English
Equality. The path of liberation is shown, placed in the true realm. Door keepers, please invite, offer and request to come. Messenger women emanated from body, speech, and mind, may you completely accomplish the four activities. In this mandala where wisdom flickers like stars, offer with samaya vows and mindfulness, and request to come. OM EH YAHI etc. invite and bless. OM SHRI VAJRA ANGUKUSHA JAH OM SHRI VAJRA PASHA HUM OM SHRI VAJRA SPHOTA BAM OM SHRI VAJRA GHANTEH HOH Secondly, the great element of space, etc., with mantras, and, Gone to bliss, Bhagavan, etc., offer with the mantras that appear during the above Samantabhadra offering. Samantabhadra outer, inner, secret, that very nature, summarized in verses. Written well with the pen of samadhi. In the mandala of the victorious ones, the appearance of the world, the bathing water of the ocean, the southern clouds, the fragrance of incense wafts. Trees, flowers, the light of the sun and moon illuminate. The anointing of the river, the food of the mountain king, and all that appears as sound, musical instruments, appearances and sounds, etc. Whatever arises, the six aggregates, emptiness, the nature of emanation. In the arrangement of unreal, free from elaboration, illusion. Appearance is the body, what appears as sound is Vajra speech. Unfading thoughts, beyond mind, the secret realm. From the unborn state, the unobstructed sound of reality. Various appearances, offer in that very state. Sixth is the tsok offering, and making the deities happy with the tsok confession. Making the yogis happy with the samaya substances. Making the remainder collectors happy with the remaining food. These are their prayers. In the first, the two of offering and confession. First, the desired qualities on top of the torma, make the deities of the assembly field happy. In the middle, from the ocean of nectar, draw the essence with the tongue vajra tube and enjoy. Below, the flesh, blood, bones, wrathful kings, doorkeepers, Dharma protectors, etc., are pleased by enjoying. HUM. The form is holding a mirror in both hands. etc. From the above, like the torma offering, the six realm goddesses are complete. SVA BHAVA ATMAKO 'HAM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). In the middle, if expanded, at the end of the eight offering beauties. HUM VAJRA DHRK MUM DHATESHVARI GANA CAKRA PUJA BA KHA KHA KHA HI etc. Add to the end of all forty-two peaceful mantras, and offer three times each. Second is, the auspicious Samantabhadra, the manifestation of the true intention, to grace
Chinese
從偉大上師到聖者的傳承上師，本尊寂怒普巴等六大續部的本尊，處所二十四境，黑魯嘎的十地，八大屍陀林等處所居住的勇士空行母，護持佛法的護法黑袍財神三姊妹等面前，獻上廣大會供。瑜伽士我等之根本支分，所有破損衰損違犯錯誤，皆發露懺悔。祈請清淨北方淨土。吽，見解低下，未證悟法性之義；禪修短暫，本尊不明顯；行為微小，未令本尊歡喜；慈悲心小，未令上師歡喜。向殊勝之天眾懺悔。念誦百字明如有破損，以了知自性無有，以見解之觀點圓滿之。第二，以祈請與回答開示會供之義，以甘露之供養清淨會供之分別念，以及會供之享用。第一有三。第一，為祈請之緣故，事業金剛向自在頂禮三次，手持顱器，並伴隨歌舞。奇哉！請看具美之神聖法，對此不應作分別念。犬、婆羅門、旃陀羅三者，於自性一味中享用。如是說。嗡，金剛持等請垂聽，我之會供此供品，為令歡喜之義而陳設，祈請隨意享用。第二是，上師以從廣大智慧所生之，廣大燃燒之會供焚燒煩惱。獲得如此安樂之後，大家皆說「啊！吼！蘇卡」。大家皆說：啊！吼！瑪哈蘇卡吼！啊啦啦吼！第三，廣大是開示會供之自性，以及將其因緣資具轉為道用。第一，開示三身和菩提心，以空性之徵兆而生起聖者。勝樂、賜樂、作樂者，是明覺之士金剛薩埵。以明覺證悟彼菩提心。菩提心是殊勝成就，了知彼即是真實。光明和五種神通等，縱然具足，惡鬼亦不喜知。第二，開始是食物，歌是詞句，舞蹈是聚集嬉戲之資
English
Offering a vast feast to the lineage lamas who have come from the great lamas to the holy ones, the deities of the six great tantras such as the peaceful and wrathful Herukas and Vajrakilaya, the heroes and dakinis residing in the twenty-four places, the ten abodes of Heruka, the eight great charnel grounds, etc., and the Dharma-protecting guardians such as the Black-robed Mahakala and the three sisters of Jyeshtaghnī. I, the yogi, confess and repent all the breakages, deteriorations, transgressions, and errors of my root and branches. Please purify the northern pure land. Hūṃ, with a low view, not realizing the meaning of dharmatā; meditation is short, the yidam deity is not clear; behavior is small, the yidam deity is not pleased; compassion is small, the guru is not pleased. I confess to the auspicious assembly of deities. If there are breakages in reciting the hundred-syllable mantra, it should be filled by the view of understanding that there is no inherent nature. Second, to introduce the meaning of the feast through request and answer, to purify the conceptual thoughts of the feast with the offering of nectar, and to actually enjoy the feast. The first has three parts. First, for the sake of requesting, the Karma Vajra bows three times to the powerful one, holding the kapala, accompanied by dance. Kye! Look at the beautiful and sacred Dharma! It is not right to make discriminations about this. The three, dog, Brahmin, and Chandalas, enjoy themselves in the same nature. Thus it is said. Oṃ, Vajradhara and others, please listen. This feast offering of mine is presented for the sake of pleasing, please accept it as you wish. Second, the guru burns the afflictions with the great burning feast that arises from great wisdom. After obtaining such bliss, everyone says, "Ah! Ho! Sukha!" Everyone says: Ah! Ho! Maha Sukha Ho! Alala Ho! Third, the great one introduces the nature of the feast and transforms its causes and materials into the path. First, introducing the three kayas and bodhicitta, the holy one arises as a sign of emptiness. The supreme bliss, the giver of bliss, the maker of bliss, is the knowledgeable being Vajrasattva. Realize that bodhicitta with knowledge. Bodhicitta is the supreme accomplishment, knowing that is truly real. Even if endowed with light and the five clairvoyances, the yakshas do not like to know. Second, the beginning is food, the song is words, the dance is the gathering of play.
Chinese
于彼处余供养。 呀 嘿 扎！ 余供宾客众，祈愿返回自处。 第四者： 从无漏安乐之光中善化现， 三座圆满之坛城大海中， 喜悦天神供养之云聚， 善妙供养，愿二资粮圆满。 以金刚身于幻化之灶中， 自明本自成就之三根本， 以能断分别念之焚烧供养力， 愿轮回涅槃清净平等大乐增长广大。 金刚乘之秘密汇集于此， 具缘之人以富饶资具众， 以善用誓言物之力， 愿证悟由上而上增长。 往昔于大吉祥尊前受持誓言者， 祈愿余供众以种种欲妙， 安乐受用，恒常守护大乐金刚心之修持，免于障碍。 诸法皆为智慧幻化网， 令法性大圆满满足， 俱生本元之会供轮， 祈愿恒常融入心间莲花中。 ༈ 至尊上师、本尊、空行坛城， 以修、诵、供、赞、会供之供养力， 愿以此善根，令自他一切有情， 远离过失，一切功德悉皆圆满， 最终获得五身圆满佛果。 ༈ 第二，大余供仪轨： 护法朵玛仪轨，虽无会供，然云于修法之末行之。 于前台上，以颅器盛装朵玛，作心形，以三十六数，或以五种誓言物庄严，陈设。 于朵玛前，陈设外供。 嗡 阿 吽！ 如同余供加持般，于朵玛上，观想欲妙天女等。 自心间，放射出红色忿怒自在王，手持铁钩与索。 三十二空行母，及四勇士，不由自主迎请而来。 为令世尊五部之眷属欢喜，于无量宫之外，于棕榈树林中，于每一方有八位，于四隅有四位安住。 嗡 达给 Ra匝 吽！ 如上，并以歌舞劝请。 彼等一切，皆于田园之座上，以舞姿摇曳， 赤身裸体，手持弯刀与颅血， 以骨饰与铃铛串珠装饰， ཤ
English
At that place, offer the remaining. Ya Hi Tsa! May the remaining guests return to their own places. Fourth: From the light of stainless bliss, may there be excellent emanation, In the mandala ocean complete with the three seats, Clouds of offerings to the delighted gods, May the two accumulations be perfected through excellent offerings. With the vajra body in the illusory hearth, The three roots of self-awareness, primordially accomplished, Through the power of offering burnt offerings that consume conceptual thoughts, May samsara and nirvana be equally increased in the great perfection. The secret of Vajrayana is gathered here, Fortunate people with abundant resources, Through the power of properly using the substances of samaya, May realization increase from above. Those who took vows before the great glorious one in the past, May the remaining collectors enjoy various desirable qualities, May they always protect the practice of great bliss Vajrasattva from obstacles. All phenomena are a magical net of wisdom, Satisfying the great perfection of suchness, The wheel of the innate, natural assembly, May it always dissolve into the lotus in the heart center. ༈ To the mandala of the venerable lama, yidam, and dakini, Through meditation, recitation, offerings, praise, and tsok offerings, May all sentient beings, self and others, through this virtue, Be completely free from faults and fully endowed with all qualities, And ultimately attain the five kayas of Buddhahood. ༈ Second, the great remaining offering ritual: The protector's torma ritual, although there is no tsok offering, is said to be performed at the end of the practice. On the front platform, place a torma in the shape of a heart in a skull cup, adorned with thirty-six or five samaya substances. Place outer offerings in front of the torma container. Om Ah Hum! On the torma, visualize goddesses of desirable qualities, etc., as blessings of the tsok offering, And from my heart, emanate the red wrathful king of desire, holding an iron hook and a lasso. The thirty-two dakinis and four heroes are invited involuntarily. For the sake of the retinue of the Blessed One, the five families, outside the immeasurable palace, in the palm grove, eight in each direction, and four in each corner. Om Dakini Raja Hum! And so on, as above, and urged with songs and dances. All of them dance gracefully on the seats of the fields and gardens, Naked, holding curved knives and skull blood in their hands, Adorned with bone ornaments and strings of bells, ཤ
Chinese
东方八个白色，南方八个黄色，西方八个红色，北方八个绿色，交界处是两种颜色的混合。阿阇黎向食子上吐唾沫，从薄伽梵吉祥金刚萨埵的舌尖，降下甘露之雨，空行母们用嘴吸收。这是口水的想法。食子是甘露之海，空行母们享用。这是甘露的想法。即使三种毒变成肉、血、骨，空行母们也享用。这是三种毒的想法。然后供养：吽 班杂 达 嘎 达格尼 扎 诶芒 巴林达 吽 啪 咔嘿。嗡 萨瓦 布达 达 嘎 达格尼 扎 诶芒 巴林达 嗡 啪 咔嘿。这是东方的九个。 幢 萨瓦 惹那 达 嘎 达格尼 扎 诶芒 巴林达 幢 啪 咔嘿。南方的九个。 舍 萨瓦 贝玛 达 嘎 达格尼 扎 诶芒 巴林达 舍 啪 咔嘿。西方的九个。 诃 萨瓦 嘎玛 达 嘎 达格尼 扎 诶芒 巴林达 诃 啪 咔嘿。北方的九个。这些各自念诵数量或三个。然后，当空行母们竖起耳朵倾听时，伴随着金刚铃的声音。吽！薄伽梵金刚萨埵啊！被空行众围绕，从极乐世界，金刚虚空行母们，安住在饿鬼垫上，手持勇士怖畏之形，拥有各自的命运和法器，以恶毒之心行罪恶，食用血肉、肠子、腿和脂肪，食用并引导，杀害并抢夺，一切都具有各自的誓言。祈请从东方降临。请降临此处，享用装饰食子。请享用教令的父降。请成办我的心愿。祈请委以事业，成办事业。从具光彩的世界，金刚虚空…… 威慑大者和燃烧之火，摧毁母和驴头，一切都具有各自的誓言。南方的方向…… 请降临此处…… 请享用教令…… 请成办我的…… 祈请委以事业…… 从极乐世界，金刚虚空…… 大贪母和离贪母，轮母和增长母，一切都具有各自的法器。西
English
Eight white in the east, eight yellow in the south, eight red in the west, eight green in the north, the boundaries are a mixture of two colors. The teacher spits on the torma, and from the tip of the tongue of the Bhagavan glorious Vajrasattva, a rain of nectar emanates, and the dakinis absorb it into their mouths. This is the intention of saliva. The torma is an ocean of nectar, the dakinis partake of it. This is the intention of nectar. Even if the three poisons become flesh, blood, and bones, the dakinis partake of it. This is the intention of the three poisons. Then offer: Hūṃ vajra dhāka ḍākinī praticcha e maṃ baliṃta hūṃ phaṭ kha hi. Oṃ sarva buddha dhāka ḍākinī praticcha i maṃ baliṃta āoṃ phaṭ kha hi. These are the nine of the east. Trāṃ sarva ratna dhāka dhākini praticcha i maṃ baliṃta trāṃ phaṭ kha hi. The nine of the south. Hrīḥ sarva padma ḍāka ḍākkinī praticcha i maṃ baliṃta hrīḥ phaṭ kha hi. The nine of the west. Hāḥ sarva karma ḍāka ḍākkinī praticcha i maṃ baliṃta hā phaṭ kha hi. The nine of the north. Recite these individually by their number or three each. Then, when the dakinis prick up their ears to listen, accompanied by the sound of the vajra bell. Hūṃ! O Bhagavan Vajrasattva! Surrounded by the assembly of dakinis, from the world of manifest joy, the Vajra Sky-goers, perfectly seated on a preta seat, holding the terrifying form of a hero, possessing their own destiny and implements, committing sins with a malicious mind, consuming and utilizing flesh, blood, intestines, legs, and fat, eating and leading, killing and plundering, all possessing their own samaya. I request you to come from the eastern direction. Please come here and accept the ornamented torma. Please partake of this father-descent of the command. Please accomplish my intention. I request you to entrust the work and accomplish the activity. From the glorious world, Vajra Sky... The great intimidator and the burning fire, the destroying mother and the donkey's head, all possessing their own samaya. The southern direction... Please come here... Please partake of the command... Please accomplish my... I request you to entrust the work... From the world of Sukhavati, Vajra Sky... The great desiring mother and the desireless mother, the wheel mother and the increasing mother, all possessing their own implements. West