Chinese
以花。金刚日出于莲花，以花供养自性，三金刚之自性殊胜。加上花等。非是分别念聚合之境，于脐间拙火燃烧，必定焚烧彼之香，献于心之金刚。从吽字中真实生出，咒语之光芒极其明亮，灯火燃烧之真实光芒，献于心之金刚。安住于大乐之虚空，菩提心苏醒，亦以彼涂抹，献于心之金刚。此处无论享用何物，皆真实显现一切诸根，彼等一切心金刚，以食用之供品供养。于断灭金刚勾摄之心，自现春之勇士歌，以无坏那达之音声，作心之金刚之供养。献内供甘露。嗡啊吽。（藏文：ཨོཾ་ཨཱཿཧཱུྃ།，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）五甘露之食用，是诸成就之彼性殊胜。五灯之食用，是诸佛之誓言主。无过寂静之胜妙饮料，蜂蜜蔗糖谷物与树木，调制之五种迷醉物，献于智慧自性。观想献上有相之明妃。此等明妃大手印，施予无边安乐之女，以此献上五部所生，愿智慧之行圆满。天与人之安乐，聚集于金刚持者，十六份亦不能及，以无上喜乐供养。如是作秘密之供养。赞颂各自成就者之咒语差别等，随所知而作，略而言之。甚深寂灭离戏论之本元义，于显现与空性二与非二上，诶玛吙远离此念，具有如是见解者，敬礼大乐俱生游戏者。于不可说思议言说之自性上，无有乐空执着，乃是安乐之觉受，诶玛吙远离勤作，具有任运之禅修者，敬礼大乐俱生游戏者。于无有可舍可取之自性光明上，能取所取，客尘垢染皆清净，诶玛吙具有自性任运成就之果，敬礼大乐俱生游戏者。如是作已。再次作七支
English
With flowers. The vajra sun arises from the lotus, offering flowers to one's own nature, the supreme nature of the three vajras. Add flowers, etc. It is not the realm of the assembly of conceptual thoughts, with the blazing fierce fire at the navel, surely burning the incense of that, offer it to the vajra of the heart. Truly arising from the letter Hūṃ (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the light of the mantra is extremely clear, the true light of the burning lamp, offer it to the vajra of the heart. Abiding in the sky of great bliss, the awakening of bodhicitta, and also smeared with that, offer it to the vajra of the heart. Here, whatever is enjoyed, all the senses are truly shown, all of those, the vajra of the heart, are offered with the offering of food. The mind hooked to the vajra of cessation, the song of the hero of one's own spring experience, with the sound of the indestructible nāda, make the offering to the vajra of the heart. Offer the inner offering of nectar. Oṃ Āḥ Hūṃ (藏文：ཨོཾ་ཨཱཿཧཱུྃ།，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽). The eating of the five nectars is the supreme suchness of all accomplishments. The eating of the five lamps is the main samaya of all Buddhas. The supreme drink of faultless peace, honey, sugarcane, grains, and trees, the five kinds of intoxicating substances that have been prepared, offer them to the nature of wisdom. Visualize offering a qualified consort. These goddesses are great mudrās, women who bestow infinite bliss, by offering this arising from the five families, may the conduct of knowledge be perfected. The bliss of gods and humans, gathered by the vajra holder, even sixteen parts cannot bear, offer with unsurpassed joy. Thus, make the secret offering. Praise the mantras of the respective accomplished ones, etc., whatever is known, and in general. The profound, peaceful, free from elaboration, the original meaning, on appearance and emptiness, two and not two, Emaho, free from this thought, having such a view, I prostrate to the co-emergent enjoyment of great bliss. On the nature that cannot be spoken, thought, or expressed, without grasping at bliss and emptiness, is the experience of bliss, Emaho, free from effort, having spontaneous meditation, I prostrate to the co-emergent enjoyment of great bliss. On the self-luminous nature without anything to abandon or adopt, grasping and grasper, the adventitious stains are completely purified, Emaho, having the fruit of self-existing accomplishment, I prostrate to the co-emergent enjoyment of great bliss. Do just that. Again, do the seven branches.