English
The way of meditation is like a fish leaping from the water, generating the deity's form with instantaneous recollection and completion, which are the four ways of meditation. Alternatively, as in the stages of the path, corresponding to the two types of beings, womb-born and miraculously born, they are summarized into two ways of meditation. Why is this so? Because the main object of taming in this path of the secret mantra Vajrayana is the human body with six elements. For someone who has not practiced before, entering this path for the first time, achieving union in one lifetime and one body is definitely the supreme basis. Therefore, most beings with human bodies turn into the two types of womb-born and miraculously born, or because the objects to be tamed specifically have two types: gradual and sudden. Thus, they are summarized in this way. In the completion stage, the upper gate is holding and taming, and the lower gate is the play of the three realms, which means relying on the upper and lower gates of the method path, and the yoga of union in the liberation path, summarized by gradual and sudden, is non-conceptual samadhi. So, in the method path of the upper gate, there are clarifying the chakras, etc., and taking the lower gate as an example, there are generating the deity parents, etc. Since they are all mixed with conceptual elements, why does it turn into the completion stage? Because the generation stage and the completion stage are mutually dependent, therefore, first, the conceptual generation stage guides the establishment of the experience of one's own path, it is only a guide, and not introducing one's own original face, the wisdom of innate nature summarized by non-conceptuality, turns into the perfect completion stage, so there is no fault. Ninth, there are also three types of offerings. The essence is, as it says in the "Mind Drop": "The actor, the action, and the object of action, the things that bring joy and satisfaction." Therefore, for those who become the object of offering, with respect and the intention of offering, accomplish pleasing them through the three doors, and also, as it is commonly circulated now, establish specific names with general names, and also please them through the means of displaying resources. The definition is, derived from the word "Puja", "Purba" means before, and "Jata" means to generate, therefore, abbreviating its word, with the reason of going before any action is accomplished, it is generated beforehand. Also, "Puna Punar" means again and again, and "Jata" means to generate, therefore, abbreviating its word as "Puja", which means to please them again and again.
Chinese
生起，以及“pūjā”的声音，通过身体的力量，为了增加尊敬的意义，是供养。
English
Arising, and the sound of "pūjā," through the power of the body, in order to increase the meaning of respect, is offering. Classification: Two types of offerings, mundane and supramundane. These two are the same, with differences in the field of object, differences in aiming for the result, differences in complete dedication, and differences in the objects of offering. The first is: the Lama and the Three Jewels, etc., are supramundane, Brahma and Indra, etc., are mundane objects of offering. The second is: the offering that is performed itself ultimately becomes the cause of nirvana, all the components in accordance with liberation are supramundane; the cause of obtaining the happiness and fruit of gods and humans in this life and the next, all the components in accordance with merit are mundane. The third is: dedicating the offering itself for the sake of attaining nirvana is supramundane, and dedicating it for the sake of mere happiness and fruit in this life and the next is like a mundane offering. The fourth is: listening, thinking, and meditating, etc., are supramundane, and giving food and wealth, etc., are mundane. Now, let's analyze these. Generally speaking, the place, the object, the dedication, and the object, all four have mundane and supramundane ways of transforming, as mentioned before. However, it is not absolute. For example, to a place like the Lama and the Buddha, using special objects, accomplishing their satisfaction through listening, thinking, and meditating, even if it is like that, if this is dedicated to the happiness, wealth, and fame of this life, and to the rank of gods and humans in the next life, or to liberation from the suffering of the lower realms, and relying on it to become a virtue in accordance with merit, then that is a mundane offering. Also, to an inferior place, like a dog wandering on the street, giving an inferior object, like a small piece of food, and then holding that generosity with the wisdom that does not grasp the three spheres, dedicating it to the Buddha who knows all aspects, and relying on it to become a virtue in accordance with liberation, then that is a supramundane offering. In reality, the quality of the field and the object is not the most important, but the difference in the object and the dedication is the most important. In particular, outer and inner
Chinese
哦。内供圣物甘露，秘密结合解脱甚深。对此的近用是：鲜花和焚香等等。称这些为“外”的原因是，不仅在显宗和密宗中广为人知，而且在世间，除了器具的好坏差别外，从国王到乞丐都需要享用，所以这样说。圣物甘露的供养是：从总名称主要的角度而安立的，即甘露、血供等等。称为“内”的原因是：不仅在显宗中没有提及，而且在外续如事部等中也没有提及，因此是内道独有的特点。秘密结合解脱甚深是：塔那和嘎纳的殊胜行持。将这些称为“秘密”的原因是，不仅在事部等中没有提及，而且必须以非常秘密的方式来行持。如果从与场合意义相关的息增怀诛仪轨经典的方面来说，寂静方面有剩余的定，忿怒方面用替代的血三次做出的喜悦，手的供养等共有十四种，即：恭敬顶礼和手印舞，普贤双足交错成四瓣，甘露食子秘密添加，剩余的定、解脱和结合，欲妙、乐器、歌、智慧。等等。这些是供养的各种名目。第十，咒语和手印也有三种，本体是：在《意滴》中说：文字聚合有四种成就，具有力量者无论是什么，不会超出四种圆满，显现于何者，那就是本体。因此，将方便智慧的文字阿里嘎里聚合而成的四种加持，使其成为具有力量的咒语本体，以及不超出明觉四圆满手印的本尊身相，就是手印的本体。词义是：如果从“曼陀罗”（mantra，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：真言）的声音来解释，咒语具有迅速救护意识的含义。其中，从安乐的角度救护是：以欲妙为道用，作为显现果位的理由而如此安立的。迅速是：不需要积累无数三大阿僧祇劫等的资粮，而能在一生等中成就果位。如果从“穆扎”（mudrā，梵文天城体：मुद्रा，梵文罗马拟音：mudrā，汉语字面意思：印）的声音来解释，意味着印记和象征，或者不会超出四种手印的印封
English
Oh. The inner sacred substance is nectar, the secret union and liberation are profound. The offerings for this are: flowers and incense, etc. The reason for calling these "outer" is that they are not only widely known in both Sutra and Tantra, but also in the world, everyone from the king to the beggar needs to enjoy them, except for the difference between good and bad utensils, so it is said that way. The offering of the sacred substance nectar is: established from the perspective of the main general name, namely nectar, blood offering, etc. The reason for being called "inner" is: not only is it not mentioned in Sutra, but it is also not mentioned in the outer tantras such as Kriya, so it is a unique feature of the inner path. The secret union and liberation are profound: the wonderful practice of Tana and Gana. The reason for calling these "secret" is that not only are they not mentioned in Kriya, etc., but they must be practiced in a very secret way. If we consider the meaning related to the context of the peaceful and wrathful ritual texts, in the peaceful aspect there is remaining samadhi, and in the wrathful aspect, the joy made by the three times of substitute blood, the offering of hands, etc., are fourteen in total, namely: respectful prostration and hand gesture dance, Samantabhadra's feet crossed into four petals, nectar torma secretly added, remaining samadhi, liberation and union, sensual pleasures, musical instruments, song, wisdom. And so on. These are the various categories of offerings. Tenth, mantra and mudra also have three aspects, the essence is: In the "Mind Drop" it says: The aggregation of letters has four accomplishments, whatever has power, it does not go beyond the four perfections, whatever appears, that is the essence. Therefore, the four blessings of the aggregation of skillful means and wisdom letters Ali Kali make it the essence of a powerful mantra, and the deity's form that does not go beyond the clear light of the four complete mudras is the essence of the mudra. The etymology is: If derived from the sound of "mantra", the mantra has the meaning of quickly saving the mind and consciousness. Among them, saving from the perspective of happiness is: using sensual pleasures as the path, it is established as the reason for manifesting the fruit. Quickness is: it is not necessary to accumulate merit for countless three great asamkhyeya kalpas, etc., but the fruit can be achieved in one lifetime, etc. If derived from the sound of "mudra", it means to imprint and symbolize, or it does not go beyond the seal of the four mudras.
Chinese
因此，是具有四种手印吗？如果细分，则会变成具有七种手印。那是指寂静和忿怒两种。第一种是手印的因，以及由此产生的五部总的誓言印，以及由此衍生的各个本尊的手印。第一种是，在《释小》中说：头部是如来部，右手金刚不动部，左手宝生部，左脚法生部，右脚业生部。像这样确定了身体的五个部分，以及附属部分的指甲是金刚部等。不动部的右手手指上，在日轮上安置ཧཱུཾ་（藏文，梵文天城体hum，梵文罗马拟音hūṃ，汉语字面意思：种子字）ཨཱོཾ་（藏文，梵文天城体aum，梵文罗马拟音aum，汉语字面意思：种子字）སྭཱ་（藏文，梵文天城体svā，梵文罗马拟音svā，汉语字面意思：种子字）ཨཱཾ་（藏文，梵文天城体ām，梵文罗马拟音ām，汉语字面意思：种子字）ཧཱ་（藏文，梵文天城体hā，梵文罗马拟音hā，汉语字面意思：种子字）等，宝生部的左手手指上，在月轮上安置མཱུཾ་（藏文，梵文天城体mūṃ，梵文罗马拟音mūṃ，汉语字面意思：种子字）ལཱཾ་（藏文，梵文天城体lāṃ，梵文罗马拟音lāṃ，汉语字面意思：种子字）མཱཾ་（藏文，梵文天城体māṃ，梵文罗马拟音māṃ，汉语字面意思：种子字）པཱཾ་（藏文，梵文天城体pāṃ，梵文罗马拟音pāṃ，汉语字面意思：种子字）ཏཱཾ་（藏文，梵文天城体tāṃ，梵文罗马拟音tāṃ，汉语字面意思：种子字）等，然后合掌。这被称为手印的因，金刚合掌。第二种是，ༀ་（藏文，梵文天城体aum，梵文罗马拟音aum，汉语字面意思：种子字）和མཱུཾ་（藏文，梵文天城体mūṃ，梵文罗马拟音mūṃ，汉语字面意思：种子字）二者尖端相合等，这样教导说。也就是在《方便索》中说：手指向内交叉握拳，中指、食指、拇指、小指各自尖端相接向外，无名指并拢伸直，这是誓言印。以及在《怖畏电光》中也说：ཨཱོཾ་（藏文，梵文天城体aum，梵文罗马拟音aum，汉语字面意思：种子字）和མཱུཾ་（藏文，梵文天城体mūṃ，梵文罗马拟音mūṃ，汉语字面意思：种子字）二者尖端相接，同样地ཧཱུཾ་（藏文，梵文天城体hum，梵文罗马拟音hūṃ，汉语字面意思：种子字）和ལཱཾ་（藏文，梵文天城体lāṃ，梵文罗马拟音lāṃ，汉语字面意思：种子字）相合，ཧཱ་（藏文，梵文天城体hā，梵文罗马拟音hā，汉语字面意思：种子字）和པཱཾ་（藏文，梵文天城体pāṃ，梵文罗马拟音pāṃ，汉语字面意思：种子字）也是这样，ཨཱཾ་（藏文，梵文天城体ām，梵文罗马拟音ām，汉语字面意思：种子字）和ཏཱཾ་（藏文，梵文天城体tāṃ，梵文罗马拟音tāṃ，汉语字面意思：种子字）相合后，背对背地将སྭཱ་（藏文，梵文天城体svā，梵文罗马拟音svā，汉语字面意思：种子字）和མཱཾ་（藏文，梵文天城体māṃ，梵文罗马拟音māṃ，汉语字面意思：种子字）连接起来，这是父部的总印。从双手合掌开始，ཨཱོཾ་（藏文，梵文天城体aum，梵文罗马拟音aum，汉语字面意思：种子字）和མཱུཾ་（藏文，梵文天城体mūṃ，梵文罗马拟音mūṃ，汉语字面意思：种子字）相合，ཧཱུཾ་（藏文，梵文天城体hum，梵文罗马拟音hūṃ，汉语字面意思：种子字）和ལཱཾ་（藏文，梵文天城体lāṃ，梵文罗马拟音lāṃ，汉语字面意思：种子字）相合，སྭཱ་（藏文，梵文天城体svā，梵文罗马拟音svā，汉语字面意思：种子字）和པཱཾ་（藏文，梵文天城体pāṃ，梵文罗马拟音pāṃ，汉语字面意思：种子字）相合，ཨཱཾ་（藏文，梵文天城体ām，梵文罗马拟音ām，汉语字面意思：种子字）和མཾ་（藏文，梵文天城体maṃ，梵文罗马拟音maṃ，汉语字面意思：种子字）相合，ཧཱ་（藏文，梵文天城体hā，梵文罗马拟音hā，汉语字面意思：种子字）和ཏཱཾ་（藏文，梵文天城体tāṃ，梵文罗马拟音tāṃ，汉语字面意思：种子字）伸直，据说这是母部的总印。第三种有五种，第一种是五部的印，如果主要与不动部结合，观想自身为不动部是大手印，从那状态中，右手隐藏其他四个字，将中指弯曲在心间，伸出方便，这是安立誓言印，观想那顶端为ཧཱུཾ་（藏文，梵文天城体hum，梵文罗马拟音hūṃ，汉语字面意思：种子字）是意誓言印，观想那融化后变成金刚是意誓言印，左手的五个月亮向内弯曲握拳，摇动铃铛，以拥抱明妃的姿势依靠左腿是安立业印，那样观想是意业，然后将右边的手印向前转动，在左边明妃的心间，伴随着铃铛，念诵ཧཱུཾ་བཛྲ་དྷྲིཀ྄་（藏文，梵文天城体hūṃ vajra dhṛk，梵文罗马拟音hūṃ vajra dhṛk，汉语字面意思：吽！金刚持）并解脱