English
The objects of the world are gathered into a mass of necessities for the enjoyment of the five desires, the essence of which appears as the appearance of immaculate wisdom, manifesting as the play of great bliss. Offering this supreme cloud of offerings, please partake of the nectar of vows and experience great bliss. In terms of definitive meaning, it is to invite the food of the five senses and the drinks of the consciousnesses into the realm of luminosity, and to enjoy and dissolve them therein. Om, the seed syllable of nectar. Maha Balimta, great offering or great power, because partaking of the offering generates power and bliss. Puja, offering, Kha Hi, please partake. Visualize that the tongues of the deities are drawn by the channels of light arising from the vajra form, and by partaking in this way, the samaya is fulfilled. The blood offering is: the root of afflictions is the conceptual thought of attachment and clinging that arises in the three realms. Because it causes samsara to be accomplished, in order to cut off samsara from its root, all clinging thoughts are gathered into the form of blood, destroyed in the state of non-attachment great bliss, and poured into the ocean of pure nectar. This accomplishes the nature of secret space being completely pure, therefore, this great samaya substance that liberates samsara into the unborn realm, please partake and dissolve it in the realm of samsara and nirvana being equal. In terms of definitive meaning, it is to bind the movement of the sun at the peak of secret space, thereby cutting off the continuation of samsara. Om, seed syllable. Maha Rakta Puja Kha Hi, is the great blood offering, please partake, visualize offering the ocean of blood of samsara, completely devouring it without remainder. Third, secret offering, divided into two, union offering is: the appearing object is the nature of the father of means, the emptiness of the object is the mother, the essence of these two being inseparable is that all the deity assembly is non-dually united. The bodhicitta arising from such absorption, gathers at the tips of the vajra and lotus, the taste of great bliss arising from this, in the four places evokes the play of the four joys, with this offering, please cause all to rejoice, and partake of the wisdom of great bliss as the supreme unchanging essence. Among them, the main deity and the deities of the four families in union, are each in their own absorption, the descendants of the main deity are the retinue deities.
Chinese
也令其满足。对于细微者，则是从主尊心间散发出的四父或各自的卡章嘎（khaṃ ga）进行转换，与之平等入定而供养，进行摄集或再次转换。嗡，五种智慧具足。（ༀ་ཡེ་ཤེས་ལྔ་ལྡན།，oṃ ye shes lnga ldan，唵，具足五种智慧）菩提心，（བོ་དྷི་ཙིཏྟ་，bodhicitta，菩提质达，菩提心）大乐，（མ་ཧཱ་སུ་ཁ་，mahāsukha，摩诃苏卡，大乐）以供养，（པཱུ་ཛ་ནི་，pūjani，布扎尼，供养） 霍！是令欢喜之意，即是安乐，殊胜的增上稳固、下稳固次第圆满的大乐智慧，于不退转之胜处立定，对坛城一切本尊生起随喜且无别的我慢。 诛杀的供养是：所诛杀的，具有我见之相的烦恼，即对能取所取分别执着的分别念。它束缚于轮回，并且阻碍证悟二无别之智慧，因此是怨敌。以何诛杀？以远离轮涅二取之分别念的智慧利器诛杀。于何处诛杀？首先将自己的二取分别念，从本初无生之法界中诛杀，于此境界中，以无量大悲，通过了知自他二者如幻如化的方式，诛杀包含十方世界的众生，并且通过令分别念之聚于法界中清净，于轮涅一味之虚空中受用并融入。萨瓦夏 trunk （སརྦ་ཤ་ཏྲུཾ་，sarva śatruṃ，萨瓦 夏 trunk，一切 敌人），玛拉雅 班扎（མཱ་ར་ཡ་རྦད་ནི་，māraya rbada ni，玛拉雅 班扎尼，摧毁）。第四，真如之供养是：因为轮涅诸法，从本初即是自性清净，并且自然成就为胜者之大坛城。于此，无有能供之对境，以及能供养之补特伽罗，以及如何供养之方式这三者，因为三者无二，所以所有一切供养，皆摄集于所显现之智慧游舞中，祈请于三轮无缘大印之界中受用。达玛达都（དྷརྨ་དྷཱ་ཏུ་，dharmadhātu，达玛 达都，法界），玛哈布扎（མཧཱ་པཱུ་ཛ་，mahāpūja，玛哈 布扎，大供养），阿特玛 阔杭（ཨཱཏྨ་ཀོ྅ཧཾ་，ātmakohaṃ，阿特玛 阔杭，我即是），如是显现而执持我慢。如是，通过外内密之供养，以及遍及一切之真如供养，善妙供养坛城众。第三是赞颂，供养之后，忆念伟大之功德而极
English
also satisfies them. For the subtle ones, it is to transform the four fathers emanating from the heart of the main deity or any of their own khaṃ gas, and to collect or re-transform them by engaging equally in meditation and offering. Oṃ, endowed with five wisdoms. (ༀ་ཡེ་ཤེས་ལྔ་ལྡན།, oṃ ye shes lnga ldan, Om, possessing five wisdoms) Bodhicitta, (བོ་དྷི་ཙིཏྟ་, bodhicitta, Bodhicitta, mind of enlightenment) Great bliss, (མ་ཧཱ་སུ་ཁ་, mahāsukha, Mahasukha, great bliss) With offering, (པཱུ་ཛ་ནི་, pūjani, Pūjani, offering) Hoḥ! is to please, that is, bliss, the wisdom of great bliss that completes the stages of superior stability and inferior stability, placing the mind on the supreme immutable, generating pride that is in harmony and inseparable from all the deities of the mandala. The offering of liberation is: what is to be liberated, the affliction characterized by self-view, the conceptualization of clinging to the apprehended and the apprehender separately. It binds to samsara and obstructs the realization of non-duality wisdom, therefore it is an enemy. With what? With the sharp weapon of wisdom that is free from the conceptualization of grasping samsara and nirvana as two. Where? First, liberate one's own conceptualization of dualistic grasping, which is primordially unborn, into the realm of dharma. From that state, with immeasurable compassion, liberate beings gathered from the ten directions by knowing self and object as merely illusion and mirage, and by purifying the assembly of thoughts into the realm, may you partake and dissolve into the expanse of equality of samsara and nirvana. Sarva śatruṃ (སརྦ་ཤ་ཏྲུཾ་, sarva śatruṃ, Sarva Shatrum, all enemies), Māraya rbada ni (མཱ་ར་ཡ་རྦད་ནི་, māraya rbada ni, Maraya Bandzani, destroy). Fourth, the offering of suchness is: because all phenomena of appearance and existence, samsara and nirvana, are primordially and naturally pure, and spontaneously accomplished as the great mandala of the victorious ones. Here, there is no object to be offered, nor a person who offers, nor how to offer, because the three are non-dual, so all offerings are gathered into the play of whatever appears as wisdom, please partake in the realm of the great seal of the three wheels without objectification. Dharma dhātu (དྷརྨ་དྷཱ་ཏུ་, dharmadhātu, Dharma Dhatu, realm of dharma), Mahā pūja (མཧཱ་པཱུ་ཛ་, mahāpūja, Maha Puja, great offering), Ātma koham (ཨཱཏྨ་ཀོ྅ཧཾ་, ātmakohaṃ, Atma Koham, I am), thus manifesting and holding pride. Thus, through the outer, inner, and secret offerings, and the offering of suchness that pervades all, the mandala beings are well offered. The third is praise, after the offering, greatly by remembering the qualities of greatness.
Chinese
以欢喜之心完全发起，如《业鬘》所说：摇动金刚杵，摇响铃铛，做五部手印的铃舞。像这样，在各自大手印的末尾合掌，敬礼并赞颂。这有两类：分别赞颂主尊和眷属，以及总的赞颂。 初者有四：赞颂主尊父，赞颂支分之神，赞颂佛母，赞颂眷属。初者也有：赞颂为三身之体性，以及分别赞颂身语意。初者是：以ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）作为部族的种子字来引导。三时所知的一切都遍布和广大，如虚空般是周遍一切的自性，自性不变的大乐，轮回涅槃一切显现，是法界离戏的智慧，从本初解脱了能知所知的法，不离法身的自性，对所化众生显现无碍的影像，化现二种色身的游舞而行利他之事，是圆满一切善逝的自性，以无有分别的慈眼无有间断地恒时垂视一切有情，您是慈悲之主，以这样的方式，对赞颂的对境去除增益和损减，忆念其伟大的功德而赞颂和顶礼。观想是：信解为法性的自声而赞颂。第二有三，初者是赞颂身：那样的身形是怎样的呢？法界智慧是自性清净离戏的唯一智慧，象征着成为基身之形相，那也是明亮而无有贪执，作为分别智的象征，身如莲花红的颜色。明镜智慧是作为其他四种智慧的显现之基础，但以明亮而不动摇的体性成为一体，所以一面，行为精进是指从四无量心的因中显现四种事业的果，从而调伏众生，所以四臂。平等性智不住于轮回和涅槃的边，所以具有双足。那些也因无有分别念而不动摇，因美丽和周遍一切的利他事业的光芒而闪耀，因恒时享受胜义的大乐而使贪恋之态极为增盛，以具足大丈夫相和随好而庄严，那也是
English
Having fully arisen with a joyful mind, as it says in the Karma Mala: "Shake the vajra, ring the bell, perform the bell dance with the mudras of the five families." Like that, at the end of each great mudra, join the palms, pay homage and praise. There are two types of this: praising the main deity and retinue separately, and praising in general. The first has four: praising the main father deity, praising the branch deities, praising the mother deity, and praising the retinue. The first also has: praising as the nature of the three kayas, and praising the body, speech, and mind separately. The first is: being led by the seed syllable ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, literal Chinese meaning: sha) of the family. Since all that is knowable in the three times is pervasive and vast, like space, it is the nature of all-pervading, the unchanging great bliss. Since all of samsara and nirvana appear, it is the wisdom of dharmadhatu, free from elaboration. From the beginning, it is liberated from the dharma of knower and known, without moving from the nature of dharmakaya, manifesting unimpeded images to those to be tamed, performing the play of two rupakayas to accomplish the benefit of others. It is the nature of the union of all sugatas, constantly gazing with eyes of compassion, without separation, upon all sentient beings without exception. You are the Lord of Compassion. In this way, by abandoning exaggeration and detraction from the object of praise, one praises and prostrates by remembering its great qualities. The focus is: praising by believing that it resounds as the natural sound of dharmata. The second has three, the first is praising the body: What is the form of that body like? Dharmadhatu wisdom is the sole wisdom that is naturally pure and free from elaboration, symbolizing the form of the base body, and that is also clear and without attachment, as a symbol of discriminating wisdom, the body is red like the color of a padmaraga. Mirror-like wisdom is the basis for the appearance of the other four wisdoms, but it is one taste in the nature of being clear and unmoving, so one face. Diligence in action means that from the cause of the four immeasurables, the fruit of the four activities appears, and thus tames beings, so four arms. Equality wisdom does not abide in the extremes of samsara and nirvana, so it has two legs. Those are also beautiful because they do not move with conceptual thought, shining with the light of all-pervading activity, smiling because they constantly enjoy the great bliss of ultimate truth, the state of attachment is greatly increased, adorned with the major and minor marks of a great being, and that is