Chinese
在（坛城）等处，于座上布置彩绘像，无论是身之坛城、手印坛城还是意之坛城，都将它加持为具备身语意三者的本尊。并且迎请自然成就的坛城，融入其中，从而一切愿望都得以圆满成就，这是因为自性二者与三摩地三者聚合的缘故。如果有人心想：难道还要到别处去寻求吗？（经文说：）以地等作为手印，如果次第获得解脱，以清净的智慧来净化，何须多言，那即是（坛城）。如是说。对于五大元素及其衍生物，仅仅做出象征身语意的手印形状，如果通过因和心的次第，就能从痛苦中次第解脱，那么通过空性以及如乐器般的三摩地二者，将（坛城）净化为本尊，并加以加持，那么所集聚的（坛城）就是如来身语意的坛城。为了展示将此加持融入其中的开光，（经文说：）十方时坛城自性大，从不可得心中之坛城，迎请一切坛城。于自显无别坛城中，以入之相合修持，从十方时一切处所，近修坛城极圆满，因已亲近故胜誓言。如是说。总括十方和四时的佛之坛城次第的自性，就是菩提心自生的智慧。而它的本体就是于任何事物都不执著的空性智慧，以及五种智慧自然成就的坛城。那唯一的一个，也从显现五种智慧等的坛城中，迎请一切坛城并融入其中。而且那并不在别处，而是将心自显的蕴等，与觉性自显的佛身和智慧无别，以四手印融入其中，成为无二无别，以因缘进入之相来修持，因此，为了圆满坛城的功德，一切所愿都将得以成就。如是说。因此，需要进行外内供养。歌词、舞蹈、乐器
English
In places such as (the mandala), arranging painted images on the seat, whether it is the mandala of the body, the mandala of hand gestures, or the mandala of the mind, bless it as a deity possessing the three aspects of body, speech, and mind. And also invite the spontaneously accomplished mandala, merging it into it, so that all wishes are completely fulfilled, this is because the two natures and the three samadhis are gathered together. If someone thinks: Do I still need to seek elsewhere? (The scripture says:) By making earth and so on into hand seals, if liberation is attained in stages, by purifying with pure wisdom, what need is there to say more, that is it (the mandala). Thus it is said. For the five elements and their derivatives, merely making the shapes of hand seals symbolizing body, speech, and mind, if through the sequence of cause and mind, one can be liberated from suffering in stages, then through emptiness and the two samadhis like musical instruments, purify (the mandala) into a deity, and bless it, then the assembled (mandala) is the mandala of the body, speech, and mind of the Tathagata. In order to show the consecration of incorporating this blessing into it, (the scripture says:) The nature of the mandala of the ten directions and times is great, from the mandala of the mind that is unattainable, invite all mandalas. In the self-manifesting non-dual mandala, by practicing with the aspect of entering, from all places of the ten directions and times, the near practice mandala is perfectly complete, because it has become close, the supreme vow. Thus it is said. The nature of the Buddha's mandala sequence, which encompasses the ten directions and four times, is none other than the self-born wisdom of Bodhicitta. And its essence is the wisdom of emptiness that does not cling to anything, and the mandala of the five wisdoms that are spontaneously accomplished. That one, also from the mandala that manifests the five wisdoms and so on, invites all mandalas and merges them into it. Moreover, that is not elsewhere, but the aggregates, etc., that are the self-manifestation of the mind, are inseparable from the Buddha's body and wisdom that are the self-manifestation of awareness, merging them with the four hand seals, becoming non-dual, practicing with the aspect of entering into conditions, therefore, in order to perfect the merits of the mandala, all wishes will be fulfilled. Thus it is said. Therefore, it is necessary to perform outer and inner offerings. Lyrics, dance, musical instruments
Chinese
彼等以云朵般汇聚之物盛大地供养，以佛母、天女、明妃，如其所愿般地供养。如是说。外之五供与幡幢乐器等，以及内之誓言物，十六舞女之歌乃是智慧之供养。秘密之佛母与八明妃，以及四门母，亦充满虚空界而供养。彼等之想法与劝请乃是，无论想要做什么，都依情况而行事。仅此而已。于彼等之上，为了展示禅定之供养与秘密之供养，供养之大手印是，如是等等所说。以何者能令一切欢喜，即是殊胜之供养。以五欲使觉性满足，不舍弃彼等而于心性中认知，应特别注意。于无二之自性中献供，乃是殊胜供养之处。彼等之自性是，将一切世间加持为清净之佛刹，将丸等一切自加持为珍宝之堆，将一切水加持为具有各种珍宝池塘之阶梯，将各自之住所加持为各种珍宝之房屋，将一切草木加持为各种珍宝之如意树，一切声音显现为赞颂之词与各种佛法之声音，一切衣物加持为各种飘动之形态，一切珍宝加持为念珠等各种物品，各自之受用加持为各种甘露之受用，众生亦化现为以各种装饰庄严之天神与天女，手持各种供品，并将彼等之坛城全部供养。彼等供养之方式是，以具缘者明晰之殊胜，次第或同时，与法界结合，观修供养之大手印。如是说。依瑜伽士之智慧次第，或依词句之次第，或于刹那间，以法性融入法性之方式而献供。为了展示秘密之供养，于明妃或加持物上，如将三千世界放入芥子般，分。
English
They offer grandly with things gathered like clouds, with consorts, goddesses, and vidyādharīs, offering as they wish. Thus it is said. The five outer offerings and banners, musical instruments, etc., as well as the inner samaya substances, the songs of the sixteen dancers are the offerings of wisdom. The secret consorts and eight vidyādharīs, as well as the four gatekeepers, also fill the realm of space and offer. Their thoughts and exhortations are, 'Whatever one wants to do, do it according to the circumstances.' That's all. Above these, to show the samādhi offering and the secret offering, the great mudrā of offering is, as it is said and so on. Whatever pleases everyone is the supreme offering. Making awareness satisfied with the five desires, without abandoning them, but recognizing them in the nature of mind, one should pay special attention. Offering in the nature of non-duality is the place of supreme offering. Their nature is, blessing all worlds as pure Buddha-fields, self-blessing all pills, etc., as piles of jewels, blessing all water as having steps of various jeweled ponds, blessing each dwelling as various jeweled houses, blessing all plants as various jeweled wish-fulfilling trees, all sounds appearing as words of praise and various sounds of Dharma, blessing all clothes as various fluttering forms, blessing all jewels as various items such as rosaries, blessing each enjoyment as various nectar enjoyments, and beings also manifesting as gods and goddesses adorned with various ornaments, holding various offerings, and offering all of their mandalas. The way to offer them is, with the clear excellence of the fortunate ones, gradually or simultaneously, uniting with the dharmadhātu, meditating on the great mudrā of offering. Thus it is said. According to the yogi's wisdom sequence, or according to the sequence of words, or in an instant, offering in the way that dharmatā merges into dharmatā. In order to show the secret offering, on the vidyādharī or blessed object, like putting three thousand worlds into a mustard seed, divide.
Chinese
迎请坛城而供养，欢喜而成就誓言之殊胜。如是说。供养之明妃亦具智慧，或自己修习，或主尊加持后，于鼻尖以芥子许，于宫殿中安布诸尊圆满，迎请融入自性之坛城，如体验嬉戏之乐般，一切皆得欢喜与满足。彼等亦可转为二，如《灰之续》云：智慧方便之根本处，网之明点即字母，幻化坛城加持为二。于具莲花之芥子中，应摄集三界众生，显现分别之坛城。迎请方时之坛城，以明觉融入各自之位。以摇动之哈斯之声催动之，五大自性之流，从顶门而出之安乐精华，融入各自之四十二处。一切安乐之大智慧，说是令诸佛欢喜之殊胜。二百一十八以瓶，二十六以橛调伏后，获得自在加持安乐，于大乘中吐气也。如是出现。为于如是开光之时，宣说应作火供故：于形状与颜色具足相好者，于化为口之火神处，以饮食美味之众，极善布施四业之供养。如是说。于《广大续》中，于四事业宣说八火坛，此处暂时以广大之坛四方形，或以珍宝作八角形，颜色黄色，有阶梯与框架，并以金刚索围绕。观想彼即是宫殿，生起黄色火神持框架，迎请而供养之。于腹中亦生起广大之坛城，迎请后以甘露等供养，祈请所欲之义。忿怒之坛城亦如是，以极细微而调伏之，于不可思议者亦如是作，仅以明觉衡量也。如是者，若作忿怒等之坛城，亦与事业及火供随顺也。度量等殊胜之坛城亦应如是作。是为总结之语。
English
Invite and offer the mandala, rejoice and accomplish the supreme samaya. Thus it is said. The offering consort is also endowed with wisdom, either cultivated by oneself, or blessed by the main deity, and on the tip of the nose, with a mustard seed's worth, arrange all the deities completely in the palace. Invite and dissolve the self-existing mandala, and just as one experiences the bliss of play, everything will become pleased and satisfied. These can also be transformed into two, as the "Ash Tantra" says: In the root place of wisdom and means, the bindu of the net is the letter itself, the illusory mandala is blessed into two. In the mustard seed containing the bhaga, one should gather the beings of the three realms, manifest the mandala of conceptual aggregates. Invite the mandala of directions and times, and dissolve them into their respective places with awareness. The stream of the five great self-natures, stirred by the sound of the moving Hasi, the essence of bliss arising from the upper gate, dissolves into each of the forty-two places. The great wisdom of all-encompassing bliss is said to be the supreme delight of the Buddhas. Two hundred and eighteen with a vase, and twenty-six subdued with pegs, having obtained empowerment, blessing, and bliss, exhaling in the Great Vehicle. Thus it appears. In order to show that a fire offering should be performed at the time of such consecration: In a form and color that possesses auspicious marks, at the fire deity transformed into a mouth, with a multitude of delicious foods and drinks, bestow the offerings of the four activities excellently. Thus it is said. In the "Extensive Tantra", eight fire altars are taught for the four activities. Here, for the time being, the altar of expansion is square, or made of precious jewels in an octagonal shape, with a yellow color, with steps and a frame, and surrounded by a vajra rope. Meditate that it is the palace itself, generate the yellow fire deity holding a frame, invite and offer to it. Also generate the mandala of expansion in the belly, invite it, and offer it with nectar and so on, and pray for the desired meaning. The wrathful mandala is also the same, it is subdued with extreme subtlety, and it is done the same for the inconceivable ones, only measured by awareness. That is to say, if one performs the mandala of wrathful deities and so on, it is also in accordance with the activity and the fire offering. The supreme mandala of measurements and so on should also be done in the same way. This is the concluding word.
Chinese
因此，为了展示供养圆满后进入坛城，（经文说：）“一切作为自在者以智慧进入，然后让弟子进入。” 如是说。讲解的事务圆满后，阿阇黎身着浴衣，恭敬地坐在东门。如第七品所说进入，唯有以智慧进入。然后，弟子们沐浴、遮面、书写、献身、加持、赋予誓言、坚定承诺、宣告誓言、抛掷鲜花、降临本尊、开眼、指示坛城。如此进入的利益，以及为了展示劝诫不要舍弃本尊，（经文说：）“于大乐坛城中，作二坛或五坛，具信者若入，与所欲意愿相等。” 所谓五部与方便智慧相连是大乐。那些多余的在影像的章节中。简略的有两个坛。广繁和中等的有五个坛，如其中所说进入的功德，显示与先前进入色究竟天相等。其他经文中说：“金刚萨埵等，亲眼见到轮涅的，无论何种恒常的福德，后来所作的也同样。” 如是说。如此进入后，为了必须修持所投中的本尊，（经文说：）“若修持具缘之智慧，则必将迅速生起，定会生起大稀有，无信懈怠则会衰败。” 如是说。我的自性也与身语意金刚任运成就，没有差别。虽然如此，消除由分别念所造成的障碍的方法是，如第五品那样，为了迅速成就三摩地，在根本誓言上增加了两个而宣说，因此对于修持要非常努力。如是说。然后，为了展示获得灌顶的因缘而供养，（经文说：）“然后，殊胜的种姓之子，献上王位以及自己的身体，儿女妻室财物等，极其珍爱和合意的。” 如是说。自己的本尊，于如来部献上王位。于金刚部献上自身。于莲花部献上儿女妻室。于宝生部也同样。于事业部献上自己
English
Thus, to show entering the mandala after the offering is complete, (the text says:) "The all-acting powerful one enters with wisdom, then let the disciple enter." Thus it is said. After the explained affairs are complete, the Acharya, dressed in bathing clothes, respectfully sits at the east gate. As explained in chapter seven, entering is only through wisdom. Then, the disciples are bathed, veiled, written upon, bodies are offered, blessed, vows are given, promises are strengthened, vows are proclaimed, flowers are thrown, deities are invoked, eyes are opened, and the mandala is shown. The benefit of entering in this way, and to show the advice not to abandon the chosen deity, (the text says:) "In the mandala of great bliss, make two or five mandalas, if the faithful enter, they become equal to their desired wishes." What is called the five families connected with skillful means and wisdom is great bliss. Those extra ones are in the chapter on images. The concise one has two mandalas. The extensive and medium ones have five, and the merit of entering as explained in them shows equality with previously entering Akanishta. Other texts say: "Vajrasattva and others, who directly see the wheel of samsara and nirvana, whatever constant merit there is, what is done later is the same." Thus it is said. Having entered in this way, in order to practice the deity that is hit, (the text says:) "If you cultivate the wisdom of equal fortune, it will surely arise quickly, it will surely give rise to great wonder, without faith, if neglected, it will be ruined." Thus it is said. My own nature is also spontaneously accomplished as the vajra of body, speech, and mind, there is no difference. Although this is so, the method of eliminating the obscuration caused by conceptualization is, as in the fifth chapter, in order to quickly accomplish samadhi, it is said by adding two to the root vow, therefore one must be very diligent in practice. Thus it is said. Then, to show the cause of offering for obtaining empowerment, (the text says:) "Then, that excellent son of the lineage, offers the kingdom and his own body, sons and wives, wealth, etc., what is extremely cherished and agreeable." Thus it is said. One's own deity, to the Tathagata family, offer the kingdom. To the Vajra family, offer one's own body. To the Padma family, offer sons and wives. To the Ratna family, the same. To the Karma family, offer one's own