English
Appearing in the wheel of two victors. In the center, Vajrasattva, the mother who is the mistress of the realm of reality, blue and bright, holding a vajra and bell in equal union. On the eastern spoke, Vairochana, the Buddha's Eye Mother, white, holding a wheel and bell in equal union. On the southern spoke, Ratnasambhava, Mamaki, yellow, holding a jewel and bell in equal union. On the western spoke, Amitabha, the white-clad mother, red, holding a lotus and bell. On the northern spoke, Amoghasiddhi, the Samaya Tara, green, holding a sword and bell. In the spaces between the spokes, in the southeast, Kshitigarbha, the white Lase, in equal union, holding a jewel sprout and mirror. In the southwest, Akashagarbha, Male, with a yellow body, in equal union, holding a jewel and rosary. In the northwest, Avalokiteshvara and the red singer, in equal union, holding a white lotus and lute. In the northeast, Vajrapani, the green dancer, in equal union, holding a five-pronged vajra and dance mudra binding. Outside of that, in the four corners of the broken squares, in the southeast, Maitreya, Maitri Dhupema, white and yellow, holding a Naga tree and incense chamber. In the southwest, Sarvanivaranaviskambhin, the flower mother, red and yellow, holding a scripture and flower garland. In the northwest, Samantabhadra and the lamp mother, red and green, holding a jewel ear of grain and lamp. In the northeast, Manjushri, the Dharma realm, and the water of ablution mother, white and green, holding an Utpala flower and conch cup. All hold a bell in their left hand. The fathers are in equal posture, the mothers in the posture of asceticism. In the center of the eastern portico, Samantabhadra, blue, in samadhi mudra, seated in vajra posture. In the center of the western portico, Good Woman Power, dark blue in color, in meditative mudra, seated in equal posture. All are supple, slender, graceful, and youthful in appearance, clear, radiant, beautiful, and supremely blazing with splendor. Adorned with nine peaceful qualities, possessing marks and signs. With celestial silk upper garments and lower skirts, silk dancing sleeves, precious headdresses, earrings, necklaces, semoto, bracelets, armlets, hand and foot bracelets, gold necklaces, and so on, adorned with thirteen ornaments. In the southeast, the Deva Tirthika, white, holding a lute. In the south, the Human Tirthika, yellow, holding a cleaver. In the southwest, the Preta Tirthika, red, holding a jewel box. In the northwest, the Animal Tirthika, blue, holding a book. In the north, the Asura Tirthika, green, holding armor. In the northeast, the Hell Tirthika, black, holding fire and water. All are supreme in celibacy.
English
These are the forms of emanations. They abide in a manner that benefits beings through their manifestation. In the east gate are Yama, the Slayer, and the Iron Hook Mother, dark purplish in union, holding a human head and an iron hook. In the south gate are the Great Powerful One and the Lasso Mother, yellow-black, holding a vajra skull cup and a lasso. In the west gate are the Supreme Horse Lord and the Iron Chain Mother, red-black, holding a skull snake and an iron chain. In the north gate are the Nectar Swirl and the Bell Mother, green-black, holding a vajra crossed vajra and a bell. All of them, adorned with the elegance of the nine dances, reside amidst a blazing fire garland, adorned in charnel ground attire.
Chinese
融入地界无二之中。第五，抛掷明智之花：嗡 班匝 萨玛雅 嗡，啊 班匝 萨玛雅 啊，吽 班匝 萨玛雅 吽，梭 班匝 萨玛雅 梭，哈 班匝 萨玛雅 哈。这样抛掷明智之花，思维与身语意功德事业无二无别。第六，供养赞颂：普贤，洗足，四交，药供、血供等，按照仪轨供养寂怒本尊的事业。如果归纳，以“无上殊胜之供养是”等结尾，用咒语供养也可以。赞颂，或者念诵根本续中所说的完整根本赞颂，如果不能，就念诵：“不可言说智慧不动法身，大乐圆满报身五部主，大悲方便广大游戏神，顶礼赞叹寂怒化身。”这样进行赞颂。第七，迎请药神护法，这是此时要做的事情。《明灯》中说：“迎请智慧坛城，做到赞颂之间。药之护法皆属清净，应当全部迎请。以平等之语消除分别念，使其具有誓言，以清净百部本尊之近修，令其清净。”这样说道。也就是说，为了药的精华和迅速成就的助伴，需要迎请药之持明者们。他们也安住于清净，因此要用具有将一切二取分别念融入大乐大智慧的见解的话语来消除，使轮涅坛城在一个菩提心中觉悟，从而具有远离好坏取舍的誓言，这是迅速之路的关键。如何做的方法是：上师用各种颜色的绸缎摇动，焚烧白香，伴随着乐器，迎请药神护法：“吽，从梵天和忿怒宫殿中，仙人和龙族们，以及树木和药之天女们，以及长生不老药的护法众。往昔在最初的过去时，在普贤佛的面前，承诺发誓接受灌顶，安住于誓言的持明者们。为了供养三世善逝，以及成就药之持明，迎请眷属前来，请降临于此，如实履行誓言，赐予长生不老药的成就。”这样念诵
English
Merge into the ground element without duality. Fifth, casting the flower of awareness: Om Vajra Samaya Om, Ah Vajra Samaya Ah, Hum Vajra Samaya Hum, Sva Vajra Samaya Sva, Ha Vajra Samaya Ha. By casting the flower of awareness in this way, contemplate becoming inseparable from the body, speech, mind, qualities, and activities. Sixth, offering and praise: Samantabhadra, foot washing, fourfold offering, medicine offering, rakta, etc., offer according to the tantra for the peaceful and wrathful activities. In summary, it is also acceptable to conclude with mantra offerings such as "The supreme and excellent offering is..." For praise, either recite the complete root praise spoken in the root tantra, or if unable, recite: "Ineffable wisdom, unmoving Dharmakaya, Great bliss, Sambhogakaya, lord of the five families, Compassionate skillful means, vast playful deity, I prostrate and praise the Nirmanakaya of peaceful and wrathful ones." This is how to praise. Seventh, inviting the medicine protectors is what is to be done at this time. As the "Clear Lamp" states: "The wisdom mandala is invited up to the point of praise. All medicine protectors belong to purity and should be invoked. Eradicate conceptualizations with words of equality, make them abide by their vows, and purify them by propitiating the hundred families of the sacred ones." It is said that the vidyadharas of medicine are to be invited as they are the essence of medicine and the companions for swift accomplishment. Since they abide in cleanliness, all dualistic thoughts are eliminated with words that have the view of merging into the great bliss and great wisdom, and by awakening the cycle of samsara and nirvana into one bodhichitta, they are made to possess vows that are free from accepting and rejecting good and bad, which is the key to the swift path. The method of how to do it is: the teacher waves a multicolored silk cloth, burns white incense, and with music, invites the medicine protectors: "Hum, from the realms of Brahma and the Wrathful Palaces, sages and nagas, goddesses of trees and medicine, and hosts of Rasayana protectors. In the ancient past, in the very beginning, before Samantabhadra, you vowed and promised to receive empowerment, and you, lords of vidyadharas, abide by your vows. In order to offer to the Sugatas of the three times, and to accomplish the vidyadharas of medicine, I invite you with your retinue. Please come here, keep your vows as promised, and bestow the accomplishments of Rasayana." Thus recite.
Chinese
祈请之后，先前获得医药誓言之成就，承诺作为修行者助伴的医药持明本尊、仙人护法海众全部降临，思维如药王宫殿上空的云层般安住。第八，遣除分别念：加持的甘露洒落，吽。从梵天和八部众中，仙人食净物，我未说彼等解脱。龙和婆罗门食净物，彼等解脱... 旁生亦食上等草，乃至有生命之时皆食，彼等解脱... 谛听真实义之教言，具方便之瑜伽士们，于一法身有差别，在此宣说五种姓之体性，如是了悟则说解脱。自性完全清净之物，于平等之界中善了悟，则为无二之义所摄持，如所缘而成就。有实与无实分别之相，智者于中亦不改变安住，为宣说五智慧身之故。菩提心以白色之故，为无垢白色之智慧身。Rakta（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：རཀྟ་，रक्त，rakta，血）以无染红色之故，为无染清净法身。Mamsa（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：མཱཾ་ས་，मांस，māṃsa，肉）如意宝五珍宝，为各种生起具足平等性身。大便金色能照耀，为现前生起化身法身。小便清净为绿色，为普贤义成法身。此五身任运成就之甘露，各自安住于身体中。大小便、Rakta（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：རཀྟ་，रक्त，rakta，血）和Mamsa（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：མཱཾ་ས་，मांस，māṃsa，肉）、心水此等一切，为令有情分别念止息之故，作为主要而受取。无有净与不净，一切皆可享用，我说彼等解脱。如是说后，医药仙人持明全部清净净与不净之二取执着，欢喜安住于赐予所欲成就。第九，两种念诵中，第一，本尊之念诵：本尊众心间，自形之智慧心，明稳不变心间之宝，月上禅定勇识字形，澄澈发光咒语之鬘围绕，自命字之光芒催动心脉，本尊众心间发光供养诸佛，身语
English
Having invoked, all the Vidyadhara deities, sages, and protectors of medicine, who had previously attained the accomplishment of the medicinal vows and had vowed to be companions to practitioners, arrived and were thought to be dwelling in the sky above the palace of medicine like a mass of clouds. Eighth, eliminating conceptualization: The blessed nectar is scattered, Hūṃ. From Brahma and the eight classes, the sage eats pure things, I have not said that they are liberated. Nāgas and Brahmins eat pure things, their liberation... Even sentient beings eat the best grass, they eat as long as they live, their liberation... Listen to this teaching of true meaning, Yogis with skillful means, in one Dharmakāya there are differences, here the characteristics of the five families are explained, if you understand this way, it is said to be liberation. Substances that are completely pure in nature, if you understand well in the realm of equality, then you are grasped by the meaning of non-duality, it will be accomplished as you aim. The characteristics of real and unreal conceptualizations, the wise do not change their position even in the center, because they are shown as the five wisdom bodies. Because Bodhicitta is white, it is the wisdom body of immaculate white. Because Rakta (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: རཀྟ་，रक्त，rakta，blood) is red without attachment, it is the Dharma body of pure detachment. Mamsa (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: མཱཾ་ས་，मांस，māṃsa，meat) is like a wish-fulfilling jewel, it is the Sambhogakāya with various elements. Excrement is golden and illuminating, it is the Nirmanakaya Dharmakāya that arises manifestly. Urine is purifying and green, it is the Dharmakāya that accomplishes all purposes. These five spontaneously accomplished nectars reside in each body. Excrement, urine, Rakta (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: རཀྟ་，रक्त，rakta，blood) and Mamsa (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: མཱཾ་ས་，मांस，māṃsa，meat), and mind-water, all of these, in order to reverse the conceptualizations of sentient beings, should be taken as the main thing. Everyone enjoys without clean and unclean, I said they are liberated. After saying this, all the Vidyadharas of medicine purified the dualistic clinging to clean and unclean, and happily resided to grant the desired accomplishments. Ninth, of the two Japas, first, the Japa of the deities: In the hearts of the assembly of deities, the wisdom mind of their own form, clear, stable, and unchanging, in the jewel of the heart, on the moon, the form of the seed syllable of the meditative hero, clear and radiant, surrounded by a garland of mantras, the rays of the self-life syllable stimulate the heart channels, light radiates from the hearts of the assembly of deities and worships the Buddhas, body, speech