English
Then, visualize Vajrasattva, his body white, his eyes wide open with great joy, adorned with silk garments and precious ornaments. His right hand holds a five-pronged vajra pointed towards his heart, and his left hand holds a bell resting on his hip. Visualize him seated in the posture of a bodhisattva. Then, place the palms together at the forehead and recite "Om, Bhrita Bhrita, Sarva Avaranani, Hum Phat" to bless the body. Place the palms together at the throat and recite "Om, Trana Trana, Sarva Avaranani, Hum Phat" to bless the speech. From the vajra mudra, join and extend the two middle fingers and the four outer fingers, or later lamas consider joining the middle fingers and the four outer fingers from the vajra-bound mudra. Place that mudra at the heart and recite "Om, Chhinda Sarva Avaranani, Hum Phat" to bless the mind. Then, from the vajra-bound mudra, align the middle fingers like a vajra, extend the thumbs and little fingers, place the vajra hand mudra on the crown of the head, and recite "Om, Vajra Abhishincha Hum." From that, make the index and ring fingers like a lotus, place the purifying victory mudra on the forehead, and recite "Om, Buddha Abhishincha Om." From that, make the index and ring fingers like a jewel, place the empowerment mudra above the right ear, and recite "Om, Ratna Abhishincha Tram." Join the thumbs and little fingers separately, extend all the rest, place the sin-burning mudra on the back of the head, and recite "Om, Padma Abhishincha Hrih." Transform that mudra to the left, place the all-encompassing mudra on the back of the left ear, and recite "Om, Karma Abhishincha Ah." Recite these and visualize Akshobhya, Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi residing in those places. Then, for the recitation, visualize yourself as Vajrasattva, and from the space between your eyebrows, radiate light, pacifying all the suffering of all beings, and recite the essence of the Vajradhatu root mantra. "Om, Buddha Vairochana Om. Om, Vajra Akshobhya Hum. Om, Ratna Sambhava Tram. Om, Padma Amitadeva Hrih. Om, Karma Amoghasiddhi Ah." And so on, recite as much as possible, and finally recite the Hundred Syllable Mantra three times. Make mental offerings to the self-generated deity, reciting "Om, Sarva Tathagata Argham Pratichchha Puja Megha Samudra Spharana Samaye Hum." Similarly, make offerings from flowers to sound.
English
As explained in the Zur tradition, reciting Durga clarifies the sixteen Bodhisattvas. With the Vajra Samgraha mudra, recite: OM VAJRA SAMĀJAḤ. Holding the vajra and bell with incense. The root is: Becoming the protector of all sentient beings, The god who destroys the evil forces and their armies, Knowing all things as they are, Please come here, Blessed One, with your retinue. OM JAḤ HŪṂ VAṂ HOḤ BHAGAVAN EH YE HI MAHA KARUNIKA DRISHYA HO SAMAYA STVAM. It is good that the Blessed One has come here. We are fortunate to have merit. Please accept my offerings and bless us. OM GAGANA SAMAYE HŪṂ. Thus, offer the offering. Just as at the time of birth, etc., bathe the body. OM PRAVARA SATKARA PRATICCHA HOḤ. For the sake of compassion for me and beings, By the power of your miraculous abilities, As long as I make offerings, Please stay, Blessed One, for that long. OM PADMA ASANA HŪṂ. Thus, offer the seat. OM VAJRA PUSHPE HŪṂ. OM VAJRA DHUPE HŪṂ. OM VAJRA NAIVEDYA HŪṂ. OM VAJRA ALOKE HŪṂ. OM SARVA TATHAGATA KAYA VAKA CITTA PRANAMENA VAJRA BANDHANAM KAROMI. Make the four gate mudras in order. OM VAJRA ANGUSHA JAḤ. Invite the deity and retinue in front. OM VAJRA PASHA HŪṂ. Seat the deities of the mandala. OM VAJRA SPHOTA VAṂ. Bind with the vajra chain, inseparable. OM VAJRA ABESHAYA A. Think of being inseparable from the deity. Then the offering is made. The blessing has gone above. The offering is to light incense and butter lamps, join palms, the root is: In this supreme place or other places, Where gods and others have not taken possession, Flowers that grow in water and on land, Offer to the lords of the Buddhas. OM SARVA TATHAGATA PUSHPE PUJA MEGHA SAMUDRA SPARANA SAMAYE HŪṂ. In this supreme place or other places, Any good incense wood, All the incense offerings of gods and humans, Offer to the lords of the Buddhas. OM SARVA DHUPE PUJA. In this supreme place or other places, Precious lamps and the light of the sun and moon, Spreading widely in all directions and times, Offer to the lords of the Buddhas. OM SARVA ALOKE. In this supreme place, Saffron and other fragrant waters, Satisfying and pleasing, Offer to the Buddhas. OM SARVA GANDHE. In this supreme place, The best food with a hundred flavors, All
Chinese
所有混合的供品。 佛陀…… 嗡，萨瓦…… 奈维迪亚…… 最佳处所…… 无垢且令人愉悦的， 这些美妙的乐器是。 佛陀…… 嗡，萨瓦…… 夏帕达…… 在根本颂中。 此外，还以七政宝和五妙欲供养。 如是说。 在正行时详细展开。 在这里，仅以咒语即可满足。 从嗡中变出七宝。 嗡，萨瓦，维达，布拉，布拉，苏拉，苏拉，阿瓦达亚，阿瓦达亚，吽！ 伴随着各自的手印。 嗡，萨瓦，达塔嘎达，查克拉，拉特纳，普吉德，吽！ 嗡，萨瓦，达塔嘎达，玛尼，拉特纳…… 嗡，萨瓦，达塔嘎达，瓦尔提…… 嗡，萨瓦，达塔嘎达，玛哈塔…… 嗡，萨瓦，达塔嘎达，哈斯提…… 嗡，萨瓦，达塔嘎达，图让嘎，阿瓦…… 嗡，萨瓦，达塔嘎达，卡嘎…… 五妙欲是： 嗡，萨瓦，达塔嘎达，茹帕，卡玛，古纳，普吉德，吽！ 嗡，萨瓦，达塔嘎达，夏帕达…… 嗡，萨瓦，达塔嘎达，甘德…… 嗡，萨瓦，达塔嘎达，拉斯…… 嗡，萨瓦，达塔嘎达，斯帕夏…… 如是供养。 赞颂是： 在根本颂中。 吽！显空金刚虚空界。 从“顶礼成就义”之间这样说。 吽！显空金刚虚空界。 法界智慧金刚身。 具有菩提胜妙手印。 顶礼毗卢遮那佛。 能取所取金刚坚固地。 镜智…… 降伏大魔…… 顶礼不动金刚。 珍宝金刚炽燃之火。 平等性…… 最胜施…… 顶礼金刚宝。 贪欲金刚之法水。 普贤…… 定…… 顶礼无量光。 成就义金刚动摇之风。 事业成办…… 救护施…… 顶礼成就义。 对于一切应赞颂者。 如同所有刹土微尘之数量。 以身体遍及一切处。 以胜妙信心赞颂。 如是赞颂。 行已逝供，清扫净化。 从空性中。 从嗡中，在珍宝器皿中，从嗡融化中生出的食子，具有颜色、气味、味道、力量，圆满具足的甘露大海。 以嗡，阿，吽三遍加持。 以嗡，萨瓦，达塔嘎达，萨帕里瓦拉，阿卡罗达嘎达三遍供养。 祈请安住于预备阶段。 持金刚铃和香，结女印。 毗卢遮那，薄伽梵。 明咒。
English
All the mixed offerings. Buddha... Om Sarva... Naivedya... Best place... These immaculate and pleasing, These excellent musical instruments are. Buddha... Om Sarva... Shabda... In the root text. Furthermore, offer with the seven precious royal possessions and the five desirable qualities. Thus it is said. Expand in detail during the main part. Here, it is sufficient with just the mantra. From Om, emanate the seven jewels. Om, Sarva, Vid Pura Pura Sura Sura Avartaya Avartaya Hoh! Accompanied by their respective mudras. Om, Sarva, Tathagata, Chakra Ratna Pujite Hum! Om, Sarva, Tathagata, Mani Ratna... Om, Sarva, Tathagata, Varti... Om, Sarva, Tathagata, Mahata... Om, Sarva, Tathagata, Hasti... Om, Sarva, Tathagata, Turamga Ashva... Om, Sarva, Tathagata, Khadga... The five desirable qualities are: Om, Sarva, Tathagata, Rupa Kama Guna Pujite Hum! Om, Sarva, Tathagata, Shabda... Om, Sarva, Tathagata, Gandhe... Om, Sarva, Tathagata, Rasa... Om, Sarva, Tathagata, Sparshe... Thus offer. The praise is: In the root text. Hum! Appearance-emptiness vajra space realm. From "I prostrate to the one who accomplishes meaning" in between, thus it is said. Hum! Appearance-emptiness vajra space realm. Dharmadhatu wisdom vajra body. Possessing the supreme bodhi mudra. I prostrate to Vairochana. Grasping and holding vajra stable ground. Mirror wisdom... Subduing great demons... I prostrate to Akshobhya Vajra. Jewel vajra blazing fire. Equality... Supreme giving... I prostrate to Ratnasambhava Vajra. Desire vajra dharma water. Samantabhadra... Samadhi... I prostrate to Amitabha. Meaningful vajra moving wind. Accomplishing action... Refuge giving... I prostrate to Amoghasiddhi. To all who are worthy of praise. As many as the number of all field dusts. With bodies bowed in every way. With supreme faith, I praise. Thus praise. Perform the offering to the deceased, cleanse and purify. From the state of emptiness. From Om, in a precious vessel, from the melting of Om, the torma arises, possessing color, smell, taste, power, the fully complete great ocean of nectar. Bless with Om Ah Hum three times. Offer with Om Sarva Tathagata Sapariwara Akarodagata three times. Pray to abide in the preparatory stage. Holding the vajra bell and incense, make the woman's mudra. Vairochana, Bhagavan. Vidya mantra.
Chinese
黄绿蓝红。（坛城）外围如莲花、金刚、火焰、山岳一般。 如此坛城绘制完毕后，根本科判第二部分是陈设供品。根本中说：“供品、宝瓶、朵玛三份等如上陈设。”因此，宝瓶在新派瑜伽中，有尊胜宝瓶、灌顶宝瓶、供养宝瓶等多种说法。但此处以本尊宝瓶和事业宝瓶两种即可满足，将本尊宝瓶和灌顶宝瓶合二为一即可涵盖。而且，根本中只说了“陈设宝瓶”，没有说修法。灌顶时，中央、东、南、西、北的宝瓶以灌顶方式，连同灌顶词一起说了，因此做五个宝瓶也与其他瑜伽相符。坛城中央的宝瓶，颈系黄色绸带，具有法轮标志，带有毗卢遮那的查克里。东方宝瓶，颈系白色绸带，具有金刚标志，带有不动佛的查克里。南方宝瓶，颈系蓝色绸带，具有珍宝标志，带有宝生的查克里。西方宝瓶，颈系红色绸带，具有莲花标志，带有无量光佛的查克里。北方宝瓶，颈系绿色绸带，具有十字金刚杵标志，带有不空成就佛的查克里。所有宝瓶内部都装有三分之二的香水，具备二十五种圣物，陈设带有瓶饰、海螺、护身符和金刚杵。上师面前陈设事业宝瓶，缠绕蓝色绸带，充满精华，带有瓶饰和獠牙标志。如果没有供养宝瓶也可以，如果条件允许，可以用八个或十六个装满谷物、药物、香水和水的宝瓶，带有瓶饰，环绕坛城。如果没有宝瓶，据说可以用托巴等代替供养宝瓶。坛城周围，摆放界线和水两种前行供品。陈设白色圆形四瓣的亡者朵玛，以及两个前行朵玛。如果没有绘制三份坛城，则增加供品，也陈设朵玛。如果绘制完毕，则在此坛城附近陈设三份朵玛。此外，诸如天神灌顶和法物灌顶的器具等，也应丰盛地陈设。其他三根本的朵玛也应增加供品。根本科判第四部分是开光。根本中说：“开光可随喜广略。”如此说道，金刚问。
English
Yellow, green, blue, and red. The outer part (of the mandala) is generally like a lotus, vajra, fire, and mountain. Once the mandala is drawn in this way, the second section of the root verses is the arrangement of offerings. The root verses state: "Offerings, vases, torma in three parts, etc., should be arranged as before." Therefore, in the context of the New Yoga, there are many explanations of vases, such as the vase of complete victory, the vase of empowerment, and the vase of offerings. However, here, the vase of the deity and the vase of action are sufficient, and combining the vase of the deity and the vase of empowerment covers it. Moreover, the root verses only say "arrange the vase" and do not explain the method of accomplishment. During the empowerment, the vases in the center, east, south, west, and north are used to bestow empowerment, along with the words of empowerment. Therefore, making five vases is also consistent with other yogas. In the center of the mandala, place a vase with a yellow neck cord, marked with a wheel, and with the chakra of Vairochana. In the east, place a vase with a white neck cord, marked with a vajra, and with the chakra of Akshobhya. In the south, place a vase with a blue neck cord, marked with a jewel, and with the chakra of Ratnasambhava. In the west, place a vase with a red neck cord, marked with a lotus, and with the chakra of Amitabha. In the north, place a vase with a green neck cord, marked with a crossed vajra, and with the chakra of Amoghasiddhi. All of them should be filled with two-thirds fragrant water, containing twenty-five substances, and adorned with ornaments, conch shells, amulets, and vajras. In front of the teacher, place the action vase, wrapped in blue silk, filled with essence, and marked with ornaments and fangs. If there is no offering vase, it is acceptable. If possible, surround the mandala with eight or sixteen vases filled with grains, medicines, fragrant water, and adorned with ornaments. If there are no vases, it is said that offering bowls and the like can be used as substitutes for the offering vases. Around the mandala, place the excellent preliminary offerings of boundaries and water. Also, arrange the white, round, four-petaled deceased torma and two preliminary tormas. If the three-part mandala is not complete, increase the offerings and also arrange the torma. If it is complete, arrange the three-part torma near this mandala. Furthermore, the implements for the deity empowerment and substance empowerment should also be arranged abundantly. The tormas of the other three roots should also have their offerings increased. The fourth section of the root verses is the consecration. The root verses state: "The consecration can be done elaborately or concisely, as desired." Thus it was said, Vajra question.