Chinese
各种各样的供品。装饰和如意树的树林。歌声和诗歌的韵律。旗帜、华盖、衣服和伞。项链、臂钏和手镯。各种美丽的装饰品。上等的食物和饮料。以美丽装饰自己的。如尘土般众多的天神和天女。舞蹈等等无量无边的供品。充满十方虚空界。献给所有坛城，愿其充满。一般来说，供养有两种：实际的供养和心意的观想。这里是心意的观想。内在供养的大手印被称为禅定的供养。因为自明觉的菩提心能如所观想般成就，所以它就像如意宝珠一样，观想如云朵般众多的供品并供养。那么，如何通过禅定来观想呢？观想十方世界的一切都变成清净的佛土，装饰华丽，压下去感觉柔软，抬起来感觉有弹性。那么，这个佛土的特征是什么呢？它的自性是柔软而光滑，接触时能产生无漏的特殊快乐。它的基础是什么呢？是由各种珍宝的自性所组成的土地，坚固而能生起欲望，清澈而美丽。那么，这个佛土的装饰是什么呢？在每个地方都装饰着看起来非常美丽的网眼图案，就像在金戒指上镶嵌着绿松石一样，还装饰着珍宝的网格、悬挂的饰品和成串的饰品，并将这些供养给坛城的本尊。观想所有世间的山都变成由种子字怛朗（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：怛朗）所化现的，能生起一切 desired qualities 的珍宝堆，颜色美丽，光芒四射，并供养出去。观想世间界中形状优美、令人愉悦的池塘、河流、水池和大江，都充满具有八种殊胜滋味的甘露，形状优美，清凉而柔滑的甘露水流，并供养出去。观想世间界中的帐篷、营帐和房屋等等，都
English
Various offerings. Decorations and groves of wish-fulfilling trees. The sound of songs and metered verses. Banners, canopies, clothing, and umbrellas. Necklaces, armlets, and bracelets. All sorts of beautiful ornaments. The finest foods and drinks. Gods and goddesses adorned beautifully. Dances and so forth, immeasurable offerings, as numerous as dust particles. Filling the ten directions of space. Offering extensively to all mandalas. Generally, there are two types of offerings: actual offerings and mental visualizations. Here, it is mental visualization. The great mudra of inner offering is called the offering of samadhi. Because the self-aware bodhicitta accomplishes whatever is visualized, it is like a wish-fulfilling jewel, visualizing offerings as numerous as masses of clouds and offering them. So, how does one visualize through samadhi? Visualize that all the realms of the ten directions become pure Buddha-fields, adorned splendidly, feeling soft when pressed down and feeling elastic when lifted up. So, what are the characteristics of that Buddha-field? Its nature is soft and smooth, and it generates special, uncontaminated bliss upon contact. What is its basis? It is a land composed of the nature of various jewels, stable and arising from desire, clear and beautiful in appearance. So, what are the ornaments of that Buddha-field? In each space, it is adorned with mesh patterns that appear extremely beautiful, like turquoise inlaid in gold rings, and also adorned with grids of jewels, hanging ornaments, and strings of ornaments, and offering these to the deities of the mandala. Visualize all the mountains of the world transforming from the seed syllable Tram (藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：怛朗) into piles of jewels that generate all desired qualities, with beautiful colors, radiating light, and blazing rays, and offer them. Visualize all the ponds, rivers, pools, and great rivers in the world, with pleasing shapes and delightful forms, filled with nectar possessing eight supreme tastes, with beautiful shapes, cool and smooth streams of nectar, and offer them. Visualize all the tents, camps, houses, and so forth in the world,
Chinese
观想由各种事物组成的宫殿，以各种装饰品装饰，内外通透，像水晶碗一样清澈透明，并供养之。观想世间所有的植物都变成具有满足一切愿望的装饰的如意树林，并供养之。观想世间所有的歌唱、曲调和诗歌的声音，都用来赞美善逝，并供养之。观想世间所有的衣服，都变成供养善逝的幡、胜幢、衣服、伞和旗帜等。观想世间所有的珠宝、手镯、脚镯和装饰品，都变成供养善逝的头饰、手镯、脚镯、项链、颈饰、臂环、腰带和各种美丽的装饰品。观想世间所有的布匹，都变成供养善逝的上身覆盖、下身裙摆、心的光芒四射、功德的法衣、事业的袖子、颈饰、腰带和垂坠的宝石等。观想世间所有的食物、零食、饮料、舔食和咀嚼的享受，都变成具有八种殊胜滋味的甘露，并供养给善逝。观想世间所有的男人、女人、男孩和女孩，都各自以各种装饰品装饰，变成无数的天神和天女，其数量与虚空中的微尘数量相等，他们都用脚跳着优美的舞蹈，用手做出优美的手印，以无数的供养来供养。像这样，观想上述的禅定供养充满十方虚空界，并一一详细地供养给坛城的所有圣众。第二，凭借具缘者明晰的特殊性，次第或同时，法界。
English
Visualize a palace made of various things, adorned with various kinds of ornaments, transparent inside and out, clear like a crystal bowl, and offer it. Visualize all the plants in the world as groves of wish-fulfilling trees adorned with ornaments that fulfill all desires, and offer them. Visualize all the singing, melodies, and poetic sounds in the world as praising the Sugatas in verse, and offer them. Visualize all the clothes in the world as banners, victory banners, robes, umbrellas, flags, and so on, offered to the Sugatas. Visualize all the jewels, bracelets, anklets, and ornaments in the world as head ornaments, bracelets, anklets, necklaces, neck ornaments, armlets, belts, and various beautiful ornaments offered to the Sugatas. Visualize all the cloths in the world as upper body coverings, lower body skirts, the radiant light of the heart, robes of merit, sleeves of activity, necklaces, belts, and dangling jewels offered to the Sugatas. Visualize all the food, snacks, drinks, lickable and chewable enjoyments in the world as nectar with eight supreme tastes, and offer them to the Sugatas. Visualize all the men, women, boys, and girls in the world, each adorned with various ornaments, as countless gods and goddesses, their number equal to the number of fine dust particles in the sky, all of them dancing graceful dances with their feet and making graceful mudras with their hands, offering with countless offerings. Thus, visualize the meditative offering described above filling the entire ten directions of space, and offer it in detail to all the holy beings of the mandala, one by one. Secondly, by the special clarity of the fortunate, either gradually or simultaneously, the Dharmadhatu.
Chinese
共同结合。观想供养的大手印。这是说，进入玛哈瑜伽之门的瑜伽士具有成佛的资格，因此，以三摩地不清晰和清晰的区别来供养，或者逐渐地，或者同时地供养。也就是说，如果瑜伽士智慧高超，就同时在一个时候供养。如果智慧低下，就逐渐供养，如果智慧非常低下，就以逐渐的意乐来供养。天空有多广阔，法界就有多广阔，法界有多广阔，善逝就有多广阔，因此，供养和善逝共同结合而供养。这不是努力的供养，而是以三摩地来供养，因此观想供养的大手印。第三，度脱供养是：首先，自己证悟后习惯度脱。然后，以二无的智慧。可怜那些心怀恶念的世人。将他们度脱于二元对立之中。这是说，一般来说，度脱的供养有五种：自性度脱，三摩地度脱，根境度脱，大方便度脱，显现度脱。这里是自性度脱。第一种是，蕴、界、处一切在胜义中不生，在世俗中于智慧的坛城中成佛。因此，殊胜的供养是所有供养中最先进行的。证悟自明，将无明的黑暗供养出去。在意义的自性中，没有什么不是度脱或供养的。首先，在我和他人二者中，首先度脱自己。自己就是自身。证悟是根境度脱，即所有显现为母者，知晓为母的坛城，所有进入者，都观想为父的“达”字。禅修是观想自身无生。将无明、邪见、我执等颠倒显现的一切都供养出去，这样就通过证悟显示了度脱自己，然后以慈悲度脱他人，即如此证悟后度脱自己，然后自己瑜伽士具有证悟法界和智慧二无，以及方便和智慧二无之义的智慧。
English
Jointly combine. Meditate on the great mudra of offering. This means that the yogi who enters the door of Mahāyoga is qualified to attain Buddhahood, so he offers with the distinction of unclear and clear samādhi, either gradually or simultaneously. That is, if the yogi is highly intelligent, he offers simultaneously at one time. If he is of low intelligence, he offers gradually, and if he is of very low intelligence, he should offer with gradual intention. As vast as the sky is, so vast is the dharmadhātu, and as vast as the dharmadhātu is, so vast is the Sugata, therefore, offering and the Sugata are jointly combined and offered. This is not an offering with effort, but an offering with samādhi, therefore, meditate on the great mudra of offering. The third, the offering of liberation is: First, realize and familiarize yourself with liberation. Then, with the wisdom of non-duality. Pity those sentient beings with evil minds. Liberate them into non-duality. This means that in general, there are five kinds of liberation offerings: liberation by nature, liberation by samādhi, liberation by sense objects, liberation by great means, and liberation by manifestation. Here is liberation by nature. The first is that all aggregates, elements, and sources do not arise in the ultimate sense, but in the conventional sense, they become Buddhas in the mandala of wisdom. Therefore, the supreme offering is the first of all offerings. Realizing self-awareness, offer the darkness of ignorance. In the nature of meaning, there is nothing that is not liberated or offered. First, among the two, self and other, first liberate oneself. Self is one's own body. Realization is the liberation of sense objects, that is, all that appears as the mother, knowing the mandala of the mother, all that enters, contemplate as the father's "da." Meditation is to meditate on one's own body as unborn. Offer all the inverted appearances such as ignorance, wrong views, and self-grasping, and thus, by realization, it is shown to liberate oneself, and then liberate others with compassion, that is, after liberating oneself in this way, then the yogi himself has the wisdom to realize the meaning of the non-duality of the realm and wisdom, and the non-duality of means and wisdom.
Chinese
供养于众。这表明，物质的供养有三种，即本体、以四种成就庄严和供养的方法。本体是五种：大便、小便、血肉和剩余的菩提心。以四种成就庄严是指法性自性成就、法相本体成就、具力业成就和加持力成就的物质。这样的大成就物质，因为自性平等，业平等，所以是平等的成就物质。该物质与五方佛无别，身体的界是甘露，所以是伟大的。供养的方法是将这样无上的殊胜物质，清净的供养，供养于与我誓言勇识和智慧本尊无别平等的众。第六是会供：吃、啃、喝、穿，五种受用具足的一切都供养。坛城融入坛城。意思是吃是食物的形态，啃是骨头的形态，喝是酒的形态，穿是衣服的形态，这些都作为受用物质的大供养来供养。眼睛是色的受用，耳朵是声音的，鼻子是气味的，舌头是味道的，身体是触觉的受用，这五种如果自己有就实际供养，没有就通过禅定变幻出来供养，即五种受用全部都供养。供养的方法是，智慧本尊的坛城是供养处，供养者是从自己的心间变幻出供养天女的坛城或者众多欲妙天女而融入。对此，称为智慧融入智慧，法性融入法性，本尊融入本尊。以阿阿伊伊乌乌日日等咒语供养。第七是赞颂，有六种：赞颂身、赞颂语、赞颂意、赞颂功德、赞颂事业和总的归纳赞颂。第一种是：嗡，十方四时圆满的，智慧坛城大明点，福德坛城身的集合，显空明点圆满一切。 吽。这样说。因为五身显现的缘故，用嗡字开头。十方四时显现圆满成佛的处所和时间，以意念的威力利益众生。
English
offered to the assembly. This shows that there are three types of material offerings: the essence, adorned with four accomplishments, and the method of offering. The essence is the five: excrement, urine, flesh, blood, and the remaining bodhicitta. Adorned with four accomplishments refers to substances accomplished by the nature of reality, by the essence of phenomena, by the power of action, and by the power of blessing. Such a great accomplished substance is equal by nature and equal by action, hence it is an equal accomplished substance. That substance is inseparable from the five Buddha families, and the elements in the body abide as nectar, therefore it is great. The method of offering is to offer such unsurpassed pure offerings of samaya substances to the assembly that is equal and inseparable from my samaya-being and the wisdom deity-being. Sixth is the tsok offering: eating, gnawing, drinking, and wearing. All with the five enjoyments complete. The mandala dissolves into the mandala. This means that eating is the form of food, gnawing is the form of bones, drinking is the form of alcohol, and wearing is the form of clothing, all of which are offered as a great offering of enjoyable substances. The eye is the enjoyment of form, the ear is the enjoyment of sound, the nose is the enjoyment of smell, the tongue is the enjoyment of taste, and the body is the enjoyment of touch. If one has these five, one offers them directly; if not, one emanates them through samadhi and offers them, thus offering all five enjoyments completely. The method of offering is that the mandala of the wisdom deity is the place of offering, and the offerer emanates the mandala of offering goddesses or many desire-fulfilling goddesses from one's heart and dissolves them. To this, it is called wisdom enjoying wisdom, the nature of reality dissolving into the nature of reality, the deity enjoying the deity. Offer with the mantras A A I I U U RI RI, etc. Seventh is praise, which has six aspects: praise of the body, praise of speech, praise of mind, praise of qualities, praise of activities, and general condensed praise. The first is: OM, perfect in the ten directions and four times, great bindu of the wisdom mandala, collection of the merit mandala body, complete in all empty-appearance bindus. HO. Thus it is said. Because the five bodies are manifest, it begins with the letter OM. The place and time of complete enlightenment in the ten directions and four times, benefiting beings by the power of intention.