Chinese
嗡 班匝 阿洛给 舍。嗡 班匝 根德 阿。 布施之手宽广琵琶举，精进之笛转变他显现， 祈愿之鼓圆润面容美，进入之陶鼓处处行。 愿生坛城欢喜。 嗡 班匝 维尼 吽。嗡 班匝 旺色 扎。嗡 班匝 姆日当 给 舍。嗡 班匝 牟然杰 阿。 习惯布施乃色女， 善语悦耳施触觉， 持有义用百味之光彩， 意义相符为佛法之源。 愿生坛城欢喜。 嗡 班匝 茹巴 吽。嗡 班匝 巴舍 扎。嗡 班匝 惹萨 舍。嗡 班匝 达玛 达度 阿。 如是供养后，最终诸天女融入坛城众之无漏根处各自位置，如是观想。 五、药供： 以拇指、无名指、秘密手印洒供，观想从水滴中降下甘露之雨，使所有坛城众生欢喜。 吽。 与诸佛皆结合之境， 自生原始即清净， 八根本千支分之药， 五部五誓之本体， 五灯与五甘露， 五续五毒摧毁之甘露， 五智成就之精华， 无死之誓物大药， 供养坛城诸圣众。 嗡 萨瓦 达塔嘎达 玛哈 班匝 阿姆日达 卡让 卡嘿。 传承供养： 菩提金刚五部双运及， 安乐轮持明金刚法， 扎巴哈斯德 佛 莲花生， 教法源头意传口耳传。 药供供养祈赐威力权与成就。 嗡 萨瓦 达塔嘎达 玛哈 班匝 姆日达 卡让 卡嘿。 维玛拉与尼泊尔 曼殊师利， 金刚萨埵 阿嘎 敦 喜饶炯， 法王 创巴 梅朵等， 胜法传承诸位上师前， 药供供养祈赐威力权与成就。 嗡 萨瓦 达塔嘎达 玛哈 班匝 阿姆日达 卡让 卡嘿。 觉姆 卡钦 萨 与 觉若 萨， 贝吉 旺秋 昂哲 阿杂热， 下部事业成就 拉妥 绛曲森， 觉姆传承诸位上师前， 药供供养祈赐威力权与成就。 嗡 萨瓦 达塔嘎达 玛哈 班匝 阿姆日达 卡让 卡嘿。 金刚
English
Om Vajra Aloke Hrih. Om Vajra Gandhe Ah. The generous hand raises the lute. The diligent flute transforms other appearances. The round drum of aspiration is beautiful like a face. The entering pottery drum pervades everywhere. May it create joy in the mandala. Om Vajra Vini Hum. Om Vajra Vamse Tram. Om Vajra Mritam Ge Hrih. Om Vajra Muranje Ah. Being accustomed to generosity is a form goddess. Speaking sweetly bestows touch. Possessing the glory of hundreds of tastes for meaningful use. Being the source of Dharma that accords with meaning. May it create joy in the mandala. Om Vajra Rupa Hum. Om Vajra Parshe Tram. Om Vajra Rasa Hrih. Om Vajra Dharma Dhatu Ah. Having offered thus, finally, may the goddesses be absorbed into the uncontaminated sense faculties of the mandala beings, each in their respective places. Fifth, the medicine offering: By scattering with the mudra of the thumb and ring finger of the secret hand, envision that a rain of nectar falls from the droplets, causing all the mandala beings to rejoice. Hum. A field of union with all Buddhas, Self-arisen, primordially pure, Eight roots, a thousand branches of medicine, The essence of the five families and five commitments, Five lamps and five nectars, Five tantras, the nectar that destroys the five poisons, The essence that accomplishes the five wisdoms, The great substance of deathless vows, I offer to the assembly of deities in the mandala. Om Sarva Tathagata Maha Pancha Amrita Kharam Khahi. Offering to the lineage: Bodhicitta Vajra, the five families in union, and The wheel of bliss, the vidyadhara Vajra Dharma, Prabha Hasti, Buddha Padmasambhava, To the source of the teachings, the mind transmission and oral transmission, I offer the medicine offering, grant power, authority, and accomplishment. Om Sarva Tathagata Maha Pancha Amrita Kharam Khahi. Vimala and the Nepalese Manjushri, Vajrasattva, Agar Ton Sherab Jung, Dharma King Tsangpa Metok, etc., To all the lamas of the victorious lineage, I offer the medicine offering, grant power, authority, and accomplishment. Om Sarva Tathagata Maha Pancha Amrita Kharam Khahi. Jomo Kharchen Za and Chokro Za, Pelgyi Wangchuk Ngamdre Atsara, Lower accomplishment, Latok Jangchub Sem, To all the lamas of the Jomo lineage, I offer the medicine offering, grant power, authority, and accomplishment. Om Sarva Tathagata Maha Pancha Amrita Kharam Khahi. Vajra
Chinese
萨。将愚痴视为肉的欲望。从涅槃中说： 吽。黑汝嘎的十处，大尸林中的八处。迎请具足眷属的大威德，于此殊胜尸林处。包括新旧田地和提拉。倾注于红色的阿康大海中。献给燃烧的空行母众。祈请全部降临于此。如是说。根本释中说： 吽。降伏威力的时候到了。大誓言的时候到了。大印的时候到了。以三毒供养，将获得佛陀三身。嗡 班扎 几里 几拉亚 乍 吽 榜 霍 萨瓦 维格南 榜 吽 帕 玛哈 巴林达 卡嘿 卡让 卡嘿 卡让 卡嘿。第七是三次血供。混合尸体和血。首先，为了命令使者而献供。 吽。障碍成就的魔障，凶恶且怀有嗔恨心者。抓住，击打，完全束缚。使其脱离眷属和朋友。使其僵硬，使其说话。抛掷，使其完全折磨。使其成为我的控制，听从所命令的教言。玛哈 惹达 卡嘿。第二，为了将守誓者置于要害而献供。 吽。奴仆和听命使者的众，你们的誓言的时候到了。如先前所约定的一样，迅速成办显现之事业。玛哈 惹达 卡嘿。第三，为了夺取威力和神通而献供。 吽。障碍成就的魔障，凶恶且怀有嗔恨心者。无论是天还是魔，凡是障碍我者，使其失去威力和神通。玛哈 惹达 卡嘿。第八，以事业的究竟结合解脱之供养来摄受。观想左右手的指头为饮血父母五尊并结合。观想父亲为空，从吽字生出金刚火焰，母亲为空，从埃字生出天铁的杵臼，将敌人和魔障召入其中并击打，观想以结合解脱双运的供养而欢喜。 吽。饮血父母十手，为了从根斩断三毒，作解脱三界之结合。 吽。击打，燃烧金刚的杵。违背教言的罪恶者，以金刚火焰焚烧其心，
English
Sa. Regarding ignorance as the desire for flesh. From Nirvana: Hūṃ. The ten places of Heruka, and the eight places of the great charnel ground. Inviting the glorious great one with his retinue, to this supreme charnel ground. Including the new and old fields and Tira. Pouring into the ocean of red Argham. Offering to the assembly of burning Dakinis. Requesting all to come here. Thus it is said. From the root explanation: Hūṃ. The time to unleash power and strength has come. The time of great Samaya has come. The time of great hand gestures has come. By offering the three poisons as offerings, one will attain the three bodies of the Buddha. Oṃ Vajra Kīlī Kīlaya Jaḥ Hūṃ Baṃ Hoḥ Sarva Vighnān Baṃ Hūṃ Phaṭ. Mahā Baliṃta Khāhi Kharaṃ Khāhi Kharaṃ Khāhi. The seventh is the three times offering of blood. Mixing corpses and blood. First, offering for the purpose of commanding the messengers. Hūṃ. Obstacles that hinder accomplishment, those who are wicked and possess hatred. Seize, strike, completely bind. Separate them from their retinue and friends. Make them stiff, make them speak. Throw, completely torment them. Having become under my control, they shall listen to this command. Mahā Rakta Khāhi. Second, offering for the purpose of placing the oath-bound ones at the crucial point. Hūṃ. Assembly of servants and obedient messengers, the time of your oath has come. As previously agreed, swiftly accomplish the manifest activities. Mahā Rakta Khāhi. Third, offering for the purpose of seizing power and magical abilities. Hūṃ. Obstacles that hinder accomplishment, those who are wicked and possess hatred. Whether they are gods or demons, those who hinder me, make them devoid of power and magical abilities. Mahā Rakta Khāhi. Eighth, gathering with the offering of combining liberation at the end of the activity. Considering the fingers of the left and right hands as the five blood-drinking father and mother deities and combining them. Considering the father as space, a vajra flame arising from the syllable Hūṃ, and the mother as space, a crucible of meteoric iron arising from the syllable E, inviting the enemy and obstacles into it and striking them, contemplating that they are pleased by the offering of union and liberation in non-duality. Hūṃ. Ten hands of the blood-drinking father and mother, for the purpose of cutting off the three poisons from the root, performing the union of liberating the three realms. Hūṃ. Strike, the burning vajra pestle. Sinful ones who transgress the command, burning their hearts with the vajra flame,
Chinese
身语如微尘般扬起，于忿怒母燃烧的臼中，以金刚杵锤击打，即使是天神也予以诛杀。卡汤！卡汤！卡汤！卡嘿卡嘿卡嘿！吽吽吽！啪啪啪！哈哈哈！第九，秘密甘露之供养是，将颅器中的甘露之流三次举起，送入口中，首先使诸天众欢喜，其次使声闻众从止息中起身，第三思维使独觉众趋入利他。嗡啊吽。请享用与不动智慧乐之胜妙相合之味。阿拉拉霍！为使菩提萨埵之胜乐从止息中起身之故，请享用并受持无染之胜乐，普遍品尝。嗡啊吽。沉浸于极密之乐，誓愿救度世间。菩提生处，胜乐自法界中不退，作欢喜之舞。阿拉拉霍！以执着和贪恋，烦恼尖锐干枯所折磨，体验与八种胜乐相应的乐，请于方便身中哀号，引导众生进入清净行之菩提之门。请赐予胜乐甘露无别之会众。阿拉拉霍！第十，胜义谛之供养是，于无垢续部中说：吽。真实义之橛，未舍未取无寻觅，未染未改无转变，于见胜义谛之证悟，嬉戏任何皆无碍。若证悟彼性，即是橛之义，以胜义谛之证悟，圆满本誓。如是安住于无自性之义。第十一，赞颂分共同与不共同两种，首先是忆念三密之功德殊胜。于智慧之顶中说：唉玛吙！佛陀薄伽梵，莲师忿怒莲花之忿怒尊，种种多样的莲师忿怒尊之云，从燃烧之金刚萨埵一者中，生出宝生、无量光、不空成就。如是于坛城眷属前顶礼。种种多样的殊胜身，乃十忿怒尊之自性，一者增长为众多，我等赞颂众多者。奇哉忿怒尊之云聚，灭尽无边罪业，现行解
English
Body and speech are scattered like dust. In the burning mortar of the wrathful mother, strike with the vajra hammer. Even gods should be slain. Kha tham! Kha tham! Kha tham! Kha hi kha hi kha hi! Hum hum hum! Phat phat phat! Ha ha ha! Ninth, the offering of secret nectar: Raise the stream of nectar in the skull three times and offer it to the mouth. First, generate joy for the assembly of deities. Second, arouse the Hearers from cessation. Third, think of urging the Pratyekabuddhas to engage in benefiting others. Om Ah Hum. Please partake of the taste that possesses the supreme bliss of immovable wisdom. Ala la ho! For the sake of arousing the supreme bliss of Bodhisattvas from cessation, please partake and hold the stainless supreme bliss, universally experiencing it. Om Ah Hum. Immerse in the supreme secret bliss, vow to liberate the world. The birthplace of enlightenment, the supreme bliss, does not diminish from the sphere of reality, perform the dance of joy. Ala la ho! Tormented by the sharpness and dryness of afflictions due to attachment and clinging, experience the bliss that corresponds to the eight supreme blisses, please lament in the body of skillful means, guide all beings to the gate of enlightenment, the pure conduct. Please bestow blessings upon the assembly of the nectar of supreme bliss, which is without distinction. Ala la ho! Tenth, the offering of ultimate truth: In the stainless Tantra it says: Hum. The phurba of true meaning is neither abandoned nor attained, nor sought. It is neither defiled nor altered, nor transformed. In the realization of the view of ultimate truth, there is no obstruction to any play. If that nature is realized, that is the meaning of the phurba. By realizing the ultimate truth, the samaya is fulfilled. Thus, abide in the meaning of no self-nature. Eleventh, praise is divided into common and uncommon. First, by remembering the special qualities of the three secrets. From the Summit of Wisdom it says: Emaho! Buddha Bhagavan, Lotus Wrathful, the great wrathful one who is wrathful towards Lotus, clouds of various Lotus Wrathful Ones, from the burning Vajrasattva, one arises Ratnasambhava, Amitabha, and Amoghasiddhi. Likewise, I prostrate to the mandala retinue. The supreme form of various kinds is the nature of the ten wrathful ones. One increases into many. We praise the many. Alas, the great cloud mass of wrathful ones, destroying limitless sins, manifest acti
Chinese
从火的自性中，请您息灭我的罪业。唉玛，勇士，大勇士！您是所有一切的君王。以慈悲忿怒化为大忿怒尊。三界之王阿拉拉！唉摩，具有恐吓的恐吓指。以恐吓的行为等而威严。显现行为与您的身相符。我等敬礼于燃烧的众。第二是，忏悔续中说： 吽。具有妩媚、勇猛、令人恐惧，欢笑、斥责、以及行怖畏，慈悲、威猛、寂静、金刚童子的身相。向息灭嗔恨之神顶礼赞叹。生起父亲心意欢喜之母，增长轮、摧毁贪欲之母，埃卡扎智，息灭嗔恨之母。以贪欲之相摧毁贪欲而赞叹。大瑜伽士说： 以具足五智的金刚橛摧毁五毒。以五种事业救度傲慢者。无有阻碍地行事业的五部众。向殊胜子五部之身顶礼赞叹。以智慧嬉戏的十力摧毁不善。以身语意救度恶毒者。以真实义摧毁邪见者。向忿怒父母十尊顶礼赞叹。是救度于菩提安乐的使者女。于智慧义中，以微细方便执持形象，调伏所有傲慢之众。向微细使者众顶礼赞叹。第十二是令诸佛欢喜的誓言供养。以专注的意乐。秘密续中说： 从无量劫以来，直到生起现在的这个身体，与至尊您以愿力威力相结合，此时若能面见本尊，祈请为本尊，从此时起直到心要不住于殊胜菩提之间，无论生生世世轮回于何处，都不与秘密本尊您分离，对于共同和特殊以及更殊胜的誓言，不违越并永久守护我，若有缺损、增益、违背、错谬，则忏悔。无论因障碍、违缘而产生何种异熟，都愿大威德您迅速以威力镇伏。赐予殊胜成就的智慧天女众。第二，积聚智慧资粮念诵次第有四，第一是区分念诵处，将所有显现事物作为区分的基