English
From the syllable Ūṃ arises a noble blue man blowing a conch shell. In the west, from the syllable Hrīḥ arises Siṃhanāda, red, holding a kumuda flower. In the north, from the syllable Hūṃ arises dispeller of sorrow, green, holding clear eyes. In the four intermediate directions are the four consorts, white, blue, red, and green, holding vajra, jewel, lotus, and crossed vajra respectively. The first lotus in the east, in the center representing the upper lotus, from the syllable Di arises the glorious joy, a white victory banner. In the east, from the syllable Hūṃ arises Good Protector, white, holding a vase. In the south, from the syllable Traṃ arises Source of Jewels, blue, holding a jeweled casket. In the west, from the syllable Hrīḥ arises Courageous Goer, red, holding a sword. In the north, from the syllable A arises Moonlight Youth, green, holding a crescent moon. In the intermediate directions are the four consorts, white, blue, red, and green, holding vajra, jewel, lotus, and crossed vajra respectively. The second lotus in the west, in the center representing the lower lotus, from the syllable Di arises the glorious noble lotus, a blue lotus teaching the Dharma. In the east, from the syllable Traṃ arises Wisdom Crest, white, holding a crest. In the south, from the syllable A arises Dispeller of All Sorrows, blue, holding a sword. In the west, from the syllable Ha arises Inexhaustible Intellect, red, holding a book. In the north, from the syllable A arises Wisdom Rays, green, holding a vajra. In the intermediate directions are the four consorts, white, blue, red, and green, holding vajra, jewel, lotus, and crossed vajra respectively. Within the four corners, in the southeast is the charming woman, white, holding a mirror. In the southwest is the rosary woman, yellow, holding a garland of flowers. In the northwest is the singing woman, red, holding a lute. In the northeast is the dancing woman, green, performing a dance. Outside the southeast corner is the incense-burning woman, gray, holding an incense burner. In the southwest is the flower woman, white, holding a flower. In the northwest is the lamp woman, red, holding a lamp. In the northeast is the perfume woman, green, holding a conch shell of perfume. On the painted silk, in the east is Indra, yellow, holding a vajra, riding an elephant. In the southeast is Agni, red, holding a rosary, riding a goat. In the south is Yama, blue, holding a staff, riding a buffalo. In the southwest is Rakshasa, dark purple, holding a sword, riding a corpse. In the west is Varuna, white, holding a snake noose, riding a makara. In the northwest is Vayu, green, waving a banner, riding a deer. In the north is Kubera, green, holding a staff, riding a horse. In the northeast is Ishana, white, holding a trident, riding a bull. In the upper east is Brahma with four faces, white, holding a flower, riding a swan. In the lower west is the earth goddess, yellow, holding a vase, riding a pig. At the east gate is Dhritarashtra, white, holding a lute. At the south gate is Virūḍhaka,
Chinese
祈请：不离悲悯不涅槃，不舍烦恼无有垢，不染自性清净故，祈请安住于平等性。于此殊胜之宫殿中，以悲悯垂念之事业，如是成办利生之事，祈请长久安住于此。莲花座，安住，三昧耶，坚定。顶礼赞颂：从“不可说思议”开始，顶礼赞颂。以及“具足清净身”之偈颂。十方刹土身遍满，具足甚深广大的语音声，如是尽所有一切皆知的意，恒时四种事业任运成就的，向十方诸佛顶礼赞颂。为了在所化众生的刹土中成办利生之事，以不忘失的悲悯垂视轮回之边际。以善巧方便的悲悯成办利生之事的，向菩萨众顶礼。虽未曾动摇法界之自性，化现为善逝供云之身，向八大天女顶礼。护持佛陀教法，调伏各自的障碍的，向广大护法神顶礼。献供：点燃酥油灯，焚烧熏香，以及各种乐器。至高无上的三宝，以及坛城一切本尊，所有悦意的供云，乐器钹鼓幡伞，绸缎幢幡飘扬，鲜花花环熏香，酥油灯香水食物等，向十方献上各种供云。以各种明智的谛实，以及实物和意幻所化现的，于无量无边的佛刹中，生起无上供养之云，所有无量功德的，以头顶触及您的莲足。如是等等。于此世界以及其他世界中，适合供养的色声香味等，以及不违背意乐的触觉，清净且无损，殊胜的医药，清凉的净水和特别的花朵，形状美好气味芬芳颜色各异，混合旃檀、冰片、红花等，以及各自混合的朵玛有多少，如日月般明亮，珍宝闪耀的，灯盏明亮酥油灯美丽的光芒，麝香、藿香等调和
English
Request: Without departing from compassion, not entering Nirvana, Without abandoning afflictions, without defilement, Since the unattached nature is pure, I request you to abide in equanimity. In this sacred palace, With compassionate intention, accomplishing activities, Just like that, accomplishing the benefit of beings, I request you to abide here for a long time. Padma asani tishta samaya stvam. Prostration: Starting from "ineffable, unthinkable," I prostrate and praise. And the verse "possessing a completely pure body." Your body pervades the ten directions, possessing a profound and vast voice, The mind that knows all things as they are, The four activities that are spontaneously accomplished at all times, I prostrate and praise the Buddhas of the ten directions. In order to accomplish the benefit of beings in the realms of those to be tamed, With unforgetting compassion, you gaze upon the edge of samsara. With skillful means and compassion, you diligently accomplish the benefit of beings, I prostrate to the assembly of Bodhisattvas. Although not moving from the nature of the Dharmadhatu, Transforming into the body of the Sugata's offering clouds, I prostrate to the eight goddesses. Protecting the Buddha's teachings, Subduing the obstacles of each, I prostrate to the vast protectors of the directions. Offering: Lighting butter lamps, burning incense, and with various kinds of musical instruments, To the supreme Three Jewels, and all the deities of the mandala, All the pleasing offering clouds, Musical instruments, cymbals, drums, banners, umbrellas, Silk banners fluttering, Flower garlands, incense, Butter lamps, fragrant water, food, etc., I offer various offering clouds in the ten directions. With the truth of various wisdoms, And with actual wealth and mind-created transformations, In the boundless Buddha realms, Clouds of supreme offerings arise, Of all immeasurable qualities, May my head touch your feet. Like this and so on. In this world and other worlds, Forms, sounds, smells, etc. suitable for offering, And touch that does not contradict the mind, Pure and undamaged, the supreme medicine, Cool, clean water and special flowers, Beautiful in shape, fragrant, and of various colors, Mixed with sandalwood, camphor, saffron, And as many tormas as are mixed separately, As clear as the sun and moon, shining jewels, The bright lamps, the beautiful light of butter lamps, Musk, agalloch, etc. well blended
English
Offerings. Cleaning substances applied for the beauty of the body, medicines and essences, and sacred tree fruits, as well as foods suitable for the local area, are all offered. Accompanied by melodious sounds and cymbal instruments, the seven precious jewels and other precious items, the eight auspicious symbols, and other auspicious objects, I offer my body, speech, and mind to you. Please, Buddhas and Bodhisattvas, consider with compassion, and accept these offerings for the happiness of beings. Like this, other types of offering praises are also performed extensively as they appear elsewhere, and are divided into three parts as before. Next is the recitation focused on the visualization of the deity in front, the root is: The essence of those, in order, are the deity mantras of the first mandala and the second mandala, namely Muni and Om dipravaye yadipra dungprani bishuddhe bhya dharma dhatu bhagavan jah hum bam hoh alala hoh. Om amrita arahi jah hum. Om vajra chanda maha roshana hum phat. Om namah samanta buddhanam. bhagavan prasata tathagatyabhisaya svabhava svaha. Om sarva tathagata avalokite karunam maraya vajra svaha. These are it. The essence of the third and fourth mandalas are: Om diprajna maha prajna hum dharma dhatuye svaha. Om sarva tathagata ayu pura gati svaha. Om sarva tathagata ratna achiyani svaha. Om sarva tathagata ratna trithi saga pari bi sari svaha. Om sarva tathagata sudya bilata svaha. Om sarva tathagata rati ramati vajra svaha. Om sarva tathagata padma bhala svaha. These are it. The mantras of the fifth and sixth mandalas are also the same as the previous main deity in order. Om shuban atse nan sarva buddhanam marga bishagate svaha. Om ratna bilokari svaha. Om padma bishva dhani shuddhe sitinam svaha. Om pati pa mati prasamaye svaha. Om vajra sastva dzimati svaha. Om ratna dziratna bati svaha. Om padma dzipadma hishoda svaha. Om karma dzikarma hrishede svaha. These are it. The main deities of the seventh, eighth, and tenth mandalas are the father and mother deities. The ten Tathagatas, the four mothers have already been shown above. The mantras of the surrounding forty-four Bodhisattvas are in order: Om namah samanta buddhanam dharma ketu svaha. Om ketu shvaraja svaha. Om padma pala padma dara sva...
Chinese
嗡 班扎 吽。 嗡 班扎萨埵 吽。这是第九坛城的咒语。穆尼。 第七，是证人。 根本是：《大解脱经》广弘品，大彻悟，证人百手，药师经仪轨，十六罗汉祈请文等，于千瓣莲花坛城积聚资粮，清净二障的一切仪轨，都应广为行之。如是说。 藏语是：《圣大解脱经》广弘品，忏悔罪障，成就佛陀之庄严，名为大乘经。向诸佛菩萨顶礼。等等诵读。若不能诵读，则在下面弟子聚集后立即大声诵读。 同样，证人手印，药师经仪轨，以及罗汉供养，若有兴趣，可如听闻自解脱般进行。如下文所述，也要接受自入。 然后，弟子们聚集，根本是：于瓶中生起本尊，念诵后，师徒都要沐浴。如是说，故瓶之念诵已在前。沐浴可用事业瓶或特殊之胜乐瓶之水，沐浴和施放驱魔食子等与前相同。驱魔之真实誓言，特别要迎请十方诸佛及其眷属和弟子。
English
Oṃ Ratna Bhatra Ta... Oṃ Ratna Achi Yara Na... Oṃ Atra Aloka... Oṃ Tsara Mutsa Brawa Ta... Oṃ Prati Rajano... Oṃ Prati Ban Kunti... Oṃ Dharmāhrito Yawati... Oṃ Ka Mālā Tsa Padma Dara... Oṃ Vajra Ashobhyo... Oṃ Amogharaja Dara... Oṃ Ratna Shara Dara... Oṃ Karma Siti Dara... Oṃ Ruti Adarsha Dara... Oṃ A Sho Sama Ya Dara... Oṃ Vajra Chanda Roshani... Oṃ Avalokiteshvaraya Akarsha Garbhe... Oṃ Kshiti Garbha Ratna Dara... Oṃ Samanta Ratna Dara... Oṃ Manjushri Kumara Mum... Oṃ Sana Sarva Vishva Dhani... Oṃ Maitri Mahamati... Oṃ Vimu Ge Margala Dara... Oṃ Karuna Bhadra Dara... Oṃ Guna Hrito Yawa... Oṃ Ratna Amakiti... Oṃ Sana Da Kumara Dara... Oṃ Buling Atsanna... Oṃ Singha Hrisha Shangka... Oṃ Vajra Chakshu Dara... Oṃ Sala Prawale... Oṃ Ratna Swabhawa Dara... Oṃ Shum Ram Game Sati... Oṃ Chandra Prabha Kumara... Oṃ Jñana Ketu Prati... Oṃ Sarva Shoga Naga Gati... Oṃ Mati Puhwa Ri... Oṃ Jñana Prawa Bhata Dara Swaha. The mantra of the ninth mandala is: Oṃ Vajrasattva Hūṃ. Muni. The seventh is the witness. The root text states: "The Sutra of Great Liberation Expanding in All Directions," "Great Realization," "Witness with a Hundred Hands," "The Sutra Ritual of the Medicine Buddha," "Supplication to the Sixteen Arhats," and so forth. All the rituals of accumulating merit and purifying the two obscurations in the assembly of deities with a thousand-petaled lotus should be performed extensively. As it is said, in Tibetan: "The Noble Great Liberation Expanding in All Directions, Purifying Sins of Repentance, the Arrangement for Accomplishing Buddhahood," which is called the Great Vehicle Sutra. Homage to all Buddhas and Bodhisattvas! Etc., should be recited. If one cannot recite, then after the disciples have gathered below, it should be recited loudly in unison. Similarly, the Witness Mudra, the Medicine Buddha Sutra Ritual, and the Arhat Offering should be performed as in the case of hearing and self-liberation if one is interested. As it appears below, one should also take self-entry. Then, the disciples gather. The root text states: "Having generated the deity in the vase and recited the mantra, all the teachers and disciples should bathe." As it is said, the vase recitation has already been done above. The bathing should be done with the water of the action vase or, especially, the water of the supreme vase. The bathing and the casting away of the obstacle torma are the same as before. In the true declaration of dispelling obstacles, especially invite the Buddhas of the ten directions, together with their retinues and disciples.