English
From the 'Gathering of Bliss' it is said to recite: "OM AH HUM SARVA PANCHA AMRITA HAYA Griva HULU HULU HUM HRIH THAH." Regarding the medicine container, the 'Eight Bundles Sutra' states: "Search for a container, place two containers mouth to mouth, bind them with silk, and seal the joints." The 'Lamp Elucidation' states: "Join two bowls, bind them with silk, and seal them." As mentioned above, inside the male and female skull containers with characteristics, draw a four-petaled lotus with spokes and an outer circle using rakta (human blood) and amrita (nectar). On the male skull, write the seed syllables of the five Buddha families and the five male Buddhas, and on the female skull, write the seed syllables of the five female Buddhas. On the outer circle of both skulls, write: "OM SARVA TATHAGATA MAHA PANCHA AMRITA SHRI MAHA SUKHA HUM HRIH THAH." Place the medicine box inside the female skull, cover it from above with the male skull, wrap it with silk, and bind it crosswise with five-colored threads. To prevent it from changing, seal the knot on top with a vajra crossed seal. In the 'Wrathful Mansion' it says: "HUM, first is the seal of body, speech, and mind; second is the vajra crossed seal; third is the seal of the supreme empowerment symbol; fourth is the seal of karma action; fifth is the seal of the mountain of longevity; sixth is the seal of the crescent moon empowerment; seventh is the seal of the Dharma mudra; seal in the realm of Dharma." Seal in this way, and if you wish to weigh it, do so at this time. Fifth, inviting and requesting to dwell in the center of the mandala: Arrange the medicine in front of the teacher, fumigate with the smoke of the five kings of incense, namely nutmeg, camphor, sandalwood, cardamom, and olibanum, as well as guggul and great fat, and dispel obstacles with fierce mantras, mustard seeds, roasted barley flour, and threats. Sing expulsion songs. Accompanied by recitation, melodies, vajra steps, and dances, circumambulate the mandala and sit facing east. HUM! In the charnel ground, the secret supreme mandala, The samaya substances, eight roots and thousand branches, The fruits perfectly blended into body, speech, and mind, Without abandoning the five poisons, the three kayas are spontaneously accomplished. Inviting from the dharmadhatu, generating as the body of the Buddha, In order to offer to the Buddhas of the ten directions and three times, In order to fulfill the samaya of the yogi master, I request you to dwell in the center of the secret supreme. OM SARVA PANCHA AMRITA SAMAYA TISHTA LHEN! Thus, invite the main deity to dwell, on the cushion in the center of the mandala, on the manja, on the precious plate, place a ball of cotton or
Chinese
完成，以及成办的意愿，以及获得成就，以及解脱后供养和分食这五种。第一种又分两种，总的坛城三者无别地显示，以及分别坛城三者各自分别地解说。第一，总的坛城三者无别地修习是，在《善逝总集》中说：此后生圆次第中等的仪轨，如法供养赞颂。如是说，也就是从皈依发心开始，到前行法，以及从三三摩地到根本的 जप （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之间圆满地做，自己是修行者，修行所依是所画的坛城，修行之物是甘露，三者在本性上无别，观想为一，如之前在“ཁྲོལ་བུ”时所说。那也是与其他大法结合而做的时候，在此之前如是修习，在ཕྱེ་མའི་ཛཔ྄་的意愿和实际的时候，自己是自性，甘露是自生，大胜是根本，这样各自区分而修习，那就在这里无别地修习，以这个意义安立总的坛城三具之名。在《八万颂》和《灯明》中，此时的修习次第实际显示的是，以单独修药坛城的角度而说的，之后会讲解，从中了解，以及暗示的意义和其他经典的确定，上师的口耳相传是唯有这个。第二，分别坛城三者各自分别地修习有四种，坛城的区分方式，以及自性的坛城，以及甘露的坛城，以及根本的坛城等。第一，坛城的区分是，之前自己和本尊无别地修习的坛城，从中自己作为能依和所依的坛城，分为二轮的形态，观想本尊生起和火堆相连的方式安住。第二，自己自性的坛城是，《灯明》中说：尸林宫殿内，轮宝幡幢严饰。自己大吉祥主尊，明妃二无别结合之心。如是说，因此将分开的能依和所依的坛城再次明观，吽 （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！圆满具足的饮血坛城
English
completion, and the intention to accomplish, and obtaining accomplishments, and liberating and offering and distributing, these five. The first also has two: showing the general mandala of three aspects as inseparable, and explaining the particular mandala of three aspects as distinct. First, meditating on the general mandala of three aspects as inseparable is: In the "Gathering of Sugatas": Then the activity of the intermediate generation-completion stage, offer and praise according to the scriptures. As it is said, that is, from refuge and bodhicitta onwards, the preliminary practices, and from the three samadhis to the root japa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), should be completed. I am the practitioner, the support for practice is the drawn mandala, the substance for practice is the nectar, all three are inseparable in nature, the way to meditate as one, as explained before at the time of "Khrol Bu". That is also when combined with other great practices, here, before doing so, having practiced in that way, at the time of the intention and actual practice of phye ma'i japa, I am the self-nature, nectar is self-arisen, great bliss is the root, thus distinguishing and meditating separately, that is what is meditated here as inseparable, with this meaning the name "general mandala of three aspects" is established. In the "Eight Bundles" and "Lamp Illuminating", the actual teaching of the meditation sequence at this time is said from the perspective of solely accomplishing the medicine mandala, which will be explained later, and from that it is known, and the implied meaning and the certainty of other texts, the oral transmission of the lama is only this. Second, separately accomplishing the three particular mandalas has four: the way to distinguish the mandalas, and the mandala of self-nature, and the mandala of nectar, and the root mandala, etc. First, the distinction of the mandalas is: From the mandala previously practiced as inseparable from oneself and the deity, oneself as the support and the supported, divided into the form of two wheels of the mandala, think of the deity generation and the fire heap as abiding in an attached manner. Second, the mandala of one's own nature is: In the "Lamp Illuminating": Inside the charnel ground palace, adorned with wheel banners. Myself, the great glorious main mantra, the mind of inseparable union. As it is said, therefore, clarifying again that separate mandala of support and supported, Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)! The complete and perfect blood-drinking mandala
Chinese
复次。（以）“善逝总集大胜黑汝嘎，示现娇媚、勇猛、丑陋之相，欢笑、斥责、令人畏惧，以及慈悲、威猛、寂静等，以九种舞姿显现的大胜黑汝嘎，处所面容、拥抱明妃、化身眷属不可思议，自性坛城自然成就”之语而明示。其义为：于本体本初不变之智慧法身中安住的清净部分，观想为坛城轮之自性而显现之义，故称我为自性坛城。如《幻网经》云：“于一切有情皆普照，不可思议任运成之坛城，具有所依与能依，圆满具足一切坛城。”如是宣说。三、甘露自生坛城者，所修之基为药物，修行之处为九宫殿中央的大胜众神之变化。又如《毗摩罗经》云：以五种甘露与千零八种药物混合，是为甘露药之坛城；于五梵志器皿中，从五勇士种子字显现五部之身，是为自生坛城。如是，虽以所净与能净之差别而显示二种坛城，然就意义之本体而言，则可归纳为一。如何修持？如《灯明》中云：“风与火亦如是，器为无量宫。”如是宣说，所谓“如来”者，如前于五部本尊修持时所说一般，如是连接而宣说。即此如下：宫殿中央从“扬 (藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风）”字生风弓之形状，其上从“让 (藏文：རྃ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火）”字生火坛三角燃烧，从“阿 (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）”字生梵志广大之宫殿内，莲月之座上为五肉五甘露，从“吽 (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)，嗡 (藏文：ༀ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡)，梭 (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭)，阿 (藏文：ཨཱྃ་，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：啊)，哈 (藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈)”字生五种手印，以种子字标帜完全转变五部善逝，父母双运菩提心融入甘露，其上以五勇士种子字标帜而转变。吽 (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)，嗡 (藏文：ༀ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡)，梭 (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭)，阿 (藏文：ཨཱྃ་，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：啊)，哈 (藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈)。”此乃甘露自生之坛城，将所净自生任运之甘露誓物之基，观想为能净之大坛城之游舞。四、大胜根本坛城有五，即调伏有情之坛城。
English
Furthermore. (With) "The Great Supreme Heruka, the embodiment of the Sugatas, showing the appearance of coquettishness, bravery, and ugliness, laughing, scolding, being terrifying, as well as compassion, ferocity, and peace, etc., the Great Supreme Heruka who manifests in nine dances, the abode face, embracing the consort, the emanated retinue are inconceivable, the self-existing mandala is naturally accomplished," the words are made clear. Its meaning is: the pure part abiding in the wisdom Dharmakaya, whose essence is immutable from the beginning, is meditated upon as the nature of the mandala wheel, hence I am known as the self-existing mandala. As it is said in the Net of Illusion: "The mandala that illuminates all sentient beings, the inconceivable spontaneously accomplished one, possesses both the support and the supported, and is completely endowed with all mandalas." Thus it is proclaimed. Third, the nectar self-arising mandala is: the basis of meditation is medicine, and the place of meditation is the transformation of the Great Supreme deities in the center of the nine palaces. Moreover, as it is said in the Vimala Sutra: "The mandala of nectar medicine is made by mixing the five nectars with one thousand and eight medicines; and the self-arising mandala is made by manifesting the bodies of the five families from the five hero seed syllables in the five Bhanya vessels." Thus, although two types of mandalas are shown by the distinction between what is to be purified and what purifies, in terms of the essence of the meaning, they can be summarized as one. How to meditate? As it is said in the Lamp of Clarity: "Wind and fire are also like that, the vessel is an immeasurable palace." As it is said, the so-called "Tathagata" is connected and proclaimed as it was said before during the practice of the five families of deities. That is, in this way: In the center of the palace, from the syllable "Yam (藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Wind)" arises the shape of a wind bow, above it from the syllable "Ram (藏文：རྃ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Fire)" arises a triangular burning fire mandala, from the syllable "A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：None)" arises a vast Bhanya palace, on the lotus moon seat are the five meats and five nectars, from the syllables "Hum (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), Om (藏文：ༀ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om), Sva (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Sva), Am (藏文：ཨཱྃ་，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：Am), Ha (藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：Ha)" arise the five hand implements, the five Sugatas are completely transformed by the seed syllables, the union of the parents, the Bodhicitta dissolves into nectar, and above it, it is transformed by being marked with the five hero seed syllables. Hum (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), Om (藏文：ༀ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om), Sva (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Sva), Am (藏文：ཨཱྃ་，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：Am), Ha (藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：Ha)." This is the nectar self-arising mandala, meditating on the basis of the nectar samaya substance, which is the self-arising and spontaneously accomplished, as the play of the great mandala that purifies. Fourth, the Great Supreme Root Mandala has five aspects, namely, the mandala for taming sentient beings.