Chinese
如是重复念诵。此处虽有一个小的油灯祈愿文，但按照惯例，是在下面与真正的油灯祈愿文结合起来进行。根本文：然后，在十日将尽之日，大圆满的坛城，十六瓣莲花，带有环绕，在太阳的坛城上，中心连接阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。花瓣上，十六个阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）都是白色的。莲花周围的末端，写上白色和红色的心髓外壳，根部朝东，尖端朝西。深处画上脉络，尖端接触莲花座。凸起的角，彩虹环绕外光，田野，马降处，门，莲花，石墙，火焰山。外围是方形铁栅栏，标明方向颜色。十八个阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）观想为普贤父母十八尊。瓶中装入物品，放置在中央。将其中的水观想为普贤父母交合时产生的菩提心。此外，还放置汉藏传承上师的身语意所依。如是所说之义，将在下文详细阐述，故在详细解释的实践中说明。根本文：其东面，八瓣美丽彩绘，中央蓝色，观想为生起五部的中央不动佛父母交合的菩提心。或者，做成四辐轮，观修甘露坛城。在有标记的颅器中，混合菩提心和牛奶，放置并修成甘露。如是所说之义，如前文陈设物品时所述。在进入大法会灌顶之前，陈设四辐轮的坛城，并以大胜忿怒明王的形象稍作修持。即使已经授予共同的秘密灌顶，为了获得更高级别灌顶的加持，也必须进行甘露加持。根本文：西面，黄色四辐长寿坛城。中央红色，陈设长寿宝瓶。此外，还陈设供品朵玛和会供物品。如是所说之义，在大型坛城的西面，在台子上放置长寿坛城，中心红色，四辐黄色。其中心放置装有物品的珍宝瓶，右边是油灯，左边是前文陈设物品时的长寿宝瓶。此外，右边是长寿丸，左边是长寿酒。无量寿佛的圆形殊胜朵玛，周围环绕四瓣。
English
Thus, it is recited with repetition. Here, although there is a small lamp prayer, it is customary to combine it with the actual lamp prayer below. Root text: Then, on the day when the ten days are about to end, the mandala of Dzogchen, a sixteen-petaled lotus with a surrounding, on the mandala of the sun, connect A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) in the center. On the petals, all sixteen A's (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) are white. At the end of the lotus circle, write the white and red essence shells, with the root facing east and the tip facing west. In the depths, draw the veins, with the tips touching the lotus seat. Protruding corners, rainbow encircling the outer light, fields, horse descent place, door, lotus, stone wall, fire mountain. The outer perimeter is a square iron fence, indicating the direction and color. Meditate on the eighteen A's (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) as the eighteen forms of Samantabhadra and Samantabhadri. Fill the vase with substances and place it in the center. Contemplate its water as the bodhicitta arising from the union of Samantabhadra and Samantabhadri. Furthermore, place the supports of body, speech, and mind of the lineage lamas of China and Tibet. The meaning of what was said will be explained in detail below, so it will be shown during the practice of detailed explanation. Root text: To its east, eight-petaled beautiful colors, blue in the center, contemplate the bodhicitta of the central Akshobhya Buddha, the father and mother in union, arising from the five families. Or, make a four-spoked wheel and meditate on the nectar mandala. In a marked skull cup, mix bodhicitta and milk, place it, and accomplish it as nectar. The meaning of what was said is as shown above when arranging the implements. Before entering the empowerment of the great gathering, arrange the mandala of the four-spoked wheel and practice briefly in the form of the Great Supreme Wrathful King. Even though the common secret empowerment has already been conferred, it is necessary to perform the nectar blessing in order to obtain the blessings of the higher uncommon empowerment. Root text: To the west, a yellow four-spoked longevity mandala. In the red center, arrange the longevity vase. Furthermore, arrange the offering torma and the gathering implements. The meaning of what was said is that to the west of the large mandala, place the longevity mandala on the platform, red in the center and yellow with four spokes. In its center, place the jewel vase filled with substances, with a lamp on the right and the longevity vase from the previous arrangement of implements on the left. Furthermore, on the right is the longevity pill, and on the left is the longevity wine. The round supreme torma of Amitayus, surrounded by four petals.
Chinese
还应陈设药物、酒等用品。此外，坛城的供品、朵玛、会供、补阙等用具也应广为陈设。根本文中说：“之后分三部分进行，行息增怀诛事业。”所说的意思是，首先分三部分进行，从金刚手的仪轨、排列供品开始，到结界等前行次第，以及正行经续的息增怀诛事业仪轨、念诵室的区分和念诵，息增怀诛的会供，补阙忏悔，护法的供赞，在坛城中抛掷智慧之花等，所有这些都应如前一样广为进行。特别是修持密灌顶加持之物甘露坛城时，根本文中说：“之后，以金刚轮（བཛྲ་ཙཀྲ，वज्रचक्र，vajracakra，金刚轮）之名，于前方四辐轮的东方，为佛陀黑汝嘎（བུདྡྷ་ཧེ་རུ་ཀ，बुद्धहेरुक，buddhaheruka，佛黑汝嘎），南方为宝生黑汝嘎（རཏྣ་ཧེ་རུ་ཀ，रत्नहेरुक，ratnaheruka，宝生黑汝嘎），西方为莲花黑汝嘎（པདྨ་ཧེ་རུ་ཀ，पद्महेरुक，padmaheruka，莲花黑汝嘎），北方为羯磨黑汝嘎（ཀརྨ་ཧེ་རུ་ཀ，कर्महेरुक，karmaheruka，羯磨黑汝嘎），中央为金刚黑汝嘎（བཛྲ་ཧེ་རུ་ཀ，वज्रहेरुक，vajraheruka，金刚黑汝嘎）。其上，于心菩提心上，有明妃忿怒母天面母，九头，十八臂，四足。这九头是九种智慧，十八臂是六根、六境、六识，即十八界的自性。四足是以四识镇压四族黑汝嘎。其上，于心菩提心的自性大胜黑汝嘎，九头，十八臂，八足。九头是九黑汝嘎，前两手以九尖金刚杵搅动红海螺，右八手持嘎巴拉等八物，左八手持辛哈等八物，八足以八识镇压忿怒母的八头，观想天面母的上头之面，在埃三角形中插入父尊的金刚杵。”所说的意思是，以说金刚轮（བཛྲ་ཙཀྲ，वज्रचक्र，vajracakra，金刚轮）之名，甘露坛城即变成四辐轮，其东方为佛陀黑汝嘎，父母身色紫白红色，三面六臂，右三手持轮、肠索、鹏爪，左三手持颅碗血、索、人头，明妃佛陀饮血以海螺饮血并相拥。南方为宝生黑汝嘎，父母身色黄蓝红色，三面六臂，右三手持宝、钺斧、千世界，左三手持红班、肠索、须弥山，明妃宝生饮血以海螺饮血并相拥。西方为莲花黑汝嘎，父母身色红
English
Also arrange medicine, alcohol, and other necessities. In addition, extensively arrange the mandala's offerings, torma, tsok, and replenishment implements. The root text states, "Then, perform the three parts, the peaceful and wrathful activities." This means that initially, perform the three parts, starting from the Vajrasattva's ritual, arranging the offerings, and the preliminary stages such as establishing boundaries. Then, the main part involves the peaceful and wrathful activity manuals of the tantras and agamas, the division of the recitation chamber and the recitation, the peaceful and wrathful tsok offerings, replenishment and confession, the propitiation of the Dharma protectors, and the scattering of wisdom flowers in the mandala, all of which should be performed extensively as before. In particular, when accomplishing the nectar mandala, which is the substance of the secret empowerment's blessings, the root text states, "Then, with the name Vajracakra (བཛྲ་ཙཀྲ，वज्रचक्र，vajracakra，Vajra Wheel), in front, to the east of the four-spoked wheel, is Buddha Heruka (བུདྡྷ་ཧེ་རུ་ཀ，बुद्धहेरुक，buddhaheruka，Buddha Heruka), to the south is Ratna Heruka (རཏྣ་ཧེ་རུ་ཀ，रत्नहेरुक，ratnaheruka，Jewel Heruka), to the west is Padma Heruka (པདྨ་ཧེ་རུ་ཀ，पद्महेरुक，padmaheruka，Lotus Heruka), to the north is Karma Heruka (ཀརྨ་ཧེ་རུ་ཀ，कर्महेरुक，karmaheruka，Karma Heruka), and in the center is Vajra Heruka (བཛྲ་ཧེ་རུ་ཀ，वज्रहेरुक，vajraheruka，Vajra Heruka). Above that, on the mind of bodhicitta, is the wrathful consort Gnamzhalma, with nine heads, eighteen arms, and four legs. These nine heads are the nine wisdoms, the eighteen arms are the six senses, six objects, and six consciousnesses, which are the nature of the eighteen elements. The four legs are the four consciousnesses suppressing the four families of Herukas. Above that, the nature of the mind of bodhicitta is the Great Supreme Heruka, with nine heads, eighteen arms, and eight legs. The nine heads are the nine Herukas, the first two hands churn the red conch with a nine-pointed vajra, the eight right hands hold the eight Karis and so on, the eight left hands hold the eight Singhs and so on, the eight legs suppress the eight heads of the wrathful mother with the eight consciousness aggregates. Visualize that the father's vajra is inserted into the A triangle in the face of the upper head of Gnamzhalma." The meaning of what is said is that by saying the name Vajracakra (བཛྲ་ཙཀྲ，वज्रचक्र，vajracakra，Vajra Wheel), that nectar mandala itself becomes a four-spoked wheel, and to the east is Buddha Heruka, the father and mother, with bodies of smoky white-red color, three faces and six arms, the three right hands holding a wheel, intestines, a garuda claw, and the three left hands holding a skull cup of blood, a lasso, and a human head, the mother Buddha drinking blood, drinking blood with a conch and embracing. To the south is Ratna Heruka, the father and mother, with bodies of yellow-blue-red color, three faces and six arms, the three right hands holding a jewel, a cleaver, and a thousand worlds, the three left hands holding a red banner, intestines, a lasso, and Mount Meru, the mother Ratna drinking blood, drinking blood with a conch and embracing. To the west is Padma Heruka, the father and mother, with bodies of red
Chinese
具有白、蓝色的三面六臂，右三手持莲花、钺斧、短棒，左三手持盛血颅器、犁头、支撑世界。明妃莲花饮血母与父拥抱，手捧颅器血。北方是羯磨黑鲁嘎父母，具有绿、白、红色的三面六臂，右三手持十字杵、钺斧、宝剑，左三手持盛血颅器、犁头、绳索。明妃事业饮血母与父拥抱，手捧颅器血。中央是金刚黑鲁嘎父母，具有蓝、白、红色的三面六臂，右三手持金刚杵、宝剑、钺斧，左三手持绳索、铁钩、犁头，明妃金刚忿怒母与父拥抱，手捧颅器血。其上方，从心菩提心中生出忿怒母天颜母，为了具有九种智慧而有九个头。中央的头是蓝色的，呈埃字三角形的形状，向上仰视。右边的四个头是绿、红、蓝、黄色，头向右旋转。左边的四个头是红、绿、白、红色，从左边旋转。六根、六境、六识，十八界之自性为十八只手。四识之自性为四只脚，压着四部黑鲁嘎的头。其上方，心菩提心之自性，吉祥大胜黑鲁嘎，具有九个头、十八只手、八只脚。这九个头是续部和教言的九黑鲁嘎的自性，中央的三层头是蓝色的，右边的三个头是白色的，左边的三个头是红色的，下面的天颜母和上面的大胜者，二者手印相同，前两只手以九尖金刚杵搅动红色颅器。右边的八只手是那伽丽等八忿怒母，左边的八只手是悉陀玛拉等八供女。清净八识聚的八只脚踩着忿怒母天颜母的八个头。明妃的脸朝下放入中央的密处金刚中。根本是，如是观想后，右手第二只手，白色忿怒母郭丽挥舞着持有的田杖，念诵“嗡 班匝 阿 亚 帕 啦” (藏文：ༀ་བཛྲ་ཨ་ཡུ་པ་ལ་，梵文天城体：ॐ वज्र आयु पला，梵文罗马拟音：oṃ vajra āyu palā，汉语字面意思：嗡，金刚，寿命，逃跑)，以此因缘，父母二尊摇动，行持事业，示现欢喜大乐之身相，明妃口中挤压密处金刚并缠绕，菩提心降下，所有本尊行持交合，从空行秘密处菩提心降下，明妃的空降下，成为甘露坛城。
English
Having three faces and six arms of white and blue color, the right three hands hold a lotus, a cleaver, and a club. The left three hands hold a blood-filled skull cup, a plow, and support the world. The consort Padma Blood-Drinker embraces the father, holding a skull cup of blood. To the north is Karma Heruka, father and mother, with three faces and six arms of green, white, and red color. The right three hands hold a crossed vajra, a cleaver, and a sword. The left three hands hold a blood-filled skull cup, a plow, and a noose. The consort Karma Blood-Drinker embraces the father, holding a skull cup of blood. In the center is Vajra Heruka, father and mother, with three faces and six arms of blue, white, and red color. The right three hands hold a vajra, a sword, and a cleaver. The left three hands hold a noose, an iron hook, and a plow. The consort Vajra Krodhi embraces the father, holding a skull cup of blood. Above that, from the mind of bodhicitta arises the Wrathful Mother Sky-Faced Mother, having nine heads for possessing nine wisdoms. The central head is blue, in the shape of an 'A' triangle, looking upwards. The four heads on the right are green, red, blue, and yellow, rotating to the right. The four heads on the left are red, green, white, and red, rotating from the left. The six faculties, six objects, and six consciousnesses, the nature of the eighteen elements, are the eighteen hands. The nature of the four consciousnesses are the four feet, pressing down on the heads of the four families of Heruka. Above that, the nature of the mind of bodhicitta, glorious Great Supreme Heruka, having nine heads, eighteen hands, and eight feet. These nine heads are the nature of the nine Herukas of the tantras and agamas. The central three-tiered head is blue, the three heads on the right are white, and the three heads on the left are red. The Sky-Faced Mother below and the Great Supreme above both have the same hand implements. The first two hands churn a red skull cup with a nine-pointed vajra. The eight hands on the right hold the eight wrathful mothers such as Nagarī, and the eight hands on the left hold the eight offering goddesses such as Siddhāmālā. The eight feet, purifying the eight aggregates of consciousness, press down on the eight heads of the Wrathful Mother Sky-Faced Mother. The consort's face is placed downwards into the central secret vajra. The root is: Having visualized thus, the second right hand, the white Wrathful Mother Gaurī, waving the field staff she holds, and reciting "Om Vajra Ayu Pala" (藏文：ༀ་བཛྲ་ཨ་ཡུ་པ་ལ་，梵文天城体：ॐ वज्र आयु पला，梵文罗马拟音：oṃ vajra āyu palā，汉语字面意思：嗡，金刚，寿命，逃跑), by this cause, the two deities, father and mother, move and act, manifesting the great bliss of enjoyment, squeezing and entwining the secret vajra in the consort's mouth, and the bodhicitta descends, all the deities perform union, from the secret space of the dakini the bodhicitta descends, the consort's space descends, becoming a complete nectar mandala.