English
Having descended, the nectar offering clouds, blended into one taste, spread throughout the sky, transforming all of samsara and nirvana into places of offering, the secrets of body, speech, and mind, the inexhaustible adornment wheel of the dakinis of the essence of reality, and the oneness of the disciple's body, speech, and mind, are placed in the mind's grasp as they blaze in great bliss. At the same time, the sounds of cymbals and other musical instruments are combined, and with the burning of great meat incense, all of samsara and nirvana are purified, fully awakened into the great mandala of the vast array of victors. Finally, after reciting the names of the lineage lamas and the mantras of the peaceful and wrathful deities, Namo! I pray to all the root and lineage lamas, the peaceful and wrathful deities, the vast array of Buddhas and Bodhisattvas, the heroes and dakinis, the oath-bound protectors, and all sentient beings of the six realms, together with the pure celestial mandala, offering and spreading all of the disciple's body, possessions, and ocean of merit as the great nectar of the indivisibility of samsara and nirvana. Please accept this without hesitation, pacify all temporary and ultimate outer, inner, and secret obstacles and unfavorable conditions, and grant all supreme and common accomplishments. Or, just reciting these, it is also good to separately pray to the lineage lamas, the peaceful and wrathful deities, the dakini protectors, and all sentient beings of the six realms, together with the pure celestial mandala. At that time, the experiences of the body trembling and swaying, the speech clamoring and roaring, and the mind dissolving into the realm of non-thought luminosity, can be allowed to arise naturally. Having placed the torma in its place, the offering is made by touching the lama's feet with the head. Third, introducing the extraordinary wisdom through the power of the awareness of Samantabhadra, divided into three parts. First, the signs representing Samantabhadra: The disciple offers a mandala, joins their palms, and says: Kye! Glorious Buddha, the self of all, Vajra Lama, please listen, Supreme and sacred meaning of truth, Please manifest to me. Thus they pray. Then, the disciple sits on a comfortable cushion in the seven-fold posture of Vairochana, visualizing in their heart the support of the mind, Samantabhadra, blue, with the mudra of meditative equipoise, seated in the vajra posture. Ehyehi (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Inviting the wisdom being to come. Dza Hum Bam Hoh (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)
Chinese
我如是了悟。以慈悲之差别，示现种种。金刚萨埵以百部灌顶。（藏文）之后，百字明的结尾。（梵文天城体：वज्रीभव अभिषिञ्च माम्，梵文罗马拟音：vajrī bhava abhiṣiñca mām，汉语字面意思：金刚，生起，灌顶，我）。以此灌顶，如是，一切法皆清净为本尊百部之体性。且彼亦自心，殊胜二谛无别，清净为大密一部。如是生起证悟。三者，随后，观想上师心间发出咒鬘，进入弟子口中，融入心间。念诵寂怒总咒及百字明三遍。受持禅修念诵之誓言。弟子献曼扎，顶礼合掌。（主尊）如是所说之教言，所有彼等我皆奉行。如是立誓，供养所有供品。会供品中之第四，享用会供：事业金刚先行，交错堆积方便智慧之物。平等不移，平等之佛陀吉祥。邪念名相之戏论，自然寂灭。如誓言般，随心所欲行持。享用平等圆满大供养。如是献于上师。彼亦以莲花手印回敬，念诵：阿拉拉霍。（藏文）分发与所有集会者，以内之火供而享用之末尾。 吽！我等金刚上师师兄弟姐妹等，以扎嘎达勇士之宴，令所有众生皆聚集于掌控之中。以大肉宴，成为瑜伽之大自在。以金刚寿宴，获得金刚萨埵之寿命与青春。以众多食物之差别宴，获得寂怒事业之种种神通自在。如是祈愿。第五，布施残食：收集所有残食，不作储藏。先前之供品与残食一同置于坛城之东南方，香之曼扎之上。观想上师舌头上马头明王父母享用，降下菩提心甘露。以虚空之印，盖上扎嘎达之口器。 嗡 咕噜 卓达 惹那 萨玛雅 札夏 布瓦 布达 舍达 巴拉 秀巴 嘎拉 吽 啪。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。以此加持。 吽！
English
I realized it thus. Showing various distinctions of compassion. Vajrasattva empowers with the hundred families. After that, at the end of the hundred-syllable mantra: Vajrī bhava abhiṣiñca mām (Sanskrit). By this empowerment, all dharmas are purified as the essence of the hundred families. And that is also one's own mind, the inseparable union of the two truths, purified as one great secret family. Thus, generate realization. Third, afterwards, visualize a garland of mantras emanating from the heart of the master, entering the disciple's mouth, and dissolving into the heart. Recite the general mantra of the peaceful and wrathful deities and the hundred-syllable mantra three times. Take the vows of meditation and recitation. The disciple offers a mandala, prostrates, and joins their palms. "Whatever the master has commanded, all of that I will do." Thus, make a vow and offer whatever wealth is available. The fourth part of the tsok offering, enjoying the tsok: The karma vajra goes first, alternately piling up the substances of skillful means and wisdom. Immovable equality, the glorious Buddha of equality. The proliferation of false thoughts and signs naturally subsides. Acting as pleased according to the samaya. Please accept the great offering of perfect equality. Thus, offer it to the master. He also returns it with the lotus mudra, reciting: Ala la ho. Distribute it to all those assembled, and at the end of enjoying it with the inner fire offering: Ho! May we, the vajra master, brothers and sisters, by feasting on the Jagada heroes, gather all beings under our control. By feasting on the maha-mamsa, may we become great lords of yoga. By feasting on the vajra life, may we gain mastery over the life and youth of Vajrasattva. By feasting on the many different kinds of food, may we gain power over the various magical powers of the peaceful and wrathful activities. Thus, make aspirations. Fifth, giving away the leftovers: Gather all the leftovers without hoarding them. Place the previous offerings and leftovers together on the southeast side of the mandala, on top of a scented mandala. Visualize Hayagriva, father and mother, enjoying themselves on the master's tongue, causing the nectar of bodhicitta to descend. Cover the mouth of Jagada with the seal of space. Om Guru Krodha Ratna Samaya Prisha Purva Buddha Kshetra Pala Shobha Kara Hum Phet. Bless it with this. Hum!
Chinese
努ra嘎雅美。匝 吽 班 霍。菩提吉大 萨帕ra纳 帕特。 菩提心之光芒的云彩散发，使器情世间一切清净而明亮。桑哈ra纳 吽。 清净的器情世间一切融入于宫殿。 其眷属融入于此。 眷属依次融入主尊父母。 佛母融入佛父，其融入智慧勇识。 其融入禅定勇识。 其融入吽。 吽字向上收摄融入于那达之间，安住于无分别任运成就如虚空般的境界中。 吽 班匝 德热。 如是念诵，从座间之神起身。 将显现、声音、觉知三者认知为本尊、咒语、法性的自性。 穿戴盔甲守护身体： 自己头顶为嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间为阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），心间为吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，观想以此加持。 班匝 嘎瓦 匝热恰 杭。 如是念诵。 以金刚盔甲如融化般覆盖身体，观想身语意与金刚三者无二无别。 一切无余身语意，身语意周遍一切。 如是念诵，生起慢心。 彩粉之仪轨连续数日进行，前几日亦如是。 最后一日晚上， 贝嘎 扎ra玛扬。 如是念诵。 将智慧之轮升于空中。 作酬谢之供赞与忏悔。 嗡。 您成办有情一切义利。 等等之后。 嘉纳 曼达拉 班匝 穆。 如是念诵，祈请智慧尊降临。 誓言之坛城收摄方式如前。 彼时或次日，以具足本尊慢之心，念诵阿嘎若。 以持金刚杵之手，首先收摄诸本尊之名号，稍微置于头顶。 之后从有权者开始，直至主尊之位置，依次以拂尘稍微给予其他。 剩余者放入良好之器皿中，以供养与大恭敬之心抛入河中。 瓶水剩余等亦应利益他人。 第五，回向吉祥： 祈请上师、本尊、诸佛众垂念。 今于此处精勤修持之善根，三时所积与现有之善根等，总集回向无上大菩提。 从今至菩提果之间，愿我具足高贵种姓、聪慧、无慢心，大悲心且具足对上师之恭敬。 具吉祥金刚
English
Nuraaga Yama Ye. Dza Hum Bam Ho. Bodhicitta Saparana Phet. The clouds of light rays of the Bodhicitta spread, purifying and illuminating all containers and contents. Samharana Hum. All pure containers and contents dissolve into the palace. It dissolves into all the retinue. The retinue gradually dissolves into the main deity, father and mother. The mother dissolves into the father, and that into the wisdom being. That dissolves into the samadhi being. That dissolves into Hum. The Hum rises and dissolves into Nada, and remains in a state of spontaneous perfection like the sky, free from conceptualization. Hum Vajra Dhrik. By saying this, rise as the deity of the session break. Understand the three aspects of appearance, sound, and awareness as the nature of deity, mantra, and dharmata. To put on armor and protect the body: Visualize the letters Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) at the crown of your head, Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) at your throat, and Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) at your heart. Vajra Kava Chi Raksha Ham. By saying this, imagine that your body is covered with a melted vajra armor, and that your three doors are inseparable from the three vajras. All without exception are body, speech, and mind. Body, speech, and mind pervade all. Say this and generate pride. The ritual of colored powders should be done for several consecutive days, and the previous days should be the same. On the last night, Vega Krama Yam. By saying this, raise the wheel of wisdom into the sky. Make offerings of gratitude, praise, and apologies. Om. You accomplish all the purposes of sentient beings. At the end of these and others, Jnana Mandala Vajra Muh. By saying this, request them to depart. The method of collecting the mandala of vows should be done as before. At that time or the next day, with the pride of the deity, recite Akaro. With the hand holding the vajra, first collect the names of the deities and place them slightly on the head. Then, starting from the powerful one and gradually up to the position of the main deity, give a little to others with a whisk. Put the remaining ones in a good vessel and throw them into the river with great offerings and respect. The remaining vase water and so on should also benefit others. Fifth, the dedication and auspicious words to be done: May the lama, yidam, and deity assembly be mindful. Today, the merit of diligently accomplishing this, and all the merit accumulated and existing in the three times, combine and dedicate to the great unsurpassed enlightenment. From now until reaching the essence of enlightenment, may I have a good lineage, clear mind, no pride, great compassion, and respect for the lama. Glorious Vajra
Chinese
愿安住于胜妙乘！以灌顶成熟且具足三昧耶誓言，圆满二次第道之修持，无有困难地趋入持明果位，愿二种成就轻易成办！所显现一切圆满为幻化网之轮，所有声名皆为不可言说之咒音，心之动摇为自明无为，愿无有聚散之大乐现前！愿将未断之失坏、退堕、迷乱、障碍清净于本位，以无别了知外内秘密而圆满，所显现一切皆于普贤广阔虚空中自解脱，愿从恶趣深渊中解脱，证得轮回涅槃平等！愿于大明点中圆满身与坛城，于大誓言中清净取舍之相，于大遍在处解脱希忧之结，于大圆满中现证法身！愿三传承之加持融入心间，幻化网道之秘密圆满于心，以四种事业任运成就，救度无边众生！寂怒化身之轮作授记，空行母众如子般守护，护法守卫遣除一切障碍，愿心中一切所愿皆得成办！愿胜者之教法兴盛广大，所有持教者之意愿皆得成办，愿所有众生之违缘皆寂灭，一切圆满如意成就！如是等，其他吉祥语及欢庆之事等，所有广大仪轨应如共同秘密之次第而知晓。种姓之主，具德金刚萨埵，以大悲之幻化，消除无边众生之痛苦及其因，安置于四身之大乐胜位之快速道。根本续及后续经典等之意趣，印度和藏地所有智者成就者，所阐明之语之精要义，以易于表达之语在此辑录。以无上福德如秋月般皎洁，遣除此世众生二障之黑暗，愿无量光明显现，百种姓之智慧轮于一处成就！此名为《具德金刚萨埵大密种姓总集仪轨·大乐妙道》，为木马