English
Having offered the supreme mind of the earth, accomplishment is swiftly attained. By "Raga Puja Hoḥ" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) offering the pleasures of desire, in order to liberate the six realms of samsara into emptiness, cutting off the root of the three poisons, the collection of flesh, blood, and bones, being free from all grasping and conceptualization, please accept the great equal offering. Mahamamsa Khahi. Maha Rakta Khahi. Maha Kem Niri Ti Khahi. By this, the taste of the three poisons becomes equal. Goddesses' playful music, dance, songs, beautiful illusory dances, and Brahma's melodies, are offered to all the mandalas of the Victorious Ones, please accept the offering of Samantabhadra. Maha Puja Hoḥ. Offering with the wisdom of song, dance, and music. Then, the praise: Hūṃ! Although not moving from the state of equality of Dharma-nature, the body and wisdom mandala appear spontaneously. All phenomena of existence and non-existence are perfected in the bodies of the Father and Mother. I prostrate and praise the great supreme Father and Mother. The body in which all Buddhas of the three times are gathered, the glory that guides all sentient beings of the three realms, purifying the obscurations of all sentient beings of the six realms, I prostrate and praise you, King of Ambrosia. The burning of the five poisons transforms into the five bodies. There is no taking and no giving. The ten great glorious Father and Mother of the five families, I prostrate to you whose body is burning. Like a reflection of the moon in water, free from conceptualization, completely abandoning all conceptualizations. The dwelling place, the gate power, the burning Mother, I prostrate and praise the union of ambrosia. Without self-grasping, completely pure, liberated from the three demons and the three lower realms. Dakini sisters, messengers, I prostrate and praise the demon of demons. Thus, praising and supplicating: Hoḥ! The realm without elaboration, the state of complete purity, the great mandala that is spontaneously perfect, self-arisen, and self-illuminating from the beginning. Bhagavan, the supreme of all wrathful ones, the great glorious Mahottara Heruka and the wrathful goddess Namshyalma, the mandala of the burning body, and so forth, as well as the bodies emanated from the inseparable Father and Mother, skillful means and wisdom, the forty-two Buddhas holding lotuses in their hands, the twenty goddesses of the mandala, dwelling places, gatekeepers, the powerful women, messengers, and so forth, the inconceivable assembly accomplished through wisdom and action, please be mindful and grant the sacred blessings. Hoḥ! The enjoyment of the yogi's offering is complete.
Chinese
如果增长，就是成就的征兆。像这样出现各种征兆，并且在宝瓶的宫殿中，将精华甘露浸泡在海洋中时，药神们也像雨点落入海中一样倾注，相信这样能滋养成就。嗡啊吽 萨瓦 班杂 阿弥利达 昆扎利 吽 舍 塔。（藏文，梵文天城体：ॐ आः हूँ सर्व पञ्च अम्रृत कुण्डलि हूँ ह्रीः ठः，梵文罗马拟音：oṃ āḥ hūṃ sarva pañca amṛta kuṇḍali hūṃ hrīḥ ṭhaḥ，汉语字面意思：嗡啊吽，一切五甘露，军荼利，吽，舍，塔。）念诵并浸泡后，也祈请药神们。嗡啊吽 萨瓦 班杂 阿弥利达 美 扎 贝 舍 亚 扎 贝 舍 亚 吽 舍 塔。（藏文，梵文天城体：ॐ आः हूँ सर्व पञ्च अम्रृत मे प्र बे श य प्र बे श य हूँ ह्रीः ठः，梵文罗马拟音：oṃ āḥ hūṃ sarva pañca amṛta me pra be śa ya pra be śa ya hūṃ hrīḥ ṭhaḥ，汉语字面意思：嗡啊吽，一切五甘露，进入，进入，吽，舍，塔。）念诵并以手印触碰药物。第三，关于控制的意图是：当征兆稳固，可以获取成就时，在药物的宫殿中，观想马头明王父母清晰显现，菩提心与药物混合，通过空心的咒索之路出现，融入自身。嗡啊吽 萨瓦 班杂 阿弥利达 哈亚 扎 瓦 呼 鲁 呼 鲁 班 达 班 达 吽 舍 塔。（藏文，梵文天城体：ॐ आः हूँ सर्व पञ्च अम्रृत हय ग्रीव हु लु हु लु बन्ध बन्ध हूँ ह्रीः ठः，梵文罗马拟音：oṃ āḥ hūṃ sarva pañca amṛta haya grīva hu lu hu lu bandha bandha hūṃ hrīḥ ṭhaḥ，汉语字面意思：嗡啊吽，一切五甘露，马头明王，呼噜呼噜，束缚束缚，吽，舍，塔。）念诵后，观想成就不会被他人夺走，而是被自己获得。第四，获取成就：在进行结界、忏悔、誓言和加持之后，为了祈请成就，念诵的咒语是：观想诸佛众的五处，所有金刚五种成就都化为不死甘露，融入自身。嗡啊吽 萨瓦 班杂 阿弥利达 文殊师利 嘉瓦 洛给 德 吽 舍 塔。（藏文，梵文天城体：ॐ आः हूँ सर्व पञ्च अम्रृत मञ्जुश्री ज वा लो कि ते हूँ ह्रीः ठः，梵文罗马拟音：oṃ āḥ hūṃ sarva pañca amṛta mañjuśrī ja vā lo ki te hūṃ hrīḥ ṭhaḥ，汉语字面意思：嗡啊吽，一切五甘露，文殊师利，嘉瓦，观照，吽，舍，塔。）念诵。然后，左手的拇指和食指相触，按在甘露之上，念诵：啊 霍 苏 卡 达 玛 嘎 亚 尼 阿 弥 利 达 悉 地 吽 舍 塔。（藏文，梵文天城体：अ हो सु ख धर्म काय नि अम्रृत सिद्धि हूँ ह्रीः ठः，梵文罗马拟音：a ho su kha dharma kāya ni amṛta siddhi hūṃ hrīḥ ṭhaḥ，汉语字面意思：啊，喜乐，法身，甘露，成就，吽，舍，塔。）念诵后，在修法仪轨中，从要点处祈请的词句是：吽！虚空无垠，遍布法界。从“虚空无垠，遍布法界”到“请使我的业果成熟”之间进行祈请后，抛洒鲜花，获取药物的成就并接受灌顶，像水流入沟渠一样进行，也像修法仪轨一样。如果喜欢广大的修法，就按照大秘密速道来结合。第三，后续的次第是：解除封印，用甘露供养诸佛，分配甘露等甘露自身独特的后续仪轨，应该像大秘密速道一样了解。每天在每座的结尾所做的，事业的钉橛、会供朵玛、坛城收摄、穿戴盔甲、身体守护、回向和吉祥等，大部分也出现在事业经文旧籍中。
Chinese
然而，为了便于在此实践，应如降下成就甘霖般行事。这是从仪轨修法的药修中引申出来的附录章节。 ༈ 嗡 斯瓦斯谛！不变俱生手印之轮涅法，从二取无别之智慧金刚加持后，为利乐一切有情之怙主上师，顶礼后宣说内外坛城安住。此有二：外为与经部共同之安住，内为不共密咒无上之安住。初者，依循所集经部的支分坛城瑜伽以下，以缘起仪轨作安住。其程序分三：前行、正行、后行。前行之法：将附近之地以香水和扫帚清扫干净，再以五种牛的精华涂抹。在所依物前，放置一个不小于一肘长的正方形台子，用念诵七遍缘起咒的旃檀水洒在上面，再画上八瓣莲花坛城。其中心放置一个曼扎，上面放置一个装满珍宝、谷物、药物、香料等四组五种物品和净水的标准宝瓶，用丝绸系颈，并用刻有法轮标志的吉祥树枝等装饰瓶口。宝瓶上放置一面金银或黏土制成的镜子，用白色旃檀水书写七遍缘起咒。陈设好以供水为首的五妙欲供品，以及浴盘、镜子、浴巾、丝绸衣物、鲜花等一切用具。沐浴并顶礼三宝后，安坐于舒适的坐垫上。自入瑜伽：对天人、声闻、独觉、菩萨四种人，受持大乘布萨和发心仪轨。或者在三部分开门之克里亚瑜伽四座中，各自念诵本尊瑜伽，或者对这一切，观想自己的任何本尊并念诵少许。然后作供施食子。以嗡 ཨཱཿ ཧཱུཾ་（藏文，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）加持为欲妙甘露之海。以嗡 萨瓦 维革南 纳玛 萨瓦 达塔嘎达 贝 效 维效（藏文，梵文天城体：ओम् सर्व विघ्नान् नमः सर्व तथागतेभ्यो विश्वा，梵文罗马拟音：oṃ sarva vighnān namaḥ sarva tathāgatebhyo viśvā，汉语字面意思：嗡，所有障碍，敬礼，一切如来，所有）等回向。今日在此作所依物安住之时，所有阻碍的魔障，以此食子令汝等满足，不要住在此处，前往他处！嗡 ཨཱཿབ
English
However, for ease of practice here, it should be done like raining down the accomplishment of siddhis. This is an appendix chapter derived from the medicine practice of the sutra's practice section. ༈ Oṃ Svasti! The unchanging, co-emergent, hand-sealed cycle of existence and nirvana, after being blessed into the indivisible wisdom vajra, to the lama who benefits and brings happiness to all beings, I prostrate and explain the consecration of the outer and inner mandalas. There are two types: the outer, which is common to the sutras, and the inner, which is the uncommon, secret mantra, unsurpassed consecration. The first is that the consecration is performed with the ritual of dependent arising for the mandala yoga and below, which are included as parts of the sutra. The procedure for this has three parts: preliminary, main part, and concluding part. The preliminary practice is to clean the surrounding ground with fragrant water and a broom, and then smear it with the five essences of a cow. In front of the support, place a square platform that is no smaller than one cubit, sprinkle it with sandalwood water that has been recited with the heart essence of dependent arising seven times, and draw an eight-petaled lotus mandala on top. In the center of that, place a vase on a stand, a standard vase with a silk neck cord and adorned with auspicious branches, etc., marked with the symbol of a wheel, filled with precious gems, grains, medicines, the four sets of five substances of incense, and pure water. On top of the vase, place a mirror made of gold, silver, or clay, on which the heart essence of dependent arising has been written seven times with white sandalwood water. Arrange as many offerings as possible, including the five desirable objects, with water for drinking going first, as well as a bathing dish, mirror, bathing cloth, silk garments, flowers, and all other necessary items. After bathing and prostrating to the Three Jewels, sit comfortably on a cushion. The yoga of oneself is to take the vows of the Great Vehicle's sojong and bodhicitta for the four types of beings: gods, humans, shravakas, pratyekabuddhas, and bodhisattvas. Or, in the four sessions of the Kriya Yoga that opens the three parts, recite the yoga of one's own deity, or for all of that, visualize any of one's own chosen deities and recite a little. Then, make the offering of the torma. Bless it into an ocean of desirable sense objects and nectar with Oṃ Āḥ Hūṃ (藏文，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). Dedicate it with Oṃ Sarva Vighnān Namaḥ Sarva Tathāgatebhyo Viśvā (藏文，梵文天城体：ओम् सर्व विघ्नान् नमः सर्व तथागतेभ्यो विश्वा，梵文罗马拟音：oṃ sarva vighnān namaḥ sarva tathāgatebhyo viśvā，汉语字面意思：嗡，所有障碍，敬礼，一切如来，所有), etc. Today, as we consecrate the support, may all the obstructing demons and obstacles be satisfied by this torma, and depart from here to another place! Oṃ Āḥ.
English
Having dispelled obstacles with ིགྷྣཱནྟ་ཀྲྀཏ་ཧཱུཾ་ཕཊ, purify the offering substances with the essence of dependent origination and Svabhava. From emptiness, contemplate that all dwelling places and offering substances are pure, excellent, and perfect. Bless them by reciting the essence of dependent origination. Secondly, the main part is to first perform the vase practice: Recite the essence of dependent origination written on the mirror seven times each, for a total of forty-nine times. Wash the letters of the mantra with sandalwood water and pour it into the vase. Then, purify the vase with the essence of dependent origination and Svabhava. From emptiness, on top of a precious vase with perfect qualities, on a moon mandala, resides the white mantra garland of the essence of dependent origination, rotating to the left. From it, white light radiates. From all realms of the world, streams of divine nectar are gathered, and together with the moon mandala and mantra garland, they dissolve into water, becoming one taste, filling the vase. Cover the vase with your right hand and recite the essence of dependent origination one hundred and eight times. After that, at the end of the essence of dependent origination mantra, add: Argham (藏文，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：Water Offering). Dhupe (藏文，梵文天城体：धूपे，梵文罗马拟音：dhūpe，汉语字面意思：Incense Offering). Puspe (藏文，梵文天城体：पुष्पे，梵文罗马拟音：puṣpe，汉语字面意思：Flower Offering). Aloke (藏文，梵文天城体：आलोके，梵文罗马拟音：āloke，汉语字面意思：Light Offering). Gandhe (藏文，梵文天城体：गंधे，梵文罗马拟音：gandhe，汉语字面意思：Scent Offering). Naivedyi (藏文，梵文天城体：नैवेद्यि，梵文罗马拟音：naivedyi，汉语字面意思：Food Offering). Shabda Pratīccha Svāhā (藏文，梵文天城体：शब्द प्रतीच्छ स्वाहा，梵文罗马拟音：śabda pratīccha svāhā，汉语字面意思：Accept the sound, Svaha). Offer the vase with this. Then, purify and generate the supports: Contemplate inside the vase of the stupa, on the first page of the scripture, and at the heart of the statue. Here, contemplate the images of the deities of the mandala of the place of residence at their respective hearts, on a moon mandala, the white mantra garland of the essence of dependent origination, rotating to the left, radiating white light, illuminating all realms of the world. By this, all Buddhas and Bodhisattvas are awakened, appearing in the form of their respective supports, and dissolving into each of them. Recite the essence of dependent origination. Finally, the mantra garland at the heart of the support of the place of residence becomes one taste, and from invisibility, recite Om Ye Dharma (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Again, like an illusion, they arise in the form of their respective supports. Then, invite and dissolve the wisdom beings: Burn incense and with the sound of music: Hūṃ! Of dependent arising, past, future, and present, all Buddhas and their retinues, of dependent arising, for the sake of sentient beings, with compassion