English
Te. Hūṃ. The fundamental mudrā is: the right hand is the nature of skillful means, the left hand is the aspect of wisdom mother. If one possesses both shamatha and wisdom, it is the cause for the arising of the union mudrā. Visualize Hūṃ (藏文，हूँ，hūṃ，seed syllable) on the vajra of the father, and Aṃ (藏文，अं，aṃ，seed syllable) on the lotus of the mother. Alternatively, visualize the five hero syllables on the right hand, and the five mother syllables on the left hand, interweaving these syllables and joining their tips. This is the general mudrā of great bliss, to symbolize liberation. Akṣobhya Vajra, Vairocana Wheel, Ratnasambhava Jewel, Amitābha Lotus, Amoghasiddhi Sword, and the mothers holding bell and vajra. Kṣitigarbha Jewel Sprout, Ākāśagarbha Sword blazing, Avalokiteśvara White Lotus, Vajrapāṇi Vajra blazing. Lāsyā beautiful form woman, Mālā jewel garland, Gītā lute, Nṛtya dancer supreme. Maitreya Nāga tree, Nivāraṇaviṣkambhin Dharma wheel, Samantabhadra Jewel spike, Mañjuśrī Utpala. Puṣpe flower garland, Dhūpe supreme incense. Āloke light lamp, Gandhe anointing and so on. Samantabhadra equipoise, wisdom radiating. Noble mother transforming, equal to complete lotus posture. Deva sage lute, Asura invincible Sekpar, Deva armor, animal book, and jewel box. Hell sage fire and water, are supremely shown. Yama king Nṛ head raised, mighty Vajra subdues. Hayagrīva skull great serpent raised, nectar swirling Vajra crossed subdues. Four gathering hooks, noose, Sphoṭa, fetters, Hoḥ. Bell. Hands dancing and throat leaping with melody, offer this. With the purity of dharmatā, grant empowerment and siddhi. Third, the Dharmadhātu Samantabhadra offering. Then, all abandoning and taking are empty, free from duality, in emptiness as the cause of offering. Therefore, one should make the Samantabhadra non-dual offering. Sugata Bhagavān, ocean of victorious ones with wisdom, in the endless ocean of existence, may the Samantabhadra offering clouds be supremely enjoyed. Oṃ namaḥ sarva tathāgatebhyo viśva mukhebhyaḥ sarva tad khaṃ udgate spharaṇa himam gagana khaṃ svāhā (藏文， 梵文天城体，梵文罗马拟音，汉语字面意思). Fourth, offering the seven offerings. In order to not contradict all the inner and outer teachings, with the offering that includes the three outer, inner, and secret aspects. Arghaṃ flower
Chinese
以水、花、香、灯、香水、食物、声音这七种进行供养的方法是：正如经续中所说：『水、花、焚香与灯，灯、香水、食物与声音，内外秘密结合的这些，供养于我和合的眷属。』如是说。那么首先对所有供品加持并供养：嗡 班匝 贝玛。大贪之歌。贝玛 斯ra 朵。大乐之歌。德布 巴ra 姆。胜义之歌。萨瓦 达塔嘎达 斯德欧。所有如来之成就。萨玛 约达 姆。神圣誓言。萨瓦 玛哈 斯卡 斯德欧。一切大乐神圣成就。嗡 阿 吽。身语意。这样念诵后，观想如意宝般，从如意宝中涌出所观想的供品。吽！三有虚空中显现的供品，其自身未造作，显现为母性的明点。贪欲之境，以乐的红光盘旋，为了将烦恼融入法界，请享用水供。念诵上面的咒语和，ra嘎 泽达 夏达 呢 梭哈。这样念诵后，用水供进行供养。也就是容器母性的子宫无边无际，向外显现时，观想甘露之流如牛奶般供养。向内观想以血供养所有显现存在。秘密地观想以父父的剩余物，红白菩提心进行供养。花朵的供养。吽！五大虚空中显现智慧精华，显现存在凝聚光彩，自生花朵明亮。从无二状态中，显现各种颜色。具有果实精华，无量光芒的花朵供养。念诵上面的咒语和，夏日 巴匝 ra嘎 布思贝 布思。花朵 玛 嘎。这样念诵后，以花朵进行供养。也就是，向外显现时，观想花朵的供养美丽，各种颜色充满三千世界。向内观想众多美丽的女神进行供养。秘密地观想自己的八识聚显现为智慧。焚香的供养。吽！未造作自生神圣物质香供，颜色形状明亮，使感官满足的，充满三千世界的芬芳焚香，在燃烧的火焰中供养，请您欢喜。念诵上面的咒语和，夏日 巴匝 ra嘎 杜贝 杜。香 玛 尼玛。
English
The method of offering with the seven of water, flowers, incense, light, perfume, food, and sound is: As it is said in the tantra: 'Water, flowers, incense, and light, light, perfume, food, and sound, these combined internally and secretly, offer to the assembly of myself and others.' Thus it is said. So first, bless and offer all the offerings in general: Om Pema Phem. Song of great attachment. Pema Sura To. Song of great bliss. Tipu Para Mu. Song of ultimate meaning. Sarva Tathagata Sidhau. Accomplishment of all Tathagatas. Samaya Yota Mu. Sacred vow. Sarva Maha Sukha Sidhau. Accomplish all great bliss and sacredness. Om Ah Hum. Body, speech, and mind. After reciting this, contemplate that like a wish-fulfilling jewel, the offerings that are visualized emanate from the wish-fulfilling jewel. Hum! The offerings that arise in the realm of the three existences, their own uncreated nature, appear as the bindu of the mother. The object of desire, swirling with the red light of bliss, to dissolve afflictions into the Dharmadhatu, please accept the Argham. Recite the above mantra and, Rakta Citta Shvata Ni Svaha. After reciting this, offer with water. That is, the womb of the container mother is without beginning or end, when manifested outwardly, visualize the stream of nectar as milk and offer it. Inwardly, visualize offering all appearances and existences with blood. Secretly, visualize offering with the remnants of the father and mother, red and white bodhicitta. The offering of flowers. Hum! The essence of wisdom arises from the realm of the five elements, appearances and existences condense radiance, self-born flowers are clear. From the state of non-duality, various colors appear. Offering flowers with the essence of fruit, immeasurable light. Recite the above mantra and, Shri Vajra Raga Pushpe Pus. Flower Ma Ga. After reciting this, offer with flowers. That is, when manifested outwardly, visualize the offering of flowers as beautiful, with various colors filling the three thousand worlds. Inwardly, visualize many beautiful goddesses making offerings. Secretly, contemplate that one's own eight consciousnesses arise as wisdom. The offering of incense. Hum! Uncreated, self-born sacred substance incense offering, clear in color and shape, satisfying the senses, the fragrant incense filling the three thousand worlds, offered in the burning flames, may you be pleased. Recite the above mantra and, Shri Vajra Raga Dhuppe Dhu. Incense Ma Nima.
Chinese
又复示现，香女手持香炉，众多香的烟雾如云般散发，观想以此供养。于内，观想丰盛油脂的烟雾与广大田地的气息。于密，观想菩提心的香气。供灯。吽。器情二无，从父母清净中，果实自生，智慧如火般显现。无边无际，明亮燃烧的光芒，为摧毁轮回的黑暗，请您享用。念诵以上咒语。夏日班杂ra嘎阿洛给舍。灯，不要红色。如此念诵，供灯。又复示现，观想三千世界般的容器中，充满如海般的酥油，灯焰的光芒遍布三有。于内，在燃烧的尸林中，观想为宫殿，酥油是寂止，如海般的丰盛油脂，灯焰是胜观，五种智慧的光芒照耀。于密，观想自我的菩提心，为显现千盏智慧灯火的根本。供香水。吽。二无虚空清净的宫殿中，无有烦恼过患的清净菩提心。为显现一切，供养香的光蕴。融入面容的法界中，令您欢喜。念诵以上咒语。夏日班杂ra嘎甘德甘。香水，不要绿色。如此念诵，供养香水。又复示现，观想众多手持海螺的女神，涂抹旃檀香膏并供养。于内，观想菩提心的湿润，使众多烦恼的污垢于本处清净。于密，观想寂止的湿润，使菩提心清净。供养食子。吽。从虚空普贤界中显现一切。显现的果实，五种欲妙。食子如意宝珍宝受用，请您融入身语意之中。念诵以上咒语。夏日班杂ra嘎内微得卡卡卡嘿。食物，不要深蓝色。如此念诵，供养食子。于外，观想具有百种殊胜美味的食物，比须弥山还大。于内，观想为五种欲妙的女神。于密，观想菩提心的明点，为一颗燃烧的珍宝。乐器，声音的供养是，声音显现的对境也是，并非存在
English
Again, showing forth, the incense goddess holds an incense burner in her hand, with many wisps of incense smoke spreading like clouds, focusing on offering with it. Inwardly, contemplate the smoke of abundant oil and the fragrance of vast fields. Secretly, contemplate the fragrance of the scent of bodhicitta. Offering lamps. Hūm. From the purity of the two-in-one vessel and essence, the fruit arises spontaneously, wisdom manifests like fire. This light, blazing without beginning or end, is invited to dispel the darkness of samsara. Recite the above mantra. Śrī vajra rāga aloke hrīḥ. Lamps, not reddish. Thus reciting, offer the lamps. Again, showing forth, contemplate the container as being like three thousand worlds, filled with butter like an ocean, and the light of the flames pervading the three realms of existence. Inwardly, in the palace of the burning charnel ground, contemplate the butter as śamatha, like an ocean of abundant oil, and the flames as vipaśyanā, the light of the five wisdoms radiating. Secretly, contemplate one's own bodhicitta as the root from which a thousand lamps of wisdom fire arise. Offering scented water. Hūm. In the palace of the pure two-in-one space, the pure bodhicitta, free from the faults of afflictions. To manifest everything, offer the mass of light of fragrance. May it be absorbed into the realm of the face and bring you joy. Recite the above mantra. Śrī vajra rāga gandhe gandha. Scented water, not greenish. Thus reciting, offer the scented water. Again, showing forth, contemplate many goddesses holding conch shells, applying sandalwood paste and offering. Inwardly, contemplate the moisture of bodhicitta purifying the many stains of afflictions in their place. Secretly, contemplate the moisture of śamatha purifying as the excess of bodhicitta. Offering the torma. Hūm. From the realm of Samantabhadra in space, everything arises. The fruit of arising, the five desirable qualities. This torma, wish-fulfilling jewel of enjoyment, please absorb into the nature of body, speech, and mind. Recite the above mantra. Śrī vajra rāga nevedya kha kha khāhi. Food, not dark blue. Thus reciting, offer the torma. Outwardly, contemplate the food with a hundred supreme flavors, larger than Mount Meru. Inwardly, contemplate as goddesses of the five desirable qualities. Secretly, contemplate the bindu of bodhicitta as a single blazing jewel. Music, the offering of sound is, the object of sound appearing is also, not existing.
Chinese
如是宣说。 声音能令极喜悦，然声音本身无自性。 供养声音所生之智慧，祈赐身语意之成就。 以上的咒语是：希日班匝RA嘎格日德嘿日嘿日。 念诵“声音天女青色”。 其次，观想以撞击、敲打、吹奏、竖立、铙钹等各种乐器之声音供养。于内，观想众多琵琶天女宣说佛法之声音并供养。于秘密处，观想以铃铛之声音供养无二之菩提心。 第五，其后是甘露之供养。 语之意义有三种，即：是、利益、必要。 其中，一是１），有三种，即：自身是金刚萨埵根本坛城，以此加持作为药物之自生甘露坛城。如以上所示，或者，于清净之器皿母之虚空中，于日月之上，物质本身是五种甘露，以及五种肉以铁钩之五种形象显现，也于密集续中宣说。于其上，观想五部勇士明晰显现，念诵：嗡啊吽梭哈，阿弥里达吽。 念诵后，从五部勇士之五字放出光芒，清净五甘露之过患。 从此也放出光芒，平息并摧毁由显现与有而摄集之分别念。 聚集内外器情之精华，以及所有智慧之甘露，再次聚集，五部勇士也化为光芒，与成就之物质无别，尤其是身语意之自性，与嗡啊吽三者一起，观想甘露菩提心白色闪闪发光。 于彼自性成就之处，金刚界之诸佛安住，是调伏有情之坛城，以我根本坛城供养者，意义是于无生无死无聚无离之状态中，诸佛安住之故，象征是以甘露菩提心之自性，以智慧之滴供养，宣说伟大之功德。 吽！ 自生本来清净之物，以八万根本所合成之药，拉萨亚那等物，五部之誓言五种之真实，五种圆满成就之智慧之物，六种因
English
Thus it is proclaimed. Though sound brings great satisfaction, sound itself has no inherent nature. I offer the wisdom that arises from sound. Grant the attainments of body, speech, and mind. The mantra above is: Shri Vajra Raga Girti Hrih Hrih. Recite, "Blue Goddess of Sound." Then, contemplate offering with various musical sounds such as striking, beating, blowing, raising, and cymbals. Inwardly, contemplate offering as many lute goddesses proclaim the sound of the Dharma. In secret, contemplate offering the non-dual Bodhicitta with the sound of bells. Fifth, then is the offering of nectar. The meaning of speech has three aspects: being, benefit, and necessity. Among these, being 1) has three aspects: that one's own self is the Vajrasattva root mandala, and by this, the naturally arising nectar mandala of medicine is blessed, as shown above, or, in the pure space of the vessel-mother, above the sun and moon, the substance itself is the five nectars, and the five meats appear in the five forms of hooks, as also explained in the Guhyasamaja Tantra. Above that, visualize the five hero syllables clearly, and recite: Om Ah Hum Svaha, Amrita Hum. By reciting this, light radiates from the five syllables, purifying the faults of the five nectars. Light also radiates from that, pacifying and destroying the conceptual thoughts gathered by appearance and existence. Gathering all the essences of the outer and inner worlds, and all the nectar of wisdom, they gather again, and the five hero syllables also dissolve into light, becoming inseparable from the substance of accomplishment, especially the nature of body, speech, and mind, together with the three Om Ah Hum, contemplate the nectar Bodhicitta, white and shimmering. In that place of self-arisen accomplishment, the assembly of deities of the Vajra realm resides, which is the mandala for taming beings, and offering with my root mandala means that because the deities reside in a state without birth, death, gathering, or separation, the symbol is to offer the nature of nectar Bodhicitta with drops of wisdom, proclaiming the great qualities. Hum! Self-arisen, primordially pure substance, medicine compounded from eighty thousand roots, substances such as Rasayana, the reality of the five families and five vows, the substance of the five wisdoms perfectly accomplished, the six causes.