English
To the Medicine Buddha: Tadyatha. Om Bhaishajye Bhaishajye Maha Bhaishajye Raja Samudgate Svaha. To Mind at Rest: Om Ah Hrih Hum. To the Meaning Lasso: Om Hrih Trailokya Vijaya Amogha Pasha Apratihata Hrih Ha Hum Phat Svaha. To the Lotus Crown: Om Padmodnishha Vimal Hum Phat. To the Vajra Essence: Om Ah Hrih Hum Vajra Sara Pra Mardhana Sarva Karma Avarana Vishuddhe Svaha. Thus, one-tenth of the main deity, and to Vajrapani: Om Vajrapani Hum. To Smebrtsegs: Om Bhurkum Maha Pranaya Bhurtse Bhurkī Vimala Utsushma Krodha Raja Hum Phat. To the All-Destroying Vajra: Namas Chanda Vajra Krodhaya Hulu Hulu Tishtha Tishtha Bandha Bandha Hana Hana Amrite Hum Phat. To the Nectar Swirl: Om Vajra Amrita Kundali Hana Hana Hum Phat. These and others should also be recited a little. When ending the session: Om Ah Hum. By this, the offering clouds are greatly expanded. Actual offerings and those arising from the mind, With Samantabhadra's cloud offerings, filling the expanse of reality, I offer to the Sugata Buddhas and their sons. Om Sarva Tathagata Saparivara Mandalaye Bhyah Argham Padyam Pushpe Dhupe Aloke Gandhe Naividya Shabda Pratichchha Svaha. With this, offer. To all those worthy of praise, As many as the grains of dust in all realms, With bodies bowed down in every way, I prostrate and praise with supreme devotion. Thus, praise. Joining palms, Om, Bhagavan, Lord of Great Compassion, The assembly of deities who stir up the lower realms, Look upon me, the unprotected, with compassion, Please accomplish the enlightened activities, The sufferings of samsara and the lower realms, Please pacify all sins and obscurations, With the light of true wisdom, Please place me on the path to enlightenment. Thus, pray for the desired meaning. If you wish to generate and gather the vase, complete the above recitation. Before making offerings and praises, in the vase, in the self-arisen palace, the deities appear instantaneously, like stars and moons rising in a clear sea. Thus, clearly establish the completion of remembrance, and then enter into the visualization and recitation of the vase. Finally, it is sufficient to perform the offering, praise, and prayer simultaneously. The main activity of this practice is the generation of the vase itself, so if you wish to elaborate separately, then the vase, purify with nectar (Sanskrit: amṛta, Devanagari: अमृत, Roman transliteration: amrita, literal meaning: immortality), purify with self-nature (Sanskrit: svabhāva, Devanagari: स्वभाव, Roman transliteration: svabhāva, literal meaning: self-nature), emptiness.
Chinese
于莲花月轮之上，种子字བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，光明遍照）完全转变，外在显现为珍贵的，无有瑕疵，功德圆满的宝瓶。内在显现为自显现智慧所成就的，广大无量宫殿的殊胜中央，各种莲花八瓣的中心：大象托举的珍贵莲花月轮之上，从种子字ཧཱུྃ（藏文，हूँ，hūṃ，吽）中，生出清净一切业障的不动佛，深蓝色，触地印，禅定印，手持金刚杵，身着丝绸和珍宝装饰，跏趺坐。顶端为遍一切种姓之主金刚萨埵，身色洁白，手持金刚杵和铃。前方为业之怙主观世音菩萨，救脱轮回，红色，站立姿势，赤裸无饰，手持莲花念珠和宝瓶。外围八瓣莲花的中心：东方为毗卢遮那佛，一切面，白色，禅定印，报身形象。南方为宝生佛，释迦顶，黄色，触地印，禅定印，手持钵。西方为无量光佛阿弥陀佛，红色，禅定印，手持不死甘露宝瓶。北方为不空成就佛药师佛，深蓝色，手持妙药甘露钵。这些都具有相好庄严，是化身的装束，身披三法衣，金刚跏趺坐。东南方为救脱一切痛苦的圣观世音，心性安息，施予胜妙，手持白莲。西南方为赐予一切所欲的殊胜不空绢索，金黄色，手持珍宝铁钩和绢索。西北方为调伏众生的莲花顶髻佛，白色和红色，双手合掌。东北方为摧毁一切罪障的金刚藏，蓝色，双手持金刚绢索。一切皆为站立姿势，身着丝绸和珍宝装饰。四门的宝瓶上，莲花日轮座垫之上：东方为度脱一切恶趣的秘密主，白色，寂静相，手持金刚杵和铃。南方为消除一切誓言违犯的斯梅瓦匝，烟色，双手于胸前作忿怒印。西方为胜伏一切明咒的降三世明王，深蓝色，忿怒微笑，手持金刚杵和铃。北方为掌管一切事业的甘露漩，蓝绿色，各种颜色，手持金刚杵和铃。一切皆为各自圆满的装束，站立姿势。此外还有诸佛菩萨众，无量充满如芝麻荚裂开。
English
Upon a lotus and moon cushion, the syllable BHRUM (Tibetan, भ्रूं, bhrūṃ, all-illuminating) completely transforms, outwardly appearing as a precious, flawless vase with perfect qualities. Inwardly, it appears as a vast and immeasurable palace arising from self-appearing wisdom, in the center of which, on a precious lotus and moon cushion supported by elephants, at the heart of a multi-colored eight-petaled lotus: From the syllable HUM (Tibetan, हूँ, hūṃ), arises Akshobhya, who purifies all karmic obscurations, dark blue, earth-touching mudra, meditative mudra, holding a vajra, adorned with silk and precious ornaments, seated in vajra posture. On his crown is Vajrasattva, the lord encompassing all lineages, his body white and radiant, holding a vajra and bell. In front is Avalokiteshvara, the lord of action, liberating beings from samsara, red and radiant, standing, naked and unadorned, holding a lotus rosary and vase. In the center of the outer eight petals of the lotus: In the east is Vairochana, all-faced, white, meditative mudra, in the form of the sambhogakaya. In the south is Ratnasambhava, with a Shakya crown, yellow, earth-touching mudra, meditative mudra, holding a begging bowl. In the west is Amitabha, infinite light, red, meditative mudra, holding a vase of immortal life nectar. In the north is Amoghasiddhi, the medicine Buddha, dark blue, holding a bowl of supreme medicine nectar. All of these are adorned with the splendor of marks and signs, in the attire of the nirmanakaya, wearing the three dharma robes, seated in vajra posture. In the southeast is Arya Avalokiteshvara, who dispels all suffering, resting the mind, bestowing the supreme, holding a white lotus. In the southwest is Amoghapasha, who grants the supreme of all desires, golden yellow, holding a precious iron hook and lasso. In the northwest is Padmakrodheshvara, who tames beings, white and red in color, with hands joined in prayer. In the northeast is Vajragarbha, who destroys all sins and obscurations, blue, holding a vajra lasso in both hands. All are standing, adorned with silk and precious ornaments. On the lotus and sun cushions on the vases of the four gates: In the east is the secret lord who leads all beings out of the lower realms, white, peaceful in appearance, holding a vajra and bell. In the south is Smevatsa, who dispels all samaya violations, smoky, with both hands making a threatening gesture at the heart. In the west is Trailokyavijaya, who conquers all vidyas, dark blue, wrathful smile, holding a vajra and bell. In the north is Amrita Kundali, the lord of all actions, blue-green, various colors, holding a vajra and bell. All are standing in their respective complete attire. Furthermore, there are assemblies of Buddhas and Bodhisattvas, immeasurable and filling the space like sesame seeds bursting open.
Chinese
如是明现中，三处三字标帜之光芒，迎请智慧本尊无别融，嗡，本体法身离戏论之界，虽无去来之相然不可得，自性大悲化现为色身，祈请世尊坛城诸圣众降临，嗡 萨瓦 达塔嘎达 诶嘿 诶嘿 (藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨེ་ཧྱེ་ཧི，梵文天城体：ओंसर्वतथागत एह्येहि，梵文罗马拟音：oṃ sarvatathāgata ehyehi，汉语字面意思：嗡，一切如来，来，来)，扎 吽 班 霍 (藏文：ཛཿཧཱུྃ་བཾ་ཧོ，梵文天城体：जः हुं वं हो，梵文罗马拟音：jaḥ hūṃ vaṃ ho，汉语字面意思：扎 吽 班 霍)，莲花 噶玛拉雅 萨埵 (藏文：པདྨ་ཀ་མ་ལཱ་ཡ་སཏྭཾ，梵文天城体：पद्मकमलाय सत्त्वं，梵文罗马拟音：padmakamalāya sattvaṃ，汉语字面意思：莲花，莲花，有情)，复又放光迎请灌顶尊，吉祥歌唱鲜花如雨降，以无死甘露之流作灌顶，各自部主为顶作庄严，如是明观之，嗡 萨瓦 达塔嘎
English
As clearly manifested, the light rays marked with the three syllables in the three places, invite the wisdom deities to merge inseparably. Oṃ, the essence is the Dharmakaya, the realm free from elaboration. Although the signs of going and staying are not perceived, by the nature of compassion, you arise as a form body. I invite the assembly of deities of the Bhagavan Mandala to descend. Oṃ sarvatathāgata ehyehi! Jaḥ hūṃ vaṃ ho! Padmakamalāya sattvaṃ! Again, rays of light emanate, inviting the empowerment deities. As auspicious songs are sung and flowers rain down, by the stream of immortal nectar, empowerment is bestowed, and the lords of each family adorn the crown. Thus, visualize clearly. Oṃ sarvatathāgata,
Chinese
念诵成就百千等。将系绳置于门瓶中，念诵四门咒语嗡 班匝 巴 纳等之后，供赞如前。若略，嗡 萨瓦 达塔嘎达 萨帕热瓦ra 曼达咧 贝 雅 阿刚 巴当 布贝 杜贝 阿洛给 刚de 奈 维迪亚 夏达 扎地扎 梭哈（藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ས་པ་རི་ཝཱ་ར་མཎྜ་ལེ་བྷྱཿཨརྒྷཾ་པཱ་དྱཾ་པུཥྤེ་དྷཱུ་པེ་ཨཱ་ལོ་ཀེ་གནྡྷེ་ནཻ་བིདྱཱ་ཤབྡ་པྲ་ཏཱིཙྪ་སྭཱ་ཧཱ།，梵文天城体：ॐ सर्व तथागत सपरिवार मण्डले भ्यः अर्घं पाद्यं पुष्पे धूपे आलोके गन्धे नैविद्य शब्द प्रतीच्छ स्वाहा，梵文罗马拟音：oṃ sarva tathāgata saparivāra maṇḍale bhyaḥ arghaṃ pādyaṃ puṣpe dhūpe āloke gandhe naividya śabda pratīccha svāhā，汉语字面意思：嗡，所有如来及其眷属坛城，供养，水，花，香，光，香水，食物，声音，接受，梭哈），以此供养。功德如海之主，以赞歌支分之海供养。从赞歌美妙之云中，定能周遍生起。如是赞颂。嗡！至尊大悲怙主，救脱恶趣诸尊众，无依我等垂慈悯，祈请成办诸佛事，轮回恶趣诸痛苦，罪障悉皆祈息灭，以真如智慧之光明，祈请引导菩提道。如是祈请。瓶之诸尊大喜悦，化光融入甘露水。如是观想沐浴等，于有瓶之事业时。若有四门瓶，则将瓶水汇集于东方之瓶。若仅东方一瓶，则以观想周遍。若作灌顶、处所等，则于此时作。三、后行事业。若广，则作护法共通食子。圆满成办护藏特有食子供。并增补供品。让 样 康 萨瓦 纳 啪（藏文：རཾ་ཡཾ་ཁཾ་སྥ་ར་ཎ་ཕཊ，梵文天城体：，梵文罗马拟音：raṃ yaṃ khaṃ spharaṇa phaṭ，汉语字面意思：），达玛 达都 阿（藏文：དྷརྨ་དྷཱ་ཏུ་ཨ，梵文天城体：，梵文罗马拟音：dharma dhātu ā，汉语字面意思：）。处所密严莲花庄严刹，圆满具相化身之宫殿中央，章字化为庄严之差别，啥字化现普贤供云大，无有间断虚空藏之宝藏，调伏所化悦意之供物，成为无漏大乐智慧之嬉戏。嗡 班匝 阿刚 阿 吽（藏文：ཨོཾ་བཛྲ་ཨརྒྷཾ་ཨཱཿཧཱུྃ，梵文天城体：，梵文罗马拟音：oṃ vajra arghaṃ āḥ hūṃ，汉语字面意思：嗡 班匝 供养 阿 吽）。如是于声音等之间加入，而作加持。吽 啥！至尊坛城诸圣众眼前，真实资具意幻所化现，八支妙欲供品如海聚，无垢足水恒如恒河注，天物鲜花如雨遍虚空，香气妙香烟云满空间， 明亮日月之聚光芒耀，涂香生乐甘露之妙水，味精华力圆满诸美食，乐器歌声普贤之法界。
English
Recite to accomplish hundreds of thousands, etc. Place the mantra thread in the door vase, and after reciting the mantras of the four doors, such as Om Vajrapani, etc., offer praise as before. Or, to condense: Om Sarva Tathagata Saparivara Mandalayebhyah Argham Padyam Pushpe Dhupe Aloke Gandhe Naividya Shabda Pratichchha Svaha (藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ས་པ་རི་ཝཱ་ར་མཎྜ་ལེ་བྷྱཿཨརྒྷཾ་པཱ་དྱཾ་པུཥྤེ་དྷཱུ་པེ་ཨཱ་ལོ་ཀེ་གནྡྷེ་ནཻ་བིདྱཱ་ཤབྡ་པྲ་ཏཱིཙྪ་སྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：，汉语字面意思：), offer with this. The lord of the ocean of qualities, offer with the ocean of branches of praise. From those melodious clouds of praise, may it certainly arise everywhere. Thus praise. Om! Lord of the Great Compassionate One, all the deities who shake the pit of the lower realms, look with compassion on me who has no protector, I pray that you accomplish the deeds of the Buddhas, the suffering of samsara and the lower realms, may all sins and obscurations be pacified, with the light of true wisdom, I pray that you guide me on the path to enlightenment. Thus pray. The deities of the vase are greatly pleased and dissolve into light, becoming nectar water. Thus, imagine bathing, etc., when there is work to be done with the vase. If there are four door vases, then gather the vase water into the eastern vase. If there is only one eastern vase, then pervade with imagination. If empowerment, place, etc. are to be done, then do them at this time. Three, the subsequent activities. If extensive, then make a common torma for the oath-bound ones. Successfully accomplish the offering of the special torma for the treasure protectors. And replenish the offerings. Ram Yam Kham Spharana Phat (藏文：རཾ་ཡཾ་ཁཾ་སྥ་ར་ཎ་ཕཊ，梵文天城体：，梵文罗马拟音：，汉语字面意思：), Dharma Dhatu Ah (藏文：དྷརྨ་དྷཱ་ཏུ་ཨ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). The abode, Akanishta, the field arranged with lotuses, in the center of the palace of manifestation with complete characteristics, the syllable Tram transformed into a distinction of ornaments, and from Hrih, the great cloud of Samantabhadra's offerings, the treasure of the unceasing space treasury, the substance that satisfies the pleasing deities who tame beings, has become the play of stainless great bliss wisdom. Om Bhrum Tram Hrih (藏文：，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Om Vajra Argham Ah Hum (藏文：ཨོཾ་བཛྲ་ཨརྒྷཾ་ཨཱཿཧཱུྃ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Likewise, bless by inserting between sounds, etc. Hum Hrih! Before the eyes of the Blessed One, the mandala deities, the actual resources and the mind-created transformations, the eight-limbed offerings are spread out like an ocean, the stainless foot water flows like the Ganges, the divine flowers fill the sky like rain, the fragrant incense smoke fills the space, the bright gatherings of the sun and moon blaze with light, the anointing creates bliss, the nectar water, the types of food with the essence of taste and power, the instruments and songs are the realm of Samantabhadra.