English
Oh, perfect! You who have attained excellence in the four miraculous legs. Although you do not experience the feelings of birth, old age, sickness, and death. But in order to definitely go to the other shore, for the sake of making people. Generate sorrow, I prostrate to your Nirvana manifestation. For sentient beings whose merits are weak. In order to increase the white Dharma trading house. Like placing the inexhaustible eight parts of relics. As if resting in the realm of Dharma. May I also complete, mature, and purify the three. Transcending the three realms, in the great Ogmin. With the ten manifestations of enlightenment. May I and the omniscient one be equal in benefiting beings. How is your body, the Thus-gone One? Retinue and lifespan, and pure lands, etc. What is your excellent and good name? May I also become exactly like that. Finally, recite the confession of downfall. (660) Then, the common and uncommon preliminaries should be understood as explained in the guidance text "Mindfulness and Awareness". Mangalam! Second, among the uncommon preliminaries. First, taking refuge is: Taking refuge in the Three Jewels, the real Sugata, the three roots. The nature of the mind of enlightenment, which is the essence of the channels, winds, and bindus. In the mandala of essence, nature, and compassion. Until the essence of enlightenment. Recite three times. Second, generating the mind of enlightenment: HO. Various appearances are like false pictures of the moon in water. Sentient beings wandering in samsara like a string of beads. In order to rest in the realm of self-awareness and luminosity. Generate the mind of enlightenment with the four immeasurables. Recite three times. Third, the practice and recitation of Vajrasattva: AH. Visualize yourself as ordinary, on the crown of your head. In the center of the white lotus moon seat. From HUNG appears the Guru Vajrasattva. White, clear, and complete Sambhogakaya. Holding a vajra and bell, embracing the consort. I pray to you for refuge, please purify my sins. Confess with strong remorse. From now on, even if it costs my life, I will not commit evil. Above the growing moon in your heart. The syllable HUNG is surrounded by mantras. Reciting the mantra stimulates the continuum. From the union of the joyful parents. A cloud of nectar bodhicitta descends. Falling like camphor powder. May all the karma, afflictions, and roots of suffering of myself and sentient beings in the three realms. Diseases, evil spirits, sins, obscurations, faults, downfalls, and shadows. Be completely purified. OM VAJRASATTVA SAMAYA, etc. And OM VAJRASATTVA HUNG. Recite as much as possible. Fourth, offering the mandala: OM AH HUNG. Three thousand worlds.
Chinese
亿万刹土中，充满七宝及天人财富，我将身、受用等一切供养，愿得转法轮之王位。于密严大乐庄严刹土中，具足五决定，具足五种姓之坛城，以无量欲妙供云供养，愿能享用报身刹土。显有清净童瓶身，大悲无间断，法性游戏之庄严，供养身与明点之执着清净刹土，愿能享用化身刹土。第五、库苏鲁之会供是： ཕཊ （藏文） 怕（梵文天城体，phaṭ，梵文罗马拟音，摧伏），舍弃对身体的珍爱，调伏天魔，从梵天之门中于虚空中显现，调伏死主之魔而化为忿怒尊，右以烦恼魔之调伏，以弯刀，以蕴魔之调伏，砍下头颅，左以行事业之方式，持颅器，于三身之人头的石架上安放，其中充满三千世界之尸体，以阿通和吽字化为甘露，以三字之能力加持增长转变， ཨོཾ་ཨཱཿཧཱུྃ （藏文，梵文天城体，oṃ āḥ hūṃ，梵文罗马拟音，嗡啊吽，身语意），念诵无量后， ཕཊ （藏文） 怕（梵文天城体，phaṭ，梵文罗马拟音，摧伏），向上供养，圆满供养处宾客之意，圆满会供后，获得胜共悉地，向下使轮回之宾客欢喜，清净宿债，特别是使损害之魔类满足，疾病魔障及障碍于法界中寂灭，恶缘及我执化为灰尘，最终供养者与供养处一切，于本性大圆满中不作意。啊！第六、上师瑜伽如外修法。已完成会供朵玛之简略仪轨。如果念诵非常容易携带的会供朵玛： 诸佛正法贤圣三宝尊。等三遍。 ཨོཾ་སྭ་བྷཱ་ཝ་སོགས། （藏文，梵文天城体，oṃ svabhāva，梵文罗马拟音，嗡，梭巴瓦，自性）等。从空性中刹那间忆念圆满，自身观为怙主观自在之身，站立姿势，右手作供施印明显，于前方为毗卢遮那佛雪山大海，于身之上，从圆满刹土之顶髻起，至喉间为供养三宝之宾客，同样于心间至脐间为，怙主功德，下身慈悲之宾客，于莲花座上，从清净魔类宿债中，以心间六字真言之光芒，使供养处欢喜，使布施处罪障清净，使三界一切化为清净刹土。 ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱི （藏文，梵文天城体，oṃ maṇi padme hūṃ hrīḥ，梵文罗马拟音，嗡嘛呢呗美吽舍，莲花生大士心咒）念诵百遍。舍！
English
In hundreds of millions of Buddha-fields, filled with the wealth of seven precious things and gods and humans, I offer my body, possessions, and everything else, may I attain the sovereignty of turning the wheel of Dharma. In the dense array of Akanishta Great Bliss, possessing the five certainties, possessing the mandala of the five families, offering immeasurable clouds of desirable offerings, may I enjoy the Sambhogakaya realm. The pure youthful vase body of appearance and existence, uninterrupted compassion, the adornment of the play of Dharmata, offering the pure realm of grasping at body and bindu, may I enjoy the Dharmakaya realm. Fifth, the Kusulu Tsok Gathering is: PHAṬ (Tibetan, Devanagari: phaṭ, Romanized Sanskrit: phaṭ, meaning: to destroy), abandoning the cherishing of the body, subduing gods and demons, emerging from the gate of Brahma into space, subduing the demon of the Lord of Death and transforming into a wrathful deity, on the right, subduing the demon of afflictions with a curved knife, subduing the demon of aggregates, severing the head, on the left, in the manner of performing actions, holding a skull cup, placing it on a stone pyre of three human heads, filling it with the corpse of three thousand worlds, transforming it into nectar with the letters A and Hung, purifying, increasing, and transforming it with the power of the three syllables, OṂ ĀḤ HŪṂ (Tibetan, Devanagari: oṃ āḥ hūṃ, Romanized Sanskrit: oṃ āḥ hūṃ, meaning: body, speech, and mind), after reciting countless times, PHAṬ (Tibetan, Devanagari: phaṭ, Romanized Sanskrit: phaṭ, meaning: to destroy), upwards, fulfilling the samaya of the guests of the offering place, after completing the Tsok, attaining supreme and common siddhis, downwards, pleasing the guests of samsara, purifying karmic debts, especially satisfying the harming classes of demons, may diseases, evil spirits, and obstacles be pacified in the Dharmadhatu, may adverse conditions and self-grasping be reduced to dust, ultimately, may all the offerers and offering places, in the nature of Great Perfection, be uncontrived. Ah! Sixth, Guru Yoga is like the outer practice. The abbreviated Ganachakra offering is completed. If reciting the very easy-to-carry Ganachakra offering: To the supreme Buddha, Dharma, and Sangha. etc., three times. OṂ SVABHĀVA etc. (Tibetan, Devanagari: oṃ svabhāva, Romanized Sanskrit: oṃ svabhāva, meaning: Om, self-nature) etc. From emptiness, in an instant, complete remembrance, visualizing oneself as the body of Lord Avalokiteshvara, in a standing posture, the right hand clearly holding the gesture of offering, in front is Vairochana Buddha, the great snow mountain ocean, on the body, from the crown of the head, complete with Buddha-fields, up to the throat, are the guests serving the Three Jewels, similarly, from the heart to the navel, are the protectors, qualities, and the lower body, the guests of compassion, on the lotus seat, from the purification of demonic karmic debts, with the rays of light from the six-syllable mantra in the heart, pleasing the offering place, purifying the sins and obscurations of the giving place, transforming all three realms into pure Buddha-fields. OṂ MAṆI PADME HŪṂ HRĪḤ (Tibetan, Devanagari: oṃ maṇi padme hūṃ hrīḥ, Romanized Sanskrit: oṃ maṇi padme hūṃ hrīḥ, meaning: Om, the jewel in the lotus, hum, hrih) recite a hundred times. Hrih!
Chinese
从自性心中，（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字放出，完全转变后， 与三千世界等同的珍宝器皿中， 三字融化，化为甘露之海， 成为如意受用，如虚空般的宝藏。 三界清净的刹土， 三有大悲的宾客， 无余遍布的食物， 以法性能力之加持，将朵玛转变为无尽的宝藏而供养。 嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！七遍。 那摩萨瓦达塔嘎达阿瓦洛格迭代等。供养一百零八桑巴拉和水滴丸。 以玛尔宾（食肉鬼）为对境，念诵如来宝髻等四佛名号后迎请。 之后施水： 圣观自在的， 手中降下的乳汁之流， 令饿鬼们都饱足， 沐浴后恒常清凉。 嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）嘛呢呗美吽（藏文：མ་ཎི་པདྨེ་ཧཱུྃ，梵文天城体：मणि पद्मे हूँ，梵文罗马拟音：maṇi padme hūṃ，汉语字面意思：莲花中的珍宝）舍（藏文：ཧྲཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大悲）！念诵一百零八遍。 之后以饿鬼为对境：嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）扎拉美当萨瓦布热达贝雅梭哈（藏文：ཛ་ལ་མེ་དཾ་སརྦ་པྲེ་ཏ་བྷྱ་སྭཱ་ཧཱ།，梵文天城体：जला मे दं सर्व प्रेत भ्य स्वाहा，梵文罗马拟音：jala me daṃ sarva preta bhya svāhā，汉语字面意思：水，我的，所有，饿鬼，给予，梭哈）！三遍，愿饿鬼（664）众如恒河沙般充满，并得到满足。 法布施：诸恶莫作等。 发愿：以此广大布施等。 仅仅这样，也能成为老年人和对知识愚昧者行善的助伴。因为在开焰口和形象庄严等经典中，除了四名有无的差别外，没有其他，朵玛的精髓在于咒语的利益，没有讲述词句的组合。 这也是为了帮助一些对施水仪轨不理解的低劣者，让炯多杰所作。 白供遍布一切刹土。 所谓白供遍布一切刹土，是将洁白的糌粑用白油的汁液浸润，使其具有油性，放入水果、三白、三甜、珍宝、甘露丸等混合，然后放在不是煤火和盐碱等灰烬的柔软灰烬上，只用清水浸湿。自己观想为观世音菩萨。以皈依发心为先导。 那摩！ 如来藏遍布一切众生， 心乃广大，最为殊胜地生起， 愿这些众生全部成佛， 此处没有非器之有情（665）。 起立！起立！力量啊！
English
From the heart of self, the syllable BHRUM (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable) arises, completely transforming, In a precious vessel equal to three thousand worlds, From the melting of the three syllables, an ocean of nectar, Becomes a treasure of desired qualities and enjoyments, like the sky. The pure realm of the three realms, The guest of compassion of the three existences, The food that pervades all without exception, Through the power of the nature of reality, may the torma be transformed into an inexhaustible treasure and offered. Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om), Ah (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：Ah), Hum (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum)! Seven times. Namas sarva tathagata avalokite, etc. Offer one hundred and eight Sambharas and water droplets. Focusing on the Marbin (flesh-eating ghosts), recite the names of the four Tathagatas, such as Ratnasambhava, and invite them. Then, water offering: By the stream of milk descending from the hand Of the noble Avalokiteshvara, May the pretas be satisfied, Bathed and always cool. Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) Mani Padme Hum (藏文：མ་ཎི་པདྨེ་ཧཱུྃ，梵文天城体：मणि पद्मे हूँ，梵文罗马拟音：maṇi padme hūṃ，汉语字面意思：Jewel in the lotus) Hrih (藏文：ཧྲཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great compassion)! Recite one hundred and eight times. Then, focusing on the pretas: Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) Jala Me Dam Sarva Preta Bhya Svaha (藏文：ཛ་ལ་མེ་དཾ་སརྦ་པྲེ་ཏ་བྷྱ་སྭཱ་ཧཱ།，梵文天城体：जला मे दं सर्व प्रेत भ्य स्वाहा，梵文罗马拟音：jala me daṃ sarva preta bhya svāhā，汉语字面意思：Water, my, all, preta, give, svaha)! Three times, may the assembly of pretas (664) be filled like the sands of the Ganges, and be satisfied. Dharma offering: Do no evil, etc. Aspiration: By this vast generosity, etc. Even just this can become a virtuous companion for the elderly and those ignorant of knowledge. Because in scriptures such as Opening the Mouth of Flames and Beautiful Form, there is no difference other than the presence or absence of the four names, the essence of the torma lies in the benefit of the mantra, and no combination of words is taught. This was also written by Rangjung Dorje to help some inferior beings who do not understand the water offering ritual. White offering pervades all realms. The so-called white offering pervades all realms is to moisten clean tsampa with white butter juice, making it oily, and mixing in fruits, the three whites, the three sweets, jewels, nectar pills, etc., and then placing it on soft ashes that are not coal fire or alkali, etc., and moistening it only with clean water. Visualize yourself as Avalokiteshvara. With refuge and bodhicitta as the preliminary. Namo! The Tathagatagarbha pervades all beings, The mind is vast, arising most excellently, May all these beings attain Buddhahood, Here there are no unsuitable sentient beings (665). Arise! Arise! Strength!