Chinese
对于赞颂的理解，各注释观点不尽相同，说法颇多。这些赞颂是因为赞颂的对象具有功德，并且如实赞颂而成立。反之，如果对没有功德的事物说有，就成了虚构；对有的事物说没有，就成了诽谤。第二，广大无边地供养所有诸佛的坛城，并且根据见解和禅定清晰与否的差别，逐渐地或同时地进行供养。正如本文所说：“充满十方虚空界，广大供养一切坛城，依仗具缘者清晰度的不同，逐渐或同时地。”供养时，初学者虽然可以分别观想对境和供养者，但如果不能或无法证悟自性无别，则应以信解的方式进行供养，这才是关键。第三，以禅定为主的人认为，即使所有供养没有完成，也可以像圣妙之根本一样，仅以歌舞智慧的供养就足够了。如果是在灌顶、事业、圆满、修持和施放会供朵玛等时候，以供养为主的人则应在那些时候圆满地进行供养。如《心滴》所说：“事业修持灌顶供养时。”第四，分别阐述了会供的次第，以及寂静和忿怒两种会供仪轨的差别。首先，会供的场所；谁来会供，即双运瑜伽士的集会；何时会供，即与六个月等不间断的时修相关，或者偶尔在初十等夜晚进行。这些都应如前会供坛城时所说的那样理解。这里阐述了会众应如何做的次第：首先，如《总集经》所说：“无垢无损之供品，以及破戒所生诸过，不净之物如毒物，以大自在之威仪，分而弃之。”因此，应如实准备无垢无损的供品。如《黑鲁嘎胜乐》所说：“金刚橛
English
The interpretations of praise vary among the commentaries, with many different explanations. These praises are valid because the objects of praise possess virtues, and the praise is offered truthfully. Conversely, if one claims that something without virtue possesses it, it becomes fabrication; if one claims that something with virtue lacks it, it becomes slander. Secondly, one should extensively offer to all the mandalas of the Buddhas, either gradually or simultaneously, depending on the clarity of one's view and samadhi. As it is said in this text: "Filling the realms of the ten directions, extensively offering to all mandalas, depending on the difference in clarity of the fortunate ones, gradually or simultaneously." When offering, beginners may focus separately on the object and the offerer, but if they cannot or are unable to realize the inseparability of their nature, they should offer with faith and understanding, which is the key. Thirdly, those who prioritize samadhi believe that even if all offerings are not completed, it is sufficient to offer only the wisdom of song and dance, like the root of the Noble Ornament. However, if it is during empowerment, activities, fulfillment, practice, or the offering of tsok tor, those who prioritize offerings should offer the complete sequence of offerings at those times. As it says in the Heart Drop: "During activities, practice, empowerment, and offering." Fourthly, it separately explains the order of performing tsok khor, and the differences between the peaceful and wrathful tsok rituals. Firstly, the place of the tsok; who gathers, namely the assembly of union yogis; when to gather, related to continuous practice for six months, or occasionally on the tenth or other nights. These should be understood as explained previously during the tsok mandala. Here, the order of what the assembly should do is explained: Firstly, as it says in the Kun Dus: "Offerings without stain or defect, and faults arising from broken vows, impure substances like poison, with the great demeanor of a yogi, divide and discard them." Therefore, one should honestly prepare offerings without stain or defect. As it says in Heruka Galpo: "Vajra Kilaya
Chinese
以及嘎拉普和，用雅玛来供养月亮和满月，用长寿引导来供养匝嘎匝格德，使女夏玛不停地奔走。芒果、葡萄和沉香，以及肉豆蔻等如实陈列。如是说。特别是血酒和五甘露不可或缺，五肉也应尽力积聚。然后打扫房间，悬挂幡幢，散布鲜花，用旗帜等装饰。绘制坛城，或者在香水坛城中迎请本尊安住。聚集在那里的人们，从先前开始，在僻静的地方划定界限。如经中所说：“聚集在会众之中，忿怒尊青色，极其美丽。”像这样，向守在集会场所门口的门卫祈祷，得到上师的允许后进入，进行手势和手势的回应。由于金刚上师先行，各自展示与自己本尊种姓相符的衣饰，男女瑜伽士按照左右的差别全部坐在座位上，事业金刚献上坛城，祈请安住于瑜伽。然后将朵玛给予魔障并驱逐出去，划定结界。所有人都修习各自本尊的瑜伽。迎请诸佛并供养。首先加持甘露，然后供养本尊，自己也享用，也给予弟子并宣誓三昧耶。然后分别进行合修与度脱的供养，如果不能，则观想合修的菩提心从明妃的子宫中放射出光芒，进行度脱和合修的供养，念诵“果秋如”。之后，为了献上欲妙供养，加持香水并洒净。然后加持匝嘎，自己享用三次后供养本尊，也给予弟子。然后将所有的食物堆积起来加持。以禅定的五种欲妙，以及十六苏拉托等各种歌舞和乐器进行供养，为了享用食物而用歌声劝请，并进行忏悔和祈愿，以及会供灌顶。首先供养坛城，然后聚集的瑜伽士们享用。之后呼唤外面的办事人员给予加持并划定结界。
English
And with galapu, offer to the moon and the full moon with Yama, offer longevity guidance to dzaga dzagte, and the maidservant Shama runs around constantly. Mangoes, grapes, and agarwood, as well as nutmeg, etc., are arranged truthfully. Thus it is said. In particular, blood wine and the five ambrosias are indispensable, and the five meats should also be accumulated as much as possible. Then sweep the room, hang banners, scatter flowers, and decorate with flags, etc. Draw a mandala, or invite the deity to reside in the perfume mandala. Those who gather there, starting from before, demarcate a boundary in a secluded place. As it is said in the scriptures, "Gather in the assembly, the wrathful one is blue, extremely beautiful." Like this, pray to the gatekeepers who guard the entrance of the assembly hall, and after obtaining the guru's permission, enter and perform gestures and gesture responses. Since the Vajra Master goes first, each displays clothing and ornaments that match their own deity lineage, and all male and female yogis sit on the seats according to the difference between left and right. The Karma Vajra offers the mandala and prays to abide in yoga. Then give the torma to the obstructing forces and expel them, demarcating the boundary. Everyone practices the yoga of their respective deities. Invite the Sugatas and make offerings. First, bless the nectar and then offer it to the deity, also partake of it yourself, and also give it to the disciples and proclaim the samaya. Then perform the union and liberation offerings separately, or if unable, visualize the bodhicitta of union radiating light from the consort's womb, and perform the liberation and union offerings, reciting "Go Chu Rug." After that, in order to offer the sensory offerings, bless the scented water and purify it. Then bless the dzaga, partake of it three times yourself and offer it to the deity, also give it to the disciples. Then pile up all the food items and bless them. Offer with the five sensory pleasures of samadhi, as well as various songs, dances, and musical instruments such as the sixteen Suratos, and urge with songs to enjoy the food, and perform confession and aspiration prayers, as well as the tsok empowerment. First offer to the mandala, and then the assembled yogis enjoy. Then call the external workers, give blessings, and demarcate the boundary.
English
d. Gather the leftovers and sweepings and make the offering of leftovers. Collecting the mandalas through the secret offering is just a list. For details, refer to the previous Tsog writings. The second part includes: In summary: be upright and cleansed, and blessed. Offer, give, enjoy, and worship the deities. Incidental Torma offerings and seven others. The first is: Arrange the items with Jagada and Mamsa as the main ingredients. The second is: Cleanse with scented water and nectar, dispel obstacles, and purify faults. The third is: Place the essence of food like sunshine in a container, arrange five grains, and bless the goddess of desire with the mantra of three syllables. The fourth is: Inviting the Tsog field and giving. The first is: By reciting the respective mantras of peaceful or wrathful deities, imagine the Tsog field descending in the sky like a dense cloud. The second is divided into two. The first is for peaceful deities: Generally offering with the words and mantras of the supreme, and secret offerings such as the Iron Hook Mother, inner offerings such as allurements, and outer offerings such as Dhūpe ma (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), offering specifically to the twelve goddesses. In particular, by offering the excellent Tsog food, imagine that the goddess of desire is making offerings. The second is for wrathful deities: The general offering is the same as for peaceful deities. Specifically, it is said that there is no conflict in offering to the twelve goddesses and the sixteen Suratos. The special way of offering is: Divide the excellent Tsog food into four parts. First, contemplate it as the goddess of desire and offer it. Second, contemplate it as the five nectars of the Samaya substance and confess. Third, if there is no separate Linga, then gather the goddess of desire of the third part into oneself, and as it appears in the twentieth chapter, combine the fierce activities, and with the intention of longevity bathing, kill and bestow. That is, in the important Heruka ritual, it says: First, offer with the six desires, second, confess with the nectar of the Samaya substance, third, bestow the form aggregate of enemies and obstacles. Also, in the large and small Tsog writings, it says: First, from the excellent food, offer, confess, and bestow to the Sugatas. This is the meaning. The fifth is: From the food gathering: Then, the self abides in equanimity, and enjoys in three ways. Pleasing the deities with the inner self is offering and accomplishment. Therefore, enjoy in the three ways of Tantra, Agama, and Upadesha, or enjoy with the inner fire offering.
Chinese
七雨母与四姐妹，六十四位使者的处所，剩余者所掌管的处所有六处，二十八星宿中剩余的两个星宿掌管。如此说。这里按照大多数上师的观点，首先将精华降至低处，然后在坛城之上分别陈设精华和剩余物，观想根本坛城。剩余物的坛城在外院深蓝色三角形的无边之中，有带门的宫殿，五部主尊安住于各自的处所门前，生起三十位奇妙众神之会。将剩余食子观想为安住于月亮之上的嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的光芒聚集而成的甘露。之后，降下倾听，以抛掷的声音和随心所欲的真言迎请宾客，观想他们如黑鸟落于平原般密集地降临于外院三角形之中，以黑汝嘎的金刚鹏翅真言威慑，以莲花的真言献座，以马头金刚的真言来调伏。重要的是，欲望之王以铁钩钩引，马头金刚进行调伏，黑汝嘎以威慑镇压。这就是所说的意义。之后，将宾客分为五部来供养。在那之后，如前所说，以光荣的舌头上马头金刚赫利（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利），以天空手印圆满具备，献上焚烧分别念的甘露混合供品。如是，在剩余食子上洒上甘露。之后，最初不以精华供养等，向宾客宣告缘由，生起定解，将剩余物与精华连接起来，这些都是共同的仪轨。之后，分别念诵空行母等各自的名号来供养，委派事业，遣送宾客，运送食子，收摄坛城。正如所说：不具备精华份额者，剩余物作为洗脸水奉献。第七，上师手持根本坛城，事业金刚走到七十步之外，以大威德的傲慢，加持稳固食子，迎请宾客，念诵名号来供养，委派事业后离去。顺便也像荟供和手印三摩地的仪轨中所说的那样，为六道众生回向食子，这是增益的支分。第五个过失是，即将讲解的
English
Seven rain mothers and four sisters, the abodes of sixty-four messengers, the remaining ones have six abodes of power. Twenty-eight constellations, the remaining two have power. So it is said. Here, according to the view of most lamas, first the essence is lowered to a lower place, and then the essence and remainder are arranged separately on the mandala. Visualize the root mandala. The mandala of the remainder is in the outer courtyard, in the boundless dark blue triangle, with a palace with doors, the five families residing at the gate of their respective abodes, generating a gathering of thirty wondrous deities. Consecrate the remainder cake as nectar, the radiance of Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ) residing on the moon. Then, after descending the hearing, invite the guests with the sound of throwing and the mantra of free will, visualizing them coming densely into the outer triangular courtyard like black birds landing on a plain. Subdue with the Heruka's Vajra Garuda wing mantra, offer a seat with the lotus mantra, and subdue with the horse-faced mantra. Importantly, the king of desire hooks with an iron hook, Hayagriva subdues, and Heruka subdues with power. This is the meaning of what is said. Then, divide the guests into five families and offer. After that, as before, with the glorious tongue, Hayagriva Hrīḥ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hrīḥ), fully endowed with the sky mudra, offer the mixed offering of nectar that burns thoughts. Thus, sprinkle nectar on the remainder cake. Then, initially, do not offer with essence, etc., declare the reasons to the guests, generate certainty, and connect the remainder with the essence. These are the common rituals. Then, specifically, mention the names of the dakinis, etc., and offer, entrust with activities, send off the guests, transport the cake, and gather the mandala. As it is said: Those who do not have a share of the essence, offer the remainder as face-washing water. Seventh, the master holds the root mandala, and the action vajra goes seventy steps away, with the pride of the great glorious one. Bless the stable cake, invite the guests, mention the names and offer, entrust with activities, and depart. Incidentally, as it is said in the Ganachakra and Mudra Samadhi rituals, dedicate the cake to the six realms of beings, this is an auxiliary of increase. The fifth fault is that which will be explained.