English
Praise and accomplishment collection. Divided into three parts. The first part is to state the excellent qualities of the medicine and offer it: Hūm! Self-arisen, originally pure. Practitioners circumambulate the mandala, scattering drops of nectar. Medicine combined with eight thousand roots, essence of a vast million roots. Medicines such as Rasayana, the reality of the five families and five vows. Substance of the five wisdoms perfected and accomplished, six realms saving all sentient beings. Supreme medicine that eliminates the five poisons, mixed with the flesh of heroes, offered to the mandalas of all Buddhas. Grant the supreme miraculous accomplishment. Thus it is said. By combining the names and meanings of the deities of the three roots, one can also offer extensively. The second part is praise: From the Eight Chapters of E-Vam: Maho Sangye Kuntu Zang, Great Secret Bindu is complete in itself. Wisdom lamp that dispels the darkness of ignorance, Hero, I take refuge in you. Self-arisen, stainless, great nectar, supreme praised by all Buddhas. Purifies the obscurations of unknowing, arranges the splendor of the realm of reality. Non-dual, with reverence, I prostrate. Vairochana, Vajra Victorious One, and Akshobhya, Sun, Infinite Light, Amoghasiddhi, Nectar Swirl, etc., with joy and reverence, I prostrate. Thus praising the teacher, the Dharma nectar, the deities of the mandala, as stated in the Eight Chapters. Other suitable praises, do as you can. The third part is the collection of accomplishments: With a mudra or the karma vajra associated with it, cover the medicine tray with silk and pick it up, reciting from the Eight Chapters of E-Vam: Rare and wonderful Dharma, a state equal to space. Non-conceptual, transcending thought, appearing only in conventionality, wonderful. After reciting thus, offer it to the hand of the teacher. The teacher also recites: Aho Sukha Dharma Kaya Ni Amrita Siddhi Hrih (藏文，梵文天城体：आहो सुख धर्म काय नि अमृत सिद्धि ह्रीः，梵文罗马拟音：āho sukha dharma kāya ni amṛta siddhi hrīḥ，汉语字面意思：啊！乐！法身！是！甘露！成就！舍！), collecting the essence of accomplishment in the form of a ball of light into the bindu of the heart. Also, some treatises say that after purifying with the five families, the medicine is divided into three parts, saying that it is purified by the three great secret families gathered by the rays of body, speech, and mind, but in many treatises such as the Eight Chapter Commentary, it is clearly stated that the hundred families are the body, the five families are the speech, and one family is the mind practice, so it is okay even if it is not separated.
Chinese
意义上是完整的。虽然这与“khrol bu”的结尾和药物研磨的初步步骤是共同的，但混合的时间是在“khrol bu”三天结束后的第二天早晨。此时，坛城的框架也被收集起来。许多经文中说，应该将“khrol bu”的容器暂时放置在忿怒本尊坛城的上方。但是，由于实际操作不便，应该将其放置在任何平台上，轮子的中心是一个黑色的八辐轮，中间是一个红色的倒置月牙形。第三，修持甘露粉末分为两部分：研磨等意义和粉末本身的意义。第一部分有五个方面：研磨、压榨、混合、熏蒸和测量、放置。研磨也有两个方面。首先，准备工作是：在获得药物“khrol bu”的成就之后，上师和佛母及其眷属都装饰着尸陀林的装束。怀着大吉祥金刚等饮血主尊眷属的慢心，以金刚步绕坛城右旋。念诵“ra lu”等忿怒本尊的咒语（藏文：རུ་ལུ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。挥舞着殊胜的手印，焚烧混合的香。吹奏腿骨号和唱诵库夏之歌等，伴随着许多猛烈的乐舞，以唤起诸佛的誓言。控制空行母和誓言护法，并投入工作。生起折磨和摧毁敌对势力的行为，并进行修持。在修法坛城的东侧，铺设堆叠起来的真实或绘画的大小田地地基。用古古尔涂抹，并用红色的“吽”字（藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：）标记九个点。在其上放置象征方便和智慧的杵臼。其他经文中，将之前的后续行动作为献祭“ma tram”的混合和解脱的方式，这并非不好，但由于对即将解释的意义没有遗漏，所以这里就到此为止。第二，实际研磨分为三个部分。首先，通过准备工作来束缚贪欲：上师面向坛城，坐在上面提到的药槽的东侧。在其前方，佛母或在那里研磨的弟子面向着上师坐着，父母双方的脚都靠近药槽的边缘。
English
It is complete in meaning. Although it is common to the conclusion of "khrol bu" and the preliminary steps of medicine grinding, the time of mixing is the morning of the day after the three days of "khrol bu" are over. At this time, the mandala frame is also collected. Many texts say that the "khrol bu" container should be temporarily placed above the wrathful deity mandala. However, since it is inconvenient to practice, it should be placed on any platform, with a black eight-spoked wheel in the center of the wheel, and a red inverted crescent in the middle. Third, the practice of nectar powder is divided into two parts: the meaning of grinding, etc., and the meaning lineage of the powder itself. The first part has five aspects: grinding, pressing, mixing, fumigating and measuring, and placing. There are also two aspects to grinding. First, the preparation is: immediately after obtaining the accomplishment of the medicine "khrol bu", the master and consort, together with their retinue, are adorned with charnel ground attire. Holding the pride of the main and surrounding deities of the Great Glorious One, etc., who drink blood, circumambulate the mandala to the right with vajra steps. Recite the wrathful deity mantras such as "ra lu" (Tibetan: རུ་ལུ་, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:). Wave the supreme hand gesture and burn the mixed incense. Play the leg bone flute and sing the Kusha song, etc., accompanied by many fierce music and dances, to awaken the vows of the Buddhas. Control the dakinis and oath-bound protectors and put them to work. Generate the conduct of tormenting and destroying enemies and obstacles, and practice it. On the east side of the practice mandala, lay down stacked real or painted foundations of fields of various sizes. Smear it with Gugul and mark nine points with the red "Hum" syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari:, Sanskrit Romanization: hūṃ, Chinese literal meaning:). Place the pestle and mortar on it, symbolizing skillful means and wisdom. In other texts, it is not bad to make the previous follow-up action as a way to offer the mixing and liberation of "ma tram", but since there is no omission in the meaning to be explained, it ends here. Second, the actual grinding is divided into three parts. First, binding desire through preparatory work: the master faces the mandala and sits on the east side of the above-mentioned medicine trough. In front of it, the consort or the disciple who grinds there sits facing the master, with both feet of the parents close to the edge of the medicine trough.
Chinese
思维观想，连名言概念的微尘也不存在。念诵“嗡啊吽 萨瓦 班杂 阿弥利达 霍萨亚 贝效达 吽 舍 梭哈”，并进行过滤。近心续中说：应在南方进行过滤，从丝绸滤网中取出粉末，用霍萨亚的咒语过滤。这是所说的意义。第三是混合和调配：在坛城的西方，在上师父母之间，放置没有铁锈等杂质的药物容器和石臼等。将藏红花等香料和甘露的精华分开。在没有湿气的时候，将其他药物混合均匀，不要有结块。上师用先前加持过的酒喷洒，念诵“嗡 班杂 阿弥利达 扎嘎 札瓦亚 梭哈”。同样地，喷洒牛奶，念诵“嗡 比当 桑效达亚 卓地 效瓦热 梭哈”。喷洒珍宝，念诵“嗡 萨瓦 班杂 阿弥利达 惹那 泽达 吽 舍 梭哈”。喷洒水，念诵“嗡 阿弥利达 贝效达 滚达利 梭哈”。念诵并混合。然后，将先前圣物的滴液与混合了优质酒的喷雾一起，用力搅拌混合。稠度应为：握在手掌中，扔在地上时，能成团而不散开成粉末。然后，用先前分开的香料粉末改变颜色，加入精华粉末并混合搅拌。在这些时候，念诵咒语“嗡 班杂 阿弥利达 穆萨拉 穆萨拉 吽 啪”，并思维融入法界和智慧无二无别。第四是膨胀和测量：在坛城的北方，根据季节调整温度。倒入适量的美味滴液，用殊胜的左手、脚或金刚杵搅拌，思维轮涅的一切法都融入大乐法界，成为一体。此外，药物混合的良好标准是：颜色好但无法辨别，气味香但难以形容，味道好但无法言说，吃了之后其他食物不会掩盖药物的味道。这是聂大师所说。然后，为了检验增益，用铃铛测量，确定数量后装入红色丝绸袋中。其他经典中也说要用秤来测量。此时念诵
English
Think that not even a speck of conceptual marks remains. Recite "Om Ah Hum Sarva Pancha Amrita Ho Saya Bi Shuddhe Hum Hrih Tha," and filter it. The Near Heart says: It should be filtered in the southern direction, and the powder should be taken out from the silk sieve. Filter with the mantra of Ho Saya. This is the meaning of what was said. The third is mixing and blending: To the west of the mandala, between the teacher and consort, place medicine containers, mortars, etc., free from iron and turquoise impurities. Separate the saffron and other fragrant substances and the essence of nectar. Mix the other medicines evenly from the time they are free of moisture, and make sure there are no lumps. The teacher sprinkles the previously blessed wine, reciting "Om Vajra Amrita Jagat Prawaya Svaha." Similarly, sprinkle milk, reciting "Om Bitang Sam Shodhaya Krodhishvari Svaha." Sprinkle jewels, reciting "Om Sarva Pancha Amrita Ratna Chitta Hum Hrih Tha." Sprinkle water, reciting "Om Amrita Bi Shuddhe Kundali Svaha." Recite and mix. Then, mix the previous drops of sacred substances with the spray mixed with good wine, stirring vigorously. The consistency should be such that when held in the palm and thrown on the ground, it forms a lump and does not scatter into powder. Then, change the color with the previously separated fragrant powder, add the essence powder and mix it in. At these times, recite the mantra "Om Vajra Amrita Musala Musala Hum Phet," and think that it merges into the indivisibility of the dharmadhatu and wisdom. The fourth is swelling and measuring: To the north of the mandala, adjust the temperature according to the season. Pour in a moderate amount of delicious drops, and stir with the supreme left hand, foot, or vajra, thinking that all phenomena of samsara and nirvana merge into the great bliss dharmadhatu, becoming one taste. Furthermore, the good standard for mixing medicine is: the color is good but cannot be distinguished, the smell is fragrant but difficult to describe, the taste is delicious but indescribable, and after eating it, other foods do not mask the taste of the medicine. This is what Lama Nyak said. Then, to check the increase, measure with a bell, determine the number, and put it in a red silk bag. Other texts also say to measure with a scale. At this time, recite
Chinese
《乐集》中说：念诵“嗡啊吽 萨瓦 班杂 阿弥利达 哈呀 揭利瓦 呼噜 呼噜 吽 舍。” 关于药物的容器，《八束经》中说：“寻找容器，将两个容器口对口，用绸缎捆绑，并在接缝处封印。”《明灯论》中说：“将两个碗合并，用绸缎捆绑并封印。” 如上所说，在具有特征的男女头盖骨容器中，用人血和甘露绘制具有轮辐和外圈的四瓣莲花。在男颅骨上写五部佛父和五佛父的种子字，在女颅骨上写五部佛母的种子字。在两个颅骨的外圈上写“嗡 萨瓦 达他嘎达 玛哈 班杂 阿弥利达 希利 玛哈 苏卡 吽 舍。” 将药物的盒子放入女颅骨中，用男颅骨从上面盖住，用绸缎缠绕，用五色线在上面交叉捆绑，为了不改变，在上面的结上盖上金刚交杵印。 在《忿怒宫》中说：“吽，第一是身语意之印，第二是金刚交杵印，第三是胜乐标志之印，第四是业之印，第五是长寿山之印，第六是弯月自在之印，第七是法之手印，在法界中封印。” 这样封印，如果想称重，就在此时进行。 第五，迎请安住于坛城中央： 在上师面前陈设药物，用五种香的国王，即肉豆蔻、冰片、檀香、豆蔻、多伽罗香，以及古古甲香和油脂的烟熏进行熏香，并用猛咒、芥子、糌粑、恐吓等驱逐邪魔，唱驱逐之歌。伴随着念诵、曲调、金刚舞步和舞蹈，围绕坛城，面向东方安坐。 吽！ 在尸陀林秘密殊胜的坛城中， 将誓言物，八根本和千枝叶， 将果实完美地融合为身语意， 不舍弃五毒，自然成就三身。 从法界迎请，生起为佛陀之身， 为了供养十方三世诸佛， 为了圆满瑜伽自在者的誓言， 祈请安住于秘密殊胜的中央。 嗡 萨瓦 班杂 阿弥利达 萨玛呀 迪叉 隆！ 这样迎请主尊安住，在坛城中央的垫子上，在曼扎上，在珍宝盘中，放置棉花团或