English
Originally, there was no custom of painting Thangkas (Tibetan paintings). Even if there were a few, it seems that no one was allowed to view them freely except for those in Ngamdan (a place name). Later, the recitation parts of the rituals became more and more elaborate, and the vows also became irregular. Not only Thangkas, but also the painting of murals became popular, which gradually diminished the power and ability. Nowadays, when reciting the constant blood-offering Torma, one needs to visualize the mandala of oneself as the deity and the deity in front. Therefore, if there is a Thangka or something similar in front as a support, that is sufficient; if not, one visualizes in the space in front. When performing the nine Tormas, one should visualize the mandala of oneself as the deity, as well as the enemy and Dharma-nature Tormas of the deity in front, with an umbrella covering them. The so-called thirteen offering Tormas and the completion Tormas are all offering Tormas, not for generating the deity. The pure food plate is the basis for the three offerings of medicine, alcohol, and Torma to Mahakala. Lamas, Yidams, and Dakinis are only visualized as guests in the sky, and then offering Tormas are presented, and activities are requested. Apart from that, there is nothing to meditate on regularly. During the Wrathful Activity, the light from the heart of oneself as the deity stimulates the deity in front. Then, the emanated messengers mainly perform the summoning and killing. Initially, even starting from oneself as the deity, the wrathful deity prays to Mahakala, and then emits light from the heart, as described in the ritual of Wrathful Activity. After the door-opening ceremony on the day of liberation, the wisdom being of the Torma mandala is absorbed into the umbrella above. Visualize the oath-bound beings manifesting as countless armies, and in the case of Machig Nyenma (a protective deity), launching an attack on enemies and obstacles. When throwing the Torma outwards, also absorb the mandala of the oath-bound beings into oneself. Visualize the Torma transforming into a collection of diseases, poisons, and weapons, thrown at enemies and obstacles, completely destroying them. In the subsequent rituals, the mandala for obtaining accomplishments is the visualization of the umbrella in the sky. The subsequent collection of offerings and praises is performed on both oneself as the deity and the deity in front.
Chinese
以及其他供品。陈设以药物、酒、食子三种供品和猛厉供赞围绕的供养。现在主要按照恰美（Chagme）的笔记，观想自身生起和前置本尊都为怙主的坛城，在修持时，光芒放射和收摄等都按照其中的方法进行。对于此，我们也写有按照以前的仪轨进行念诵的方法。 ༈ 另外，在宁玛派仪轨中的皈依、发心等环节，自身是平常人吗？间隙时的本尊等应该如何观想？ ༈ 宁玛派实际修法中，瑜伽分为三种，玛哈瑜伽也有经部和修部两种传统，修部就是这样。噶玛和掘藏的传统有很多不同，但询问的重点似乎在于掘藏法等细节，因为是咒师，所以应该安住于间隙时本尊咒语的慢心中。 ༈ 另外，在之前有熏香、净水加持等环节时，自身已经生起为嘿汝嘎，那么在皈依、发心时应该怎么做？ ༈ 那时只是保持嘿汝嘎的慢心，皈依发心时是平常人。 ༈ 另外，在驱逐魔障食子之前，自身生起为事业嘿汝嘎，那么在结界完成之后，如何生起本尊？ ༈ 保持结界本尊的慢心，不需要收摄。 ༈ 对于自身和前方分别存在的情况，迎请融入、顶礼供养、赞颂等是自身和前方都需要吗？还是只有前方生起即可？ ༈ 宁玛派实际修法中，在做到自身和前方无二无别之前，首先自身和前方都观想为一个坛城。进行迎请、供养、赞颂等。在念诵开始时，打开念诵室，从自身生起中，像一盏灯分出两盏灯一样，在前置本尊坛城的位置上，开启智慧坛城，光芒放射和收摄等自身和前方都要做。恰美尊者用一个念诵词观想自身生起和前置本尊坛城两个。虽然说的是自身和前方无二无别，但因为需要观想两个坛城，所以不能使用自身和前方无二无别的说法。 ༈ 另外，仪轨的次数，以及结界的时间，结束时等，对于自身和前方分别存在的情况，将前方生起的智慧尊融入，誓言尊收摄，自身生起的
English
and other offerings. Arrange the offerings surrounded by medicine, alcohol, and torma, the three offerings, and fierce praises. Nowadays, according to Chagme's notes, mainly, both self-generation and front visualization are meditated as the mandala of the Lord of Refuge, and during the practice, the emanation and absorption of light rays, etc., are done according to that. For this, we have also written a method of recitation according to the previous tradition. ༈ Also, in the Nyingma rituals, during the refuge and bodhicitta, etc., is oneself an ordinary person? How should the deity of the session interval be visualized? ༈ In the actual Nyingma practice, yoga is divided into three, and even Maha Yoga has two traditions, the scripture section and the practice section, and the practice section is like that. Although there are many differences between the Kama and Terma traditions, the point of the question seems to be focused on details such as Terma teachings, so since one is a mantra practitioner, one should remain in the pride of the deity mantra during the session interval. ༈ Also, when there are purification incense and blessed water, etc., beforehand, if one has already generated oneself as Heruka, what should one do during the refuge and bodhicitta? ༈ At that time, one only maintains the pride of Heruka, and during the refuge and bodhicitta, one is an ordinary person. ༈ Also, before the obstacle-expelling torma, if one has generated oneself as the action Heruka, how does one generate the deity after the boundary is established? ༈ One should maintain the pride of the boundary deity and not dissolve it. ༈ For things that exist separately in oneself and in front, is it necessary for both oneself and in front to invite and merge, prostrate and offer, and praise, etc.? Or is it only necessary to generate the front? ༈ In the actual Nyingma practice, until one makes oneself and the front inseparable, one first visualizes both oneself and the front as one mandala. One performs invitation, offering, and praise, etc. At the beginning of the recitation, one opens the recitation room, and from one's own generation, like one lamp branching out into two lamps, in the place of the front visualization mandala, one opens the wisdom mandala, and the emanation and absorption of light rays, etc., are done by both oneself and in front. Chagme Rinpoche visualizes both self-generation and the front visualization mandala with one recitation word. Although it is said that oneself and the front are inseparable, since it is necessary to visualize two mandalas, the term "inseparable oneself and front" cannot be used. ༈ Also, the number of times of the ritual, and the time of the boundary, the time of the end of the session, etc., for things that exist separately in oneself and in front, the wisdom being generated in front is merged, the samaya being is dissolved, and the self-generated
Chinese
是否需要收摄和升起？ ༈ 需要那样做。༈ 如果不需要自前收摄，那么在座间时需要如何修持？以及在后一座的生起本尊时，三摩地等时间如何安排？ ༈ 因为前一座已经收摄完毕，所以在后一座时，从如是之三摩地重新修习。༈ 如果需要收摄，那么在后一座的加持降临开始时放吗？或者以座间所观想的本尊来代替可以吗？ 以那个代替就可以。༈ 对于打开了供养坛城之类的情况，在座间时需要如何特别收摄？ ༈ 在座间时融入自身。༈ 在后一座，比如晚座的会供开始时，是否需要收摄之前打开的供养坛城？在之后的会供仪轨中，迎请会供本尊时，以及迎请坛城本尊众、三根本海众之后，如果存在前生本尊，那么将会供宾客融入前生本尊，或者应该如何做？ ༈ 在会供开始时不收摄供养坛城。迎请的会供宾客也应与前坛城无别，进行供养、忏悔、降伏和赞叹。༈ 在最后会供时，观想自己为事业忿怒尊之后，赞叹完毕后应该怎么做？ ༈ 赞叹完毕后，需要转移到主尊的慢。༈ 此时，自己坛城的主尊需要像转移位置一样吗？自己所化现的忿怒尊需要观想行事业吗？ 这样观想。༈ 马舞的舞蹈敲击乐器，需要观想自前两者都进行吗？ ༈ 此时，不仅是自前两者，还需要观想显有成为四事业本尊。༈ 在马舞时，如果自己化现为本尊，那么在之后的仪轨中应该怎么做？ ༈ 在之后的仪轨中，重新明观坛城。༈ 在新派密续的坛城会供时，是否需要按照词句迎请会供宾客？如果迎请，那么需要将他们融入前生本尊吗？或者需要观想安住在宾客的位置上？ ༈ 在新派密续的修供时，会供时，需要重新迎请上师、本尊、护法等，并融入前生本尊。对于时节供养等，只需要自生本尊，不需要前生本尊等繁琐。
English
Is it necessary to gather and raise? ༈ It is necessary to do so. ༈ If it is not necessary to gather the self and front, then what kind of practice is needed during the session break? And when generating the deity in the subsequent session, how should the three samadhis be arranged in time? ༈ Because the previous session has been gathered, in the subsequent session, practice anew from the samadhi of suchness. ༈ If it is necessary to gather, should it be released when the blessings of the later session have begun to descend? Or is it sufficient to replace it with the deity visualized during the session break? That is sufficient. ༈ For those who have opened the Japrā room, what kind of special gathering method is needed during the session break? ༈ During the session break, it is absorbed into oneself. ༈ In the subsequent session, such as the evening session, at the beginning of the gathering, is it necessary to gather the Japrā room that was opened earlier? During the subsequent feast offering ritual, when inviting the feast deities, as well as inviting the mandala deity assembly, the Three Roots ocean, etc., if there is a front generation deity, should all the feast guests be absorbed into the front generation deity, or how should it be done? ༈ The Japrā room is not gathered at the beginning of the feast. The invited feast guests should also be made inseparable from the front mandala, and offerings, confessions, subjugation, and praise should be performed. ༈ At the time of the final feast, after visualizing oneself as the wrathful deity of action, what should be done after the praise is completed? ༈ After the praise is completed, it is necessary to transfer to the pride of the main deity. ༈ At this time, does the main deity of one's own mandala need to be like changing position? Does the wrathful deity emanated from oneself need to contemplate performing actions? Contemplate in this way. ༈ Is it necessary to contemplate that both the self and front perform the dance and drumming music of the horse dance? ༈ At this time, not only the self and front, but also the appearance and existence transformed into the deities of the four actions must be contemplated. ༈ During the horse dance, if one generates oneself as a deity, then what should be done in the subsequent ritual? ༈ In the subsequent ritual, the mandala is clearly established again. ༈ During the feast offering of the new tantra mandala, is it necessary to invite the feast guests in accordance with the words and phrases? If invited, do they need to be absorbed into the front generation deity? Or is it necessary to visualize them residing in the position of guests? ༈ During the practice offering of the new tantras, when offering the feast offering, it is necessary to newly invite the lama, yidam, dharma protectors, etc., and absorb them into the front generation deity. For seasonal offerings, only self-generation is needed, and no elaborate front generation deity, etc., is needed.