Chinese
以无遗漏的方式散布，汇集了世间一切甘露水的精华，融入其中，一切都融化为光，变成了菩提心甘露的自性。念诵：嗡 玛玛 吉日 吉日 阿迪斯塔 梭哈芒。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以此加持过的酒，混合遍布于今后所有的供养之精华和会供酒等修行者的所有饮品中。之后，按照甘露加持仪轨进行。专注于修供食子上：从食子盘上的嗡（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中，出现红色半月形，化为怀爱之宫殿，其中有莲花、日轮、傲慢者和僵尸的坐垫。从我的心间放射出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）和八个哈字。念诵：吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字），哈哈哈哈，哈哈哈哈。由此，伟大的吉祥嘿汝嘎，连同八位嘎日女神，清晰地显现为吉祥的伟大宫殿。如此加持。之后，进行供养食子、血供和外供的加持，按照仪轨进行后：此外，以无量的方法，向十方供养无上的供云。如虚空藏之宝藏等，无上的广大供云，以虔诚之心观想供养。请您欢喜纳受往昔的誓言，作为坛城的庄严。念诵：嗡 普扎 麦嘎 萨姆札 萨帕拉纳 萨玛耶 吽。（藏文：ༀ་པཱུ་ཛ་མེ་གྷ་ས་མུ་དྲ་སྥ་ར་ཎ་ས་མ་ཡེ་ཧཱུྃ，梵文天城体：ॐ पूजा मेघ समुद्र स्फरणा समये हुं，梵文罗马拟音：oṃ pūjā megha samudra spharaṇa samaye hūṃ，汉语字面意思：嗡，供养，云，海，充满，誓言，吽）第三，在究竟上，要始终在开始和结束时，修习证悟一切法皆为空性的禅定，无论是真实的还是意念的。第五条根本是：如果弟子们之前没有获得灌顶，那么据说此时要以完整的外、内、秘密和圆满的四种灌顶来成熟他们。但现在大多是将种子视为先前已经获得灌顶，因此此处不再进行。如果需要并且乐意，可以从灌顶仪轨中了解。第六条根本是：使本尊欢喜的事业。根本的经文中以五种方式说明，但现在是按照将调伏融入世俗的方式进行。从正行第一天开始，到整个修法期间，都同样进行传承祈请。从八支行法净化相续开始，到供养加持圆满为止，进行所有事业的前行，以及正行以三种禅定为核心，生起本尊和所依的坛城，自前无二。从事业次第的禅定迎请智慧尊开始，到安住、献供、顶礼
English
Spreading without omission, it gathers all the essence of nectar water from the world, and by dissolving into it, everything dissolves into light, becoming the nature of Bodhicitta nectar. Recite: Om Mama Kiri Kiri Adhistha Svaha Mam. With this blessed alcohol, mix it thoroughly into all the offerings of essence and Tsok alcohol, etc., for all the practitioners' drinks from now on. Then, perform the nectar blessing according to the instructions. Focusing on the practice Torma: From the Bhrum (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Meaning: Seed Syllable) on the Torma plate, a red crescent moon arises, transforming into a palace of power, inside which are seats of lotus, sun, arrogant ones, and corpses. From my heart, radiate Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Meaning: Seed Syllable) and eight Ha syllables. Recite: Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Meaning: Seed Syllable), Ha Ha Ha Ha, Ha Ha Ha Ha. By this, the great glorious Vajra Heruka, together with the eight Gari goddesses, clearly appears as a great palace of glory. Thus bless it. Then, offer the Torma, Rakta, and outer offerings, after performing the blessings according to the instructions: Furthermore, with limitless methods, offer supreme offering clouds to the ten directions. Like the treasures of the sky treasury, offer vast and boundless supreme offering clouds with faithful intention. Please accept with delight your previous vows, as ornaments of the mandala. Recite: Om Puja Megha Samudra Spharana Samaye Hum. (Tibetan: ༀ་པཱུ་ཛ་མེ་གྷ་ས་མུ་དྲ་སྥ་ར་ཎ་ས་མ་ཡེ་ཧཱུྃ, Sanskrit Devanagari: ॐ पूजा मेघ समुद्र स्फरणा समये हुं, Sanskrit Romanization: oṃ pūjā megha samudra spharaṇa samaye hūṃ, Literal Meaning: Om, Offering, Cloud, Ocean, Pervading, Samaya, Hum) Thirdly, in ultimate truth, one should always cultivate the Samadhi of realizing all Dharmas as emptiness, whether it is real or imagined, at the beginning and the end. The fifth root is: If the disciples have not received empowerment before, it is said that at this time, they should be matured with the complete four empowerments of outer, inner, secret, and ultimate. But nowadays, most consider the seed as having received empowerment previously, so it is not performed here. If it is needed and desired, it can be understood from the empowerment ritual. The sixth root is: The activity of pleasing the deity. The root text explains it in five ways, but nowadays, it is done according to integrating the Vinaya into worldly customs. From the first day of the main practice until the entire practice period, the lineage prayer is performed the same for everyone. From purifying the mindstream with the eightfold path to the completion of offering blessings, perform all the preliminary practices of the activity, and the main practice with the three Samadhis as the core, generating the mandala of the deity and the support, inseparable from oneself and the front. From the Samadhi of inviting the wisdom beings in the order of activities to the offering of seats, prostrations,
English
Proceed systematically as explained in the upper part of the text. Then, the activities of recitation and offering are divided into two parts: the session and the activities between sessions. The first part is divided into two: the method of guiding with melodies and the actual method of reciting the eight syllables. The first is: Generally, one recites mentally in ordinary times, whispers during approach, sings during accomplishment, and speaks fiercely during activities. In this case, the third of the four methods of recitation is mainly used, which is the method of taking the six melodies mentioned in the fundamental tantra. For example, one should understand how to guide by combining the three qualities with their respective situations through the oral tradition of the lineage masters. First of all, one should cherish the melody of the previous letter sounds, not too fast or too slow, not too loud or too soft. One should not speak to others while reciting, and one's mind should not wander elsewhere. One should recite without losing the intonation and syllables. The second part is divided into two: dividing the recitation space and the actual recitation. The first is: After clearly visualizing the mandala to be divided, by stimulating it with mantras, the wheel of wisdom, including the support and the supported, is separated, and one visualizes the deity residing inseparable from the mandala in front and the ritual substances. The second part is also divided into two: generally knowing the qualities of Rulu and specifically reciting with eight wisdoms. The first is: Hūṃ. The nature of the terrifying and blazing is Samantabhadra Heruka. The mandala of the skull cup heart is the essence of wisdom with eight syllables. Oṃ is the body and wisdom itself, the great glorious blazing lion is majestic. Rulu, the mother dances in the sky, the assembly of mothers flashes like clouds and stars. Great Hūṃ is like a stream of sun and moon, unerringly fulfilling wishes and going in the sky. The qualities of the mantra are particularly excellent. This Rulu purifies obscurations, destroys karma, afflictions, and habitual tendencies. This Rulu generates realization, and meditation experiences increase in the mind. This Rulu is very wonderful, subduing demons, heretics, and Rudra. This Rulu obtains accomplishments, quickly accomplishing the supreme and common. By stimulating and clarifying in this way, one should then sing the eight-syllable mantra. The second part has eight aspects: mandala, deity, recitation, offering, confession, accomplishment, and dharmata.
Chinese
首先，关于在坛城中认知，也说了三种方式。外在的容器，要观想为大尸陀林的宫殿： 吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)。 五大明妃汇聚的虚空中， 在度脱母神和鲁扎的腹部上， 用三个班杂(藏文，梵文天城体：भण्डा，梵文罗马拟音：bhaṇḍa，汉语字面意思：宝瓶)堆叠成层层叠叠的结构， 用鲜血混合，打入天铁大钉。 功德广大，呈现四方形的佛塔形状， 新月和权杖，紫黑色燃烧着。 具有八根殊胜柱子的九重楼阁， 梵天的四根栋梁，是殊胜的大柱， 日月的柱梁，巨大的垫木是柱子的基座， 蛇的化身是柱子的装饰， 乌龟是门槛，田地的门扇， 棕榈树的化身，充满欲妙天女。 燃烧的走廊，安置着尸陀林， 极其恐怖的大尸陀林的装饰和陈设， 无边无际，是智慧虚空的范围。 傲慢的男女交织，铺设着广阔的土地， 极其明亮的太阳的座垫， 这一切， 是无碍因果的清净宫殿， 是大吉祥饮血尊众的住所。 这样观想并念诵。内在的精华，要观想为饮血尊的手印众： 吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)。 从法性无生，本来清净中， 示现出生的神变，燃烧的身相， 顶礼薄伽梵大吉祥饮血尊父尊母尊， 由克由僧等空行众围绕。 以智慧身显现，以慈悲遍布的身相， 为了调伏恶毒，示现怖畏的身相， 尸陀林装饰庄严，手持调伏的兵器， 在劫末之火燃烧的尸陀林坛城中， 灭尽三界的饮血尊手印众， 因果无碍，显现天神的坛城。 这样念诵。那些秘密也要观想为菩提心： 吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)。 外内容器精华，大自然法性， 在自性清净的心之行境中， 我没有看到佛和众生有任何区别。 显现空性无别，是金刚乘的道路， 领悟的境界，是佛陀安乐的净土， 这本身就是清净的化身相遇的显现。 这样念诵。第二，关于认知为本尊，有两种方式。共同的归纳是： 嗡 (藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 是大吉祥的身语意， 噜噜是处所和八手印， 吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) 是方便智慧和四门母， བྱོ་ 是姐妹和海众， 吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) 是智慧勇识的
English
Firstly, regarding knowing as the mandala, three ways are also spoken of. The outer vessel, to visualize as the palace of the great charnel ground: Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). In the sky where the five great consorts gather, On the abdomen where the Matṛ and Rudra are subdued, Three Bhaṇḍas (藏文，梵文天城体：भण्डा，梵文罗马拟音：bhaṇḍa，汉语字面意思：Vase) are stacked to make layers, Mixed with blood, great nails of meteoric iron are hammered in. Great and vast with qualities, in the form of a square stupa, Crescent moons and power symbols, blazing dark purple, Nine-storied pavilions with eight supreme pillars, The four beams of Brahma, the supreme great pillars, The sun and moon pillar arches, great beams are the pillar bases, The serpent's offspring are the pillar decorations, The turtle is the threshold, the field's door leaves, The offspring of the palm tree, filled with desirable goddesses. The blazing corridors, the charnel ground is established, The ornaments and furnishings of the terrifying great charnel ground, Without beginning or end, the realm of wisdom space. Arrogant males and females intertwined, spreading the vast land, This, together with the seat of the radiant sun, Is the pure palace where cause and effect are unimpeded, The dwelling place of the great glorious blood-drinking assembly. Thus contemplate and recite. The inner essence, to visualize as the assembly of blood-drinking hand seals: Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). From the unborn nature of reality, primordially pure, Showing the miraculous birth, the form blazing, Homage to the Bhagavan, the great glorious blood-drinking father and mother, Surrounded by the assembly of Ḍākinīs such as Ke'u Seng. Manifest as the wisdom body, the body pervading with compassion, Showing the terrifying form to subdue the wicked, Adorned with charnel ground ornaments, holding weapons of subduing, In the charnel ground mandala where the fire of the eon blazes, The assembly of blood-drinking hand seals that empty the three realms, Cause and effect unimpeded, the mandala of deities is clear. Thus recite. Those secrets are also to be visualized as Bodhicitta: Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Outer and inner vessel essence, the great nature of reality, In the realm of mind that is self-nature pure, I do not see any difference between Buddhas and sentient beings. Appearance and emptiness are inseparable, the path of Vajrayana, The realm of understanding, is the pure land of Buddha's bliss, This itself is the clear manifestation of the pure Nirmāṇakāya encounter. Thus recite. Secondly, regarding knowing as the deity, there are two ways. The general induction is: Oṃ (藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) is the great glorious body, speech, and mind, Rulu is the place and the eight hand seals, Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is the skillful means, wisdom, and the four gate mothers, Bhyo is the assembly of sisters and the ocean, Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is the wisdom hero's