English
La! Om, Dharmakaya awareness, self-manifesting, Assembly of deities of the Vajra realm, For the sake of pervading the three realms completely, Together with the actual Blood-Drinking Mandala, Those great yogi Vidyadharas who strive for the rank of Vajradhara, According to the aspiration, samaya, and prophecy, Please descend completely to this place. Om, in the boundless realms of the ten directions, Please descend like a cloud formation. From the palace of the melody of Dharma, From the supreme abode of the great celestial mansion, Please descend, all the victorious ones together with their retinues, By the power of compassion. From all the realms of the ten directions, Wherever the victorious ones reside, together with their retinues, And as many Vajra Samaya holders as there are, Please all be mindful of this. In order to fulfill the vows of the victorious ones, And in order to completely purify samsara, In this mandala of the great assembly, Please descend by the power of your vows. Om Vajra Samaya Hum Dza, thus making the request, Inviting with the hook of compassion and E Ha Ha, Dza Hum Bam Ho dissolving. Speaking for the benefit of sentient beings, May it remain stable with Ka Ya Wakka Tsitta. Offering the mirror at this time. Then, fourthly, in the seven dharmas of eliminating defects of the senses, With the golden probe and, ear pick, eye ointment needle, tongue scraper, tooth wood, tooth dirt gold tongs and seven, like consecration, eliminate the defects of the senses. Fifth meaning, in the nine dharmas of purifying defects of objects, First, offering the mirror, like the appearance of images in a clean mirror. After offering the mirror in this way, clearly lowering the supports inside, appearing but being empty of self-nature, thinking that the habits like dirt in the minds of all sentient beings are purified, and the stainless Dharmakaya is attained. Then, in two sets of seven waters, pure water, Sumeru water, pure earth water, grain water, incense water, medicine water, jewel water and seven each, bathing water is offered to the peaceful deities. Excrement water and, ash water and, Bodhicitta water and, feces water and, Mangsa water and, blood water and, urine and seven, bathing is offered to the wrathful deities. Then wiping the body with a cloth, these are called the nine dharmas of purifying defects of objects. Sixth meaning, bestowing empowerment and blessing through the door of great qualities and ornaments, and seventh, outer, inner, and secret
Chinese
圆满供养的四种意义是：供养特殊的形体，供养美丽的装饰，供养盛大的财富受用，以及供养使之欢喜。第一种，供养头、手、足、头发、眉毛、眼睛、舌头、牙齿、肤色、手印等特殊的形体。其次，对于忿怒尊，供养头、手、足、肤色、手印、头发、胡须、眉毛、眼睛、耳朵、鼻子、舌头、牙齿、獠牙、嬉戏、威严、神变、标志、光荣的装饰和尸林的装饰等。第二种，以头饰、宝冠、耳环、项链、胸饰、臂钏、手镯脚镯、稳固的宝座、光芒、衣服等十一种来供养美丽的装饰。第三种，供养伞、幢、幡、帷幔、彩旗、风幡、城池、男女仆人、妻子等，作为盛大的财富受用。第四种分为三种：礼拜、实际供养和赞颂。首先，礼拜是：礼拜马头金刚和无我离边的内在。如法身无边安立般礼拜。实际供养有十四种意义：以手印四种，用咒语供养。以忿怒尊的住所二十门母供养。普贤菩萨和手足凉水以及五种供品等普遍供养。甘露和朵玛分别供养。对于这些，要遵循事业仪轨、安立的词句和宣告等。赞颂是用意义或标志来赞颂。这些被称为以供养使之欢喜的供养。然后第八步是吉祥。祈请普遍稳固地安住。为了门户稳固，由施主和兄弟姐妹们围绕。由此立下誓愿。这些是安立坛城面部的仪轨。从四种修持中的近修，要知道这是六天以上的次第。在白天的活动中，就这样进行安立。第三个共同意义是修持坛城昼夜仪轨的口诀。这里是关于十一天的情况，第七天、第八天和第九天的次第。
English
The four meanings of offering complete dedication are: offering a specific form, offering beautiful ornaments, offering abundant wealth and enjoyment, and offering to completely please with offerings. The first is to offer specific forms such as the head, hands, feet, hair, eyebrows, eyes, tongue, teeth, complexion, and hand symbols. Secondly, for wrathful deities, offer the head, hands, feet, complexion, hand symbols, hair, beard, eyebrows, eyes, ears, nose, tongue, teeth, fangs, playfulness, majesty, transformations, marks, glorious ornaments, and charnel ground ornaments, etc. The second is to offer beautiful ornaments with eleven items such as head ornaments, crowns, earrings, necklaces, chest ornaments, armlets, bracelets, stable thrones, rays of light, and clothing. The third is to offer umbrellas, banners, victory banners, curtains, pennants, wind banners, cities, male and female servants, wives, etc., as abundant wealth and enjoyment. The fourth is divided into three: prostration, actual offering, and praise. First, prostration is: prostration to Hayagriva and the inner selflessness free from extremes. Prostrate as if establishing the Dharmakaya without limit. Actual offerings have fourteen meanings: offer with the four mudras using mantras. Offer with the twenty gate mothers of the wrathful deity's abode. Offer universally to Samantabhadra and cool water for hands and feet, as well as the five offerings, etc. Offer nectar and torma separately. For these, follow the activity ritual, the words of establishment, and the proclamation, etc. Praise is to praise with meaning or symbols. These are called offerings that completely please with offerings. Then the eighth step is auspiciousness. Request to dwell stably in general security. For the security of the gate, be surrounded by patrons and siblings. Thereby make aspirations. These are the rituals for establishing the face of the mandala. From the four practices, the approaching practice, know that this is the order for six days or more. In the daytime activities, perform the establishment in this way. The third common meaning is the instruction for performing the ritual of the mandala day and night practice. Here it is about the situation of eleven days, the order of the seventh, eighth, and ninth days.
Chinese
如是开示，夜晚分为三段。堆积高高的供品。享用食物。陈设新的根本和枝叶的供品。如法顶礼。之后以“从本初未生”和“内外有情器世界”等事业开始，以守护轮作结界。无论上下方位何物显现，都以“信”来明示。进行忏悔。无论二障何物显现，都以此来明示。立誓。加持坛城本尊和以物加持。无论无力的神通何物显现，都以此来明示。压制玛姆，封闭秘密界限。做十忿怒尊的姿势。击打誓言魔。打上记号后加持供品。无论共同物的实物何物显现，都以此来明示。之后，事业者按照寂怒二续的仪轨进行观想，端正仪轨，并以经文来明示。在仪轨的环节中，以普贤父母为主，直至祈祷所 желаемого желаемого。之后打开念诵室。以本尊普贤为主，以智慧语的加持等词语进行五部念诵。唱诵法身虚空的赞颂。之后对菩萨和门神乃至能仁进行广大的供养。唱诵赞颂。之后为忿怒尊打开念诵室。首先进行大殊胜的启请，念诵咕雅加那。之后以金刚萨埵转变处等词语进行五部念诵。之后进行胜乐金刚的仪轨。之后进行经文的四嘿热嘎的仪轨。念诵如如。之后进行持明者的念诵。念诵玛哈咕噜。之后进行明示。以十方四时和大威猛进行赞颂。献上会供的供品，转会供轮。以经文来明示。这些是夜晚的仪轨。之后天亮时，事业者布施经文的残食，将朵玛收集在凯仓中。之后在早晨的中等仪轨中，顶礼。开始事业。作结界。明示。忏悔。立誓。加持。打上记号。加持供品。事业者按照寂怒二续的仪轨进行观想，并以经文来明示。直至五部念诵圆满。之后念诵菩提心。以十方四时进行赞颂。忿怒尊
English
Thus it is shown. Divide the night into three parts. Pile up high offerings. Enjoy the food. Arrange new root and branch offerings. Prostrate respectfully. Then, begin the activities with "from the very beginning unoriginated" and "outer and inner world of beings and environment," etc. Seal the boundaries with the protective wheel. Whatever appears in the upper and lower directions, clarify with "faith." Perform confession. Whatever appears as the two obscurations, clarify with this. Make vows. Bless the mandala deities and bless with substances. Whatever powerless magical displays appear, clarify with this. Subdue the Matrams and seal the secret boundaries. Perform the postures of the ten wrathful deities. Strike the oath-breakers. Mark and bless the offerings. Whatever appears as the reality of common substances, clarify with this. Then, the practitioner visualizes according to the peaceful and wrathful two tantras, straightens the ritual, and clarifies with scripture. During the ritual, with the deities Samantabhadra and Samantabhadri as the main ones, make supplications up to the desired purpose. Then open the mantra chamber. With the main deity Samantabhadra as the chief, perform the five families' recitations with words such as "through the blessings of wisdom speech." Recite the praise of the Dharmakaya sky. Then, offer extensively to the Bodhisattvas, gatekeepers, and even the Thubpa. Recite praises. Then open the mantra chamber for the wrathful deities. First, make the great supreme invocation and recite Guhyajnana. Then, perform the five families' recitations with words such as "Vajrasattva transforms the place." Then perform the supreme empowerment. Then perform the ritual of the four Herukas of scripture. Recite Rulu. Then perform the recitation of the Vidyadharas. Recite Mahaguru. Then clarify. Praise with the ten directions and four times and the great fierce one. Offer the Tsog offerings and turn the Tsog wheel. Clarify with scripture. These are the activities of the night. Then, at dawn, the practitioner gives the remaining scripture and collects the Torma in the Ke-tsang. Then, in the medium-length morning ritual, prostrate. Begin the activities. Seal the boundaries. Clarify. Confess. Make vows. Bless. Mark. Bless the offerings. The practitioner visualizes according to the peaceful and wrathful two tantras and clarifies with scripture. Complete up to the five families of recitations. Then count the Bodhicitta. Praise with the ten directions and four times. Wrathful deities.
Chinese
做拉如鲁八字的念诵。或者，在诸佛显现中，加持所有三界。念诵秘密心髓的精华。金刚上师拿着宝瓶的系绳。稍微念诵咕雅和如鲁。金刚持印者引导念诵的种类，并念诵各种念诵。进行显现。献供会供。这是中等的行事次第。在中午和傍晚的修持方法中，用忿怒十尊来划定界限。从一开始就用平等性来忏悔。做小的誓言。加持降临的供品。不需要语言的显现。用寂静和忿怒二者的宫殿和本尊咒语来显现。献上普贤五供。以咒语或简短的名称向寂静和忿怒二者献甘露。用咒语分别献朵玛。用咒语和三摩地来献坐垫。用寂静和忿怒的咒语献血。念诵嗡 班杂 ཨེ་པ་ཧཱུྃ་等，并立下五海的誓愿。为了所愿之事而祈祷，献上念珠菩提心和如鲁。献上上部的会供。这些是做坛城斋戒仪轨的口诀，要按照做闭关斋戒的数量来做。第四个共同要点是大修行：这里以十一天为准，将十天的傍晚与简短的事业结合起来，做灌顶的火供。结束时，用面粉在坛城的边缘画金刚交杵。将成就的食物、肉、酥油和糖等，按照兄弟姐妹的数量，增加五份或三份，放在坛城的边缘。东方摆设吉祥食物。西方摆设灌顶食物和金刚寿命。在金刚上师的方向，放置竖立显现树的月亮碎片和吉祥的鸟相对放置。放置用甘露湿润的祈请文，用灰土填满，用布盖住，额头朝向自己。在那晚的事业中，像先前修持时一样，使事业广大。在加持供品的时候，观想从自己的心间发出白色的ཧཱུྃ་字，融入并化为光，从吉祥食物的菩提心中，生起红白二色的自性，出现各种享用之物。对于灌顶食物，从心间发出ཧཱི་ཏྲྂ་，融入，从ཏྲྂ་（藏文，梵文天城体，tram，救度） रत्न（藏文，梵文天城体，ratna，珍宝） त्रे（藏文，梵文天城体，tre，三） ल（藏文，梵文天城体，la，得） क्य（藏文，梵文天城体，kya，语） स्फ（藏文，梵文天城体，spha，扩展） र（藏文，梵文天城体，ra，光芒） न（藏文，梵文天城体，na，无）