Chinese
在黑汝迦集合中，首先进行固定、测量和衡量，将具有标准的甘露，供奉于甘露汇聚之处，加持灌顶安放于中央。这是它的意义。第四，修持粉末的意传承是，如在其他修持仪轨中，将依赖于药物坛城而转变的方式在修持纲要中已阐述。因此，在经部的修持中，此处仅是顺带修持药物，因此念诵也以本尊咒语为主，这是其要点。现在，这里以单独修持药物的角度来做的仪轨，分为前行、正行、后行三个部分。首先是前行：从空性中，观想自己为忿怒金刚父母，从交合之处，放射出忿怒众燃烧的云团，彻底摧毁所有恶毒者，聚集回来安住在十方，发愿执行结界的任务。吽。自生大忿怒尊十位，为了镇压所有障碍，以橛钉钉住四方和角落，请执行守护和结界的任务。嘎惹，哈纳，达哈，巴匝，班达，呼鲁，谛瑟吒，赤那，宾达，斯颇吒雅 吽 啪ṭ。嗡 松巴等进行镇压、压制和切断。忏悔是：在上师、持明者、诸佛寂怒尊众遍满虚空的面前。首先从无始以来，直到这个成熟的身体，以不善业积累的轮回之因，祈请加持净化。誓言是：嗡，普贤王如来等一个偈颂。加持降临是：伴随着香和音乐，吽。三世善逝及其眷属，从自性处移动身躯，降临到这个殊胜的修持之处，赐予灌顶、加持和成就。吽 吽 吽 吽。这样对自身处所和所有物品进行金刚三加持。然后，甘露食子血供以及外供的加持，按照之前所说的寂怒共通的前行仪轨进行。甘露加持完毕后，配合词句进行焚香和抛食子，吽。这个自生大甘露，供养给智慧本尊，与我无二无别地成就。供养给护法兄弟，使誓言圆满。供养给瑜伽士，使分别念和障碍
English
In the Heruka gathering, first fix, measure, and weigh, and enshrine the nectar that has standards in the place where nectar gathers, and place the blessing empowerment in the center. This is its meaning. Fourth, the intention lineage of practicing powder is, as explained in the practice outline, the way to transform to the medicine mandala by relying on other practice texts. Therefore, in the sutra practice, here it is only a side practice of medicine, so the recitation is also mainly the deity mantra, which is the key. Now, here is the ritual done from the perspective of practicing medicine alone, divided into three parts: preliminary, main, and subsequent. First is the preliminary: From emptiness, visualize yourself as the wrathful Vajra parents, from the union point, radiate clouds of burning wrathful beings, completely destroying all malicious ones, gathering back and dwelling in the ten directions, vowing to perform the task of demarcation. Hūṃ. Ten great self-born wrathful ones, in order to subdue all obstacles, nail the four directions and corners with pegs, please perform the task of protection and demarcation. Garzha, Hana, Daha, Paca, Banda, Hulu, Tiṣṭha, Chinda, Bhinda, Sphoṭaya Hūṃ Phaṭ. Oṃ Sumbha etc. to suppress, oppress, and cut off. Confession is: In front of the master, vidyādhara, peaceful and wrathful deities awakened in the sky. First, from the beginning of birth, until this ripened body, the cause of accumulating samsara with non-virtuous deeds, please bless and purify. The vow is: Oṃ, Samantabhadra etc. one verse. Blessing descent is: Accompanied by incense and music, Hūṃ. The Sugatas of the three times and their retinue, move their bodies from their natural abode, descend to this supreme practice place, grant empowerment, blessings, and attainments. Hūṃ Hūṃ Hūṃ Hūṃ. Thus, the three vajras are blessed to one's own place and all objects. Then, the blessing of nectar, bali, rakta, and outer offerings, according to the previously described common preliminary practice of peaceful and wrathful deities. After the nectar blessing is completed, incense and bali are offered in accordance with the words, Hūṃ. This great self-born nectar, offered to the wisdom deity, may it be accomplished inseparable from me. Offered to the Dharma protector brothers, may the samaya be fulfilled. Offered to the yogis, may the conceptual thoughts and obscurations
English
Attachment transforms into enlightenment. By destroying opposing forces, Fierce and violent ones are pacified. By offering a torma of offering substances, Everything transforms into nectar. Thus, it is applied. Secondly, the main part has four aspects: Nectar's absorption and taming, Nectar's enjoyment, Obtaining empowerment, The intention of obtaining accomplishments. Firstly, from the Hevajra Tantra: Eight Tatras and Hevajra, Generate the mandala of threefold blazing. Merge empowerment and blessings into one, Mix offerings, praises, nectar, and protectors. The recitation of each nectar, With one-pointed concentration, without interruption. According to this procedure. First, generating the Samaya Being: Meditating on oneself, the front, and the substances of accomplishment as inseparable, Hūṃ. Ema, Samantabhadra, From the great self-born Dharmakaya, When placed as it is in the bhaga, That very enlightenment has no place to fall. Thus, meditate on that. Bodhicitta is always good, Because it pervades the bindu Dharmakaya, It is inherently inseparable, no need to do anything, Having become the sphere, it remains in equanimity. Thus, visualize everything. From the cause's meditation comes the result, That very nature transforms into bodhicitta, The mandala of the five elemental mothers, Arises sequentially from bodhicitta. A. Thus, it is the cause's meditation. The mandala of the root bodhicitta, which is the non-duality of the sphere and wisdom, appears as the sound of A. From the sound vibrations of E Yaṃ Raṃ Keṃ Bhrūṃ, visualize the blazing palace with its seat, based on the mandala of the five elements, awakening radiantly. Samantabhadri in the expanse of space, The Samaya Tara fills the crossed wind mandala, Mamaki churns in the ocean of rakta, Buddha Locana is the Mount Meru of skeletons, White-clad Pandaravasini, constantly bestowing warmth, The five elemental mothers, the five, are infinitely and naturally stable. The palace generated from Bhrūṃ, Abides equally in the expanse of space, Having been properly blessed, The great palace blazes clearly. Thus, the blazing mandala of the great assembly, In the center of the nine-layered gate, with four corners and protruding decorations, in the center of the eight-spoked wheel, the self-arisen nectar mandala, from Yaṃ Raṃ A, in the wide and vast skull cup of wind and fire, on a lotus and moon seat, the essence of the five meats
Chinese
五甘露即是五部如来化为父母，以贪欲互相结合，菩提心融化并凝聚成智慧甘露，被称为勇士明点。念诵：嗡 吽 梭 阿 吽。降伏众生的坛城是：吽 吽 吽 毗湿瓦 瓦日拉 卓达 扎拉 曼达拉 啪 啪 哈拉 哈拉 吽 啪。由于此音声的力量，生起忿怒尊的云，降伏了凶恶之徒。聚集起来变成八大尽母，位于甘露坛城外围的八个方位守护神的座垫上。其上方是身躯燃烧的坛城：嗡 布达 希日 嘿热嘎 布达 卓地 效瓦热 吽 啪。同样，宝生、莲花、羯磨。通过这些，在八大尽母的上方，四个方位是四部嘿热嘎父母。在四大饮血尊的上方，通过嗡 瓦日拉 希日等，金刚嘿热嘎伸开四足，踩踏四部饮血尊的头顶。其上方是等同虚空界的坛城：玛 苏日亚 曼达拉。穆。斯帕。桑。自身以穆字为标志，完全融摄，由此：阿 扎玛 玛哈 卓地 效瓦日 吽 啪。由此，明妃天面母，九头十八臂，四足踩踏金刚嘿热嘎的左右两个头。根本面的中央之眼半没入巴嘎中。其上方是不死金刚的坛城：阿 月官 曼达拉。吽。斯帕。桑。月轮以吽字为标志，由此融摄。阿 扎玛 玛哈 希日 嘿热嘎 吽 啪。由此，大殊胜嘿热嘎，二十一头，四十二臂持着寂静本尊众。八足与明妃的右面和左面四面结合。秘密金刚与明妃的根本面结合。马头明王权力的坛城是大殊胜嘿热嘎头顶上的红色马面，发出马的嘶鸣声。这一切从本初就完全清净，圆满于自性坛城中。念诵：哈 嘿 啪 阿 扎 吽 邦 霍 彪，由此八地母，八域母，四护门忿怒女，八抛母，四密母，二十八自在母，即饮血根本坛城。此外，还有三十二空行母，七曜母，四姐妹。
English
The five nectars are the five Tathagata families transformed into fathers and mothers, who unite equally with attachment, and the bodhicitta melts and coagulates into the nectar of wisdom, which is called the hero's bindu. Recite: Om Hum Sva Ah Hum. The mandala for subduing beings is: Hum Hum Hum Vishva Vajra Krodha Jvala Mandala Phat Phat Hala Hala Hum Phat. Due to the power of this sound, a cloud of wrathful deities arises, subduing the wicked. Gathering together, they become the eight Matarah, seated on the seats of the directional guardians on the eight outer petals of the nectar mandala. Above that is the mandala of burning bodies: Om Buddha Shri Heruka Buddha Krodheshvari Hum Phat. Similarly, Ratna, Padma, Karma. Through these, above the eight Matarah, in the four directions are the four families of Heruka fathers and mothers. Above the four blood drinkers, through Om Vajra Shri etc., Vajra Heruka extends his four feet, trampling on the heads of the four families of blood drinkers. Above that is the mandala of the expanse equal to space: Ma Surya Mandala. Mum. Spha. Sam. Marked by Mum itself, completely absorbed, from which: Ah Akrama Maha Krodheshvari Hum Phat. Thus, the consort Namshyalma, with nine heads and eighteen arms, with four feet trampling on the two heads on the left and right of Vajra Heruka. The central eye of the root face is half submerged in the bhaga. Above that is the mandala of the immortal vajra: Ah Chandra Mandala. Hum. Spha. Sam. The moon disc is marked with Hum, from which absorption. Ah Akrama Maha Shri Heruka Hum Phat. Thus, the Great Supreme Heruka, with twenty-one heads, forty-two arms holding the peaceful deity assembly. The eight feet unite with the four faces on the right and four on the left of the consort. The secret vajra unites with the root face of the consort. The mandala of the power of Hayagriva is the red horse face on the top of the head of the Great Supreme Heruka, emitting the neighing of a horse. All of this is primordially pure, complete in the mandala of self-nature. Recite: Ha He Phat Ah Jah Hum Bam Hoh Bhyoh, thus the eight place mothers, eight country mothers, four gate-guarding wrathful women, eight Pora mothers, four secret mothers, twenty-eight Ishvari, which is the root mandala of the blood drinkers. Furthermore, there are thirty-two Dakinis, seven Mamaki, four sisters.
Chinese
一切甘露大瑜伽，无余摄集之明点大，与诸佛皆结合者，一则与勇士之味等，无二结合之后，与三世一切诸佛，及一切胜者之海，供养清净甘露圣物悦意供，以慈悲垂念赐予灌顶与成就。原始成佛之至尊黑汝嘎，身与智慧坛城自圆满，清净甘露圣物悦意供，以慈悲垂念赐予灌顶与成就。幻化坛城智慧自显现之，四十二位胜者佛陀，清净甘露圣物，以慈悲垂念赐予灌顶与，文殊童子马头明王父母与，甘露掌权自在主众神，清净甘露，以慈悲垂念，十六忿怒母天面等，大母虚空界之坛城，清净甘露，以慈悲垂念，会主会之主大吉祥黑汝嘎，身躯燃烧之坛城父母，清净甘露，以慈悲垂念，处所护门抛瓦秘密母四位，自在空行母姐妹紧使役，清净甘露，以慈悲垂念，作守护与驱逐及结界之业者，自生降魔忿怒十尊等，供养清净甘露圣物悦意供，以慈悲垂念赐予灌顶与成就。上师兄妹六道父母等，轮涅菩提心之坛城，清净甘露，以慈悲垂念，如是供养而祈请成就。心之殊胜成就者，从无物中祈请成就，从菩提心之大云中，如所缘而成就。阿霍苏卡达玛嘎雅 嗡啊吽悉地啥（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），如是念诵三遍而饮用。伊当布贝杜贝巴林扎的扎霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以霍供养食子。从本初清净之体性中，以我与我所之执着，成为三界轮回之因，三界一切度脱之田。阿匝拉萨玛雅达玛达都索巴瓦阿玛郭航（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以此息灭嗔恨供养，以身完全拥抱，以金刚莲花相合，自生之
English
All great nectar yoga, Great bindu that gathers everything, Combining with all Buddhas, Firstly, with the tastes of heroes, Combining inseparably, With all Buddhas of the three times, And all the oceans of victors, Offering pure nectar sacred substances, pleasing offerings. With compassion, think with love, grant empowerment and accomplishment. Primordial enlightened great supreme Heruka, Body and wisdom mandala complete in itself, Pure nectar sacred substances, pleasing offerings... With compassion, think with love, grant empowerment and accomplishment... Illusory mandala, wisdom's self-appearance, To the forty-two victorious Buddhas, Pure nectar sacred substances... With compassion, think with love, grant empowerment and... Manjushri Youth, Hayagriva, father and mother, And the nectar-holding lords, the assembly of deities, Pure nectar... With compassion, think with love... Sixteen wrathful mothers, sky-faced, etc., To the great mother, the mandala of the expanse of space, Pure nectar... With compassion, think with love... Lord of the assembly, master of the assembly, glorious great Heruka, To the father and mother of the mandala of the burning body, Pure nectar... With compassion, think with love... Dwelling places, gatekeepers, Porima, the four secret mothers, Powerful dakinis, sisters, and messengers, Pure nectar... With compassion, think with love... Those who perform the actions of protecting, expelling, and bounding, To the ten self-arisen, demon-subduing wrathful ones, Offering pure nectar sacred substances, pleasing offerings. With compassion, think with love, grant empowerment and accomplishment. Teachers, siblings, parents of the six realms, etc., To the mandala of the mind of enlightenment of samsara and nirvana, Pure nectar... With compassion, think with love... Thus offering, one takes accomplishment. The supreme accomplishment of the mind is: Taking accomplishment from non-existence, From the great cloud of the mind of enlightenment, Accomplishing as one aims. Ah Ho Sukha Dharma Kaya Om Ah Hum Siddhi Hrih (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), Thus reciting three times, one drinks. Idam Puspe Dhupe Balim Pratitsa Ho (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Offering the torma with Ho. From the very beginning, the nature is pure, With the clinging to "I" and "mine", It becomes the cause of samsara in the three realms, The field for liberating all three realms. Acala Samaya Dharma Dhatu Svabhava Atma Ko Ham (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). With this, pacifying hatred offering, With the body completely embracing, By joining vajra and lotus, Self-arisen