English
Grant the empowerment of indivisible blessing of body, speech, and mind. Amrita Kaya Vaka Citta Abhishinca Siddhi Phala Ho (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Immortality Nectar Body Speech Mind Empowerment Accomplishment Fruit Ho) Thus, after the master receives the empowerment, becoming inseparable from the main deity of the mandala. The disciples circumambulate like Rulu Gar, and as before, offer flowers, proceeding with prostrations, saying: Hum! In the charnel ground, the supreme secret mandala, abiding in the state of Samantabhadra, the supreme accomplishment of body, speech, and mind, may the Vajra King empower and bless! Thus they pray. Then, empower the disciples. In the Secret Circle, it is said: Place that palace on each of their heads, and empower them according to their karma. Thus it is said. The empowerment is: From the beginning, unborn, pure Dharma realm, impure and pure, non-thought and thought, beyond thought, the three times are one, without postponement of manifestation, possessing various great blazing accomplishments, whoever desires, give it, now take it from me. For the darkness of ignorance obscured for eons, like the sun rising in the sky, especially warm, by giving this great empowerment of the King of Nectar, may the state of the King of Vidyadharas be attained! Om Ah Hum Sarva Pancha Amrita Maha Shri Heruka Maha Krodheshvari Tvam Samaya Abeshaya Ah (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Om Ah Hum All Five Nectar Great Glorious Heruka Great Wrathful Lord Yourself Samaya Enter) After empowering in this way, state its benefits: Longevity and fulfillment, and pleasing, pacifying obstacles, etc., free from disease, whatever is desired, may these eight qualities be obtained. Thus, after explaining the benefits, invite them to sit on the appropriate seat. Fifth, the six aspects of entrusting and releasing, making offerings, practicing Ldegur and making pills, distributing nectar, holding, and relying. First, the one who collects the nectar is Manjushri Sharp, therefore, Om Ah Hum Sarva Pancha Amrita Kundali Svaha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Om Ah Hum All Five Nectar Kundali Svaha). Maha Guhya Manjushri Siddhi Hum Hrih Thah (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Great Secret Manjushri Accomplishment Hum Hrih Thah). After reciting one hundred and eight times, consecrate the medicine to the master by the Karma Vajra Mother, Emaho! Wonderful and amazing Dharma, a state equal to the sky, non-conceptual, beyond concept, appearing rare only in convention. The mandala assembly entrusts it to Manjushri Sharp and grants permission.
Chinese
桑辛大师说：“阿霍苏卡达玛卡亚尼阿弥利达悉地赫利（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”这样念诵后，将缠绕在药颅上的线等，念诵“班杂扎贝夏亚帕特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”逐渐解开，打开药的盖子。观想药的甘露精华以白色、红色、蓝色的光芒融入自己的三处，念诵“阿弥利达卡亚瓦嘎吉达悉地吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。然后用药铃量取，这里也有增长光彩的传统。检查后放在原来的台上。第二，将装满美酒的优质颅器中加入少许甘露丸，加持。观想十方四时的诸佛菩萨及其眷属，以坛城轮的本尊众的形象显现在前方的虚空中。以“自生本来即清净”等语，结合各自的名义，进行广大的供养。然后自己品尝，观想自己的舌头位于太阳之中，以吽字为标志的金刚中心。用左手的拇指和食指将甘露放在舌头上，以“金刚舌之誓言”等语品尝，并将身体的所有脉络充满甘露菩提心，安住于乐空的状态中。也可以用拇指和食指将甘露滴在身体的各处。如《近心》中所说：“耳朵、心口、舌上，以及所有肢体都要滴上甘露。”就像所说的那样。第三，在宁玛派的这个传统中，制作甘露丸的情况较少。但是，如果想做，在简略地完成粉末成就的仪轨之后，立即将甘露粉末与优质酒的精华和香料混合，揉捏成团，使其具有弹性。像以前一样，倒入坛城中央的颅器中。放入器皿中，进行三天的闭关。然后制作丸药。大小方面，《时轮》和《大幻化网》中说像芥子一样大，《幻化》和四位明妃所著的根本释中说像五颗芥子那么大，也就是像小米粒那么大。《善逝总集》中说像豌豆那么大。根据大小适宜地搓成丸，用藏红花水润色。像以前一样，倒入坛城中央的颅器中，然后
English
The master of Samye said, "Aho Sukha Dharma Kaya Ni Amrita Siddhi Hrih (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning)" After reciting this, untie the thread wrapped around the medicine skull, etc., reciting "Vajra Praveshaya Phet (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning)" gradually, and open the medicine lid. Visualize the essence of the medicine's nectar, in the form of white, red, and blue light, dissolving into the three places of oneself, and recite "Amrita Kaya Vaka Chitta Siddhi Hum (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning)." Then measure with the medicine bell, and there is also a tradition here of increasing radiance. After checking, place it on the original platform. Secondly, fill a good skull cup with intoxicating liquor, add a little nectar pill, and bless it. Visualize all the Buddhas and Bodhisattvas of the ten directions and four times, together with their retinues, appearing in the sky in front of you in the form of the deities of the mandala wheel. Offer extensively by combining the meanings of their respective names with "Self-born, primordially pure," etc. Then, taste it yourself, visualizing your tongue located in the sun, marked with Hum in the center of the vajra. Place the nectar on the tongue with the thumb and forefinger of the left hand, and taste it with "Vajra tongue's samaya," etc., and fill all the channels of the body with nectar bodhicitta, and rest in the state of bliss and emptiness. You can also apply drops of nectar to the places of the body with your thumb and forefinger. As it says in the 'Near Heart,' "The ears, heart, tongue, and all the limbs should be dotted with nectar." Just like it is said. Thirdly, in this tradition of the Nyingma school, making nectar pills is less common. However, if you want to do it, after briefly completing the ritual of taking the accomplishment of powder, immediately mix the nectar powder with the essence of good wine and fragrant spices, knead it into a dough, and make it elastic. As before, pour it into the skull cup in the center of the mandala. Put it in a vessel and perform a three-day retreat. Then make the pills. Regarding the size, the Kalachakra and Maha Maya say it is as big as a mustard seed, the Illusion and the Root Commentary by the Four Goddesses say it is as big as five mustard seeds, that is, as big as a millet grain. The Gathering of the Sugatas says it is as big as a pea. Roll them according to the appropriate size, and color them with saffron water. As before, pour it into the skull cup in the center of the mandala, and then
Chinese
将丝绸衣服等放入器皿中，圆满完成三日之数后，如前一样获得成就等，还有其他的仪轨支分要添加，但这里就到此为止。第四，在《灯明》中说：“药也分为三份，第一份供养圣者，中间一份自己享用，一份给所有瑜伽士。以不执著的态度享用诸天所喜之物。”因此，将药物分为三份，第一份供养坛城诸神，中间一份由上师享用，最后一份分给所有修行者。第一份中，为了利益他人，也要根据情况布施。第五，将这样的甘露放入珍宝嘎乌或树皮等合适的容器中，戴在头顶或颈间。《灯明》中说：“然后放入铁三嘎乌或命和脉的容器中，妥善放入后观想为宫殿之神，戴在头顶，会被一切善逝所敬重。”如是等等。第六，大导师莲花生在《空行心滴》中说：“秘密的大誓言是，以智慧成就物五甘露，混合大红、樟脑、檀香，用金刚水完全混合，与三世诸佛相同。此与五种欲妙，经常反复展示，此乃无上誓言。”因此，像这样的誓言物甘露，最好在一天四座的开始和结束时不断享用。中等则在每座的开始享用一次，下等则在第一座的开始享用。如果这也不行，则在每年的仲春（二月）初一或十五享用一次。此时，观想自己为本尊，甘露为五种智慧的自性，左手拇指和食指结金刚和莲花印，从中生出智慧甘露，融入舌头金刚（舌头上有吽字），遍布所有脉轮，观想身体坛城的诸神都感到满足，然后食用。在《幻化经》中说：“以舌头金刚的誓言，金刚持观想吽字，与五甘露混合的药物，以拇指和食指的方便智慧手印，品尝则获得金刚的意。
Chinese
驱逐魔障并抛掷食子，设立结界，在法座上铺设食子坛城，并在其上按照药物各自的类别如前陈设。同时，陈设供品食子等所有必需的物品。第二，上师与修行伴侣一起，从皈依发心开始，到念诵为止，都依赖于所依止的本尊。对于药物，首先进行驱魔和沐浴，然后以三摩地的形式，在前方生起百种药物的誓言尊。进行灌顶，加持三处，迎请智慧尊，散布智慧之花，进行供养和赞颂。迎请药神护法，进行驱魔和念诵，都如前所述。以此类推，五部或一部的修法，都以六座或四座的规定，每天进行。第五天，进行食子的结尾仪轨，交换放置捣杵、研磨、搅拌和供奉的坛城，将面向转向忿怒尊坛城。将药物坛城作为主要供奉对象，进入粉末的意境传承，从自生到念诵之间，都安住于自性坛城中。在前方，从三摩地中，在作为所依的宫殿中，生起六重药物坛城的誓言尊。从灌顶到念诵，都如前一样，进行三天的修持。第八天，进行降甘露等仪式。第九天早上，是获取成就的正行。第三，在获得成就之后，立即进行抛掷食子等后续仪轨。这样，外忏悔需要一天，食子需要三天，捣杵研磨需要一天，粉末需要三天，降甘露需要一天，获得成就并进行后续仪轨，总共需要九天，这是大上师的教言中所说的。第七，展示利益，分为转化为不死甘露的方式，五毒平息且五道在相续中生起的方式，以及获得究竟果位的方式三种。第一，如果安住于自身之中的五种甘露转化为精华，就能不死。与此同类的外在物质也具有相应的力量，因此通过净化、证悟和加持三种力量进行加持后，如果依止，自身之中的五种甘露就会清澈
English
Throwing the offering to the obstructing spirits, setting the boundary firmly, spreading the mandala of the offering cake on the seat, and arranging the various types of medicines on it as before. Also, arrange the necessary items such as offerings and offering cakes in abundance. Secondly, the teacher and his fellow practitioners, relying on whichever yidam they depend on, perform from refuge and bodhicitta to recitation. For the medicines, exorcism and bathing should precede, and then, in the form of three samadhis, generate the hundred types of medicine as the samaya being in front. Bestow empowerment, bless the three places, invite the wisdom being, scatter the flowers of knowledge, and offer and praise. Inviting the medicine protectors, exorcising, and reciting the mantra are all as previously described. Similarly, the practices of the five families or one family should be done every day with the certainty of six or four sessions. On the fifth day, conclude the meaning of the offering cake, and exchange the mandala of the mortar, pestle, stirring, and offering seat, turning the face towards the wrathful mandala. After establishing the medicine mandala as the main offering, enter the intention lineage of the powder, and from self-generation to recitation, abide in the natural mandala. In front, from the three samadhis, generate the six-tiered medicine mandala as the samaya being in the palace of the support. From empowerment to recitation, perform the practice for three days as before. On the eighth day, perform the nectar-pouring and descending rituals, etc. On the morning of the ninth day, the actual attainment of siddhis is the main practice. Thirdly, after obtaining the siddhis, immediately perform the subsequent rituals such as throwing the offering cake. Thus, the outer confession takes one day, the offering cake takes three days, the mortar and pestle take one day, the powder takes three days, the nectar-pouring takes one day, and obtaining siddhis and performing subsequent rituals together generally take nine days, as stated in the words of the great teacher. Seventh, showing the benefits, there are three ways: how it transforms into the elixir of immortality, how the five poisons are pacified and the five paths are born in the continuum, and how the ultimate fruit is obtained. First, if the five nectars residing in one's own body are transformed into essence, one will become immortal. External substances belonging to the same category also have corresponding powers, so if one relies on them after blessing them with the power of purification, realization, and burning, the five nectars in one's own body will become clear.