，从而将识解脱到法界中。正如《宝网》中所说：在须弥山的四大部洲上，所有居住的众生，都应观想成智慧大火，全部焚烧殆尽。
English
The Buddhas, may they be pleased and glorious. That is the third. On one's own tongue, write the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ), and on the medicine, write the three syllables. Then, pick it up with the thumb and forefinger and place it on the tongue, so that it forms in three places, and one contemplates obtaining the accomplishments of body, speech, and mind. As the fourth mudra says: The three syllables are placed and taken up in order, in order to generate the great pride of obtaining the three vajras of emanation and absorption, incite with mantras such as kāya, vāka, etc. That is the sixth. With the words of the unsurpassed supreme and mantras such as suratō, offer the torma to the six goddesses of desirable qualities, and contemplate that the goddesses with their emblems dissolve into the respective sense faculties, thereby pleasing them. That is the seventh. Sprinkle the stream of nectar three times on the torma. First, by sprinkling with "non-conduct wisdom" etc., generate the pleasure of the deities. Second, by sprinkling with "supreme bliss of bodhicitta" etc., arouse the śrāvakas from obstruction. Third, by sprinkling with "utmost secret" etc., urge the Buddhas to engage in altruistic activities. That is the eighth. The so-called offering mudra, etc., all appearances and actions do not go beyond the objects of offering, this is the superior samādhi offering. From one's own heart, through the transformation of letters, bless the impure houses, etc., into pure palaces, etc., and then the yogi offers them gradually or simultaneously with his special intelligence. So, how does one transform them? Fields and palaces, etc., arise from Bhrūṃ (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: Bhrūṃ); precious ornaments and trees and forests arise from Trāṃ (Tibetan: ཏྲཱཾ, Sanskrit Devanagari: त्रां, Sanskrit Romanization: trāṃ, Literal Chinese meaning: Trāṃ); Dharma sounds and praises arise from Hrīḥ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: Hrīḥ); bathing ponds, etc., arise from A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A); varieties of food such as nectar arise from Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ); fluttering various clothes such as banners arise from Maṃ (Tibetan: མཾ, Sanskrit Devanagari: मं, Sanskrit Romanization: maṃ, Literal Chinese meaning: Maṃ); gatherings of dances, etc., arise from Haṃ (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Haṃ). That is the ninth. First, "I" etc., first liberating oneself through realization, and then liberating others through compassion. From one's own heart, the fire of wisdom transformed from the syllable Raṃ (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Raṃ) blazes, burning the six seeds and their habitual tendencies in the heart of the one to be liberated, thereby liberating the consciousness into the dharmadhātu. As it says in the Jewel Net: On the four continents of the great Mount Meru, all the sentient beings residing there, should be contemplated as a great fire of wisdom, and all should be burned completely.
Chinese
意思是。第十是，缠绕的大供养等。观想诸天众以贪恋之心平等进入的安乐光芒，供养聚集和散发的胜者们，并获得秘密的灌顶。以阿努拉伽那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的咒语生起我慢。第十一是，以饮食等将显有世间的一切欲妙都清净为天女，以天融入天，法性戏耍法性的方式供养，是欲妙平等味的供养。第十二是，以根境等将所有器具都收摄为自心本智的游舞，是嬉戏智慧的供养。以嘛哈布扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的咒语显现而生起我慢。第十三是，嗡。十方四时等五颂，赞颂所赞颂的身体等五者具有二十五种果，全部无余的这一颂是总的赞颂，即有法轮回涅槃所摄的一切法，本来安住于法性五果中。如何呢？如一海中生出五雪山，一雪山生出五海的比喻，五果的显现都汇集于一的自性中，并且为了一个显现为一切，从一和多的边解脱，是大圆点的自性之说。荣 सोम大师说，每一句都赞颂总的总体，总体的身语意。忆念如此之大的功德，信解为法性的自声而鸣响。以五部的手印铃声等赞颂，噶玛玛列续中说：此后对坛城诸天众，唱诵众多赞颂之歌。摇动金刚并摇铃，作五部的手印铃声。嗡。十方四时圆满的。等语，因此。第二，有些人以前面的基础上加上血而作十五种供养，有些人在此基础上加入誓言而认为是十六种，列丹续的第五品中，在宣说饮血五十八尊坛城的时候说：首先以共同五种物质供养，之后供养特殊三种物质，以药供养后获得成就，供养朵玛并加入秘密。
English
It means. The tenth is, the great offering of entanglement and so on. Visualize that the deities equally enter with attachment, offering the gathered and scattered rays of bliss to the victorious ones, and receiving the secret empowerment. Generate pride with the mantra of Anuraagana. The eleventh is, by means of food and so on, all the desirable qualities of appearance and existence are purified into goddesses. Offering in the manner of deities dissolving into deities and the play of dharmata into dharmata is the offering of the equal taste of desirable qualities. The twelfth is, by means of the objects of the senses and so on, gathering all the implements into the play of one's own mind, primordial wisdom, is the offering of playful wisdom. Generate pride by manifesting it with the mantra of Maha Puja. The thirteenth is, Om. The five shlokas, such as the ten directions and four times, praise the five objects of praise, such as the body, as possessing twenty-five fruits. The single shloka of 'all without exception' is a general praise, that is, all phenomena included in samsara and nirvana, which are objects of dharma, are originally abiding in the five fruits of dharmata. How is it? Like the analogy of five snow mountains arising in one ocean and one snow mountain arising in five oceans, the appearances of the five fruits are all gathered into the nature of one, and because one appears as all, it is said to be the nature of the great bindu, liberated from the extremes of one and many. Rongzompa said that each of the four lines praises the general of the general and the body, speech, and mind of the general. By remembering such great qualities, believe that it resounds as the self-sound of dharmata. Praise with the mudras and bell gestures of the five families, as it says in the Karma Mala Tantra: 'Then to the deities of the mandala, sing this song of many praises. Waving the vajra and ringing the bell, perform the bell gestures of the five families. Om. Perfect in the ten directions and four times.' Therefore. Secondly, some add rakta to the previous one to make fifteen offerings, and some add vows to it and consider it to be sixteen. In the fifth chapter of the Lekden Tantra, when explaining the mandala of the fifty-eight blood-drinking deities, it says: 'First offer with the five common substances, then offer the three special substances, after offering with medicine, obtain the siddhi, offer the torma and add the secret.'
Chinese
献供。献上三次血供后，空行母们献上赞颂之词。虽然也有这样的说法，但这里像寂静尊一样有十四种供品，即：手印和普贤手印，双足四种安乐交叠，甘露药，朵玛秘密添加血，救度和合修欲妙，乐器智慧之歌智慧。这是总结。如何献供呢？像以前一样，通过分别观想手印供养，有十三种供品。其他的，除了词句咒语的一些差别外，和寂静尊一样。第八种血供有三次。第一次，为了使坛城的所有本尊欢喜，观想血供的精华是智慧的甘露，以“嘿汝嘎的处所十处”等的词句咒语献供，观想从血海中取用三分之一，献上血供。这里嘿汝嘎的十处处所是什么呢？从嘿汝嘎根本续中说：处所和近处所二者，境是嬉戏近境嬉，田和近田，会合和近会合，憍折罗和近憍折罗。这样说。八大尸林以前已经说过了。第二次，为了消灭要调伏的十地等凶恶者，观想血供的汁液是要调伏的，以“我是饮血大尊”等献供，观想用尽三分之二，献上血供。第三次，为了以慈悲救度三界难以调伏的众生，观想血供的三精华是三毒、血肉骨骼的形态，以“我是食者”等献供，观想全部用尽，献上血供。献供词的顺序有很多不同，但这是从忿怒尊事业鬘中出现的。第十三种是：吽。以“暴恶大”等六个颂词，依次对忿怒尊坛城的身语意功德事业分别和总体进行赞颂。小释中说：身语意和功德事业，自性总体赞颂是六歌。如果每一首再分，则各有四种，要知道共有二十四种。其他地方，金刚大岩的唯一颂词，是赞颂所依的宫殿，或者每一句赞颂身语意事业。
English
Offering. After offering three times the blood offering, the Ḍākinīs offer words of praise. Although there are such statements, here, like the peaceful deities, there are fourteen offerings, namely: hand gestures and Samantabhadra hand gestures, four cool feet crossed, nectar medicine, Torma secretly added blood, deliverance and union desire qualities, musical instruments, wisdom song, wisdom. This is the summary. How to offer? As before, by separately visualizing the hand gesture offerings, there are thirteen offerings. The others, except for some differences in the words and mantras, are similar to the peaceful deities. The eighth, the blood offering, has three parts. First, in order to please all the deities of the mandala, visualize the essence of the blood offering as the nectar of wisdom, and offer it with the words and mantras such as "The ten places of Heruka." Visualize taking one-third from the ocean of blood and offering the blood offering. Here, what are the ten places of Heruka? From the main Heruka Tantra, it says: The place and the near place, the land is play, near land play, field and near field, assembly and near assembly, Chandoha and near Chandoha. So it is said. The eight great cemeteries have been explained before. Second, in order to destroy the wicked ones such as the ten grounds to be subdued, visualize the juice of the blood offering as that to be subdued, and offer it with "I am the great blood drinker," etc. Visualize using up two-thirds and offering the blood offering. Third, in order to liberate with compassion the beings of the three realms who are difficult to subdue, visualize the three essences of the blood offering as the three poisons, the form of flesh, blood, and bones, and offer it with "I am the eater," etc. Visualize using up everything and offering the blood offering. Although there are many differences in the order of the offering words, this comes from the Wrathful One's Garland of Activities. The thirteenth is: Hūṃ. With six verses such as "Great Wrathful One," gradually apply them to praise the body, speech, mind, qualities, and activities of the Wrathful One's mandala separately and as a whole. In the small commentary it says: Body, speech, mind, qualities, and activities, praising the nature as a whole are six songs. If each one is further divided, there are four each, know that there are twenty-four in total. Elsewhere, the single verse of Vajra Great Rock is praising the supporting palace, or each line praises body, speech, mind, and activities.