English
Where to recite and focus single-pointedly, recite the Hundred Syllable Mantra. Finally, visualize the body as a flawless crystal ball, filled with a stream of nectar like a wick, thereby attaining the accomplishments of body, speech, mind, qualities, and activities. Finally, with strong devotion and heartfelt longing, pray: Protector, due to my ignorance and delusion, I have violated and broken vows. Lama Protector, please protect me! Chief Vajradhara, possessor of great compassion, I seek refuge in the Lord of beings. I confess and repent all violations and deficiencies of the root and branch vows of body, speech, and mind. Please purify all accumulations of sins, obscurations, faults, and defilements. After praying in this way, Vajrasattva says: Son of the lineage, all your sins and obscurations are purified from this moment on. Bestowing blessings, he dissolves into light and merges into oneself, remaining inseparable from one's own mind, in a state where there is no object or agent of confession, abiding as long as possible. Strive in this way until the signs of purification of sins and obscurations are seen. If interested, explain the aspects of faults and remedies, and the benefits of contemplation and recitation, as usual. Secondly, In an instant, in the center of a lotus moon, visualize oneself as white Vajrasattva, with one face and two arms. The right hand holds a vajra at the heart, and the left hand holds a bell at the hip. The legs are in the vajra posture. Adorned with silk and jewels, in the center of the moon in the heart, there is a complete white vajra, marked in the center with Hūṃ (ཧཱུྃ，हुं，hūṃ，seed syllable Hūṃ), surrounded by the Hundred Syllable Mantra, like the light of burning white and yellow butter lamps, purifying the obscurations of oneself and all sentient beings. Visualize all appearances as the body of Vajrasattva, and all sounds as the Hundred Syllable Mantra. Recite: Oṃ Vajrasattva Samaya, Manupālaya, Vajrasattva Tvenopatiṣṭha, Dṛḍho Me Bhava, Sutoṣyo Me Bhava, Supoṣyo Me Bhava, Anurakto Me Bhava, Sarva Siddhiṃ Me Prayaccha, Sarva Karma Su Ca Me Cittaṃ Śreyaḥ Kuru Hūṃ, Ha Ha Ha Ha Hoḥ Bhagavān, Sarva Tathāgata Hṛdaya, Vajra Mā Me Muñca, Vajrī Bhava, Mahāsamayasattva Ā. After reciting as much as possible, gather all appearances into the Hūṃ (ཧཱུྃ，हुं，hūṃ，seed syllable Hūṃ) in the heart. Abide in the state where the Hūṃ (ཧཱུྃ，हुं，hūṃ，seed syllable Hūṃ) is unattainable. After dedicating the merit, even after eons,
Chinese
如果我连接，在那之后观想显现、声音、觉知三者是金刚萨埵的身、语、意，念诵六字真言。第五是，安住在离戏、原始清净的状态中，这样说了。第四是圆满二资粮的曼荼罗引导：说要如积聚资粮田、皈依境那样清晰观想，这是考虑到不混淆众多观想类别和共同修法的简易性，那样做也可以。这里自己宗派不共之处，是从外面逐渐讲述。曼荼罗的材料，上等是珍宝、金银，中等是铜等，下等是石头木头之类的，如果物品低劣，不能小于船。聚积物的材料，上等是珍宝，中等是海螺和珠子等，下等是干净的谷物，用香气涂抹表面，可以混合药物、香料等任何具备之物，用液体湿润并散发香味。自己和所有众生一起，身体的行为是安置聚积物，语言的行为是大声念诵供养词，意念的行为是不让心随语言散乱，这些要做成三合一。曼荼罗的实际仪轨有三种。第一是化身的曼荼罗：在积聚资粮田前方的金刚大地上，观想完全清净的珍宝自性须弥山和四大部洲，在山顶的莲花月轮座上，根本上师是化身形象，被传承口诀的上师们围绕。在洲和洲之间，观想特殊的本尊如皈依境时一样安住。首先，为了表示心的自性完全清净，擦拭曼荼罗三次。为了使菩提心的湿润不消失，用香水和牛奶水洒湿。聚积物，上等是四十一，中等是二十三，说是简略的是九个，如果做中等的规矩，须弥山、四大部洲和八小洲共十三。在八个方位安置八个，是吉祥八物等供品总集。前后安置两个，是象征日月。那些也是观想世间界无量大海的外内情器圆满，依靠五种财富、雪山大海的坛城，化现到梵天大劫虚空遍及的程度，没有时间限制。
English
If I connect, then visualize the three—appearance, sound, and awareness—as the body, speech, and mind of Vajrasattva, and recite the six-syllable mantra. Fifth, it is said to abide in the state of non-duality and primordial purity. Fourth, the instruction on the mandala that perfects the two accumulations: it is said to visualize clearly as the field of merit accumulation and the refuge, which is considered to avoid confusing many types of visualization and the ease of common practice, and that is sufficient. Here, the uncommon aspect of our own tradition will be explained gradually from the outside. The material for the mandala, the best is precious jewels, gold, and silver; the medium is copper, etc.; the worst is stone, wood, and the like. If the object is inferior, it should not be smaller than a boat. The material for the heap is also the best precious jewels; the medium is conch shells and pearls, etc.; the worst is clean grains, the surface of which is coated with fragrance, and any available medicine, spices, etc., can be mixed and moistened with liquid and made fragrant. Oneself and all sentient beings together, the action of the body is to place the heap, the action of the speech is to loudly recite the offering words, the action of the mind is not to let the mind wander with the words, these should be done as a threefold unity. The actual ritual of the mandala has three parts. First, the mandala of the Nirmanakaya: in front of the field of accumulation, on the great Vajra ground, visualize the completely pure precious nature Mount Meru and the four continents, on the lotus and moon seat on the top of the mountain, the root guru is in the form of the Nirmanakaya, surrounded by the gurus of the whispered lineage of intention. In the spaces between the continents, visualize the special deities abiding as in the case of the refuge. First, to indicate the completely pure nature of the mind, wipe the mandala three times. To prevent the moisture of bodhicitta from disappearing, sprinkle with fragrant water and milk water. The heap, the best is forty-one, the medium is twenty-three, it is said that the simplified one is nine, if doing the medium rule, Mount Meru, the four continents and eight subcontinents are thirteen in total. Placing eight in the eight directions is a collection of offerings such as the eight auspicious symbols. Placing two in the front and back symbolizes the sun and moon. Those are also visualizing the outer and inner environment and inhabitants of the infinite ocean of the world, relying on the five riches and the mandala of the great snow mountain and ocean, transforming into the extent pervaded by space in the great kalpa of Brahma, without time limit.
Chinese
想到毫无吝惜地供养，就将念诵和观想结合起来。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊），吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。大权金色的地基，山王须弥山，东胜身洲，南赡部洲，西牛贺洲，北俱卢洲，身洲和胜身洲，拂洲和其它拂洲，具财和行善道，俱卢洲和俱卢洲的伴侣，七金山，七嬉戏海，七政宝，八吉祥物，宝藏瓶，如意树，不耕而获的庄稼，称心如意的受用，极其美丽的女神，太阳，月亮，中央是天和人无所不需的受用，将世界界海布置完美，向薄伽梵吉祥遍照等十方如来，五部雪山大海的身语意不竭，依靠庄严轮的无边无际的无量刹土，以大梵天劫布置完美，将此供养上师和本尊坛城众，具誓海会众等，观想普贤云供大供云，不可思议而供养。十方刹土大海的微尘数须弥山四大洲世界，天人的受用圆满，具有供养善逝的云供，以大梵天劫布置完美，是善妙大海的福田，供养上师本尊坛城众，具誓海会众。珍宝曼扎，悦意供养云，具有无量诸佛的财富，以此供养成为无量虚空的庄严，愿能享用自性化身刹土。如是增补堆积，后面的偈颂也计数，尽力供养。第二，受用身的曼扎是，观想会供田密严刹土，地基和广度，庄严布置的差别不可思议，上师报身五部和无量眷属安住，堆积丰满的二十五堆，中等的十三堆，如果简略就布置七堆，密严刹土，大解脱的无量宫，不可思议的布置，悦意的天女手持奇妙的供品充满，梵天等
English
Thinking of offering without any stinginess, combine recitation and visualization. Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). The great powerful golden ground, Mount Meru, king of mountains, East Videha, South Jambudvipa, West Godaniya, North Kuru, Deha and Videha, Camara and other Camara, Sanda and Uttaramantrina, Kuru and the companions of Kuru, the seven golden mountains, the seven playful oceans, the seven precious royal possessions, the eight auspicious symbols, the treasure vase, the wish-fulfilling tree, uncultivated crops, desirable objects of enjoyment, extremely beautiful goddesses, the sun, the moon, in the center, the gods and humans have all the objects of desire without exception. Having arranged the ocean of world realms perfectly, to the Bhagavan, glorious Vairochana, and so forth, the Tathagatas of the ten directions, the five families, the inexhaustible body, speech, and mind of the great snow mountain ocean, relying on the wheel of ornaments, the boundless and limitless pure lands, perfectly adorned with the great kalpa of Brahma, I offer this to the gurus, yidams, mandala deities, and the assembly of oath-bound ones, visualizing the great cloud of Samantabhadra's offerings, inconceivable. The Mount Merus and four continents of the world realms, like the dust of the ocean of realms in the ten directions, the abundance of enjoyments of gods and humans, possessing clouds of offerings to the Sugatas, perfectly adorned with the great kalpa of Brahma, is the field of merit of the ocean of goodness, I offer to the gurus, yidams, mandala deities, and the assembly of oath-bound ones. Precious mandala, pleasing clouds of offerings, possessing immeasurable wealth of the Victorious Ones, by offering this which has become the ornament of immeasurable space, may I enjoy the realm of the Svabhavikakaya. Thus, replenish the heaps, and counting the latter shloka, offer as much as possible. Secondly, the mandala of the Sambhogakaya is: visualize the assembly field, the dense arrayed pure land of Akanishta, the basis and extent, the distinctions of the arrangement of ornaments are inconceivable, the guru, Sambhogakaya, the five families and immeasurable retinue reside. Arrange twenty-five heaps for the full one, thirteen for the medium, and seven for the condensed one. The dense arrayed pure land, the immeasurable palace of great liberation, the inconceivable arrangement, pleasing goddesses holding wonderful offerings, filled with Brahma, etc.
Chinese
以梵音之境大乐土，以智慧宝云之网善加庄严，于轮回未空之际，恒常信受供养常转之法轮。嗡啊吽。密严刹土清净稠密之庄严乃安乐之境。一切显现而自性空之刹土中，极其悦意之广大无量宫，具足四门四方四阶。珍宝之伞，法轮与极其美丽之鹿，天衣种种殊胜之胜幢，悦意之幡，明月为风所动，拂尘具有珍宝之柄，金铃摇曳之串，金刚与珍宝顶饰。于具足五层之楼上，珍宝之瓦，种种珍宝之半网，都吉玛希那之箭杆，珍宝之网眼，金制之屋檐，极高之屋脊，欲妙之绸缎，妩媚女，花鬘女，歌女，舞女，花女，香女，明灯女，香水女，食物女，乐器女，以不可思议之广大供云，内外一切皆善加庄严布置之清净梵音之境大乐土。此以智慧宝云之网善加庄严者，于上师与本尊坛城之诸尊，具誓海会众等，乃至轮回未空之际，恒常供养常转之法轮。大乐处乃极其无量，具有庄严云之光芒。四门四方具足四阶，以五种智慧之墙壁所庄严。妩媚花鬘持珍宝，歌舞供云光芒四射。供养上师本尊坛城诸尊，具誓海会之众。密严大乐珍宝之宫殿，具有种种供养云之帷幔。以充满虚空之意乐而供养，愿能享用任运成就报身之刹土。如是以外面的诗句计数而供养。第三，法身坛城者：于总集之境法身，唯一明点光明金刚藏之刹土中，上师法身原始怙主与自显智慧海会众等，观想为自明任运成就而安住。
English
With the great realm of the sound of Brahma, adorned with the net of wisdom and precious clouds, until the end of samsara, I am devoted to offering the constant wheel of Dharma. Om Ah Hum. The pure and dense arrangement of Akanishta is the realm of bliss. In the realm where all appearances are empty of inherent existence, there is a vast and immeasurable palace that is extremely pleasing, with four doors, four corners, and four steps. A precious umbrella, a Dharma wheel and an extremely beautiful deer, a victory banner of divine garments, a pleasing pennant, a moon moved by the wind, a whisk with a jewel handle, a string of golden bells, a vajra and a precious jewel crest. On top of the five-storied building, there are precious tiles, a half-net of various jewels, a Dokema Shina arrow shaft, a precious net, a golden eave, a very high roof, a desire-fulfilling silk cloth, a charming woman, a garland woman, a singer, a dancer, a flower woman, an incense woman, a light woman, a perfume woman, a food woman, and a cymbal woman. The great cloud of offerings, inconceivable, is well-arranged and adorned both inside and out, the great realm of pure sound of Brahma. This, which is well adorned with the net of wisdom and precious clouds, is offered to the gurus, yidams, mandala deities, and the ocean of oath-bound protectors, as a constant wheel of Dharma until samsara is empty. The great bliss abode is extremely limitless, with the light of clouds of arrangement. With four doors, four corners, and four steps, it is adorned with walls of five wisdoms. Charming women holding garlands, precious songs and dances, radiate the light of offering clouds. I offer to the gurus, yidams, mandala deities, and the ocean of oath-bound protectors. Akanishta, the great bliss, the precious palace, has curtains of various offering clouds. By offering with the intention of filling the sky, may we enjoy the spontaneously accomplished Sambhogakaya realm. Thus, counting the outer verses, I offer. Third, the Dharmakaya mandala: In the field of accumulation, the Dharmakaya, the single bindu, the clear light, the Vajra Essence realm, the guru Dharmakaya, the primordial protector, and the assembly of self-appearing wisdom, etc., are visualized as residing in self-luminous spontaneous accomplishment.