English
It is the general mantra of all secrets within. Regarding the method of offering the mandala as a preliminary, if it is related to the extensive mandala, then it is not other than the occasion of the actual mandala offering itself. If done separately, it is mostly done at the end of the abbreviated self-generation. For just the offering ritual, even if self-generation has not preceded it, it can still be done depending on the deity of the session break. If it is done in conjunction with the torma ritual, then after the offering ritual has been performed in the preliminary, the torma ritual should be performed. The yoga of food is generally not fixed, but after that, it is done in the manner of gathering the heroes' feast. In the actual wheel offering ritual, the activity of food is completed. After the leftover torma is offered, the mandala and the torma deities are invited to return. However, in the ordinary yoga, it is also acceptable to do so. After the mandala or the torma deities together have been invited to return, it is also acceptable to perform the yoga of food. Furthermore, if it is not related to the extensive mandala, then the guests of the torma, the object of offering, are slightly different. After the deities of the mandala offering have been invited to return, the torma ritual is performed. After they have been invited to return, it is also acceptable to perform the yoga of food. Having thus determined the general framework, at this time, distinguishing the activities of the session break, there are five: the yoga of offering and praise, the sequence of near attainment, the torma ritual, the yoga of food, and the yoga of conduct. The first is divided into two: abbreviated and extensive offerings. The first, abbreviated offering, is from entering the practice tree, merely performing the twelve offerings, twenty prostrations, and praise with the praise of the five wisdoms, as usually taught. During the mandala practice offering, this alone enters into the stage of self-generation. For daily practice, one should strive to perform the extensive offering ritual as much as possible. If one does not know, cannot, or has no time, then even doing just this is sufficient. Some people do both abbreviated and extensive together in one session, but this is nothing more than focusing on elaboration. In the stage of recitation, after performing this extensive ritual related to the mandala, this abbreviated offering and praise is not necessary. Most others, external colored powders, etc.
Chinese
在建造和修持坛城并供养的时候，在坛城中生起誓言尊时，或者迎请彩粉坛城的本尊，或者在坛城中使坛城的形象与誓言尊相符，迎请宾客本尊智慧尊，并供养彼等。所说的这些是与真实坛城相关的对生坛的供养。即使仅仅理解这些，在上师口诀的修行中，自生坛城的曼扎上显现形象，誓言尊与前方本尊相符，宾客本尊智慧尊也被迎请并供养的实修传统已经衰败，因为不了解续部注释的意旨是这样的。将曼扎供养仅仅认为是外供，在那时如果不做对自生的供赞和摄集，在做曼扎供养期间，似乎有自生被勾走的担忧。因为将曼扎的本尊和自生的本尊执为不同，所以在请回时，用金刚（藏文：བཛྲ་མུཿ，梵文天城体：वज्रमु，梵文罗马拟音：vajramuḥ，汉语字面意思：金刚，穆）令曼扎的本尊返回，想要收摄自生坛城。或者认为可以和自生本尊一起，同类同类地一起收摄曼扎的本尊，以选择的方式自诩为宽广无碍。如果曼扎供养仅仅是外供或者对生坛，即使不收摄自生坛城也不是错谬，但是在那之前收摄是好的，除非是必须混合自前坛城的情况。因为密咒总体的仪轨，无论广略大小，大多如此显现并且道理相同。自前二者如同在两个集会场所分别集会，或者如同在一个房屋的部分中布置另一个房屋一样，这样的安排在任何公认的标准中都不存在。仅仅是对生坛供养，没有必要让自生坛城的眷属们守卫。因此，自生收摄是在曼扎供养之后做的，所以自生本身就是供养，否则在自生仪轨的中间，自己
English
When constructing and practicing the mandala and making offerings, when generating the Samaya-being in the mandala, either inviting the deities of the colored powder mandala, or in the mandala, making the image of the mandala correspond to the Samaya-being, inviting the guest deity, the Wisdom-being, and making offerings to them. These are said to be the offerings of the front generation mandala related to the actual mandala. Even if only these are understood, in the practice of the Guru's oral instructions, the tradition of practice of the self-generation mandala appearing on the mandala, the Samaya-being corresponding to the front deity, and the guest deity, the Wisdom-being, also being invited and offered, has declined, because it is not understood that the intention of the tantra commentary is like this. The mandala offering is only considered an external offering, and at that time, if the offering and praise to the self-generation are not done, during the mandala offering, there seems to be a concern that the self-generation will be hooked away. Because the mandala deity and the self-generation deity are held to be different, therefore, at the time of returning, the mandala deity is returned with Vajramuḥ (藏文：བཛྲ་མུཿ，梵文天城体：वज्रमु，梵文罗马拟音：vajramuḥ，汉语字面意思：金刚，穆), and it is desired to gather the self-generation mandala. Or it is thought that the mandala deity can be gathered together with the self-generation deity, in the same category, and it is boasted that it is wide and unobstructed by way of choice. If the mandala offering is only an external offering or a front generation mandala, even if the self-generation mandala is not gathered, it is not a mistake, but it is good to gather it before that, unless it is a case where the self and front mandalas must be mixed. Because the general rituals of mantra, whether extensive or concise, large or small, mostly appear like this and the reasoning is the same. The self and front are like gathering separately in two assembly halls, or like arranging one house inside a part of another house, such an arrangement does not exist in any recognized standard. There is no need for the retinue of the self-generation mandala to guard only the front generation mandala offering. Therefore, the self-generation gathering is done after the mandala offering, so the self-generation itself is the offering, otherwise in the middle of the self-generation ritual, oneself
Chinese
因此，在没有收摄坛城的情况下，放下对它的专注，长时间地专注于前生之神。因为不应该以太多的行为浪费太多的时间。第二，广大的供养仪轨是：准备曼荼罗，加持外供，明观坛城，迎请宾客，广大地献上外供，加持内供并献上，赞颂，祈祷愿望，这些是仪轨的次第。准备曼荼罗的方式是：两个曼荼罗中，一个在供养加持之后，用檀香的棒等，用涂抹的工具好好地涂抹。散布各种各样的花朵，像显现影像一样明观本尊等。另一个曼荼罗是：在外供和赞颂之间，在曼荼罗上安置内供的三角法源，中央有圆形明点，并在中央放一朵花。观想与前一个曼荼罗的本尊无别，献上内供。这是毫不混杂地整理汇集经续注释中各自所说的真实教导的方式。然而，每个月一次等，对于特别重要的时刻必须这样做。如果日常修持难以做到，那么简化为任何一个内外曼荼罗都可以。特别是，内外两个曼荼罗中，以内为主，因此仅仅布置内供的三角法源和明点就足够了。而且，此时新出现加持内供的实践，但这并不重要，因为在法会开始时加持的内供就足够了。这样，首先准备好内部的曼荼罗，放在稍微高一点的台子上。在其前面陈设供品。如果能有绘制或雕刻的十个、十二个、十三个等供品，那就非常好。如果没有，用意念观想也可以。在一个或四个干净的容器中倒入供水，如海螺等。之后，在一个容器中放入洒水，并放置洒水器、吉祥草或茅草等。念诵六字真言一百遍等，根据情况念诵，用这个洒水来净化所有的修法、供品和朵玛。如果不用洒水的话。
English
Therefore, without withdrawing the mandala, release the focus on it and concentrate for a long time on the deity of the front generation. Because it is not appropriate to waste too much time with too many actions. Second, the extensive offering ritual is: preparing the mandala, blessing the outer offerings, visualizing the mandala clearly, inviting the guests, extensively offering the outer offerings, blessing and offering the inner offerings, praising, and praying for wishes. These are the order of the rituals. The way to prepare the mandala is: of the two mandalas, one is after the blessing of the offering, use sandalwood sticks, etc., and apply it well with the application tool. Scatter various kinds of flowers, and visualize the deity clearly like an image appearing. The other mandala is: between the outer offering and the praise, place the triangular source of the inner offering on the mandala, with a circular bindu in the center, and place a flower in the center. Contemplate that it is inseparable from the deity of the previous mandala, and offer the inner offering. This is the way to arrange and compile the true teachings spoken in the tantras and commentaries without mixing them up. However, it must be done for particularly important moments, such as once a month. If it is difficult to do in daily practice, then it is okay to simplify it to any one of the inner and outer mandalas. In particular, of the two inner and outer mandalas, the inner one is the main one, so it is enough to arrange only the triangular source and bindu of the inner offering. Moreover, the practice of newly blessing the inner offering appears at this time, but this is not important, because the inner offering blessed at the beginning of the gathering is sufficient. In this way, first prepare the inner mandala and place it on a slightly higher platform. Arrange the offerings in front of it. It would be very good if there were ten, twelve, thirteen, etc. offerings drawn or carved. If not, it is okay to visualize them in your mind. Pour offering water into one or four clean containers, such as conch shells, etc. After that, put sprinkling water in one container, and place a sprinkler, kusha grass, or thatch, etc. Recite the six-syllable mantra a hundred times, etc., recite as appropriate, and use this sprinkling water to purify all the sadhana, offerings, and tormas. If you don't use sprinkling water,