Chinese
第一，以珍宝璎珞为头饰，手镯项链和腰带等，以富饶的信心我供养，祈请接受这无二的庄严。第二，具有各种丝绸飘带，以顶髻、方便和智慧，不以二者住于边，以此来庄严无二至尊之身。第三，虽然胜者之身没有垢染，以此供养香水、药水和殊胜沐浴，愿一切众生的业和烦恼，连同垢染习气都得以清净。第四，为了恭敬侍奉圆满大悲的佛陀色身，用布擦拭佛身，愿能消除业和烦恼习气，获得行为完全清净之门。第五，对功德圆满的佛陀身像，抛撒珍贵美丽的花朵，愿能脱离邪见的烦恼和烟雾，获得百看不厌的美丽之身。第六，对具有极其清净之身的佛陀，献上这殊胜的伞盖，愿能脱离三昧耶戒的过失和缺失，愿智慧和大悲救护一切。第七，为了自明一切智的智慧，点燃这照亮黑暗的明灯，愿能消除无明愚痴的黑暗，获得佛陀等五眼。第八，以五浊本身圆满果的胜者之身，供养这香水，愿能脱离痛苦、折磨和悲伤，获得散发无量光芒之身。第九，未舍弃五毒，五身完全清净的，对大乐之身供养此誓言之物，愿能圆满普贤行，获得完全成熟之身。第十，对诸法受用圆满的胜者之身，供养朵玛，愿能脱离对物质受用的痛苦，圆满秘密的受用。第十一，从修法中生起的供养，加持和八供女的供养之后，献上音乐。对智慧行境完全清净的胜者之身，供养此供品，愿三界三毒从根清净，成就三身任运自成清净刹土。第十二，方便和智慧无有分离的，大乐之身
English
First, with a precious garland as a head ornament, bracelets, necklaces, and belts, I offer with abundant faith, please accept this non-dual adornment. Second, adorned with various silk streamers, with a crest, skillful means, and wisdom, not abiding on the edge of duality, may the supreme non-dual body be adorned. Third, although the Victorious One's body has no impurities, by offering this supreme fragrance, perfume, medicinal water, and bath, may the karma and afflictions of all beings, together with their stains and habitual tendencies, be purified. Fourth, to serve the perfectly compassionate Buddha's form with reverence, by wiping the Buddha's body with a cloth, may all karma, afflictions, and habitual tendencies be removed, and may the door of completely pure conduct be attained. Fifth, to the Buddha's form, which is perfect in qualities, by scattering precious and beautiful flowers, may all wrong views, afflictions, and fogginess be removed, and may a beautiful body that is never wearying to behold be attained. Sixth, to the Buddha, who possesses a supremely pure body, by offering this supreme umbrella, may all faults and shortcomings of vows and commitments be removed, and may wisdom and compassion protect all beings without exception. Seventh, to the self-aware, all-knowing wisdom, by lighting this lamp that illuminates the darkness, may all the darkness of ignorance and delusion be dispelled, and may the five eyes, including those of the Buddha, be attained. Eighth, to the Victorious One's body, which is perfected by the five degenerations themselves as fruit, by offering this scented water, may all suffering, torment, and sorrow be removed, and may a body that radiates infinite light be attained. Ninth, without abandoning the five poisons, the five bodies are completely pure, by offering this samaya substance to the body of great bliss, may the conduct of Samantabhadra be perfected, and may a body that is completely ripened in every way be attained. Tenth, to the Victorious One's body, which is perfect in the enjoyment of all dharmas, by offering this torma, may all suffering from the enjoyment of material things be removed, and may the secret enjoyment be perfected. Eleventh, after the blessings of the offerings arising from the sadhana and the offerings of the eight alluring goddesses, music is offered. To the Victorious One's body, whose field of wisdom activity is completely pure, by offering this offering, may the three realms and the three poisons be purified from their roots, and may the three kayas be spontaneously accomplished in a pure realm. Twelfth, the body of great bliss, where skillful means and wisdom are inseparable.
Chinese
以此供养，愿能从清净的行境菩提心中，获得无边的平等进入。第十三，为了没有远离无边安乐，向无二之身供养五妙欲，愿能脱离执着边际的痛苦，圆满大乐之方便。第十四，于光辉灿烂的坛城中，供养幡旗飘扬等物，愿能完全脱离邪见，成就不可战胜的炽燃之王。第十五，于慈怙之身平等的坛城中，供养此珍宝所具之衣，愿能脱离下劣的骄慢之行，获得光辉灿烂殊胜之身。第十六，于三十七堆曼荼罗之末，将此无有缺漏者，以恭敬心供养于上师与吉祥金刚萨埵幻化网。从修法中圆满三身曼荼罗之供养。第五为灌顶：从心间发出的光芒，使灌顶之神充满虚空，嗡 班匝 萨玛匝（藏文：ༀ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：ओँ वज्र सम ज，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：嗡，金刚，集合）。以外内密供养。以此等具足诸多吉祥的宝瓶进行灌顶。从上师处，一边用宝瓶的顶饰洒水，一边念诵如是诞生等，以及嗡 玛哈 舜亚达（藏文：ༀ་མ་ཧཱ་ཤཱུ་ནྱཱ་ཏ་，梵文天城体：ओँ महा शून्यता，梵文罗马拟音：oṃ mahā śūnyatā，汉语字面意思：嗡，大，空性）等五组五句咒语。嗡 萨瓦 达塔嘎达 玛哈 嘎雅（藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏཱ་མ་ཧཱ་ཀཱ་ཡ་，梵文天城体：ओँ सर्व तथागत महाकाय，梵文罗马拟音：oṃ sarva tathāgata mahākāya，汉语字面意思：嗡，一切，如来，大身）等，以及从所有本尊的法螺等，在五处进行增广。如是之间按照修法念诵。第六：再次加持供品，以及从于密严刹土逝世等起，至向任何化现之身顶礼！之间按照修法中所出进行供养和赞颂。第七：念诵百零八遍缘起咒心，顶礼！顶礼三宝！三宝的教言谛实，法性清净的谛实，有法因果不虚的谛实，以及薄伽梵吉祥秘密幻化网金刚萨埵坛城之诸本尊的谛实，化身又化身手印等之谛实，特别是诸佛所说仪轨次第清净修持之谛实，以及大谛实的加持
English
By offering this mandala, may I obtain the boundless entering into equanimity from the pure state of mind of bodhicitta. Thirteenth, because there is no separation from boundless bliss, by offering the five desirable qualities to the non-dual body, may I be freed from all the suffering of clinging to extremes, and may all the means of great bliss be perfected. Fourteenth, in the center of the particularly excellent splendor, by offering fluttering banners and so on, may I be completely freed from all wrong views, and may I accomplish the invincible king of blazing fire. Fifteenth, in the equal mandala to the body of the loving protector, by offering this precious garment, may I be freed from all inferior arrogant conduct, and may I obtain a particularly excellent and splendid body. Sixteenth, at the end of the thirty-seven heap mandala, I respectfully offer this complete and flawless mandala to the Guru and the glorious Vajrasattva Magical Net. From the sadhana, may the offering of the three kayas mandala be completed. Fifth is the empowerment: From the heart, rays of light emanate, filling the sky with the empowerment deities, Oṃ Vajra Samājaḥ (藏文：ༀ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：ओँ वज्र सम ज，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：Om, Vajra, Assembly). Offer with outer, inner, and secret offerings. Through these, may the vase, which possesses many auspicious qualities, become the empowerment. From the teacher, while sprinkling water with the vase's ornament, recite "Just as he was born," etc., and the five sets of five mantras, such as Oṃ Mahā Śūnyatā (藏文：ༀ་མ་ཧཱ་ཤཱུ་ནྱཱ་ཏ་，梵文天城体：ओँ महा शून्यता，梵文罗马拟音：oṃ mahā śūnyatā，汉语字面意思：Om, Great, Emptiness). Oṃ Sarva Tathāgatā Mahā Kāya (藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏཱ་མ་ཧཱ་ཀཱ་ཡ་，梵文天城体：ओँ सर्व तथागत महाकाय，梵文罗马拟音：oṃ sarva tathāgata mahākāya，汉语字面意思：Om, All, Thus-gone, Great Body), etc., and from the conch shell of all the deities, expand in the five places. Recite according to the sadhana up to that point. Sixth: Again, bless the offerings, and from "departed from Akanishta," etc., up to "I prostrate to the body that manifests in any form!" Perform the offerings and praises as they appear in the sadhana. Seventh: Recite the heart of dependent origination one hundred and eight times, Homage! Homage to the Three Jewels! The truth of the words of the Three Jewels, the truth of the purity of the nature of phenomena, the truth of the unfailing cause and effect of phenomena, and the truth of the deities of the mandala of the Bhagavan Glorious Secret Magical Net Vajrasattva, the truth of the emanations and further emanations with hand gestures, and especially the truth of the pure practice of the ritual procedures spoken by the Victorious Ones, and the blessing of the great truth.
Chinese
愿恒常以正法度脱。森林与山谷寂静清凉时，禅思修行的瑜伽士们，以舍弃邪命的清净生活滋养身体，愿恒常不离二种次第。拥有正法的护国君王们，愿无有争斗，远离一切损害，财富增盛，恭敬三宝，今生来世一切安乐。我等无论生于何处，皆顶礼金刚上师之莲足，誓言永不退失，愿成就金刚乘之悉地。如是说后，伴随着佛陀所说的吉祥语和音乐，绕坛城三匝，以作祝愿。第八为火供：乃增益火供，其仪轨于彼（文献）中详述。以上为第三座之事宜。第九，阿阇梨入坛和弟子入坛，后者见灌顶仪轨，前者有坛城修供和真实入坛。首先，以轮王为首的修行者们，视自身为本尊，行百字明之沐浴，以香涂身，以顶礼和列队顶礼，阿阇梨于坛城之东方，其他人等各安其位而坐。对于未与开光等相关的单纯修供，于迎请虚空前行之本尊时融入，除此之外，如修法般，积聚二资粮之仪轨至收摄之间，于禅定之时，以金刚三昧耶之瑜伽，将三门之错觉收摄于智慧中，安住于正念，生起自前无别之后，所谓自与前生起之物各自分离，以一境遍及，或自前二者合一而修，或如一自体显现为二或三，乃为清净庸常显现执着之法。于最后，未落入显现执着二取之前，自明觉性智慧本身，即是无边无际之坛城，遍布法界，周遍于此，于其状态中，显有轮回未转为坛城者无有，故阿阇梨卡托巴大师云：彼即四种坛城。
English
May we always be liberated by the Dharma. When forests and valleys are peaceful and cool, may the yogis who meditate and practice, nourish their bodies with a pure life free from wrong livelihood, and may they never stray from the two stages. May the Dharma-abiding protector kings, be without strife, free from all harm, may their wealth increase, and may they respect the Three Jewels, may they be happy and joyful in this life and the next. Wherever I and others are born, may we bow to the lotus feet of the Vajra Guru, may we never break our vows, and may we accomplish the siddhi of the Vajrayana. After saying this, accompanied by the auspicious words and music spoken by the Buddha, circumambulate the mandala three times to make a blessing. Eighth is the fire offering: It is an increasing fire offering, the ritual of which is detailed in that (document). The above is the procedure for the third session. Ninth, the entry of the Acharya into the mandala and the entry of the disciple into the mandala, the latter is known from the empowerment ritual, and the former includes the mandala practice offering and the actual entry. First, the practitioners, led by the Lord of the Wheel, regard their own bodies as deities, perform the bath of the Hundred Syllables, anoint their bodies with fragrant scents, with prostrations and line prostrations, the Acharya sits to the east of the mandala, and the others sit on their seats as appropriate. For the simple practice offering that is not related to consecration, etc., it is integrated when inviting the deities of the preliminary preparations of space, otherwise, like the practice method, the ritual of accumulating the two accumulations is done up to the retraction, and during the session, with the yoga of the three vajras, the delusion of the three doors is gathered into wisdom, abiding in mindfulness, after generating oneself and the front as inseparable, the so-called self and the front generated objects are separated, pervading with one object, or the self and the front two are combined and meditated, or like one self appearing as two or three, it is a method of purifying ordinary appearance and attachment. In the end, before falling into the duality of appearance and attachment, the self-awareness wisdom itself, is the boundless mandala, pervading the Dharmadhatu, pervading it, and in that state, there is nothing that has not been transformed into the appearance and existence mandala, therefore the great Acharya Katokpa said: That itself is the four mandalas.
Chinese
一切止息无有者，即是彼之伊字坛。 不止息性即不生，即是内之达字义。 不生不灭无分别，说是秘密之坛城。 离诸增益与损减，即是彼之第四坛。 如是所说幻化自性之安立，通达坛城之见解义理，且以如所显现而知之之定解所摄持，不杂染以分别自与他之执着。 一切显现声响理路，皆为持有智慧轮之奇妙神通，从等持之力量，于一与多之坛城之舒缩，皆应串习。 故此稀有之续王之意趣，应如是知晓。 一切法清净平等，境与有境，真谛无别，然于所表之符号上，则各别显现。 如自之身体，与觉性自生之坛城，基果无别之义，及其所表征之表相手印，书写之图像，二者显现方式各别显现一般。 以于实相执为相违之分别心，而执着于各别，未曾听闻自他无别之续部甚深秘密者，暂时已远离了知金刚乘续部究竟义之机缘。 是故此道之规，如持明上师之口诀，修持之所依为自，书写为坛城，修持之法为等持，三者力量各别显现，然于一智慧觉性之游舞中，以远离一异戏论之定解，而应明观及供养本初清净及成就者，且于座间，如于密严刹土之本师眷属会众，于处所显现圆满本有，及具足续部义理一切处之法之意念，而读诵续部，且莫于自心义之本师自生坛城之主宰，会见自面容之外，另有其他灌顶意义。 然瑜伽士若无如是证悟串习之定解者，为令彼等明晰之故，以续部成熟者之自性而趣入，持咒律仪斋戒，及令智慧由上而上增长，且应勤奋于令彼坚固之方便方法。 第二者，根本续云： 诸作自在以智入。