English
Oṃ! Place the food and drink in front of you, and visualize in the palm of your left hand a red eight-petaled lotus flower arising from the red HA (藏文，梵文天城体：ha，梵文罗马拟音：ha，汉语字面意思：哈), marked with the red HA (藏文，梵文天城体：ha，梵文罗马拟音：ha，汉语字面意思：哈), considering it to be the nature of Amitabha, facing downwards from above. In the palm of your right hand, visualize a white eight-spoked wheel arising from the white HO (藏文，梵文天城体：ho，梵文罗马拟音：ho，汉语字面意思：吼), marked with the white HO (藏文，梵文天城体：ho，梵文罗马拟音：ho，汉语字面意思：吼), considering it to be the nature of Vairochana, facing upwards from below, and actually place or consider placing the food. Whatever the food and drink may be, meditate that it fills a skull cup that is white on the outside and red on the inside with the five meats and five amṛtas. Above it, visualize a blue HRU (藏文，梵文天城体：hru，梵文罗马拟音：hru，汉语字面意思：吽) residing in the center, being the nature of Akshobhya. Thinking that the rays of light of the three letters of their own colors purify the faults of color, smell, and power, recite: HA HO HŪṂ (藏文，梵文天城体：ha ho hūṃ，梵文罗马拟音：ha ho hūṃ，汉语字面意思：哈 吼 吽). To the right of HĪ (藏文，梵文天城体：hī，梵文罗马拟音：hī，汉语字面意思：嘿) is the nature of Body Vajra, the white OṂ (藏文，梵文天城体：oṃ，梵文罗马拟音：oṃ，汉语字面意思：嗡). To the left is the nature of Speech Vajra, the red Ā (藏文，梵文天城体：ā，梵文罗马拟音：ā，汉语字面意思：啊). In front is the nature of Mind Vajra, the blue HŪṂ (藏文，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽), the three letters shining brightly, emitting rays of light in all ten directions. Gather all the blessings of the Body, Speech, and Mind of the Tathagatas, and dissolve them into the three syllables individually. Thinking that they dissolve into amṛta, making the samaya amṛta powerful with the wisdom amṛta, recite: All faults of color, smell, taste, and power are purified, and they have become the nature of the five amṛtas. Bless by reciting OṂ Ā HŪṂ (藏文，梵文天城体：oṃ ā hūṃ，梵文罗马拟音：oṃ ā hūṃ，汉语字面意思：嗡 啊 吽) three times. Then, with the food blessed as amṛta, place a drop on the thumb of the right hand, being the nature of Vajrasattva, the white OṂ HA (藏文，梵文天城体：oṃ ha，梵文罗马拟音：oṃ ha，汉语字面意思：嗡 哈). In sequence, on the index finger, middle finger, ring finger, little finger, and the combined five fingernails on the back, place a drop, being the nature of Vairochana, the yellow NAMA HI (藏文，梵文天城体：nama hi，梵文罗马拟音：nama hi，汉语字面意思：那嘛 嘿). The nature of Padmanṛteśvara, the red SVĀHĀ HU (藏文，梵文天城体：svāhā hu，梵文罗马拟音：svāhā hu，汉语字面意思：梭哈 呼). The nature of glorious Heruka, the black BO ṢAṬ HE (藏文，梵文天城体：bo ṣaṭ he，梵文罗马拟音：bo ṣaṭ he，汉语字面意思：波 舍 嘿). The nature of Vajra Sun, the reddish-yellow HŪṂ HŪṂ HO (藏文，梵文天城体：hūṃ hūṃ ho，梵文罗马拟音：hūṃ hūṃ ho，汉语字面意思：吽 吽 吼). The nature of Hayagrīva, the green PHRAṬ HAṂ (藏文，梵文天城体：phraṭ haṃ，梵文罗马拟音：phraṭ haṃ，汉语字面意思：啪 杭), are marked. By reciting this, think that all the fingers are illuminated by the rays of light of the colors of the letters. Then, visualize a five-petaled lotus flower in the palm of the left hand that is the same color as the letters, first in the center of the palm, and then place a drop on each petal, starting from the front petal and going counterclockwise, being the nature of Vajravārāhī.
Chinese
哦，嗡 班 玛波。阎魔女的本体 吽 哟 蓝色。 迷惑母的本体 舍 摩 白色。 行动母的本体 吽 吽 黄色。 恐吓母的本体 吽 吽 绿色。 旃扎丽的本体 帕 帕 烟色具足。 这样说着，观想一切都光芒炽盛，化为彼彼本尊。 手的血肉骨骼等，安住于地界的一切，都是佛眼母的本体。 血液、水、黄水等，水界的一切，都是嘛嘛格佛母的本体。 暖热等，火界的一切，都是白衣佛母的本体。 风等，是度母的本体。 脉的空隙等，虚空界的一切，都信解为金刚亥母的本体。 手背上的所有关节，都观想为吉祥黑汝嘎本体的坛城等，其他会供田也如镜中显现影像般安住。 以供养上述观想为本尊的字，观想其他一切也都感到满足。 再次从甘露中取出，以拇指和食指弹洒，念诵：嗡 哈 喔 阿 吽。 纳 嘛 嘿 喔 阿 吽。 梭哈 呼 喔 阿 吽。 沃 萨 嘿 喔 阿 吽。 吽 吽 霍 喔 阿 吽。 霍 喔 阿 吽。 嗡 班 喔 阿 吽。 吽 哟 喔 阿 吽。 舍 摩 喔 阿 吽。 吽 吽 嗡 阿 吽。 吽 吽 嗡 阿 吽。 帕 帕 喔 阿 吽。 如此念诵三遍或七遍，随力供养。 此外，茶、酒、牛奶、酸奶等饮料是实际弹洒，食物则从取出的部分以信解供养。 最后，向手中的本尊坛城祈请：吉祥黑汝嘎父母，请赐予我一切殊胜和共同的成就。 为了祈求成就，将手放在头顶，观想本尊坛城在手的各个位置，并融入自身。 手上沾染的食物，从“康”字取出，混合在饮食中，再次以精华供养本尊坛城，自己也应当享用。如黑汝嘎续第三十一章所说：以左手作手印，修行者的左手，这是勇士的处所，善于进入手印，三界有情和无情，一切众生都从左方生起。金刚萨埵安住于丰满之身。 从“这个秘密不可说，应当努力保密”之间的内容。
English
Oṃ baṃ dmar po. The essence of the Yama female is hūṃ yo blue. The essence of the deluding mother is hrī mo white. The essence of the moving mother is hūṃ hūṃ yellow. The essence of the frightening mother is hūṃ hūṃ green. The essence of Caṇḍikā is phaṭ phaṭ filled with smoke. Saying this, visualize that everything is blazing with light, transforming into those respective deities. The flesh, bones, etc., of the hand, everything that is stable in the earth element, is the essence of Locanā. Blood, water, serum, etc., everything in the water element, is the essence of Māmakī. Warmth, etc., everything in the fire element, is the essence of Paṇḍaravāsinī. Wind, etc., is the essence of Tārā. The hollow spaces of the veins, etc., everything in the space element, believe to be the essence of Vajravārāhī. All the joints on the back of the hand, visualize as the assembly of deities of the essence of glorious Heruka, and the other assembly fields also abide like reflections appearing in a mirror. By offering to the letters visualized as deities above, think that everything else is also satisfied. Again, taking from the nectar, scatter with the thumb and forefinger, and recite: Oṃ ha o ā hūṃ. Na ma hi o ā hūṃ. Svāhā hu o ā hūṃ. Vo ṣaṭ he o ā hūṃ. Hūṃ hūṃ ho o ā hūṃ. Ho o ā hūṃ. Oṃ bai o ā hūṃ. Haṃ yo o ā hūṃ. Hrī mo o ā hūṃ. Hūṃ hūṃ oṃ ā hūṃ. Hūṃ hūṃ oṃ ā hūṃ. Phaṭ phraṭ o ā hūṃ. Offer in this way, reciting three or seven times as appropriate. Furthermore, beverages such as tea, alcohol, milk, and yogurt are actually scattered, while food is offered with faith from the portion taken. Finally, pray to the assembly of deities in the hand: Glorious Heruka, father and mother, please grant me all the supreme and common attainments without exception. In order to request attainments, place the hand on the crown of the head, and visualize the assembly of deities in their respective positions in the hand, and dissolving into oneself. The food adhering to the hand, take from the syllable khaṃ, mix it with food and drink, and again offer the essence to the assembly of deities, and one should also partake of it oneself. As it is said in the thirty-first chapter of the Heruka Tantra: "With the left hand make mudrās, the left hand of the practitioner, this is the abode of the hero, well entering into the mudrās, all sentient and non-sentient beings of the three realms arise from the left. Vajrasattva abides in a full form." From "This secret should not be spoken, but should be diligently concealed" to the end.
Chinese
为了详细地展示。第二是简略的：如大成就者扎亚塞纳等所说的那样修持，从面前摆放的食物中取出加持为甘露的食物，然后像以前一样取用。首先，在左手掌心滴一滴，念诵金刚亥母的本体“嗡 贝 嗡 阿 吽”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）红色。然后依次在小指、无名指、中指、食指、拇指上涂抹，念诵死主母的本体“哈 扬”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）蓝色，迷惑母的本体“舍日 摩”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）白色，行动母的本体“吽 吽”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）黄色，恐怖母的本体“吽 吽”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）绿色，旃扎丽的本体“帕 帕”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）烟色。这样念诵并观想，然后再次从甘露中取出，每次撒一点，从“嗡 贝 嗡 阿 吽”到“帕 帕 欧 阿 吽”进行供养，祈请“薄伽梵母的圣众们”等。在获得成就的最后，观想诸佛众融入各自的处所，等等，如前所述。再次用精华供养，然后自己满足地享用。无论是广式还是简式，自己在享用时，都要观想以无漏的安乐使蕴、界、处之诸神欢喜，并满足地享用。残食，“呸。嗡 乌 孜 达 巴 哩 达 巴 恰 斯 梭 哈”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），将残食布施给有权享用残食者，并忆念无我之见，然后休息。从休息中起身时：嘿汝嘎吉祥瑜伽母，轮涅诸佛如海众，以胜妙乐极欢喜，愿诸众生获大乐。这样回向，并念诵“愿此地日夜吉祥”等吉祥语。如法行持这些食物瑜伽，可以积累资粮，消除罪障和违犯，圆满广大资粮，转化为寿命和身体的精华，增长饮食受用等，暂时和究竟都能成熟为吉祥嘿汝嘎坛城等，利益不可估量。༈ 然后在座间休息时，从身语意三门行持十善业，或六度，或四摄。怙主慈氏菩萨说：书写文字，供养布施，听闻、阅读、受持，讲说、念诵，思维、观修其义，此十种行为的自性
English
in order to show it in detail. The second is the concise one: As stated by the great accomplished Jaya Sena and others, practice it. From the food placed in front, bless it as nectar, and then take it as before. First, put a drop on the palm of the left hand and say, "Om Be Om Ah Hum" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), the essence of Vajravarahi, red. Then, apply it successively to the little finger, ring finger, middle finger, index finger, and thumb, and say, "Ha Yam" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), the essence of the Yama Mother, blue; "Hri Mo" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), the essence of the Deluding Mother, white; "Hum Hum" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), the essence of the Moving Mother, yellow; "Hum Hum" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), the essence of the Frightening Mother, green; "Phat Phat" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), the essence of Chandika, smoky. Recite and contemplate in this way. Then, scatter each one from the nectar again, and offer from "Om Be Om Ah Hum" to "Phat Phat O Ah Hum." Pray to "the assembly of deities of the Bhagavati Mother," etc. At the end of obtaining accomplishments, contemplate that all the deities dissolve into their respective places, etc., as before. Offer the essence again, and then enjoy it to your satisfaction. Whether it is extensive or concise, when you enjoy it yourself, contemplate that the gods of the aggregates, elements, and sources are pleased by the uncontaminated bliss, and enjoy it to your satisfaction. Leftovers, "Pe. Om U Tsitta Balita Bhaksha Si Svaha" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), give the leftovers to those who have power over the leftovers, and remember the view of selflessness, and then rest. When rising from that: Heruka, glorious Yogini, Wheel, victorious ocean of assemblies, Utterly delighted by supreme bliss, May all beings obtain great bliss. Dedicate in this way, and also say auspicious words such as, "May there be well-being day and night in this place." By properly performing these food yogas, merit is accumulated, sins and obscurations and breakages are purified, vast accumulations are completed, it is transformed into the essence of life and body, and food, drink, and enjoyment increase, etc., temporarily, and ultimately, it matures into the mandala of glorious Heruka, etc., the benefits are immeasurable. ༈ Then, during the session breaks, practice the ten virtues, the six perfections, or the four means of gathering, through the three doors of body, speech, and mind. Lord Maitreya says: Writing letters, making offerings, giving alms, listening, reading, and receiving, explaining and reciting, thinking about it and meditating on its meaning, the nature of these ten actions