English
On the peacock throne, both Amitabha Buddha Father and Mother are red, holding a lotus and a bell. Hā pra jñā dhṛk. Tāṃ vajra rati. In the northern direction, on the Shangshangdeu throne, both Amoghasiddhi Buddha Father and Mother are green, holding a sword and a bell. Ṣihi rājaya. Hūṃ lāsyasamayastvaṃ. In the southeast direction, Ksitigarbha Bodhisattva is white, holding a jewel sprout and a bell, and the mother, the charming woman, is white, holding a mirror. Traṃ a garbha ya. Traṃ mālesamaya hoḥ. In the southwest direction, Akashagarbha Bodhisattva is yellow, holding a sword and a bell, and the mother, the garland mother, is yellow, holding a garland. Hrīḥ ha hūṃ padma pada ma. Hrīḥ gītiraho haṃ. In the northwest direction, Avalokiteśvara is red, holding a white lotus and a bell, and the mother, the singer, is red, holding a lute. Jrīṃ kuru panna hrīḥ. Anīrtya rāgaya mi. In the northeast direction, Vajrapani is green, holding a vajra and a bell, and the mother, the dancer, is green, holding the sleeves of the dance. Mai dhāraṇi svāhā. Jaḥ dhūpe prabeśa. In the southeast corner, Maitreya is white-yellow, holding a nagapuspa tree and a bell, and the mother, the incense mother, is white-yellow, holding an incense burner. Thliṃ nissa raṃ pāya svāhā. Hūṃ puṣpe abeśa. In the southwest corner, Nivarana-Vishkambhin is red-yellow, holding a Dharma wheel and a bell, and the mother, the flower mother, is red-yellow, holding flowers. Hūṃ sa rājaya svāhā. Vaṃ dīpā sukhi nī. In the northwest corner, Samantabhadra is red-green, holding a jewel sprout and a bell, and the mother, the lamp mother, is red-green, holding a lamp. Mūṃ śrī a rāṃ ga ya svāhā. Hoḥ gandhe citta. In the northeast corner, Manjushri is white-green, holding an utpala flower and a bell, and the mother, the scented water mother, is white-green, holding a conch shell of fragrance. Hūṃ hūṃ hūṃ. Vajracitta oṃ. A a a. Vajrī bhadrā samanta a. The dwelling place of Samantabhadra Buddha Father and Mother is mainly in the heart of the main deity, and in the east and west of the front and back corridors, there are three ways, but here we follow the tradition of Yungton etc. In the east of the corridor is the author Samantabhadra, dark blue, holding the mudra of meditation; in the west is the action mother Samantabhadri, dark blue, with her palms joined at her chest, abiding. Oṃ mune kreṃ svāhā. In the southeast direction of the silk, the peaceful deity is white,
Chinese
手持权杖而立。嗡 牟尼 吽 准 梭哈。 在毡布的北方，非天之能仁，青色，手持盔甲武器而立。嗡 牟尼 瑟隆 梭哈。 在毡布的南方，人类之能仁，黄色，手持金刚杵而立。嗡 牟尼 准 梭哈。 在毡布的西北方，旁生之能仁，红黑色，手持经卷而立。嗡 牟尼 尚 梭哈。 在毡布的西南方，饿鬼之能仁，黄黑色，手持珍宝匣而立。嗡 牟尼 耶 梭哈。 在毡布的东北方，地狱之能仁，烟色，手持火水而立。 吽 阎魔敌 羯利 达 帕特。 嗡 嘛哈 班杂 达Ra 嘛哈 卓地 希瓦热 匝瓦拉尼 吽 帕特。 东门，阎魔敌终结者，紫黑色，手持人头，其明妃铁钩母，紫黑色，手持铁钩。 吽 般若终结者 帕特。 嗡 嘛哈 惹那 达Ra 嘛哈 卓地 希瓦热 匝瓦拉尼 吽 帕特。 南门，般若终结者，大威力，黄黑色，手持颅器，以金刚杵镇压之势，其明妃羂索母，黄黑色，手持羂索。 吽 莲花终结者 帕特。 嗡 嘛哈 莲花 达Ra 嘛哈 卓地 希瓦热 匝瓦拉尼 吽 帕特。 西门，莲花终结者，马头明王，红黑色，手持颅器，以蛇缠绕，其明妃铁索母，红黑色，手持铁索。 吽 毗那亚终结者 帕特。 嗡 嘛哈 嘎玛 达Ra 嘛哈 卓地 希瓦热 匝瓦拉尼 吽 帕特。 北门，障碍终结者，盘绕，绿黑色，以十字杵镇压之势，其明妃铃母，绿黑色，手持铃。 灌顶是：按照色敦仁波切的观点，诸佛从各自的心咒中放出光芒，迎请灌顶五部本尊父母。 念诵“萨瓦 达塔嘎达 阿比辛恰度 玛姆”祈请，观想虚空中的五部本尊给予灌顶。 将金刚外缚印的两根食指伸直，置于头顶。 嗡 嘛哈 舜亚达 嘉纳 班杂 梭巴瓦 阿玛郭 杭。 将金刚缚印的两根食指伸直，置于额头。 嗡 嘛哈 阿达夏 嘉纳 班杂 梭巴瓦 阿玛郭 杭。 将两根无名指伸直，置于右耳后。 嗡 嘛哈 萨玛达 嘉纳 班杂 梭巴瓦 阿玛郭 杭。 将两根拇指伸直，置于后脑勺。 嗡 嘛哈 扎亚贝卡纳 嘉纳 班杂 梭巴瓦
English
He stands holding a scepter. OM muni hum trum svaha. To the north of the cloth, the Asura Thubpa, dark blue, stands holding armor and weapons. OM muni srum svaha. To the south of the cloth, the human Thubpa, yellow, stands holding a vajra. OM muni bram svaha. To the northwest of the cloth, the animal Thubpa, dark red, stands holding a book. OM muni sham svaha. To the southwest of the cloth, the preta Thubpa, dark yellow, stands holding a jewel box. OM muni ye svaha. To the northeast of the cloth, the hell being Thubpa, smoke-colored, stands holding fire and water. Hum Yamantaka krita phat. OM maha vajradhara maha krodhisvari jvalani hum phat. At the east gate, Yamari, dark purplish-black, holding a human head, and the consort, Hook Woman, dark purplish-black, holding a hook. Hum Prajnantaka krita phat. OM maha ratnadhara mahakrodhisvari jvalani hum phat. At the south gate, Prajnantaka, powerful, dark yellowish-black, holding a skull cup, suppressing with a vajra, and the consort, Lasso Woman, dark yellowish-black, holding a lasso. Hum Padmantaka krita phat. OM maha padmadhara mahakrodhisvari jvalani hum phat. At the west gate, Padmantaka, Hayagriva, dark reddish-black, holding a skull cup, with snakes coiled around it, and the consort, Chain Woman, dark reddish-black, holding a chain. Hum Vighnantaka krita phat. OM maha karmadhara mahakrodhisvari jvalani hum phat. At the north gate, Vighnantaka, coiled, dark greenish-black, suppressing with a crossed vajra, and the consort, Bell Woman, dark greenish-black, holding a bell. The empowerment is as follows: According to the view of Se Ton Rinpoche, light radiates from the heart mantras of the deities, and the five families of empowerment deities, father and mother, are invited. By reciting "Sarva tathagata abhishincatu mam," one believes that the five families in the sky bestow empowerment. The two extended index fingers of the outer vajra mudra are placed on the crown of the head. OM maha sunyata jnana vajra svabhava atmako 'ham. The two extended index fingers of the vajra mudra are placed on the forehead. OM maha adarsha jnana vajra svabhava atmako 'ham. The two extended ring fingers are placed on the right back of the ear. OM maha samata jnana vajra svabhava atmako 'ham. The two extended thumbs are placed on the back of the head. OM maha pratyaveksana jnana vajra svabhava
English
Please grant me and may you remain steadfastly. Tiṣṭha vajra. The first of the offerings is the hand gesture dance offering: The body color, face, and hands can be transformed in any way. The dance of the body flows like lightning. Offer the hand gesture dance offering. Please accept the offering and grant empowerment and accomplishment. The four-intertwined offering is: Oṃ pana peṃ. Punu surato. Tipu para muḥ Sarva thāgata siddha. Sama yo ta muḥ Sarva mahā sukha siddha. Oṃ śrī vajra rāga dhūpe svāhā. In the Great Illusion Network, it is necessary to recite pana peṃ etc. before the four-intertwined, but here, due to brevity, one is sufficient. Oṃ śrī vajra rāga puṣpe svāhā. Oṃ śrī vajra rāga āloke svāhā. Oṃ śrī vajra rāga gandhe svāhā. Oṃ śrī vajra rāga naividya svāhā. Oṃ śrī vajra rāga śapda svāhā. In the tradition of the Illusion Network itself, the four-intertwined are said to be incense, flowers, lamps, and perfume, but it is also said that all new and old foods and music are part of the offering. The root tantra, Secret Essence, says, "The best of foods and drinks, and lyrics, dances, and music," so I think there is no contradiction. However, if only the Illusion Network is to be purified, then both the blessing and the offering should be perfume. The nectar medicine offering is: Self-born, primordially pure, medicine compounded from eighty-four thousand roots, the essence of the five families and five wisdoms, this nectar that dispels the five poisons, offer to the Bhagavan five families of fathers and mothers, Bodhi brothers and sisters, six Thubpas, Samantabhadra fathers and mothers and retinue, the supreme nectar offering. With great compassion, grant empowerment and accomplishment. Hūṃ vajra dhṛk. Mūṃ dhātveśvari. Mahā pañca amṛta kharaṃ khāhi. From the main deity to all the deities of the gatekeepers, offer by attaching the nectar offering mantra to the end of the root mantra. Confession based on nectar: View is low, the meaning of Dharma nature is not realized, meditation is short, the deity is not clear, effort is small, the teacher's body is not pleased, love is small, the vows of Vajra brothers and sisters are violated, confess before the wisdom deity. Offer confession and purify. Whatever violations, damages, or errors there may be in the root and branch vows, confess through the nectar medicine. The power of nectar
English
The method of obtaining accomplishments is: From the heart essence of all Buddhas and Bodhisattvas, even if accomplishments are not sought or not manifestly given, accomplishments are bestowed by the power of past vows. I pray that the accomplishments of body, speech, and mind be granted. Touch the three places with the ring finger using nectar. KĀYA SIṂGHI OṂ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) VĀKA SIṂGHI ĀḤ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) CITTA SIṂGHI HŪṂ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Gathering and offering the torma, union-liberation, mental offerings, etc.: The gathering and torma, the five amṛtas, and whatever else is available, this offering visualized with meditative intention, I pray that all the Buddhas, like an ocean, accept it. OṂ VAJRA BALIṂTA PRATĪCCHA SVĀHĀ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Although the root of the peaceful rite is up to this point, it is necessary to have a praise because the illusionists perform praises as part of the offering. Moreover, in some peaceful rites, there are extensive contents such as, "Pure consciousness, Blessed Vajrasattva." Here, because there is a practice that originates from the tantras and serves both as an offering and praise of the song of wisdom, the offering of praise is: From the Secret Essence Tantra: OṂ. The wisdom mandala, the great bindu, complete in the ten directions and four times, the accumulation of the merit mandala's body, the empty appearance, the bindu is completely perfect. HOḤ OṂ. The vajra merit, the great bindu, possessing the vajra wisdom mandala, the vajra great sound, boundless, the vajra king, the great bindu. HOḤ OṂ. The great perfection of body, speech, and mind, qualities and activities are all perfect, primordially spontaneously accomplished, Samantabhadra, the great gathering of assemblies, the great bindu. HOḤ OṂ. The unobservable, illusory, equal realm, endlessly radiating in all ways, endlessly naturally dissolving in all ways, the great manifold body, speech, and mind. HOḤ OṂ. In the dust-like worlds of the ten directions, the deeds of the Buddhas are dust-like, the countless emanations, spontaneously accomplished in an instant. HOḤ OṂ. All without exception, body, speech, and mind, the great essence of body, speech, and mind, pervading all with body, speech, and mind, the great bindu of body, speech, and mind. HOḤ The method of recitation is: If one recites specifically, according to both the Sutra and Illusion schools, there is a practice of opening a recitation room to recite. But here, a common recitation is sufficient, so the samadhi is: To the heart essence of all the main deities and retinue, with one's own mantra...