English
If, like the story of the Venerable Kātyāyana going for alms, it is certain that they are the parents of the previous life, then if a butcher gives you the meat of your current parents who have been slaughtered, would you want to eat it? If you think about it a little, as long as you are an impartial person, your heart will sob, and compassion for that sentient being will involuntarily arise. At that time, even if the Bodhicitta with characteristics has not arisen, a corresponding Bodhicitta will definitely arise, because the consciousness of that time has not diminished, so recite the Gaṅganī, the Uṣṇīṣavijayā Dhāraṇī, the essence of the tied liberation, etc. as much as possible. Sprinkle mustard on the meat, and with that as the target, make strong prayers. This is called the manifestation of fruit from emptiness. If you claim to be a Dharma protector mantra practitioner, but eat meat and drink alcohol indiscriminately, what is the difference between that and a meat-eating crow? Similarly, for those who only enjoy alcohol as a Vajrayana vow, if you do not bless it with Oṃ Āḥ Hūṃ Ha Ho Hrīḥ (藏文：ཨོཾ་ཨཱཿཧཱུྃ་ཧ་ཧོ་ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ ha ho hrīḥ，汉语字面意思：嗡啊吽 哈哈 霍 舍), and drink it like an ordinary person, it is said that both the vow and the accomplishment will be lost, as it is said in the Vinayasamuccaya: "If one who has vows drinks without the three Has, etc., then it will undoubtedly become poison, and the accomplishment of mantra will not arise." It is also said that no matter how much, do not drink more than a Zatho's worth. If you drink more than that and get drunk, you will be born in the place of weeping in hell. As it is said in the Tantra: "Whoever is drunk with alcohol, he will encounter many obstacles. A mantra practitioner who is drunk with alcohol will be thrown into the place of weeping." Then, didn't Guru Padmasambhava and the accomplished Virūpa, etc. drink five hundred cartloads of alcohol at once? Those people, let alone being drunk by five hundred cartloads of alcohol, did not even show off, just like the story of pressing the sun on a millstone for not paying the alcohol bill, you also eat poison as food, imprison the sun and moon, exchange mountains, fly in the sky, generally benefit Buddhism, especially benefit Vajrayana, and be able to transform the appearance of inverted faith, then that would be very grateful. If not, but in an instant the consciousness is confused, and you babble like a madman possessed by the life force wind, doing nothing, if that is a sign of accomplishment, then that would be very strange. As it is said in the scriptures: "The age when the five degenerations are rampant,"
Chinese
呜呼！秘密真言的誓言物，肉和酒啊！说了可以享用的来源。没有禅定体验的暖意，就享用一切肉血酒。还说这也没有誓言，像法一样享用的人们被方便地呵责。那样的事会出现在教法的末端。唉呀，可悲啊！没有比地狱更糟的去处了，真是可怜啊！如是说。因此，一定要搞清楚取舍，不要浪费为了成就菩提的身体，不要为了以金刚乘的誓言会供轮来供养身体坛城，以及为了增长肥胖和威严等等，而要在三圆满的状态中。霍！所食所饮皆为真实物，本来就是广大的会供轮。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）和哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈），霍（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍），赫利（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）啊！化为无漏大乐甘露。我的身体、蕴、界、处，是具足三座的自性。圣妙百族坛城尊，一切动静皆是大乐。无上金刚誓言，在菩提心的大云中，于无二平等的状态中享用。瑜伽道的会供圆满后，不会变成食物的障碍，无有定期的施主们，也愿能享用大乘的果实。说完之后，要像这样确定金刚身的清净忆念：脚底是风，三岔路口是火，腹部是水，心口是土，脊椎是须弥山，头是须弥山的顶端，身体的坛城是无有不平等的四方形，八根是八根柱子，眼睛是五明女，鼻子是猪面母，牙齿是网和半网，舌头和嘴唇是贪欲母，耳朵是马头明王，心间的气脉四条是四扇门，分别识是黑汝嘎，八识是八 गौरी 玛，八境是八 பைमेन 玛，常断四边是四门母，二十八节脊椎是二十八自在天，十不善业是十忿怒尊，十善业是十忿怒母，十八根肋骨是十八大灵，三百六十块骨头是三百六十位使者，七根感官之门是七母，十二关节是十二护法母。总之，身体脉的坛城，脉字的坛城，界甘露的坛城，气智慧的坛城，觉性菩提心的坛城，即是坛城。
English
Alas! The samaya substances of secret mantra, meat and alcohol! Saying the source of what can be enjoyed. Without the warmth of the experience of samadhi, one enjoys all meat, blood, and alcohol. Also saying that this has no samaya, those who practice like the Dharma are cleverly criticized. Such things will appear at the end of the teachings. Alas, how sad! There is no place to go worse than hell, how pitiful! Thus it is said. Therefore, having ascertained what to accept and reject, do not waste the body that is the basis for achieving enlightenment, and not for the sake of offering to the mandala of the body with the wheel of samaya gatherings of the Vajrayana, and for increasing fatness and splendor, etc., but in the state of the three mandalas. Ho! What is eaten and drunk is the true substance, which is originally the great gathering wheel. Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हु, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) and Ha (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Chinese literal meaning: Ha), Ho (Tibetan: ཧོ, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, Chinese literal meaning: Ho), Hrih (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hrih)! May it be transformed into the nectar of great bliss, free from outflows. My body, aggregates, elements, and sense bases are the nature of possessing the three seats. The deities of the mandala of the hundred noble families, all movement and stillness are great bliss. The unsurpassed Vajra samaya, in the great cloud of bodhicitta, enjoy in the state of non-duality and equality. Having perfected the gatherings of the yoga path, may it not become an obstacle of food, and may the patrons without fixed times also enjoy the fruit of the Great Vehicle. After saying this, one must ascertain the pure recollection of the Vajra body as follows: the soles of the feet are wind, the trijunction is fire, the belly is water, the heart is earth, the spine is Mount Meru, the head is the top of Mount Meru, the mandala of the body is a square without inequality, the eight legs are eight pillars, the eyes are the five wisdom goddesses, the nose is the pig-faced mother, the teeth are the net and half-net, the tongue and lips are the desire mother, the ears are Hayagriva, the four channels through which the wind flows in the heart are the four doors, the consciousness is Heruka, the eight consciousnesses are the eight Gauri mas, the eight objects are the eight Pൈmen mas, the four extremes of permanence and annihilation are the four door mothers, the twenty-eight vertebrae are the twenty-eight Ishvaras, the ten non-virtues are the ten wrathful ones, the ten virtues are the ten wrathful mothers, the eighteen ribs are the eighteen great gings, the three hundred and sixty bones are the three hundred and sixty messengers, the seven sense doors are the seven mothers, the twelve joints are the twelve Tenma goddesses. In short, the mandala of the body's channels, the mandala of the channel letters, the mandala of the element nectar, the mandala of the wind wisdom, the mandala of the awareness bodhicitta, is the mandala.
Chinese
五种感官的自性，本来就是任运成就的。要知道五根手指是五种欲望的女神，因此，食物要与四灌顶的誓言相符，或者如果是方便道者，则观想为乐空甘露，如果是解脱道者，则观想为无漏甘露，以供养的方式，一刹那也不散乱地享用。对于味道，也不要有好吃不好吃的分别，要知道一切皆是空性光明遍照。这种方法，要应用于一切饮食。然而，如果没有理解这些的福分，或者即使有，也乐意按照律藏的规定，在圆满的支分中，于用餐之前作上供，那么，就用嗡（唵，oṃ，圆满）、啊（阿，āḥ，生起）、吽（吽，hūṃ，降伏）加持食物成为甘露，首先做成食子的形状，念诵“古汝班匝内微达雅啊吽”（གུ་རུ་བཛྲ་ནཻ་ཝི་ཏྱ་ཨཱཿཧཱུྃ།， गुरु वज्र नैवेद्य आः हूँ，guru vajra naivedya āḥ hūṃ，上师金刚供养啊吽），供养上师；“热纳班匝内微达雅啊吽”（རཏྣ་བཛྲ་ནཻ་ཝི་ཏྱ་ཨཱཿཧཱུྃ།， रत्न वज्र नैवेद्य आः हूँ，ratna vajra naivedya āḥ hūṃ，宝生金刚供养啊吽），供养一切诸佛；“洛给夏瓦ra班匝内微达雅啊吽”（ལོ་ཀི་ཤྭ་ར་བཛྲ་ནཻ་ཝི་ཧྱ་ཨཱཿཧཱུྃ།， लोकेश्वर वज्र नैवेद्य आः हूँ，lokeśvara vajra naivedya āḥ hūṃ，世自在金刚供养啊吽），供养大悲观世音菩萨；念诵“嗡啊吽班匝古汝德瓦扎格尼班匝内微达耶啊吽”（ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་དེ་ཝ་ཌཱཀྐི་ནི་བཛྲ་ནཻ་ཝི་ཏྱེ་ཨཱཿཧཱུྃ་， ॐ आः हूँ वज्र गुरु देव डाकिनी वज्र नैवेद्ये आः हूँ，oṃ āḥ hūṃ vajra guru deva ḍākinī vajra naivedye āḥ hūṃ，嗡啊吽班匝古汝德瓦扎格尼班匝供品啊吽），供养三根本。念诵“嗡哈日德班德阿康梭哈”（ཨོཾ་ཧ་རི་ཏི་པནྚི་ཨ་ཁཾ་སྭཱ་ཧཱ།， ॐ हरिति पन्ति अखं स्वाहा，oṃ hariti panti akhaṃ svāhā，嗡，哈日德，班德，阿康，梭哈），给被抢夺者一杯酒。念诵“嗡哈日德班德尼康梭哈”（ཨོཾ་ཧ་རི་ཏི་པནྚི་ནི་ཁཾ་སྭཱ་ཧཱ།， ॐ हरिति पन्ति निखं स्वाहा，oṃ hariti panti nikhaṃ svāhā，嗡，哈日德，班德，尼康，梭哈），给被抢夺者的五百个儿子一杯酒。念诵“嗡啊扎班德阿斯比亚梭哈”（ཨོཾ་ཨཱཿགྲ་པནྚི་ཨ་སིབྷྱ་སྭཱ་ཧཱ།， ॐ आः ग्र पन्ति असिभ्य स्वाहा，oṃ āḥ gra panti asibhya svāhā，嗡，啊，扎，班德，阿斯比亚，梭哈），给掌管食物精华的众生一杯酒。然后，如果具有食用瑜伽的能力，就享用，如果不能，就以慈悲心想，现在用食物来养活自己身体内的虫子，最终成佛后用佛法来养活它们，之后享用食物的残余。念诵“嗡乌吉扎班德阿西比亚梭哈”（ཨོཾ་ཨུཙྪིཥྚ་པནྚི་ཨ་ཤི་བྷྱ་སྭཱ་ཧཱ།， ॐ उच्छिष्ट पन्ति आशिभ्य स्वाहा，oṃ ucchiṣṭa panti āśibhya svāhā，嗡，乌吉扎，班德，阿西比亚，梭哈），给掌管食物残余的众生一杯酒。然后漱口，念诵清净供养的陀罗尼：顶礼薄伽梵如来应供正等觉，一切光明之王，火焰光芒极度炽盛者。那摩萨曼塔帕ra巴ra匝雅达塔嘎达雅阿ra哈德萨姆雅萨姆布达雅。达地雅塔。那摩曼殊室利耶古玛ra布达雅菩提萨埵雅玛哈萨埵雅。玛哈嘎如尼嘎雅达地雅塔嗡尼ra拉姆贝尼ra巴塞匝耶匝雅拉拉巴德。玛哈玛德。德谢德谢囊巴日夏达
English
The nature of the five senses is spontaneously accomplished from the beginning. Know that the five fingers are the five goddesses of desire, so food and drink should be in accordance with the vows of the four empowerments, or if you are a practitioner of the path of means, contemplate it as the nectar of bliss and emptiness, and if you are a practitioner of the path of liberation, contemplate it as the unpolluted nectar, and enjoy it without distraction for even a moment as an offering. Do not have discriminations of good or bad taste, but know that everything is emptiness, clear and pervasive. This kind of method should be applied to all food and drink. However, if you do not have the fortune to understand this much, or even if you do, and you are willing to make the first offering before meals as a part of the complete branches according to the Vinaya, then bless the food with Oṃ Āḥ Hūṃ into nectar, first making it into the shape of a torma, and say "Guru Vajra Naivedya Āḥ Hūṃ" (གུ་རུ་བཛྲ་ནཻ་ཝི་ཏྱ་ཨཱཿཧཱུྃ།, गुरु वज्र नैवेद्य आः हूँ, guru vajra naivedya āḥ hūṃ, Guru Vajra Offering Ah Hum), offer it to the Guru; "Ratna Vajra Naivedya Āḥ Hūṃ" (རཏྣ་བཛྲ་ནཻ་ཝི་ཏྱ་ཨཱཿཧཱུྃ།, रत्न वज्र नैवेद्य आः हूँ, ratna vajra naivedya āḥ hūṃ, Jewel Vajra Offering Ah Hum), offer it to all the Buddhas; "Lokeshvara Vajra Naivedya Āḥ Hūṃ" (ལོ་ཀི་ཤྭ་ར་བཛྲ་ནཻ་ཝི་ཧྱ་ཨཱཿཧཱུྃ།, लोकेश्वर वज्र नैवेद्य आः हूँ, lokeśvara vajra naivedya āḥ hūṃ, Lokeshvara Vajra Offering Ah Hum), offer it to the Great Compassionate Avalokiteśvara; say "Oṃ Āḥ Hūṃ Vajra Guru Deva Ḍākinī Vajra Naivedye Āḥ Hūṃ" (ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་དེ་ཝ་ཌཱཀྐི་ནི་བཛྲ་ནཻ་ཝི་ཏྱེ་ཨཱཿཧཱུྃ་, ॐ आः हूँ वज्र गुरु देव डाकिनी वज्र नैवेद्ये आः हूँ, oṃ āḥ hūṃ vajra guru deva ḍākinī vajra naivedye āḥ hūṃ, Om Ah Hum Vajra Guru Deva Dakini Vajra Offering Ah Hum), offer it to the Three Roots. Say "Oṃ Hariti Panti Akhaṃ Svāhā" (ཨོཾ་ཧ་རི་ཏི་པནྚི་ཨ་ཁཾ་སྭཱ་ཧཱ།, ॐ हरिति पन्ति अखं स्वाहा, oṃ hariti panti akhaṃ svāhā, Om Hariti Panti Akham Svaha), give a cup of chang to the robber. Say "Oṃ Hariti Panti Nikhaṃ Svāhā" (ཨོཾ་ཧ་རི་ཏི་པནྚི་ནི་ཁཾ་སྭཱ་ཧཱ།, ॐ हरिति पन्ति निखं स्वाहा, oṃ hariti panti nikhaṃ svāhā, Om Hariti Panti Nikham Svaha), give a cup of chang to the five hundred sons of the robber. Say "Oṃ Āḥ Gra Panti Asibhya Svāhā" (ཨོཾ་ཨཱཿགྲ་པནྚི་ཨ་སིབྷྱ་སྭཱ་ཧཱ།, ॐ आः ग्र पन्ति असिभ्य स्वाहा, oṃ āḥ gra panti asibhya svāhā, Om Ah Gra Panti Asibhya Svaha), give a cup of chang to those who have power over the essence of food. Then, if you have the ability to practice eating yoga, enjoy it, or if you cannot, think with compassion that you are now feeding the worms in your body with food, and that you will eventually feed them with the Dharma after becoming a Buddha, and then enjoy the leftovers. Say "Oṃ Ucchiṣṭa Panti Āśibhya Svāhā" (ཨོཾ་ཨུཙྪིཥྚ་པནྚི་ཨ་ཤི་བྷྱ་སྭཱ་ཧཱ།, ॐ उच्छिष्ट पन्ति आशिभ्य स्वाहा, oṃ ucchiṣṭa panti āśibhya svāhā, Om Ucchista Panti Asibhya Svaha), give a cup of chang to those who have power over the leftovers of food. Then rinse your mouth and recite the dharani for purifying the offering: Homage to the Bhagavan Tathagata Arhat Samyaksambuddha, the King of All Light, the One Whose Flame Light is Extremely Bright. Namaḥ Samanta Prabha Rajaya Tathagataya Arhate Samyaksambuddhaya. Tadyatha. Namo Manjushriye Kumarabhutaya Bodhisattvaya Mahasattvaya. Mahakarunikaya Tadyatha Om Nira Lambe Nira Bhase Jaye Jaya Lalabdhe. Mahamate. Dakshe Dakshe Nam Pari Shvadha.