English
To the mouths of all the lamas, offer Oṃ Āḥ Hūṃ! Oṃ Vajra Ḍākinī, etc., the root mantras of the five classes of ḍākinīs. Furthermore, at the end of the heart mantra of whatever lama or yidam, offer with Oṃ Āḥ Hūṃ. To the Dharma protectors, brother and sister, etc., offer the heart mantra and root mantra of whichever Dharma protector is one's own. Furthermore, flesh-eating ḍākinīs, those born from fields, those born from mantras, those born from actions, those born from lineage, the ḍākinīs of the three places, the mistress of the charnel ground, the places of the twenty-four places, the fields near the fields, the chandho near the chandho, the gatherings near the gatherings, the charnel grounds near the charnel grounds, the cutting of the short near the cutting of the short, the twenty-four lands, the thirty-two places, to the mouths of the emanations and further emanations, inconceivable in number, who reside in the forty-four great lands, offer Oṃ. In short, to the mouths of the assembly of vidyā kings, the assembly of wrathful ones and wrathful women, the assembly of lords of hosts, the assembly of messengers, and the assembly of servants, together with all, offer Oṃ. The eight great gods, the eight great nāgas, the ten direction protectors, the four great kings, the twenty-eight constellations, the nine terrifiers, together with their consorts, the five hundred robbing mothers and sons, together with their retinues, to the mouths of all, offer. To the mouths of the guardians who reside in India, China, Li country, and Nepal, and in the special places within the great snow mountains of Tibet, offer. Furthermore, to the mouths of the guardians who reside in the one hundred and eight subjugating temples and the one thousand and two further subjugating temples. To the mouths of the twelve bstan ma (goddesses) who protect the three thousand world realms, Jambudvīpa, and the Tibetan realm, together with their retinues, offer. In particular, to the mouths of the local deities who reside in this area, region, and territory, offer. Furthermore, may all sentient beings of the six realms be satisfied! Oṃ Āḥ Hūṃ! May the Buddha's teachings flourish and increase, may the holders of the teachings have good health and complete their practice and meditation, and may sentient beings be happy and joyful, please accomplish your activities! Thinking that the gods are pleased and perform vajra songs and dances, and twirling the five desires mudrā, recite: Namaḥ Sarva Tathāgata Amṛta Vajra Svabhāva Ātmako'haṃ. Thus it is said. The secret offering is: with the elbow's khaṭvāṅga transformed into the father, all fathers and mothers dwell equally, the immaculate bliss of the
Chinese
思维以刹那生之智慧而满足。（作拥抱手印。）嗡 纳嘛 萨瓦 达他嘎达 阿努ra嘎 班匝 斯瓦 巴瓦 阿特玛 郭 杭。彼之真实性即是，将供养物、供养者、供养方式三者无自性置于平等之心。赞颂是：以谁之恩德而得大乐。等等。玛之法界。等等。将尊胜宝瓶和事业宝瓶二者合一而生起是：嗡 阿弥利达 等等。嗡 梭巴瓦 等等。化为空性。于空性之中，从邦邦生起莲花。阿阿生起月亮之上。吽吽生起珍宝宝瓶，腹部宽广，颈部纤细，底部收缩而瓶口下垂，以如意树为装饰，并以天衣缠绕。宽广而广大，清澈而无碍，充满精华的尊胜宝瓶中，于莲花四瓣的中心和花瓣上，从阿生起月亮，让生起太阳和让之上，从阿生起五部空行母，如自生本尊般生起。其左侧，事业宝瓶之中，于莲花日轮之上，从吽生起甘露漩，身色蓝色，一面二臂三眼，张口龇牙，头发赤黄色向上竖立，右手上扬各种金刚杵于虚空，左手持彼之把柄的铃，于心间作忿怒印，身穿湿虎皮裙，以八大龙王为庄严，右腿弯曲，左腿伸展，安住于智慧火焰燃烧的中央。加持三处，融入智慧尊，予以灌顶。五部空行母以不动明王，甘露漩以义成明王为头饰。迎请智慧尊并供养等如自生本尊般同时进行。尊胜宝瓶的赞颂是：如自生本尊般进行。事业宝瓶的赞颂是：甘露漩大忿怒尊，诸佛之大方便，降伏一切不悦意，顶礼赞叹守护之神。五部空行母各自以咒语，从自己心间以咒语之鬘依附于繸线，催动瓶中本尊。观想从身体各部分降下甘露之水流，充满宝瓶。嗡 萨瓦 达他嘎
English
Thinking of being satisfied with the wisdom born in an instant. (Making the embracing mudra.) OM NAMA SARVA TATHAGATA ANURAGA VAJRA SVABHAVA ATMAKO'HAM. The very reality of that is, placing the mind equally on the absence of inherent existence of the three—object of offering, offerer, and the manner of offering. The praise is: By whose kindness, great bliss itself. Etc. Mother's Dharma Realm. Etc. The generation of the two, the Victorious Vase and the Action Vase, into one is: OM AMRITA, etc. OM SVABHAVA, etc. Become empty. From emptiness, from PAM PAM arises a lotus. From A A, on top of the moon. From BHRUM BHRUM arises a precious vase, with a wide belly, a slender neck, a shrunken base, and a drooping spout, adorned with the wish-fulfilling tree, and wrapped with fluttering divine garments. Wide and vast, clear and unobstructed, the Victorious Vase filled completely with essence, in the center of the four lotus petals and on the petals, from A arises the moon, from RAM arises the sun, and on top of RA, from A arises the five classes of dakinis, generated like self-generation deities. On its left side, inside the Action Vase, on top of the lotus sun, from HUM arises the swirling nectar, with a blue body color, one face, two arms, and three eyes, with an open mouth and bared fangs, with reddish-yellow hair blazing upwards, the right hand raising various vajras into the sky, the left hand holding a bell with its handle made of that, making the threatening mudra at the heart, wearing a wet tiger skin loincloth, adorned with the eight great nagas, the right leg bent, the left leg extended, residing in the center of the blazing fire of wisdom. Consecrate the three places, dissolve the wisdom being, bestow empowerment. The five classes of dakinis are crowned by Akshobhya, the swirling nectar is crowned by Amoghasiddhi. The summoning of the wisdom being and the offering of worship, etc., are done simultaneously like self-generation deities. The praise of the Victorious Vase is: Done like self-generation deities. The praise of the Action Vase is: Swirling Nectar, great wrathful one, great method of all Buddhas, subduing all that is undesirable, I prostrate and praise the protecting deity. The five classes of dakinis, each with their own mantra, and from their own hearts, with the garland of mantras relying on the thread, stimulate the vase deities. Thinking that from all parts of the body, streams of nectar flow down and fill the vase. OM SARVA TATHAGA
English
ta a bhi shi ka te sa ma ya shri ye hum. om vajra amrita kundali hana hana hum phat. Offering and praise. (As above.) om ah hum. By saying this and pouring Dharma water inside, think that all the deities dissolve into light and the water becomes powerful. Vow that the deities will perform activities and remain until the peaceful activities are completed. Forgive what has not been obtained and faults. (With the hundred-syllable mantra.) Make up for what is missing. om ah hum. Three times. The torma is blessed like the inner (inner offering of water and alcohol). From the heart of oneself, rays of light emanate, inviting all of samsara and nirvana, and they dissolve into the front generation. Thinking that everything has become the essence of the lama yidam deity, a tube of light emerges from their mouths and they partake of the torma. Palms facing upwards. maha guru dhakini sapariwara idam bhalinta kha kha kha hi kha hi. om ah hum svaha. Offer three times. From the realms of all three realms, the guests of the three kayas, samsara and nirvana, and compassion, offer the torma filled with the nectar of three thousand worlds as the five objects of desire. argham etc. Offer with outer, inner, secret, and suchness. Praise with "By whose kindness" etc. and "Ma chos dbyings" etc. Assembly of the five classes of lamas and dakinis, please come here and consider me. Saying "Please" etc., from "Engage in activities" to "May all wishes of the mind be fulfilled," do as in the case of the preliminary torma above. The second yidam and (torma) dedicate the torma offering to the Dharma protectors. (The lower Dharma protectors.) (From offering to the assembly of the great ocean of vows.) Common guest torma. Dedicate to the robbing demon and the earth lord and give commands. In particular, there are five gatherings. Accumulating the equipment for the gathering. Blessing the gathering. Offering. Performing the subjugation offering. The outer and inner dakinis enjoy the gathering. The first is: All the male and female yogis gathered there, as if on one seat. Separating matter and awareness with the aim of opening the door of the sky. Mixing the realms and lineages. Combining the mixing of tastes and the mixing of realms. The flesh of oneself and others is large, fat, oily, and pleasing. In front of that, one's own consciousness, the red noble lady, holding a curved knife and a skull cup, cuts off the head three times with the curved knife and places it on the stove. From the brow
Chinese
从魔门之间，刹那间震裂，额头朝向自己，在与劫世的世间界相同的境地中，观想肉山、血海、骨骼大堆，以红白菩提心涂抹。观想其与会供物无二无别。加持如内供一般，供养时，如先前迎请时所说：“上师、本尊、空行三尊。”等等，如是念诵。在此处迎请等处，念诵：“祈请降临此处，享用会供。愿此珍宝光芒万丈的处所，加持为色究竟天。”在下方作意时，将“邬金处”等语，如前述注释般更改念诵。祈请安住于此坛城。祈请此灯放出光芒。祈请此会供轮降下精华。祈请加持诸弟子。若灌顶，则说“祈请灌顶诸弟子”。珍宝等一切器皿，祈请加持为具相颅器。此广大之会供，祈请加持为智慧甘露。祈请加持为无漏之甘露。此处会供瑜伽男女众，从勇士空行母，之后，祈请加持成熟解脱相续。遣除内外二障。殊胜共同二者之间，更改中间的词句。若赐予成就，则祈请赐予。从色究竟天法界宫殿中，从那里开始，三藏经部的上师们，母尊大身之供养尤为殊胜。等等作此。从心中化现之子，直到那里为止的三尊名号，如上更改词句后念诵。之后，母尊从心中化现之子，等等作意。之后，从何处安住的清净刹土中，从那里开始，以大誓言海众圆满。直到那里为止念诵，特别是不共空行五部，献供会供时，瑜伽男女众从明觉无生之性中，具足无间断的体验，敲响达玛茹和卡令等，玛吉觉姆瑜伽母，度脱到彼岸的成就者，具缘众生的解脱者，一切密咒的传承者。
English
From between the gates of demons, in an instant, it cracks open, showing the forehead to oneself. In a state equal to the realm of a kalpa, visualize mountains of flesh, oceans of blood, and great heaps of bones, smeared with red and white bodhichitta. Visualize it as being inseparable from the substances of the gathering. The blessing is done like an inner offering, and the offering is made by reciting, as before during the invocation, "Lama, Yidam, and Khandro Three." etc., as is appropriate. In place of invoking here, recite: "Please come here and accept the feast offering. May this precious, radiant place be blessed as Akanishta." When contemplating below, change the words "Ugyen place" etc., as in the previous commentary. Please reside in this mandala. Please let this lamp emit light. Please bestow essence on this feast circle. Please bless the disciples. If initiating, say, "Please initiate the disciples." All the vessels, including jewels, please bless as a skull cup with signs. This vast feast offering, please bless as wisdom nectar. Please bless as uncontaminated nectar. Here, the male and female yogis of the gathering, from heroes and heroines, thereafter, please bless to ripen and liberate the continuum. Remove the obstacles of the two outer and inner conditions. Between the two supreme and common, change the words in between. If bestowing accomplishments, please bestow. From the Dharmadhatu palace of Akanishta, from there, the lamas of the Tripitaka Tantra section, the offering of the great mother's body is especially supreme. Do this and so on. The three names up to the son emanated from the heart, change the words as above and recite. Then, the great mother, the son emanated from the heart, and so on, contemplate. Then, from the pure realm where you reside, from there, fulfill with the assembly of the great ocean of vows. Recite up to that point, especially when offering the feast to the five classes of non-dual dakinis, the male and female yogis, from the nature of unborn awareness, possess the experience of unceasingly, proclaiming the Damaru and Kangling, etc. Machig Jomo Yogini, the accomplished one who crossed to the other shore, the liberator of the lineage of all fortunate ones, the holder of the lineage of all secret mantras.