English
And the Dharma nature sound appears as various sounds, and blesses them. All clothes, from Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) or Mam (藏文：མཾ་，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：嘛), visualize and manifest as umbrellas, canopies, decorations, fluttering clothes, and various other forms, and bless them. All precious ornaments of various beings, from Tram (藏文：ཏྲཾ་，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎), visualize and manifest as necklaces of precious beads, armlets, and various belts. And bless them. All food and drink enjoyments of various beings, from A (藏文：ཨའ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) or Om (藏文：ཨཱོཾ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), visualize and manifest as the nature of nectar, food and drink, and various enjoyments of delicious tastes. And bless them. All male and female beings also abide in themselves, manifesting as the forms of gods and goddesses, appearing particularly beautiful with decorations. With various inconceivable ways such as foot dances and hand dances, holding various offerings in their hands. Even filling the entire ten directions of space. They offer these to all the mandalas of the Buddhas, making extensive offerings. The way of offering is: with the distinction of clarity for those with good fortune, either gradually or simultaneously, uniting with the Dharmadhatu, contemplate the great offering mudra. As it is said, the yogi with good fortune, with the distinction of clarity and non-clarity of the meditation of great and small wisdom, if the wisdom is small, then according to the order of the words, or simultaneously, in an instant uniting with the Dharmadhatu, offering in the way of Dharma nature merging into Dharma nature, that is, contemplate the great mudra with characteristics. Thus, practice. In order to reveal the secret union offering. A, from the clear and complete Mother or blessing. B, in the way that three thousand great thousand worlds reside in a mustard seed. C, from the Dharmadhatu, invite and offer the mandala. D, after pleasing, E, the supreme samaya of accomplishment. As it is said, the offering Mother is also, with clear wisdom meditation, and complete, the deities in space and the aggregates, realms, and sources, visualize their own deity, or if not complete, then by the blessing of the Father of the main deity, in the way that three thousand great thousand worlds enter a mustard seed, in the sky of the consort, in the palace as small as a mustard seed at the tip of the nose, completely arrange the mandala of the deities, from the nature of Akanishta to the ultimate, invite the mandala, merge into the mandala, after pleasing, accomplish the supreme samaya. The nature of the great lords, Father and Mother.
Chinese
通过供养拉帕的乐空，如同自己所体验的那样，使所有的佛陀坛城都感到满意，并且使三界众生都充满大乐，感到满足。也就是：依靠幻化网，于十方四时中逝去的，所有佛陀坛城，以及三界众生都显现吧。像这样。这些也转变为方便解脱二者。在骨灰续中说：在具有明性的智慧母和方便父的脉轮处，在脉轮网中，明点本身就是文字的形状。从那里，幻化即是加持为父神母神的二者坛城。父神母神的巴嘎拉，各种脉如同三千世界般聚集的顶端，在芥子大小的虚空中。将身语意三者，三界的众生都聚集起来。像那样，四十二种念头显现为本尊坛城。由此迎请十方四时的胜者。以明觉和三摩地，融入父神母神各自的本尊处。在方便智慧嬉戏游动之时，以哈斯的音声催动。大自在五智之流。从顶门大乐中生出的大乐精华。融入父神母神各自的四十二尊本尊。这是供养。身体中自然俱生的，大乐智慧。生起那波，是令诸佛欢喜的最胜供养。父神母神恰（藏文）十八尊，双臂，方便智慧二者的菩提心之流，具有五智的瓶卡（藏文）巴，以及。六二种子清净，能够，像那样四十二尊本尊的菩提心光芒净化三门之后，卡（藏文）尼。卡（藏文）灌顶三门身语意，加持为三身意，获得安乐。从痛苦和念头中解脱，从而进入大乘，这是获得成就的殊胜会供。通达大自在的二颂，应当知晓是顺时针方向。如是安住之时，为了开示火供，应具备形状、颜色和名称。化为口中的火焰。
English
By offering the bliss-emptiness of Lapa, just as one experiences it oneself, all the mandalas of the Buddhas are satisfied, and great bliss pervades all beings of the three realms, making them content. That is: Relying on the net of illusion, those who have passed away in the ten directions and four times, may all the mandalas of the Buddhas, and the beings of the three realms, appear! Like this. These also transform into the two, means and liberation. In the Ash Tantra, it says: In the root place of the wisdom mother who possesses clarity and the father of means, in the network of roots, the bindu itself is the shape of letters. From there, the illusion is blessed as the two mandalas of the father and mother deities. The bhaga of the father and mother deities, the tips of various veins gathered like three thousand worlds, in the space the size of a mustard seed. Having gathered the beings of the three realms, body, speech, and mind. Like that, the forty-two thoughts are manifested clearly as the mandala of deities. Thus, the victors of the ten directions and four times are invited. With awareness and samadhi, they are absorbed into the respective deity places of the father and mother deities. When means and wisdom are playing and moving, urged by the sound of Hasi. The great self, the stream of the five wisdoms. The essence of bliss arising from the great bliss of the upper gate. It dissolves into the respective forty-two deities of the father and mother deities. This is offering. From the body, the co-emergent nature, the great bliss wisdom. The arising of that, is said to be the supreme offering that pleases the Buddhas. The father and mother deities, Cha (Tibetan) eighteen, two arms, the stream of bodhicitta of the two, means and wisdom, possessing the five wisdoms, the vase Ka (Tibetan) pa, and. The six two seeds are purified, capable, like that, after the light rays of the bodhicitta of the forty-two deities have purified the three doors, Kha (Tibetan) ni. Ka (Tibetan) empowerment, the three doors, body, speech, and mind, blessed as the three bodies and mind, obtaining bliss. Liberated from suffering and thoughts, thereby entering the Great Vehicle, this is the supreme gathering of accomplished mothers. The two shlokas that have attained the great self, should be known as clockwise. At such a time of consecration, in order to show the fire offering, it should possess shape, color, and name. Transformed into the flame in the mouth.
Chinese
以美味的饮食供养，在奠基仪式时寂静，在缓慢的开光仪式时增益，在预备弟子开光时猛厉，在灌顶时也进行灌顶。圆满地布施四种事业的供养。如是说。在增益续部中说：在息增怀诛四种事业中，火坛的形状，哈（藏文，梵文天城体，梵文罗马拟音，字面意思）字形的圆形三重，或者轮（藏文，梵文天城体，梵文罗马拟音，字面意思）形的八瓣或三重，或者莲花八瓣，三角形三重，或者忿怒尊张开的脸，以及增益的两种和八种。此处，开光时的增益火坛，在堆砌时做成四方形，或者在绘制时做成八角宝形，颜色做成黄色且具有光彩。三层结构中，内层放置珍宝盒，中间层放置金刚杵，后层用黄色的绳索环绕。化为火神之面的护摩神，与从母续中生起的增益本尊完全相同，观想宫殿。并且，在此之上，在羊角上的日月之上，从種子字，藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎姆）中生起的黄色火神，右手拿着珍宝盒，左手持念珠，进行灌顶加持。迎请智慧尊，呼唤并融入，以共同的供养和火供进行供养。在火神的腹中，在增益的宫殿中生起本尊的坛城，进行灌顶加持。迎请智慧尊并融入，以饮食美味的共同和特殊供养，以及甘露等进行供养，圆满地进行火供。为了所希望的意义而祈祷。忿怒尊的坛城也是如此。对于极其微细且经过净化的，不可思议的坛城也同样如此。仅仅以智慧来衡量。也就是说，即使做忿怒尊的剩余物、画像等的坛城，地基平整等五种事业和火供也同样，与寂静法相一致。如是说。对于遥远的距离、计量等不可思议殊胜的坛城，也如寂静时一样，瑜伽士仅以自己的智慧来衡量而观想。这是总结性的词语。如是，以火供等供养圆满后，剩余的
English
With offerings of delicious food and drink, be peaceful during the ground-blessing ceremony, increase during the slow consecration ceremony, be wrathful during the preliminary disciple consecration, and also empower during the empowerment. Perfectly bestow the offerings of the four actions. Thus it is said. In the Tantra of Increase, it says: Among the four activities of pacifying, increasing, empowering, and subjugating, the shape of the fire altar, the round triple-tiered shape of the HAM (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) syllable, or the eight-petaled or triple-tiered shape of the chakra (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), or the eight petals of a lotus, the triple-tiered triangle, or the open face of a wrathful deity, and the two and eight forms of increase. Here, the increasing fire altar for the consecration ceremony is made square when stacking, or drawn as an eight-cornered jewel, with a yellow color and possessing radiance. In the three layers, the inner layer contains a jewel box, the middle layer contains a vajra, and the back layer is surrounded by a yellow rope. The homa deity, transformed into the face of the fire god, is exactly the same as the increasing deity arising from the Mother Tantra, visualizing the palace. And upon this, on the sun and moon on a ram's horn, the yellow fire god arising from the seed syllable TRAM (Tibetan: ཏྲཾ, Devanagari: त्रं, Romanized Sanskrit: traṃ, literal meaning: TRAM), holding a jewel box in his right hand and holding a rosary in his left, performs the empowerment and blessing. Inviting the wisdom being, summoning and merging, offering with common offerings and fire offerings. In the belly of the fire god, generate the mandala of the deity in the increasing palace, and perform the empowerment and blessing. Inviting the wisdom being and merging, offering with common and special offerings of delicious food and drink, and nectar, etc., and perfectly perform the fire offering. Pray for the desired meaning. The mandala of the wrathful deity is also the same. For the extremely subtle and purified, inconceivable mandalas, do likewise. Measure only with wisdom. That is to say, even if making the mandala of the remainder, images, etc., of the wrathful deity, the five activities such as leveling the ground and the fire offering are the same, consistent with the peaceful aspect. Thus it is said. For the inconceivable and supreme mandalas such as distant sounds and measurements, also as in the case of pacifying, the yogi should contemplate by measuring only with his own wisdom. This is the concluding word. Thus, after completing the offerings up to the fire offering, the remaining
Chinese
为了展示进入形象的坛城和弟子的方式，通过一切作为的自在智慧进入。然后让弟子进入。如是说。先前所说的八种事业全部圆满完成后，以外内密三种灌顶自在的金刚阿阇黎沐浴后，具有灌顶衣着，于坛城的东门，以花朵膝跪，合掌恭敬而坐。如第七品所说，嗡（藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）智慧国王处请求成就并进入，以智慧抛掷花朵，仅仅是进入的进入。然后让弟子进入坛城，有十六法：诸位孩童以香水沐浴，用布或红色绸缎遮面，询问和接受必须做三次。献身。驱逐魔障。加持为天神。给予身语意的誓言，并授予誓言本身。以二水进行确认。宣告誓言。抛掷珍宝花鬘。降临天神。认真进行授予，揭开眼部的遮布。以象征揭示坛城的意义，并供养供品。如此进入坛城的利益，以及为了展示劝诫舍弃违背本尊誓言的天人。大乐的坛城是，空与明点二者或五者。行持后，具信者进入，所欲如意皆得成就。所说的是，五部如来父母双运，方便与智慧结合而平等进入，这仅仅是大乐的坛城。这些之外，在形象坛城之际，坛城的摄略是，空是父，明点是母，主要为父母二者。或者说，或者坛城广大，中等者主要为五部如来，并进行开光。在这些三种坛城中，弟子具有信心，如上所说以十八法善妙进入后，其功德是，所欲之义成就如意，先前和未来都将获得与最终成就者同等的果位。其他续部金刚中说，金刚萨埵等五部如来自然成就的，佛陀文字轮之地的坛城显现可见。