Chinese
仅仅具有锐利的明晰心是不够的。需要一个清晰的本尊观想和坚定的我慢，因为没有它，就无法逆转对清净与不清净显现的执着。本尊的我慢的坚定也源于以清晰的所依和能依的形象为基础进行修习。关于形象的清晰，毗玛拉在《本尊观修》中讲述了共同和特殊的两种修习方式。按照共同的方式，舒适地坐在座位上，身体具备毗卢七支坐法。在前方陈列符合标准的画像，将心专注于画像的形象，眼睛直视，当在心中清晰并熟悉时，就一心专注于此。这也是首先观想前方的本尊，对此熟悉后，将自己观想为本尊，在《本尊观修》和《道次第》中都有所讲述。将自己观想为本尊的方式，按照特殊的方式去做就可以了。第二种是特殊的方式，在《道次第》等中讲述了次第和顿悟两种观修方式，第一种是，进行三灌顶和广大的授权等后，修习摄心。这也是在本尊观修中，作为明晰观想的支分，首先明晰头顶的顶髻，然后修习面容的光彩，然后是心中的吉祥结等等，在不失去总体形象的情况下，将身体的各个部分明晰并观修。作为坚定的支分，在确定本尊的数量和身体的尺度上进行修习，这在《本尊观修》中也有讲述。这是在精通本尊的等持之后进行的练习方法，一开始不能这样做。第二种是，如《道次第》中所说：“或者大手印，如鱼出水般。”像这样，刹那间圆满地生起本尊，并不散乱于其他，将心专注于此。因为本尊的明晰显现生起有快有慢，所以这样区分。在顿悟道的情况下，似乎也必须承认无先后地获得止观二者。对于方便道者，在圆满次第之前，是否可以安立获得第一次第的止观二者，或者仅仅获得止，还需要智者们不偏不倚地详细研究。第九，供养。
English
It is not enough to merely possess a sharp and clear mind. One needs a clear visualization of the deity and a firm sense of divine pride, for without it, one cannot reverse the attachment to pure and impure appearances. The firmness of the deity's pride also comes from practicing based on a clear image of the support and what is supported. Regarding the clarity of the image, Vimala, in the "Deity Visualization," speaks of two methods of practice, common and special. According to the common method, one sits comfortably on a seat, the body possessing the seven features of Vairochana's posture. In front, one arranges a standard-sized painted image, focusing the mind on the image's form, gazing with fixed eyes, and when it becomes clear and familiar in the mind, one focuses single-pointedly on it. This involves first visualizing the deity in front, and once familiar with that, visualizing oneself as the deity, as explained in various ways in "Deity Visualization" and "Stages of the Path." The method of visualizing oneself as the deity can be done according to the special method. The second is the special method. In the "Stages of the Path" and others, two methods of meditation, gradual and simultaneous, are explained. The first is to practice mind-holding after performing the three initiations and extensive empowerments. This is also in the "Deity Visualization," as a branch of clear visualization: "First, clarify the crown protuberance of the head, then practice the radiance of the face, then the glorious knot at the heart," and so on. Without losing the overall image, one clarifies and meditates on each part of the body. As a branch of stability, one trains in determining the number of deities and the measure of the body, as explained in the "Deity Visualization" itself. This is a method of practice done after mastering the deity's samadhi; it should not be done that way from the beginning. The second is, as stated in the "Stages of the Path": "Or the Great Seal, like a fish leaping from the water." Like this, one generates the deity instantaneously and completely, and without being distracted elsewhere, one focuses the mind on it. Because the arising of the deity's clear appearance varies in speed, it is distinguished in this way. In the case of the simultaneous path to liberation, it seems one must also acknowledge obtaining both shamatha and vipashyana without sequence. For those on the path of skillful means, before the completion stage, whether it is permissible to establish obtaining both shamatha and vipashyana of the first stage, or merely obtaining shamatha, still needs to be thoroughly investigated by unbiased scholars. Ninth, offerings.
Chinese
供养是：就此处所说而言，是以使坛城众神感到满足和喜悦的方法来善加区分。对此进行区分，根据根本续部所说的手印和殊胜的禅定等各种内容，通过解释续部和支分续部进行补充，在修法中说了十四种。即供品的加持和供养的方式两种。第一种是：如果不对供品的一般分别念加以去除，那么它就不会转变为能令无上坛城欢喜的，金刚的受用。这样一来，依靠它就不能成办弥补过失和圆满殊胜会供的必要，因此首先要对供品进行加持。其方式是：如四手印的禅定一般，自己化现为事业金刚萨埵，从心间放射出各种物质的种子字，通过放射和收摄以及咒语的缘起，将执持供品的天女充满虚空，这是共同外供的加持方式。在药的容器，即具有中心和四瓣的宫殿中，将五肉五甘露安放五对种子字。将三种仪轨的五种化现为父尊和母尊。之后通过贪欲的结合，使一切融化，在嘎巴拉容器中，将精华化为智慧甘露，并安放（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。在作为封口的金刚交杵上，化现马头明王和四位秘密明妃。以拇指和食指执持金刚，接触甘露，念诵勾招甘露的咒语，并观想（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的光芒勾招轮涅的甘露，融入誓言甘露中，从而加持甘露。这不仅是为了药物供养，而且如经中所说：若对瑜伽士作布施，则能清净分别、障碍和过失。若对供品作布施，则一切都将转变为甘露。若对不顺之方作布施，则凶猛暴烈者亦将毁灭。如是等等，还有许多其他的必要。同样，在朵玛上安放（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），并通过放射和收摄以及朵玛咒语，将欲妙天女各自无量地化现和增多。并且从人血中，通过放射和收摄以及咒语，加持为人血之海。第二种是：从坛城的主尊中化现出一个事业金刚萨埵，在东门
English
The offering is: As stated here, it is to thoroughly distinguish by means of satisfying and pleasing the mandala deities. To differentiate this, according to what is said in the root tantra about mudras and superior samadhi, etc., supplemented by the explanatory tantras and branch tantras, fourteen types are mentioned in the sadhanas. These are the blessing of the offering substances and the manner of offering, two types. The first is: If the ordinary conceptualizations about the offering substances are not removed, then it will not transform into the vajra enjoyment that pleases the unsurpassed mandala. In that case, relying on it, one cannot accomplish the necessity of making up for deficiencies and perfecting the extraordinary gathering, so the offering must first be blessed. The method is: Like the meditation of the four mudras, one generates oneself as Karma Vajrasattva, and from the heart, one emanates the seed syllables of the various substances, and through the radiation and absorption and the cause of the mantra, one blesses the goddesses holding the offering substances to fill the sky, this is the method of blessing the common outer offering. In the medicine container, which is like a palace with a center and four petals, place the five meats and five amritas with five pairs of seed syllables. Transform the five types of the three rituals into father and mother deities. Then, through the union of desire, dissolve everything, and in the kapala container, transform the essence into wisdom nectar, and place (Tibetan: ༀ, Devanagari: ओ, IAST: oṃ, Literal meaning: Om). On the crossed vajra that serves as a seal, generate Hayagriva and the four secret consorts. Holding the vajra with the thumb and forefinger, touch the nectar, recite the mantra for summoning the nectar, and visualize the light of (Tibetan: ༀ, Devanagari: ओ, IAST: oṃ, Literal meaning: Om) summoning the nectar of samsara and nirvana, dissolving into the samaya nectar, thereby blessing the nectar. This is not only for the purpose of medicine offering, but also as stated in the scriptures: If one gives to yogis, then conceptualizations, obscurations, and deficiencies will be purified. If one gives to the offering substances, then everything will be transformed into nectar. If one gives to the unfavorable side, then even the fierce and violent ones will be destroyed. Like that, there are many other necessities as well. Similarly, place (Tibetan: ༀ, Devanagari: ओ, IAST: oṃ, Literal meaning: Om) on the torma, and through the radiation and absorption and the torma mantra, emanate and increase the desire-realm goddesses, each infinitely. And from rakta, through the radiation and absorption and the mantra, bless it into an ocean of rakta. The second is: From the main deity of the mandala, emanate a Karma Vajrasattva, at the east gate.
Chinese
处在那个位置的是供养者，他所做的供养有十四种。如果与幻化寂静相结合，第一是顶礼：不执着于顶礼的对境和所依，了悟其为空性，这是意义上的顶礼；忆念诸佛的功德，恭敬地顶礼，这是象征性的顶礼，两者结合起来顶礼，并观想诸佛众给予回应。第二是手印，如将要解释的那样。第三是普贤供养：一切法在觉性自显中平等，没有好坏取舍，因此没有未被供养的微尘，所行之处完全清净，这就是普贤供养。这和下面的供养等的咒语手印等，按照修法仪轨进行。第四是洗足：观想持着凉水的女神三次供养，洗净手、足和面。第五是四交替：幻化出无数的金刚香女等女神，用香供养鼻子，用花供养头部，用灯供养眼睛，用涂香供养心间，最后观想女神们融入各自的位置。或者以回敬的方式，从诸佛的位置再次生起四位女神，融入行者的鼻子等四个位置，从而获得成就。像这样，以生起和回敬两种方式交替进行，所以称为四交替。第六是药供：首先赞颂甘露的殊胜，然后以拇指和食指的日月交合手印抛洒，从甘露的微粒在空中形成云朵，降下拉萨亚那的雨，使诸佛生起光辉。然后，在自己的舌头上布置吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），在药物上布置三个种子字，用拇指和食指取药放在舌头上，在三个位置形成，从而获得增长、聚集、身语意的成就。第七是朵玛：将朵玛以六种欲妙天女的形象供养，观想色金刚母和镜子融入眼睛，声金刚母和琵琶融入耳朵等，融入各个根门，从而感到愉悦。第八是甘露秘密供养：秘密供养或藏南，是古代对饮料的称呼。将甘露的流注入朵玛三次，第一次使诸佛欢喜，第二次阻止声闻乘
English
The one who is in that position is the offerer, and there are fourteen kinds of offerings that he makes. If combined with the illusion-like peace, the first is prostration: not fixating on the object and basis of prostration, realizing it as emptiness, this is the prostration of meaning; remembering the qualities of the deities and bowing with reverence, this is the prostration of symbol, prostrating with both combined, and contemplating that the assembly of deities gives a response. The second is the mudra, as will be explained. The third is the Samantabhadra offering: all dharmas are equal in the self-manifestation of awareness, without good or bad, acceptance or rejection, therefore there is not even a particle of dust that has not been offered, the sphere of activity is completely pure, this is the Samantabhadra offering. The mantras, mudras, etc. of this and the following offerings, etc., are performed according to the sadhana ritual. The fourth is foot washing: contemplating that the goddess holding cool water offers it three times, washing the hands, feet, and face. The fifth is the four alternations: emanate countless goddesses such as Vajra incense girl, offer incense to the nose, flowers to the head, lamps to the eyes, and unguents to the heart, and finally contemplate that the goddesses dissolve into their respective places. Or, in the manner of reciprocation, four goddesses arise again from the places of the Buddhas and dissolve into the four places such as the nose of action and mind, thereby attaining accomplishment. In this way, alternating between the manner of arising and reciprocation, it is called the four alternations. The sixth is the medicine offering: first praising the greatness of nectar, then scattering with the mudra of the union of the sun and moon of the thumb and forefinger, from the particles of nectar clouds form in the sky, and rain of Rasayana falls, causing the Buddhas to generate splendor. Then, placing Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) on one's own tongue and three seed syllables on the medicine, taking the medicine with the thumb and forefinger and placing it on the tongue, forming in the three places, thereby attaining the accomplishment of increasing, gathering, body, speech, and mind. The seventh is the Torma: offering the Torma in the form of the six desire goddesses, contemplating that the form Vajra mother and the mirror dissolve into the eyes, the sound Vajra mother and the lute dissolve into the ears, etc., dissolving into each sense gate, thereby feeling pleased. The eighth is the nectar secret offering: secret offering or Tsangnan, is an ancient term for beverage. Pouring the stream of nectar into the Torma three times, the first time causing the Buddhas to rejoice, the second time preventing the Shravakas