English
I invite the father and mother deities along with their retinue to come to this place. (Tibetan: ཨོཾ་བཛྲ་གུ་རུ་པདྨ་ཨཱ་ཡུརྫྙཱ་ན་ས་པ་རི་ཝཱ་ར་བཛྲ་ས་མ་ཡ་ཛཿཛཿཧཱུྃ་བཾ་ཧོཿ) (Sanskrit Devanagari: ॐ वज्र गुरु पद्म आयुर्ज्ञान सह परिवार वज्र समय जाः जाः हुं वं होः) (Sanskrit Romanization: oṃ vajra guru padma āyu jñāna sa parivāra vajra samaya jaḥ jaḥ hūṃ vaṃ hoḥ) (Literal Chinese meaning: Om, Vajra Guru Padmasambhava, longevity wisdom, and its retinue, Vajra Samaya, come, come, Hum, Vam, Hoh) By this, invite the wisdom beings to fill the sky, and with the mudra of samaya, hook, bind, and delight them. The third is: Hrih! In this spontaneously accomplished great bliss palace, the bindu of the sphere of reality swirls with a mass of light. The self-arisen awareness, the deity of life, dwells firmly in the sphere of equality. (Tibetan: ཨོཾ་བཛྲ་ས་མ་ཡ་ཏིཥྛནྟུུ།) (Sanskrit Devanagari: ॐ वज्र समय तिष्ठन्तु) (Sanskrit Romanization: oṃ vajra samaya tiṣṭhantu) (Literal Chinese meaning: Om, Vajra Samaya, abide) The fourth has five parts. The first is the offering of prostration: Hrih! To the assembly of self-aware life deities, the sphere of reality, which is empty of appearance and without arising or ceasing, free from grasping at good and bad, I prostrate in the state of equality. Namo Purushaya Ho! The second is the outer offering: Hrih! To the assembly of life deities, the radiance of awareness, I offer various offerings: divine substances, offering water, foot-washing water, flowers, incense, lamps, perfume, food, music, and goddesses, each transformed into their respective colors and mudras, filling the vast expanse of the sky, making offerings to the mandala of the Victorious Ones. (Tibetan: ཨོཾ་བཛྲ་གུ་རུ་པདྨ་ཨཱ་ཡུརྫྙཱ་ན་ས་པ་རི་ཝཱ་ར་བཛྲ་ཨརྒྷཾ་ནས། ཤབྡ་པྲ་ཏཱིཙྪ་སྭཱ་ཧཱ།) (Sanskrit Devanagari: ॐ वज्र गुरु पद्म आयुर्ज्ञान सह परिवार वज्र अर्घं ... शब्द प्रतीच्छ स्वाहा) (Sanskrit Romanization: oṃ vajra guru padma āyu jñāna sa parivāra vajra argham ... śabda pratīccha svāhā) (Literal Chinese meaning: Om, Vajra Guru Padmasambhava, longevity wisdom, and its retinue, Vajra offering ... sound, receive, svāhā) The third is the inner offering, the medicine offering, torma, and rakta offering, with nectar as the main substance: Hrih! To the assembly of Amitayus, the protector deities, I offer the eight root nectar offerings, the samaya substance torma offering, and the great bliss rakta offering, offering them in the ultimate sphere of reality. Please accept the supreme union offering. (Tibetan: ཨོཾ་བཛྲ་གུ་རུ་པདྨ་ཨཱ་ཡུརྫྙཱ་ན་མ་ཧཱ་པཉྩ་ཨ་མྲྀཏ་ཁཱ་ཧི། མ་ཧཱ་བ་ལིཾ་ཏ་ཁཱ་ཧི། མ་ཧཱ་རཀྟ་ཁཱ་ཧི།) (Sanskrit Devanagari: ॐ वज्र गुरु पद्म आयुर्ज्ञान महा पञ्च अमृत खा हि महा बलिन्त खा हि महा रक्त खा हि) (Sanskrit Romanization: oṃ vajra guru padma āyu jñāna mahā pañca amṛta khāhi mahā baliṃta khāhi mahā rakta khāhi) (Literal Chinese meaning: Om, Vajra Guru Padmasambhava, longevity wisdom, great five nectar, eat! Great offering, eat! Great red, eat!) After making this general offering, if you want to make an extensive offering, recite: Manifestation of the limitless immortal protector Padmasambhava, Wisdom Ocean Queen, Vajra Unobstructed Power, To the root and lineage lamas who bestow the supreme maturation and liberation, I offer the medicine offering, please grant the empowerment of longevity and accomplishment. Maha Pancha Amrita Kha Ram Khahi! The main deity of the mandala, Padmasambhava Amitayus, The five families, skull garland, father and mother, emanated dance, Yidam, dakini, dharma protectors, treasure owners, I offer the medicine offering, please grant the empowerment of longevity and accomplishment. Maha Pancha Amrita Kha Ram Khahi! Thus, offer to the mandala of the guru and yidam, and with (Tibetan: བཛྲ་ཨ་མྲྀཏ་སྭ་དཾ་ཀུ་རུ་ཥ་མེ་) (Sanskrit Devanagari: वज्र अमृत स्वदं कुरु ष मे) (Sanskrit Romanization: vajra amṛta svadaṃ kuru ṣa me) (Literal Chinese meaning: Vajra nectar, taste, do, for me) the samaya of the vajra tongue, taste it, and contemplate attaining accomplishment. Fourth, secret great bliss
Chinese
献供是： 舍（藏文，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥）！ 无量寿怙主诸神众，显空大乐父母宫，四喜之智慧明点聚，祈纳双运大乐之供。 嗡 菩提吉大 布匝 吽（藏文，梵文天城体：ओं बोधिचित्त पूज हो，梵文罗马拟音：oṃ bodhicitta pūja ho，汉语字面意思：嗡 菩提心 供养 吽）如是思维父母交合之大乐充满心续。第五赞叹供养是： 舍（藏文，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥）！ 仅忆念即能诛灭死主魔，莲师无量寿，诶旺双运诸神众，身语意三恭敬礼。第六分二，总和别。第一，于心间月轮上，不变化的本命 舍（藏文，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥）字白色，周围咒鬘围绕，放射光芒。四大的精华，自己和所修的命、寿、损、减、增，轮涅的寿命、福德、财富、智慧、功德全部以五色光芒的形态迎请。从身坛城之神父母的头顶进入，从交合处降下菩提心之形态，充满所有脉轮，寿命增补，损耗恢复，存在之物更增上广大，以获得不死寿命持明之信解。 嗡 班匝 咕噜 贝玛 阿育 嘉纳 萨瓦 悉地 讷 仲 吽 匝 班匝 阿育 舍 梭哈（藏文，梵文天城体：ཨོཾ་བཛྲ་གུ་རུ་པདྨ་ཨཱ་ཡུརྫྙཱ་ན་སརྦ་སིདྡྷི་ནྲྀ་བྷྲཱུྃ་ཧཱུྃ་ཛཿ བཛྲ་ཨཱ་ཡུ་ཥེ་སྭཱ་ཧཱ།，梵文罗马拟音：oṃ vajra guru padma āyurjñāna sarva siddhi nṛ bhūṃ hūṃ jaḥ vajra āyuṣe svāhā，汉语字面意思：嗡 班匝 咕噜 贝玛 阿育 嘉纳 萨瓦 悉地 讷 仲 吽 匝 班匝 阿育 舍 梭哈）如是主要念诵。第二分二，以各自本尊之念诵勾摄和恢复寿命，以及各种事业之转变。第一，五处顶髻五部之于心间月轮上，嗡 阿 吽 梭哈（藏文，梵文天城体：ओं आः हूँ स्वाहा，梵文罗马拟音：oṃ āḥ hūṃ svāhā，汉语字面意思：嗡 阿 吽 梭哈）白红蓝黄绿，周围咒鬘围绕，放射光芒，四大地、火、水之精华，以及自己的命、寿、损、减、增，轮涅之精华，风之精华等，以白红蓝黄绿光芒的形态迎请。从父母各自的头顶进入，从交合处降下菩提心之甘露的形态，充满三脉五轮，寿命增补，损耗恢复，存在之物更增上广大，以获得不死寿命持明之信解。对各本尊依次祈请，专注所缘之差别，嗡 毗卢遮那 阿巴热弥达 阿育 嘉纳 悉ྡྷི་ཕ་ལ་ཧཱུྃ། 100。同样地，在嗡 毗卢遮那的位置上，阿 莲花持， 吽 阿閦鞞， 梭 宝生， 哈 不空成就。这样结合的念诵，应尽可能地做。第三是，根据根本正文：特别是从顶轮的父母处，放射出白光，消除一切非时死亡的障碍。喉间的红光用铁钩，钩召一切长寿的成就。心间的蓝光放射，使虚空充满寿命。脐间的黄光充满身体，使福德如多闻天子般增长。秘密处的绿光遍布，使一切事业得以成就。这样念诵并观想，对各个细节稍作念诵。这些的观想细节，详细地从引导和念修的文字中了解，一般而言，仅凭根本的观想念诵也能成就目的。开始从禅修中起身时，念诵母音、子音、缘起咒、百字明，以弥补咒语的不足，并增强力量。迎请智慧本尊降临，献上内外秘密的供品，赞颂身语意功德事业，忏悔无意中的违犯和过失。嘛哈 阿弥利达 惹嘎达 巴林达 卡嘿。也应做空性的供赞。在灌顶等时候，如果特别做宝瓶念诵观想，则应观想宝瓶是自生的巨大宫殿，上方是莲花长寿佛，连同坛城本尊，更加清晰地观想。从持咒绳抓住，自身命咒的光芒缠绕在持咒绳上，激发宝瓶本尊的意续。从他们的身体降下菩提心甘露之流，融入宝瓶水中，成为无二无别的同一体。这样，将之前的根本念诵观想与宝瓶本尊结合，以光芒放射和收摄，降下甘露的观想，尽力念诵根本咒。在一切事业的宝瓶中，观想马头明王红色，手持钺刀和期克印，具有忿怒的装饰和姿态，圆满一切，心间太阳上安住红色 赫利（梵文：hrīḥ，赫利，种子字），周围环绕咒语，从中降下甘露之流，充满宝瓶。以这样的信念，念诵 嗡 班杂 卓达 哈亚格里瓦 呼噜呼噜 吽 啪。尽可能地念诵后，念诵 嗡 阿 吽 的
English
The offering of enjoyment is: Hrih! To the assembly of deities, the protector Amitayus, the palace of the blissful great bliss father and mother, the wisdom essence of the four joys gathers. Please accept the offering of the great bliss of union. Om Bodhicitta Puja Ho! Think that the great bliss of the union of father and mother completely fills the mind stream. The fifth is the offering of praise: Hrih! Just by remembering, the Lord of Death, the Mara, is destroyed. Padmasambhava Amitayus, to the deities of the union of Ehe and Vam, I prostrate with body, speech, and mind. Sixth, there are two parts: general and specific. First: On the moon in the heart, the unchanging life force, the white letter Hrih, surrounded by a garland of mantras, emits light. The essence of the four elements, the life force of oneself and the object of practice, the increase of loss and decrease, all the life, merit, wealth, wisdom, and qualities of samsara and nirvana are invited in the form of five-colored light. Enter from the crown of the head of the father and mother deities of the body mandala. From the point of union, it descends in the form of bodhichitta, filling all the channels and chakras, increasing life. Restore what is lost. The existing things increase and expand from above, with the belief that one has attained the immortal life awareness holder. Om Vajra Guru Padma Ayurjnana Sarva Siddhi Nri Bhrum Hum Dza Vajra Ayushe Svaha. Recite mainly. Second, there are two parts: attracting and restoring life by reciting each family's mantra, and transforming various activities. First: On the moon in the heart of the five families of the five places, Om Ah Hum Svaha (藏文，梵文天城体：ओं आः हूँ स्वाहा，梵文罗马拟音：oṃ āḥ hūṃ svāhā，汉语字面意思：嗡 阿 吽 梭哈) white, red, blue, yellow, and green, surrounded by a garland of mantras, emits light, the essence of the great elements earth, fire, and water, and one's own life force, loss, decrease, and increase, the essence of samsara and nirvana, the essence of wind, etc., are invited in the form of white, red, blue, yellow, and green light. Enter from the crown of the head of each father and mother. From the point of union, it descends in the form of nectar of bodhichitta, filling the three channels and five chakras, increasing life. Restore what is lost. The existing things increase and expand from above, with the belief that one has attained the immortal life awareness holder. Pray to each deity in turn, focusing on the difference of the object of focus. Om Vairochana Aparimita Ayurjnana Sid
English
Dhi pha la hum. 100. Similarly, at the place of Om Vairochana, Ah Padmadhara, Hum Akshobhya, Sva Ratnasambhava, Ha Amoghasiddhi. Such combined recitation should be done as much as possible. The third is, according to the root text: Especially from the father and mother at the crown of the head, white light radiates, eliminating all untimely death obstacles. The red light at the throat, with an iron hook, hooks and summons all longevity attainments. The blue light from the heart radiates, filling the sky with life force. The yellow light from the navel fills the body, increasing merit like Vaishravana. The green light from the secret place pervades, causing all activities to be accomplished. Recite and contemplate in this way, and do a little recitation of each detail. The details of these visualizations are learned in detail from the instructions and the texts of recitation practice. In general, even with just the root visualization and recitation, the purpose is accomplished. When starting to rise from meditation, recite the vowels, consonants, dependent arising mantra, and the hundred-syllable mantra to make up for any deficiencies in the mantra and enhance its power. Invite the wisdom deities to descend, offer outer, inner, and secret offerings, praise the body, speech, mind, qualities, and activities, and confess unintentional violations and faults. Maha amrita rakta balimta khahi. Also, offer praise with emptiness. During empowerment, etc., if you specifically do the vase recitation visualization, then visualize the vase as a self-arisen great palace, with Amitayus on the top, along with the deities of the mandala, visualize more clearly. Grasping the mantra rope, the light of one's own life mantra wraps around the mantra rope, stimulating the mindstream of the vase deities. From their bodies, a stream of bodhicitta nectar descends, merging into the vase water, becoming non-dual and one taste. Thus, combine the previous root recitation visualization with the vase deities, with the visualization of radiating and withdrawing light, and descending nectar, recite the root mantra as much as possible. In the vase for all activities, visualize Hayagriva, red in color, holding a curved knife and threatening mudra, with wrathful ornaments and complete expressions, residing on a sun at the heart, with a red Hrih (Sanskrit: hrīḥ, Hrih, seed syllable) surrounded by a garland of mantras, from which a stream of nectar descends, filling the vase. With this belief, recite Om Vajra Krodha Hayagriva Hulu Hulu Hum Phet. After reciting as much as possible, recite Om Ah Hum.