English
I prostrate and praise you, the supreme king! Great wisdom is clear like the sun in the sky. The light of the Bodhi mind arises in the sphere. With the power of bravery and swiftness, liberate the six realms of beings. The wisdom vajra that destroys concepts radiates miraculous powers. The body of the teacher who speaks the non-dual sacred meaning. Lion of speech, I prostrate and praise you! Om. The chief gathered from all the realms of the ten directions. Victorious ones, together with their sons, assemblies of mothers, and emanations. Other than yourself, bodies emanated as retinues. Possessing vows that do not stray from the nature of the sphere. I prostrate and praise all the assemblies of peaceful and wrathful ones! Ala la ho hum. No matter how arrogance and conceit appear, Through the blessings of praising the peaceful and wrathful deities, The five great qualities are spontaneously accomplished, May whatever appears be pure, vast, and spontaneously accomplished! Namo Hum. This is newly composed by gathering from various lineages. Fifth, requesting accomplishments and making aspirations: Ho! The essence of all the Tathagatas of the ten directions and four times, the Bhagavan glorious Vajrasattva and so on, the five families of Buddhas, the ocean of victorious ones with inconceivable retinues, and the Bhagavan Great Supreme Heruka and so on, the nine Krodha Herukas blazing with flames, all the inconceivable wrathful deities, please listen and remember. We yogis offer the supreme offering born from the distinction of excellent awareness, in the manner of the three aspects of outer, inner, and secret, may the continuum of body, speech, and mind be pervaded by great satisfaction. By that blessing, may all limitless sentient beings attain the rank of Vajradhara. May all our broken vows be fulfilled, and having become vessels of accomplishment, may we awaken at the great gathering place of the mandala of letters, and may samsara be primordially pure. Ala la ho. And so on. We who have manifestly entered into this vow, May cutting and suffering not occur to the body, But the suffering of being touched by a shadow is extremely unbearable, By seeing just a part of your body, may we quickly live, and Like the light of a thousand suns entering the body, May it always arise in this world, and May body, speech, and mind have vajra radiance in this life, May all hopes and wishes be granted at this very moment! Thus, we pray.
English
吽. Whatever appears as objects of thought in the mind, by the blessings of prayers being manifestly offered, whatever is thought in the mind will be spontaneously accomplished, and may all activities for the benefit of beings be spontaneously accomplished. Namo Hum. Sixth is recitation. There are three aspects: opening the recitation room, the actual recitation, and the concluding summary of the session. First, the basis for opening is to visualize the mandala clearly, and then recite "Bhrum vishva vishuddhe kapala bhrum phat dza; Hum Om Sva Am Ha phat dza; Hum ha he phat bhayo ram phat dza." By reciting this, one visualizes that from the mandala of samadhi, the mandala of intrinsic nature, with its support and supported, is separated and abides in the sky in front like a burning mountain with attached flames. Secondly, there are two types: common and special. First, one visualizes that in the hearts of the wisdom beings of the deities in front and oneself, their respective hand implements are marked with seed syllables and surrounded by the mantra to be recited. When reciting the mantra, one visualizes that rays of mantra light emanate from one's own heart in the manner of offerings, pleasing the assembly of wisdom deities, stimulating the lineage of commitment, and that all the blessings and siddhis of body, speech, and mind are bestowed upon oneself in the form of light and rays, and dissolve into oneself. In the state of the union of samaya and wisdom, endowed with the three clarities, abandoning the ten faults, the mantra to be recited is the generation stage mantra of peaceful deities such as Kunsang (Samantabhadra), and for wrathful deities, the respective generation stage mantras are connected with rulu, combining the approach of the main deity and retinue, reciting as appropriate. Secondly, whether the recitation room is opened or not, it is fine. All movements of the body are known as mudras of commitment, all recitations of speech appear as the sound of dharmata, and all thoughts of the mind are realized as the essence of the root bodhicitta, without separation from the pride of the three mandalas of phenomenal existence being primordially complete. Samsara is the realm of dharma itself. Sentient beings arise as the essence of the Buddha. Inconceivable sounds, all are words of mantra recitation. Having realized this, recite "Om guhya jnana bodhicitta maha sukha hum hum," to the best of one's ability in a state where wind, mantra, and mind are inseparable. Hum. Whatever suffering of cause and effect striving appears, practicing the four types of recitation
English
Through the power of practice, may all realize the meaning of Samantabhadra, and may the three siddhis be spontaneously accomplished. Namo Hum. Thus it is. Third, regarding the conclusion of the session, there are three: praise, confession, and gathering the mandala. First, recite what was said before, or connect the praise of the wrathful and peaceful manifestations of illusion, whichever is convenient. Second, from the beginning, from the purity of the non-dual Dharmakaya, through the power of ignorance, imputations and accusations are made, maturing into the nature of various joys and sufferings. To reverse this, we take the vows of the Victorious Ones, and we, with our ignorant body, speech, and mind, through careless conduct, have violated the vows. Whatever displeases the Victorious Ones and their retinue, we beseech you, great compassionate one, to forgive. Thus reciting, confess all the misdeeds committed. Third, realize that the mandala of self-nature and samadhi are inseparable, and by reciting Hum, merge the wisdom mandala into the samaya mandala, and for the sake of clarity and stability, also recite the hundred-syllable mantra. Third, the subsequent rituals are five: tsok offering, propitiating the steadfast ones, gathering, distributing and protecting the body, and the yoga of conduct. First, the tsok offering also has five parts. First, arranging and blessing: arrange the implements suitable as samaya substances, sprinkle them with scented water, and purify them with Om Krodhi Svari Sarva Drabyam Svaha Ne Hum Phet. By reciting Ram Yam Kham, the rays of wisdom light arise as fire, wind, and water, burning, destroying, and purifying all faults of clinging to reality, transforming them into emptiness. From within emptiness, the tsok vessel, in the burning vessel of Bhanda, the tsok substances, the nectar of wisdom, the form of desirable qualities, complete and without lack, each transforming into the play of goddesses, visualize as inconceivable clouds, transforming into a treasure of enjoyment, and bless by reciting the three syllables three times. Second, inviting: Om, perfecting the accumulation of merit and wisdom, the mandala of self-awareness without beginning or end, the wheel radiating the four wisdoms, we request the supreme tsok mandala to come. JAH HUM BAM HOH, E HYE HI, RULU RULU HUM BHYO JAH JAH, thus invite, and perform hooking, abiding, binding, and pleasing. Third, offering has three parts. First, general offering:
Chinese
供养是：吽！无上殊胜之供养，五智光芒普照耀，以五种欲妙善庄严，祈请受纳三昧耶秘密供。嗡啊吽！苏ra多玛哈ra嘎巴那班贝努苏ra多，帝布巴ra姆，萨瓦达塔嘎达悉地吽，萨玛约达姆，萨瓦玛哈苏卡悉地吽。嗡啊吽！如是供养。第二，特别供养是：嗡 希ri 班匝ra 嘎 杜贝 杜。同样地，布贝 布，阿洛给 赫利，根德 根。如是四者交替。嗡 希ri 班匝ra 嘎 啦色亚 吽。同样地，玛列 创，给帝 赫利，尼提 阿。如是，也以十六嬉女苏ra多供养。第三，特殊供养有三，首先，将荟供食物分为三份或四份来陈设，第一是供养：嗡！如意宝般喜悦满足之受用，如摩尼宝或如意树，如不耕而获之庄稼般繁茂，瑜伽士之广大受用，亦如充满虚空界，金刚喜宴一切聚集，有缘者皆能善变幻，金刚舞自在舞动，娇媚等天女之姿态，以敬礼赞叹之方式，以乐器之声使之欢喜。扎 吽 班 霍！希ri 嘿ra嘎玛哈班匝，伊当，杜巴，布巴，帝邦，根德，巴林达 扎 霍！希ri玛 喀 喀 喀嘿 喀嘿！如是以六妙欲供养，思维令其欢喜满足。中间是忏悔：吽！从无始劫以来，直至获得此身，身体造作罪恶，行持恶劣行为，口中说妄语，说恶语，心中思虑颠倒，生起贪嗔痴等，因烦恼而犯下的过错，祈请具光彩之诸佛菩萨众宽恕。智慧本尊虽无分别念，然其眷属之诸神鬼等，一见人之过失便制造障碍，所有过失违犯皆忏悔。如是，念诵百字明，思维一切怨恨皆得清净。最后是劝请事业，有安住本尊、勾招、委派事业、施力四者。首先是：安置林伽
English
The offering is: Hūṃ! This supreme and excellent offering, Radiating the light of the five wisdoms, Adorned with the five desirable qualities, Please accept this samaya secret offering. Oṃ āḥ hūṃ! Surato mahārāgapanabeṃpenu surato, tipu paramu, sarva tathāgata siddhi hūṃ, samayota muḥ, sarva mahāsukha siddhi hūṃ. Oṃ āḥ hūṃ! Thus offer. Secondly, the specific offering is: Oṃ śrī vajra rāga dhūpe dhū. Similarly, puṣpe pu, āloke hrīḥ, gandhe gandha. Thus, the four are alternated. Oṃ śrī vajra rāga lāsya hūṃ. Similarly, māle trāṃ, gīti hrīḥ, nirti āḥ. Thus, also offer with the sixteen amorous Suratos. Thirdly, the special offering has three parts. First, the tsok offering is arranged in three or four parts. The first is the offering: Oṃ! May the enjoyment that satisfies with delight, Like a wish-fulfilling jewel, Or a great wish-fulfilling tree, a source of desires, Like crops that flourish without being plowed, The great enjoyment of yogis, Even filling the realm of space, The Vajra Delight Gathering, all assembled, May the fortunate ones transform it well, And having mastered the Vajra Dance, The graceful gestures of the goddesses, With gestures of bowing and praise, Please be delighted by the assembly of musical instruments. Jaḥ hūṃ vaṃ hoḥ! Śrī heruka mahāvajra, idaṃ, dhūpa, puṣpa, dīpaṃ, gandha, baliṃta pratīccha hoḥ! Śrī māṃ kha kha khāhi khāhi! Thus, by offering the six desirable qualities, think that they are pleased and satisfied. The middle part is confession: Hūṃ! From beginningless lifetimes until now, Until taking this present body, The body has committed sins, engaged in evil deeds, The tongue has spoken falsehoods, uttered evil words, The mind has thought wrongly, such as with desire, anger, and ignorance, The faults committed due to the power of afflictions, I beseech the assembly of radiant deities to forgive. Although the wisdom deities have no conceptual thought, The gods and demons belonging to their retinue, As soon as they see the faults of humans, create obstacles. Whatever faults and transgressions have been committed, I confess and reveal them. Thus, recite the hundred-syllable mantra, and think that all grudges are purified. Finally, for urging activity, there are four: establishing the support, summoning, entrusting to activity, and empowering. The first is: establishing the linga separately.