English
It is absolutely necessary to persevere. When concluding a session, visualize that from the mandala of Immortal Vajra to the mandala of the Wrathful One who tames beings, everything dissolves into light and merges into nectar. Starting from the mandala of Immortal Vajra, gradually dissolve into light and merge into nectar. This is how to conclude a session. In subsequent sessions, continue the visualization as before, without interruption. As it is said in the "Eighth Chapter, Fifth Section": "With tireless diligence, accumulate merit without interruption." Like this, it is said that at the end of each session, a feast offering should be performed. As it is said in the "Lamp of Clarity": "Completing emptiness, the feast offering is precious." Therefore, if conditions permit, perform a feast offering for each session; if conditions do not permit, it is indispensable to do it at least at the beginning or the end of the session. If you cannot perform the complete practice in six periods, then in the first period, after going from refuge and bodhicitta to the recitation of the root mantra, perform the meditation sequence of the medicine; at the end of the last period, perform the subsequent rituals such as the feast offering; in the other four periods, from visualizing the mandala of your own nature to reciting the ninth mantra, do as before. At the end of each session, dispel dullness. As it is said in the "Lamp of Clarity": "Meditation is fresh, reverse the five obstacles of practice." In general, there are many statements about the time when the dullness of obstacles arises, but in short, there are three periods during the day and three periods during the night. During the practice time of each period, send messengers to dispel dullness and drive it away. It is said that at that time, messengers who grant accomplishments will also come, so you should also invoke blessings. If you cannot practice in six periods, then change it to four periods, abandoning the two midday periods, and otherwise do as before. Fifth, as it is said in the "Eighth Chapter": "It arises with seven signs and omens, light, smell, smoke, sound, and also shows the form of the goddess, increasing is a sign of accomplishment, do not be surprised by this." As mentioned before, if you strive with a mind free from laziness and doubt, you will see wonderful signs. That is, light arises from the clarity of common samadhi, smoke and smell arise from the balance of qualities and activities, that is, medicine, sound arises from pure speech and mantra, and the goddess arises from clear form and mudras.
Chinese
祈请！第二，如《明灯论》所说：“以导入之法导入于药中。”因此，观想坛城本尊从虚空中降下菩提心，将白红甘露导入药之海中。药之护法空行母们，也将轮涅精华如雨般降入海中。由此，成就、滋养、誓言物，其味、香、力皆具，化为大海。如此观想，念诵“嗡啊吽 萨瓦 班杂 阿弥利达 麦 扎 贝 舍 亚 呸 呸 吽 舍”，念诵千遍，并以导入之手印触碰药。祈请八母尊：吽！从过去世显现，诸佛之智慧身，从智慧意之化身中，生起炽燃之忿怒尊众，降伏世间傲慢者，于八大地域之八大尸林中，出现八大母尊。以善巧方便与大悲心，以誓言之力降临，加持此甘露，赐予殊胜与共同成就。念诵“嗡 汝汝 汝汝 吽 炯 吽”，并作导入。第三，分为掌握和导入要点两种。第一，当出现成就之征兆，可以接受成就时，观想药之宫殿内，马王嘿噜嘎，父母双运，菩提心之流，与不死甘露之药完全融合，通过咒索金刚之内部通道，融入我身，无二无别。念诵“嗡啊吽 萨瓦 班杂 阿弥利达 嘿 雅 扎 哥 汝 吽 汝 吽 班达 班达 吽 舍”，并观想甘露成就不会被他人夺走，而被我获得。第二，如此修持并掌握后，如果不赐予成就之果，则会违背誓言。这是宣告誓言之义。吽！我乃具德金刚持，以三密轮完全转变，与五部饮血尊眷属一同，以意之誓言迎请，请依誓言如实降临。若不依誓言如实降临，不赐予殊胜成就，则会违背身语意。请谨记三昧耶，以身语意与功德，
English
Invocation! Second, as stated in the 'Lamp Illuminating,' "By the method of infusion, infuse into the medicine." Therefore, visualize the mandala deities descending from the sky as bodhicitta, pouring white and red nectar into the ocean of medicine. The medicine protectors, the vidyadharas, also pour the essence of samsara and nirvana like rain into the ocean. Thus, the siddhis are nourished, the samaya substances, with their taste, smell, and potency, become an ocean. Meditate in this way, reciting "Om Ah Hum Sarva Pancha Amrita Me Pra Beshaya Phem Phem Hum Hrih Thah," reciting it a thousand times, and touching the medicine with the mudra of infusion. Invoking the Eight Mothers: Hum! Manifested from the past, the wisdom body of all Buddhas, from the emanation of the wisdom mind, arises a host of blazing wrathful ones, subduing the arrogance of the world, in the eight great regions, the eight great charnel grounds, appear the eight great mothers. With skillful means and great compassion, by the power of samaya, please come forth. Bestow blessings upon this nectar, grant supreme and common siddhis. Recite "Om Rulu Rulu Hum Bhyo Hum," and perform the infusion. Third, there are two aspects: gaining control and infusing the essence. First, when the signs of accomplishment appear, and it is time to receive the siddhis, visualize within the palace of medicine, the supreme horse Heruka, the union of father and mother, the stream of bodhicitta, completely merging with the immortal nectar medicine, passing through the inner channel of the vajra lasso, dissolving into me, becoming non-dual. Recite "Om Ah Hum Sarva Pancha Amrita Haya Griva Hulu Hulu Bhandha Bhandha Hum Hrih Thah," and contemplate that the nectar siddhi will not be stolen by others, but will be obtained by me. Second, even if one has practiced and gained control in this way, if they do not bestow the fruit of accomplishment, they will break their vow. This is the meaning of proclaiming the oath. Hum! I am the glorious Vajradhara, completely transforming with the three secret wheels, together with the retinue of the five families of blood drinkers, invoking by the power of the mind's samaya, please come forth according to the samaya. If you do not come forth according to the samaya, and do not bestow the supreme siddhis, you will contradict body, speech, and mind. Please remember the samaya, with body, speech, mind, and qualities,
Chinese
祈请赐予事业成就！如是，关于五种药丸坛城的要点，虽然分别阐述了各自的语句，但没有不包含在五种意义范畴内的，因此仅此就已足够涵盖，不会有缺失。第四个意义是获得成就，包括供养、念诵、祈请、实际获得成就、撒花、接受灌顶和加持这六个方面。第一方面，在《八品》中说：“然后供养并获得成就，也对弟子进行灌顶。”因此，在修法圆满的早晨，尽可能多地准备寿命和重要药丸、朵玛、血供、受用、荟供的物品等供品，完整地念诵事业仪轨，然后观想自己是马头金刚的形象，从坛城中分离出来，位于坛城的东方。按照各自修法仪轨中所说的方式献上所陈设的供品，如果简化，仅供养药丸的精华也可以。第二方面，再次以虔诚的强烈信念祈请，如《近心》中所说：“聚集的瑜伽士以极大的恭敬，为了获得成就而祈请。”因此，观想坛城本尊的身体、语言、意、功德，以及事业汇聚的所有成就的精华，都化为不死甘露的光芒融入自身，与自己融为一体。念诵：嗡啊吽，萨尔瓦，班杂，阿弥利达，曼殊室利，加瓦，洛吉喋，吽，舍。念诵圆满一千遍。第三方面：吽！通达无边虚空法界之理，具有无染之眼，无遮蔽之智慧光明，祈请一切汇聚、无所不见者垂念。不逾越时节，具有金刚誓言者，不离救护，与耶瓦嘎玛合一之神，大吉祥、光辉炽盛之大胜嘿汝嘎，恳请您激励身语意的誓言，我将成就无上菩提之果，以大慈悲救度所有众生。请您为我这位殊胜的修行者成就伟大的事业，请您为亲近者成就亲近的修持。大权能者，请赐予权能，薄伽梵！请赐予殊胜成就，薄伽梵！因为您立誓的时间已经到来，请不要漠视和犹豫，现在是赐予成就之时，请满足所有的期望。
English
Please grant the accomplishment of activities! Thus, regarding the key points of the five medicine mandalas, although the respective statements are explained separately, there is none that is not included within the five categories of meaning. Therefore, this alone is sufficient to cover them, and there will be no deficiency. The fourth meaning is obtaining accomplishment, which includes offering, recitation, supplication, actually obtaining accomplishment, scattering flowers, receiving empowerment and blessing, these six aspects. The first aspect, in the 'Eight Sections,' it says, 'Then offer and obtain accomplishment, and also bestow empowerment upon the disciple.' Therefore, on the morning after the completion of the practice, as much as possible, newly arrange offerings such as longevity and important pills, torma, rakta, articles of enjoyment, and tsok implements. Complete the recitation of the activity ritual in full. Then, visualize yourself as the form of Hayagriva, separated from the mandala, situated in the east of the mandala. Offer the arranged offerings in the manner described in the respective practice rituals. If simplifying, offering just the essence of the pills is also acceptable. The second aspect, again, supplicate with the intense force of faith, as stated in the 'Near Heart,' 'The assembled yogis, with great reverence, supplicate in order to obtain accomplishment.' Therefore, visualize the body, speech, mind, qualities, and activities of the mandala deities, the essence of all accumulated accomplishments, transforming into the light of immortal nectar, dissolving into oneself, becoming inseparable. Recite: OM AH HUM SARVA PANCHA AMRITA MANJUSHRI JYAWA LOKITE HUM HRIH THAH. Recite this fully one thousand times. The third aspect: HUM! Skilled in the expanse of the limitless sky, the realm of Dharma, possessing an unattached eye, clear, unobscured wisdom, please consider all that is assembled, all-seeing. Not transgressing time, possessing the vajra commitment, not deviating from protection, the deity united with Yalgam, great glorious, blazing, supreme Heruka, I urge you to stimulate the commitment of body, speech, and mind. I will accomplish the fruit of unsurpassed enlightenment, and liberate all beings with great compassion. Please accomplish great activities for me, this supreme practitioner. Please accomplish close practice for those who are close. Great powerful one, grant power, Bhagavan! Grant supreme accomplishment, Bhagavan! Because the time of your vow has arrived, please do not be indifferent or hesitant. Now is the time to grant accomplishment. Please fulfill all hopes.
Chinese
赐予身语意无别的加持灌顶。阿弥利达 嘎雅 瓦嘎 चित्त 阿比辛恰 悉地 帕拉 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：不死 甘露 身 语 意 灌顶 成就 果 吽） 这样上师灌顶后，成为与坛城主尊无别之体。弟子们如鲁鲁嘎尔般绕行，如前一样献上鲜花，祈请灌顶为金刚上师，顶礼道：吽！于尸陀林秘密殊胜之坛城中，安住于普贤王如来之状态，身语意之殊胜成就，祈请金刚国王灌顶加持！ 如是祈请。之后为弟子们灌顶。于秘密轮中云：将彼宫殿置于各自头顶，与业相应而灌顶。 如是说。灌顶者，本初未生清净法界，不净与净，不思不念，超越思念，三时唯一，无有推诿之化身，具有各种广大炽燃之成就，谁欲求，赐予之，现在从我这里取。对于劫时所蔽之愚痴黑暗，如云端日出般温暖，以此甘露王之大灌顶，愿获得持明者的果位！嗡 阿 吽 萨瓦 班杂 阿弥利达 玛哈 希日 嘿汝嘎 玛哈 卓地 效瓦日 斯瓦 萨玛雅 阿贝夏雅 阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡 阿 吽 一切 五 甘露 大 吉祥 嘿汝嘎 大 忿怒 主 自身 三昧耶 入） 如是灌顶后，述说其利益：寿命与圆满，以及如意，平息障碍等等，远离疾病，随心所欲，以此八功德获得。 如是宣说利益后，请其安坐于如理之座。第五，交付与解脱，供养，修持地固尔并制作丸药，分发甘露，受持，依止等六者。第一，收集甘露者为文殊锐利，因此，嗡 阿 吽 萨瓦 班杂 阿弥利达 滚扎利 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡 阿 吽 一切 五 甘露 军荼利 梭哈）。玛哈 咕哈 曼殊西日 悉地 吽 舍 塔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：大 秘密 文殊 吉祥 成就 吽 舍 塔）。念诵一百零八遍后，以业之金刚母灌顶，将药物献于上师，诶玛霍！稀有奇妙之法，与虚空等同之境，不分别，超越分别，仅于名言中显现稀有。坛城众将交付于文殊锐利，并赐予允许。