English
Su Menpa'i Zhabs, Che Lupa, Karnapa, Kamala Guhya, Ngadak Yeshe Gyaltsen, son Jñana Raja. Since Gnyos Lo Jungpo only received the empowerment and instructions from him and did not have time to transmit the lineage, it seems that he went to India. It is okay to follow that way as well. Although the earlier Gnyos lineage is like that, since Dewa Chenpo appears to be a direct disciple of Yeshe Zhabs, I think it is okay not to include those two intermediate lamas. According to the Jamdor Jowo tradition or Jigten Wangchuk, Shantipā and Palden Atisha, Gar Ge Lhatsun Jang Ö Walpa, Chakriwa and Jhingbu Tangtöpa, Zhang Ye Zopa Döndrub Barthangpa, Darma Shakya Söwang Lochok, Zhön Ö Drakchen Phak Ö Butön Je, Thuksé Lotsā Jamyang Drakgyal, Yeshe Gyatso Khyenrab Chokdrub, Chyensnga Lhawang, Chyensnga Ngawang, Jampa Chöjor Namgyal Rinchen, and Ngawang Namgyal, to all of them I offer homage. And according to the lineage of the root mandala Akshobhya, Jamyang Yeshe Zhabs and four heart-sons, Men Zhabs Sangye Pal and Dorje Den, Sūripa and Jikme Jungne, Gejung Tobchu Dorje Pal and, Chöjung Pal and Sangye Drakpa and, Rinchen Drakpa Rāti Gupta and, Great Siddha Shyiwa Pan and two Siddhas, to all the wondrous lamas I offer homage. Thus it is done. Oṃ Āḥ Mañju Vajra Maṃ Hūṃ. To the face of gentle Vajra, Oṃ Āḥ Hūṃ. Oṃ Āḥ Vajra Dhṛka Hūṃ, etc., offer by adding the three syllables to the end of each mantra. Furthermore, Kriya Tantra, Charya Tantra, Yoga Tantra, Anuttarayoga Tantra, to the faces of all the yidam deities associated with the four great classes of tantra, I offer the sacred offerings. Oṃ Āḥ Hūṃ. If there are Dharma Protectors needed, add the three syllables to the end of their essence mantra and offer. Furthermore, to the faces of all the Dharma protectors who have vowed to protect the Dharma wheel and uphold the teachings, I offer the offerings. Oṃ Āḥ Hūṃ. Furthermore, to the faces of all the Buddhas and Bodhisattvas, heroes and yoginis, siddhas and vidyadharas, Oṃ Āḥ Hūṃ. Furthermore.
Chinese
诶！此處是享用何物？ 一切諸根皆如實依賴。 彼等一切皆為心金剛， 為食用之故而作供養。 नैवेद्य (藏文，梵文天城體，梵文羅馬擬音，供養) 於金剛蓮花中如實行， 進入等次第而生。 瑜伽士之不壞音， 心之 शब्द (藏文，梵文天城體，梵文羅馬擬音，聲音)。 豪邁與嬌媚及嬉戲等， 以種種令心歡喜。 何等解脫之門？ 心之༴ महासुखं (藏文，梵文天城體，梵文羅馬擬音，大樂)。 第五者：如是觀修彼性， 無有事物亦無有觀修。 所觀修者非觀修， 如是事物與非事物， 觀修是無所緣。 第六者：薄柔輕盈天之衣， 於證得不動金剛身者， 以不退轉之信心我供養， 我亦獲得金剛身。 嗡 曼殊班雜等如前，班雜 哇斯札耶。 此外其他之供養： 鄔波羅蓮花五色， 茉莉花三種顏色， 花朵卡尼卡拉與， 瑪利卡與宇提卡， 花朵卡拉維拉與， 九天女與虛空界， 於量如百千俱胝之範圍， 四方極其美麗之， 四種珍寶之佛塔， 明亮且自性無垢染， 供養壇城本尊。 如來我之身， 以喇嘛之糞便與小便供養， 以眼妙堅定具慧者， 取出精液而作供養。 幡旗傘蓋與勝幢， 彩帶鈴鈸等， 殊勝馬墊與幡旗， 涼扇殿堂與床座等， 賢瓶如意母牛， 珍寶山與如意樹， 虛空藏等作供養， 祈請賜予一切成就。 二者讚頌者：如不動金剛智慧大等，如從成就法所出，彼即第五，及從妙吉祥具德之最勝，乃至智慧身汝我敬禮之間，敬禮二十及，若喜略者，有漏蘊轉成清淨，煩惱清淨智慧身，一切智一切作一切之主，敬禮五部善逝，地等諸大清淨且，慈等無量自性者，執持無漏安樂藏之，癡喜女等作禮敬，慳吝等清淨且，六度之自性者，
English
E! What and what are enjoyed here? All the senses are truly relied upon. All of these are the Vajra of the Mind, For the sake of eating, I make offerings. Naivedya (藏文，梵文天城體，梵文羅馬擬音，Offering) Truly moving in the Vajra Lotus, Arising from the sequence of entering, etc. The indestructible sound of the yogi, The Shabda (藏文，梵文天城體，梵文羅馬擬音，Sound) of the Mind. Boldness, coquetry, and playfulness, In various ways, they gladden the mind. What are the gates of liberation? The Mind's... Mahasukham (藏文，梵文天城體，梵文羅馬擬音，Great Bliss). Fifth: While meditating on that very nature, There is no object and no meditation. What is to be meditated is not meditation, Thus, with object and non-object, Meditation is without an object of focus. Sixth: Thin, soft, and light, the garment of the gods, To the one who has attained the body of Akshobhya Vajra, With unwavering faith, I offer myself, May I also attain the Vajra body. Om Manju Vajra, etc., as before. Vajra Vastraye. Furthermore, other offerings: Utpala lotus, five colors, Jasmine, three colors, Flowers kanikara and, Malika and yuthika, Flowers karavira and, Nine goddesses and the realm of space, In an area of a hundred thousand kotis, A square, extremely beautiful, A stupa of four kinds of precious jewels, Clear and naturally without stain, Offerings to the deities of the mandala. The Tathagata, my body, Offerings with the lama's feces and urine, With the beautiful eyes, steadfast, and wise, Taking the semen and making offerings. Banners, umbrellas, and victory banners, Ribbons, cymbals, and so on, The supreme horse seat and banners, Cool fans, halls, and thrones, etc. The auspicious vase, the wish-fulfilling cow, The precious mountain, the wish-fulfilling tree, The treasury of space, etc., I offer, I pray that all siddhis be granted. Second, the praises: Like Akshobhya Vajra, great wisdom, etc., as it comes from the sadhana, that is the fifth, and from Manjushri, the most excellent with glory, up to "Wisdom body, to you I bow," twenty prostrations, and if one likes brevity, may the contaminated aggregates be transformed into purity, the defilements purified, the wisdom body, omniscient, all-accomplishing, the lord of all, I bow to the five Sugatas, the elements such as earth are pure, and the nature of immeasurable qualities such as love, holding the treasury of uncontaminated bliss, I prostrate to the delight-women of delusion, etc., stinginess, etc., are pure, and the nature of the six perfections,
Chinese
坛城供养得自在，金刚身等我顶礼。 破除见解之稠密，四摄事物之自性。 勾招引入缚与作，四位门守护者礼。 十二缘起极清净，菩提分法自性者。 大乐心髓善圆满，无量宫殿我顶礼。 无二智慧金刚之，地基围墙帐幕帷。 智慧火焰燃烧者，守护轮等我顶礼。 如是念诵若有暇，三世金刚心欤解脱欤，寂静无碍虚空清净之自性。 诸佛遍扬菩提自在金刚者，彼身语意恒时我顶礼。 何者色与受及想，行与识及六处六根。 地水火风与虚空，一切菩提心相似广大彼顶礼。 愚痴过患贪欲金刚法等何，由明之结合生恒时高中下。 种种相喜悦醉物所成者，菩提心（菩提心）。 摄与喜悦以及如是不变异，因与果之自性心之随顺法。 愚昧嗔恚贪欲障蔽金刚故，菩提心相似（菩提心）。 何者无始实事极清净此修习，由方便智慧生戏论极远离。 秘密灌顶苦行誓言结合观，视如菩提金刚彼我顶礼。 何者成就殊胜之方便此修习，近事仪轨近边修持修持与。 大修持以心不转之修持自在，视如菩提金刚彼我顶礼。 何者四座金刚即是修持者，隐形等种种殊胜药成就且。 依于上师恩此无谬道证悟，视如菩提金刚彼我常顶礼。 何者极密集合续部听闻与，念诵作与读诵以及思维与。 供养作与书写或令书写者，视如菩提金刚彼我常顶
English
Having mastered the mandala offering, I prostrate to the Vajra body and others. Completely vanquishing the density of views, The very nature of the four objects of gathering. Drawing in, subduing, binding, and empowering, I prostrate to the four gatekeepers. The twelve links of interdependence are utterly pure, Possessing the nature of the aspects of enlightenment. Perfectly complete with the essence of great bliss, I prostrate to the immeasurable palace. The ground, fence, tent, and awning Of the non-dual wisdom vajra. Possessing blazing flames of wisdom, I prostrate to the protective wheel. Thus, if there is leisure to recite, Whatever is the mind of the Vajra of the three times, or liberation, The very nature of peace, unobscured, and pure space. Buddhas, fully victorious, lords of enlightenment, vajra-holders, To them, with body, speech, and mind, I always prostrate. Whatever are form, feeling, perception, formation, And consciousness, the six sense bases, and the six faculties, Earth, water, fire, wind, and all of space, To that vastness, like the mind of enlightenment, I prostrate. Whatever are the faults of delusion, desire, vajra, and dharma, Arising from the union of knowledge, always superior, middling, or inferior, Various forms, intoxicated with joy, becoming objects, Bodhicitta (Bodhicitta). Gathering, joy, and likewise unchanging, The nature of cause and effect, the dharma that follows the mind. Ignorance, hatred, desire, obscurations are vajra, Bodhicitta-like (Bodhicitta). Whoever meditates on this beginningless, truly pure reality, Arising from skillful means and wisdom, free from elaboration and differentiation. Examining the secret empowerment, asceticism, vows, and union, Viewing it as like the enlightenment vajra, to that I prostrate. Whoever cultivates this method of supreme accomplishment, The ritual of approach, near attainment, attainment, and Great attainment, with unwavering mind, a master of attainment, Viewing it as like the enlightenment vajra, to that I prostrate. Whoever performs the four-session vajras, Achieving various supreme medicines, such as invisibility, Through the kindness of the lama, realizing the unerring path in this life, Viewing it as like the enlightenment vajra, to that I always prostrate. Whoever listens to the most secret Guhyasamaja Tantra, Recites, performs, reads, and contemplates it, Makes offerings, and writes or causes it to be written, Viewing it as like the enlightenment vajra, to that I always
Chinese
礼敬！于何处寂等事业，以极度精细的观察力，如是广布幻轮咒语之仪轨，具备此所修之法的修持自在者，菩提……。何者以主要修持者见触，以及善加忆念和仅名亦定能听闻，并生起信心且执持少分者，我恒常礼敬视如菩提金刚者。断除一切遍计分别，具有无垢之自性，乃普贤法界之本体，我礼敬不动尊。如秋月般洁白，散射百千光芒，乃如镜智慧之本体，我礼敬毗卢遮那佛。远离邪见分别，无垢如虚空般清净，乃平等性智之本体，我礼敬宝生佛。无量光芒遍布虚空，以无量功德之璎珞，乃妙观察智之智者，无量光……。乃利益有情之作者，如实显现，乃成所作智之本体，我敬礼不空成就佛。如大地般，对于一切有情，最为殊胜地执持受用，慈悲行持之摇动者，我礼敬圣救度母。以何者之威力，令诸有情，烦恼自性得以寂灭，如水般饶益之大义，我礼敬嘛嘛枳佛母。如火般，对于一切有情之，烦恼自性努力焚烧，事业顶端最胜成就者，我礼敬白衣佛母。如风般，从一切处断除烦恼之根源，赐予众生安乐，具有莲花之眼的，我礼敬度母。何者之形相广大，且于一切形象中不散乱，离相之形之金刚母，我礼敬无等者。以何者之威力，令诸声音之，彼性三种增长，并赐予耳根之安乐，我礼敬声之金刚母。何者之受用自然成就，对于一切有情皆具悲心，发出蜜蜂之声的金刚香，我礼敬无慢者。何者之自明不可示现，以无二之味觉之力，令众生安住于安乐，我礼敬金刚味。如实地，将要生起之，希望何
English
I prostrate! In what places, with peaceful and other activities, through extremely careful examination, the rituals of the illusory wheel mantra are extensively established, and the powerful practitioner who possesses this object of accomplishment, Bodhi... Whoever sees or touches the main practitioner, and remembers well, and certainly hears even just the name, and has faith and holds onto even a small part, I always pay homage to that one who is seen as similar to Bodhi Vajra. Abandoning all pervasive thoughts, possessing a stainless nature, being the essence of Samantabhadra's Dharmadhatu, I prostrate to Akshobhya. White like the autumn moon, scattering hundreds of thousands of rays of light, being the essence of mirror-like wisdom, I prostrate to Vairochana. Separated from wrong views and thoughts, flawless and clear like the sky, being the essence of equality wisdom, I prostrate to Ratnasambhava. Immeasurable light pervades the sky, with a garland of immeasurable qualities, being the wise one of discriminating wisdom, Immeasurable Light... Being the maker of the benefit of beings, appearing as it is, being the essence of accomplished activity wisdom, I pay homage to Amoghasiddhi. Like the earth, for all sentient beings, holding and using in the most excellent way, the moving one of compassionate conduct, I prostrate to the goddess Tara. By whose power, may all sentient beings, the very nature of afflictions be pacified, like water, the great meaning of benefit, I prostrate to Mamaki. Like fire, striving to burn the very nature of afflictions of all sentient beings, the supreme achiever at the pinnacle of activity, I prostrate to Pandaravasini. Like wind, cutting off the root of afflictions from all directions, bestowing happiness on beings, possessing eyes of Utpala, I prostrate to Tara. Whose form is vast, and does not scatter in all forms, the Vajra Mother of formlessness, I prostrate to the incomparable one. By whose power, may the very nature of all sounds, increase in three ways, and bestow the bliss of the ears, I prostrate to the Vajra Mother of sound. Whose enjoyment is naturally accomplished, having compassion for all sentient beings, the Vajra fragrance that makes the sound of bees, I prostrate to the one without pride. Whose self-awareness cannot be shown, by the power of non-dual taste, placing sentient beings in happiness, I prostrate to Vajra taste. As it is, the hope of what is to come