Chinese
为了救度一切众生， 这消除五毒的甘露， 供养给五部如来父母， 菩萨兄妹， 普贤父母和六能仁， 以及护门父母和空行眷属。 以清净甘露和誓物作悦意供养， 请以慈悲纳受，恒时欢喜， 祈请赐予梵天幻化的成就。 嗡 萨瓦 达塔嘎达 阿尔港 札地札 吽 (藏文，梵文天城体：ॐ सर्व तथागत अर्घं प्रतिज होः，梵文罗马拟音：oṃ sarva tathāgata arghaṃ pratija hoḥ，汉语字面意思：嗡，一切，如来，供品，接受，吽)。念诵此咒。 念诵第一个卡让，观想显有的一切法，都变成大甘露的自性。 念诵中间的卡让，将此收摄，观想成为菩提心的自性之物，无二无别。 念诵最后的卡让，以拇指的阿字化为月轮，食指的玛字化为日轮，以日月二轮摄取甘露，观想融入所供养本尊的舌根之中。 卡嘿 (藏文，梵文天城体：खा हि，梵文罗马拟音：khā hi，汉语字面意思：吃)。念诵此咒，观想生起身语意的极大欢喜。吽 班杂 德热 (藏文，梵文天城体：हुं वज्र धृक्，梵文罗马拟音：hūṃ vajra dhṛk，汉语字面意思：吽，金刚，持)。金刚持。 穆 达度 效瓦热 (藏文，梵文天城体：मुं दाधु श्वरि，梵文罗马拟音：muṃ dādhu śvari，汉语字面意思：穆，空行母自在)。空行自在母。卡让 卡嘿。这样对所有圆满的本尊和获得甘露者都进行供养。这是将四十二尊本尊全部的咒语和供养结合起来。也可以用于其他应供养者。为了证悟身语意与身体、语言、意念三者无别，获得成就，于舌之誓言金刚上，三尖，顶端观想四瓣莲花，莲花中央观想吽字。以拇指和食指尖，连接方便与智慧，品尝后将获得三种菩提。嘎雅 悉地 嗡 (藏文，梵文天城体：काय सिद्धि ओ，梵文罗马拟音：kāya siddhi oṃ，汉语字面意思：身，成就，嗡)。瓦嘎 悉地 阿 (藏文，梵文天城体：वाक्क सिद्धि आः，梵文罗马拟音：vākka siddhi āḥ，汉语字面意思：语，成就，阿)。 泽达 悉地 吽 (藏文，梵文天城体：चित्त सिद्धि हुं，梵文罗马拟音：citta siddhi hūṃ，汉语字面意思：意，成就，吽)。于三处获得成就。念诵此咒，依次取用白色嗡字、红色阿字和蓝色吽字，并依次以白色和红色的光芒进行净化，观想显现为智慧身语意。然后，以报答恩情的方式，观想甘露化为五种智慧光芒，遍布三千大千世界，进行供养：无垢清净虚空之自性，如云雾般众多的邪念和执着，为了以智慧日光彻底消除，为了证悟清净之义而作供养。嗡 阿 吽 苏惹多。以酒。
English
In order to liberate all sentient beings, This nectar that dispels the five poisons, I offer to the five Buddha families, male and female, Bodhisattva brothers and sisters, Samantabhadra, male and female, the six Munis, And the gatekeepers, male and female, along with their retinue of sky-goers. I offer pure nectar and sacred substances as pleasing offerings, Please accept them with compassion and always be pleased, I pray that you grant the magical accomplishments of Brahma. Oṃ sarva tathāgata arghaṃ pratija hoḥ (Tibetan, Devanagari: ॐ सर्व तथागत अर्घं प्रतिज होः, Romanized Sanskrit: oṃ sarva tathāgata arghaṃ pratija hoḥ, Literal Chinese meaning: Om, all, thus-gone, offering, accept, Hum). By reciting this. By reciting the first kharaṃ, contemplate that all phenomena of existence and non-existence transform into the nature of great nectar. By reciting the middle kharaṃ, condense that and contemplate it as inseparable from the nature of bodhicitta. By reciting the final kharaṃ, transform the thumb's A into a lunar disc, and the index finger's Ma into a solar disc. Taking the nectar with the two discs of the sun and moon, contemplate it dissolving into the tongue of the deity being offered to. Khā hi (Tibetan, Devanagari: खा हि, Romanized Sanskrit: khā hi, Literal Chinese meaning: Eat). By saying this, contemplate generating great joy of body, speech, and mind. Hūṃ vajra dhṛk (Tibetan, Devanagari: हुं वज्र धृक्, Romanized Sanskrit: hūṃ vajra dhṛk, Literal Chinese meaning: Hum, Vajra, Holder). Vajradhara. Mūṃ dādhu śvari (Tibetan, Devanagari: मुं दाधु श्वरि, Romanized Sanskrit: muṃ dādhu śvari, Literal Chinese meaning: Mum, Dakini,自在). Dakini自在. Kharaṃ khā hi. In this way, offer to all the complete deities and those who have obtained nectar. This combines the mantras and offerings for all forty-two deities. It can also be applied to other worthy recipients of offerings. In order to realize that body, speech, and mind are inseparable from the three aspects of body, speech, and mind, take the accomplishment. On the vajra of the tongue's samaya, with three points, contemplate a four-petaled lotus at the tip, and in the center of the vajra, contemplate Hūṃ. With the tips of the thumb and index finger, connecting method and wisdom, by tasting, one will obtain the three enlightenments. Kāya siddhi oṃ (Tibetan, Devanagari: काय सिद्धि ओ, Romanized Sanskrit: kāya siddhi oṃ, Literal Chinese meaning: Body, accomplishment, Om). Vākka siddhi āḥ (Tibetan, Devanagari: वाक्क सिद्धि आः, Romanized Sanskrit: vākka siddhi āḥ, Literal Chinese meaning: Speech, accomplishment, Ah). Citta siddhi hūṃ (Tibetan, Devanagari: चित्त सिद्धि हुं, Romanized Sanskrit: citta siddhi hūṃ, Literal Chinese meaning: Mind, accomplishment, Hum). Take the accomplishment in the three places. Recite this, and take the white Oṃ, red Āḥ, and blue Hūṃ in order, and purify them in order with white and red rays. Contemplate them manifesting as the wisdom body, speech, and mind. Then, as a way of repaying kindness, visualize the nectar transforming into five kinds of wisdom light, pervading the three thousand great thousand worlds, and make the offering: In the nature of immaculate, pure space, like clouds are many wrong thoughts and fixations, in order to completely dispel them with the light of wisdom's sun, I make offerings, realizing the meaning of purity. Oṃ āḥ hūṃ surato. With alcohol.
Chinese
如是供养之时，一切有情亦如上述意义之自性般无二而一，经中亦云：大士作供养，十方诸佛皆欢喜，三有无余诸一切，大乐遍满而生起。如是说，了悟自性为一而供养，圣者亦因此而喜悦，我亦获得成就，一切有情亦因此而满足。 于此，利益方面亦有三种，于无有分别念自性之状态中修习之甘露供养，乃供养之殊胜者，故有从饥荒之劫中解脱之利益，兵器之劫乃从有情之分别念如荆棘般生起，以大甘露之自性于不分别之状态中修习，故有从兵器之劫中解脱之利益，一切疾病之因乃五毒等，彼亦于不分别之状态中修习，故有从疾病之劫中解脱之利益，共有三种利益。 必要方面亦有四种，于轮回魔之上，接合涅槃之药，故有轮回本身转为涅槃之必要１，于分别念魔之上，接合不分别智慧之药，故有转为自生大智慧之必要２，于死主魔之上，接合不死智慧之药，故有获得无生无死成就之必要３，于痛苦疾病之上，接合利益之药，故有痛苦之根本五蕴烦恼之漏尽，虽住于轮回亦不生，以及获得于虚空中飞行等共同成就之必要４，共有四种必要。 如是，若作大甘露之供养，此较一切供养皆为殊胜，故瑜伽士应欢喜纳受。 第六，其后，食子本身即是智慧坛城，不可思议之五妙欲天女等
English
At the time of such offering, all sentient beings are also non-dual and one in the nature of the above meaning. It is also said in the scriptures: By the great being making offerings, all the Buddhas of the ten directions are pleased, and all three realms without exception are filled with great joy. Thus it is said, offering after realizing that the nature is one, the noble ones are also pleased by this, and I also attain accomplishment, and all sentient beings are also satisfied by this. In this, there are also three aspects of benefit. That nectar offering, which is practiced in the state of non-conceptual nature, is the supreme of offerings, so there is the benefit of liberation from the age of famine. The age of weapons arises from the conceptualization of sentient beings like thorns. By practicing in the state of non-conceptualization with the nature of great nectar, there is the benefit of liberation from the age of weapons. The cause of all diseases is the five poisons, etc., and by practicing that in the state of non-conceptualization, there is the benefit of liberation from the age of disease, there are three benefits. There are also four aspects of necessity. On top of the demon of samsara, grafting the medicine of nirvana, so there is the necessity of samsara itself transforming into nirvana 1, on top of the demon of conceptualization, grafting the medicine of non-conceptual wisdom, so there is the necessity of transforming into great self-arisen wisdom 2, on top of the demon of the Lord of Death, grafting the medicine of immortal wisdom, so there is the necessity of attaining the accomplishment of no birth and no death 3, on top of suffering and disease, grafting the medicine of benefit, so there is the necessity of exhausting the outflows of the five aggregates of affliction, the root of suffering, so that even if one remains in samsara, one is not born, and of attaining common accomplishments such as flying in the sky 4, there are four necessities. Therefore, if one makes the offering of great nectar, this is more special than all offerings, so yogis should gladly accept it. Sixth, after that, the torma itself is the mandala of wisdom, the inconceivable goddesses of the five desirable qualities, etc.
Chinese
以之供养并思悦意。吽。稀有之朵玛， desired 五种受用，从法性无生之界，如所缘而供养。嗡啊吽巴岭达卡嘿。如是说。然后其他供养之差别和次第，应知随时间和场合有广、中之次第。广则供养七宝、五妙欲、五毒五智之供等，随宜而作。第七，从那以后，以赞叹身语意功德事业自性之歌舞供养令欢喜。赞叹平等性智。吽。平等无动，平等性最胜之法性者。大悲自性，遣除有情之痛苦。无边功德，赐予二种成就者。无明无垢，无动平等之最胜法者。赞叹如镜之智。功德极细微之分亦无数，譬如虚空亦不可再造。无边成就，无等无譬者，祈请 निश्चित 赐予众生殊胜成就。赞叹妙观察智。恒时无垢，从大悲力所生。愿望成就，无有止息之法性者。成办有情义利，精进无量者。大悲自性，恒时种种显现。赞叹成所作智。无量无边，极其圆满之。安乐逝者之殊胜果位，纵然欢喜，亦于三界中，赐予殊胜成就者。大悲之行持，不摇动亦不停止。赞叹法界性智。诶玛吙！具足极其贤善之殊胜法性。于殊胜布施者之中，获得殊胜果位故，恒时于三界一切，赐予殊胜成就者。怙主无碍遍知三时。祈请赐予我殊胜三昧耶。总赞。此乃一切佛之，真实广大之功德。仅念诵一遍，亦能成就一切佛。如是出自续部。又，法身无生之自性中，色身
English
Offering and thinking to please. Hūm. The wondrous Torma and the five desirable enjoyments, from the realm of unborn Dharmata, are offered as intended. Oṃ Āḥ Hūṃ Baliṃta Kha Hi. Thus it is said. Then, the distinctions and order of other offerings should be understood in terms of elaborate, medium, and concise, according to time and occasion. If elaborate, then offer the seven precious things, the five desirable qualities, the five poisons as the five wisdoms, etc., as appropriate. Seventh, then, to please with the offering of songs praising the nature of body, speech, mind, qualities, and activities. Praise of the Wisdom of Equality. Hūm. Immovable equality, the very best of equality, the nature of Dharma. The nature of compassion eliminates the suffering of beings. Bestowing limitless qualities and the two kinds of accomplishments. Immaculate of ignorance, the supreme Dharma of immovable equality. Praise of Mirror-like Wisdom. The qualities are immeasurably subtle. The example is like the sky and cannot be recreated. Limitless accomplishments, incomparable and without example. Please surely grant supreme accomplishments to all sentient beings. Praise of the Wisdom of Discriminating Awareness. Always immaculate, arising from the power of compassion. The nature of Dharma is that wishes are fulfilled and there is no cessation. Accomplishing the benefit of beings, infinitely diligent. The nature of great compassion always appears in various ways. Praise of the Wisdom of Accomplishing Activities. Immeasurable, beyond measure, and utterly perfect. Even if the supreme state of bliss-gone ones is pleased, bestowing supreme accomplishments on the three realms. The actions of compassion are unwavering and unceasing. Praise of the Wisdom of the Dharmadhatu. Emaho! Possessing the supreme Dharma nature of great goodness. Among the supreme givers, having attained the supreme state, always bestowing supreme accomplishments on all three realms. Protector, knowing the three times without obstruction. Please grant me the supreme Samaya of the three vows. General Praise. This is the vast and true quality of all Buddhas. Even by reciting it just once, all Buddhas will be accomplished. As it comes from the Tantra. Also, from the nature of the Dharmakaya, which is unborn, the Rupakaya
Chinese
以智慧产生的供养，以及各种美味的供养，和接触欢喜心中所想的供养。然后对各个本尊进行赞颂，如前所述。第三，忏悔。然后为了消除成就的障碍而进行忏悔：吽。智慧平等法身清净中，因无明力而化现利生之身，为遣除彼等，故受持诸佛之誓言，诸佛之坛城与您心意相违背的，恳请大悲尊者您宽恕。如是说。念诵誓言的忏悔文和百字明。第四，祈请成就：嗡。智慧之王身语意，功德事业甚稀有，于彼之中而合一，于彼之中赐予我。如是念诵。从父母双尊的心间，念诵扎字并放射光芒，从扎字化为铁钩，铁钩从中央不动佛父母双尊心间勾召，如同国王驾临，眷属不由自主摇动一般。祈请不动佛，前方本尊连同宫殿化为光芒，融入自身。观想自身成为身印坛城，极其清晰，光芒四射。如是清晰，且禅定稳固，即是念诵，即是修持，也即是成就。关于“彼为五坛城”之义，并非如《萨尔瓦布达续》，亦非如《绳索经》。此处，如《曼 nga 嘿汝嘎的噶波》和《出世间经》般安立。若有人想，寂静坛城有何必要？为成办大威力之成就，对于以上所说，应勤加修习。此乃其义。圆满。༈ ༢༽。为了使忿怒本尊欢喜的事业，于语言意义上，于场合结合第十三，为成办修法，特别开示生起忿怒本尊之方便的场合。九种闲暇中，是悲心事业的闲暇。六种边际中，是修持禅定。两种资具中，是禅定。九种根据中，是事业的根据。以五种意义开示：从寂静转化为忿怒的处所的事业，以及迎请和供养的事业，以及陈设念诵的事业，以及祈请心意