Chinese
思惟加持，从那些之中降下甘露，进入不死金刚坛城，进入胜妙灌顶的观想次第，这是很重要的。要念诵的咒语是：嗡啊吽 萨尔瓦 班杂 阿弥里塔 吽 舍 塔。 这就是所谓的九字咒。嗡啊吽是身语意金刚的种子字，是净化身语意三门垢染，转变为身语意金刚自性的甘露的引导咒。萨尔瓦 班杂 阿弥里塔是“一切五甘露”的意思。用金刚三字的种子字，加持所有要修的誓言物都成为五甘露的自性。吽是誓言尊，舍是智慧尊，塔是无二无别。这是说如何加持，从而变得有力量。也有人说，去掉萨尔瓦 班杂，念诵班杂。啊！甘露凝聚的时候，从皈依发心开始，到念诵药丸咒语之间念诵。所有持咒者等一起念诵：吽！在班杂的宫殿里有甘露。等等，以观想的方式，一心念诵：嗡啊吽 萨尔瓦 班杂 阿弥里塔 滚达里 吽 舍 塔。 就像娘 treasure 八教的甘露诀窍里说的：嗡字生出智慧光，啊字用火焚烧净化成灰，吽字完全净化成甘露，萨尔瓦一切都显现为甘露，班杂五种显现成佛，阿是不生法身，弥断除三毒的根本，塔放出慈悲的光芒，滚达里是甘露盘旋，吽是五种智慧的本体，舍是聚集甘露的成就，塔是一切成佛。这样说。然后是催促事业：伴随着撒甘露，我们这些有缘的修行者等等念诵。啊！降临的时候，坛城本尊从空中菩提心，等等，从结合处滴落，接近滴落的那些甘露，伴随着哈尔的声音降临。药丸守护的持明者们也将轮涅的精华全部汇集为甘露的形态，像雨水落入大海一样融入誓言物中，颜色
English
Thinking of blessing, from those, nectar descends, enters the immortal vajra mandala, and enters the contemplation sequence of the supreme empowerment, which is very important. The mantra to be recited is: Om Ah Hum Sarva Pancha Amrita Hum Hrih Thah. This is known as the nine-syllable mantra. Om Ah Hum are the seed syllables of body, speech, and mind vajra, which are the guiding mantras for purifying the defilements of the three doors of body, speech, and mind, and transforming them into the nectar of the nature of body, speech, and mind vajra. Sarva Pancha Amrita means "all five nectars." With the seed syllables of the three vajras, all the samaya substances to be accomplished are blessed into the nature of the five nectars. Hum is the samaya being, Hrih is the wisdom being, and Thah is the meaning of being inseparable. This is to show how to bless, so that it becomes powerful. It is also said that, omitting Sarva Pancha, one should recite Vajra. Ah! When the nectar is condensed, from taking refuge and generating bodhicitta, until reciting the pill mantra, recite in between. All mantra holders, etc., recite together: Hum! In the palace of Bhanja, there is nectar. Etc., with visualization, recite single-mindedly: Om Ah Hum Sarva Pancha Amrita Kundali Hum Hrih Thah. Like it is said in the nectar instructions of the Eight Teachings of the Myang Treasure: From Om, wisdom light arises; From Ah, fire burns and purifies into ashes; From Hum, it is completely purified into nectar; Sarva, everything appears as nectar; Pancha, the five aspects manifest as enlightenment; A is the unborn dharmakaya; Mri cuts off the root of the three poisons; Ta emits the light of compassion; Kundali is the nectar swirling; Hum is the essence of the five wisdoms; Hrih gathers the accomplishments of nectar; Thah is everything becoming enlightened. Thus it is said. Then, urging activity: Accompanied by scattering nectar, we fortunate practitioners, etc., recite. Ah! At the time of descending, the mandala deities from the sky, bodhicitta, etc., dripping from the juncture, those nectars close to dripping, descend with the sound of har. The vidyadharas who protect the pills also gather all the essence of samsara and nirvana into the form of nectar, and like rain falling into the ocean, they dissolve into the samaya substances, the color
Chinese
观想其变为具有圆满能力的甘露。念诵嗡啊吽等咒语达到千遍。上师手指交叉，竖起中指，弯曲拇指，以加持手印从药物上方加持。通过吹奏唢呐和腿骨号的方式，念诵“吽”。念诵“过去时代中，先前出现者”等，以此来祈请八位母神，并念诵二十一遍“如如”。念诵“在药物的宫殿中，马王吉祥”等咒语数百遍。在马头明王坛城的父母双运之际，观想不可思议的红白菩提心甘露之流降下，与甘露坛城无二无别地融合。由此，甘露之流如从竹筒中引水一般，通过系缚解脱绳的光管内部而来，拇指和食指观想为马头明王父母双运的交合处，充满身体内部的一切，精华的精髓与心间的金刚不坏明点融为一体。然后，念诵“吽。我乃具德金刚持”等，向六重坛城的诸神宣告：我们如是如法地修持并加以控制，如果未显示吉祥的征兆和迹象等，并未迅速赐予成就之果，那么，你们先前发愿、立誓、承诺的一切誓言都将违背。如此宣告誓言，使所有神众都得到誓言的滋养，忿怒尊和忿怒母驱逐邪魔，勇士祝愿吉祥并跳舞，勇女唱诵金刚歌，手持各种供品，降下花雨，急切地赐予成就，观想如愿成就。༈ 。然后是接受成就的时刻。如仪轨中所述，将所有成就的物品聚集起来。自己先前是药物坛城和面对面坛城二者的形象，将其转变为马头明王的形象，作为位于坛城东方的成就接受者，按照仪轨中所述接受成就。此时，所有七重坛城的轮
English
Visualize it transforming into nectar with perfect power. Recite mantras such as Om Ah Hum, reaching a thousand recitations. The master crosses his fingers, raises his middle finger, bends his thumb, and blesses from above the medicine with the hand gesture of empowerment. Through the means of playing the suona and the leg bone trumpet, recite "Hum." Recite "In the past, those who appeared before," etc., to invoke the eight mother goddesses, and recite "Ruru" twenty-one times. Recite mantras such as "In the palace of medicine, Horse King auspicious," etc., hundreds of times. At the moment of union of the father and mother of the Hayagriva empowerment mandala, visualize an inconceivable stream of red and white bodhicitta nectar descending, merging inseparably with the nectar mandala. From this, the stream of nectar, like drawing water from a bamboo tube, comes through the inside of the light tube of the binding liberation cord, the thumb and forefinger visualized as the union of Hayagriva father and mother, filling all inside the body, the essence of the essence merging into one with the indestructible bindu in the heart. Then, recite "Hum. I am the glorious Vajradhara," etc., and declare to the deities of the six-layered mandala: We have practiced and controlled in this way according to the Dharma, but if you do not show auspicious signs and omens, etc., and do not quickly grant the fruit of accomplishment, then all the vows that you previously made, swore, and promised will be broken. By proclaiming the oath in this way, all the deities are nourished by the oath, the wrathful deities and wrathful mothers dispel obstacles, the heroes wish auspiciousness and dance, the heroines sing vajra songs, holding various offerings, raining down flowers, eagerly granting accomplishments, visualizing the fulfillment of wishes. ༈. Then comes the moment of receiving accomplishments. As described in the sadhana text, gather all the items of accomplishment. Transform yourself, who previously had the form of both the medicine mandala and the face-to-face mandala, into the form of Hayagriva, as the receiver of accomplishments located in the east of the mandala, and receive accomplishments as described in the ritual. At this time, all the wheels of the seven-layered mandala
Chinese
两种成就都能实现。如果变成三段，食物、财富和享受会增多；如果变成五段，就能掌握寿命；如果大量迅速增多，对弟子有利；如果出现一个大的被许多小的围绕，对上师有利；如果多到容器装不下而溢出，对地方有好处；如果油的颜色好，气味浓郁，就好，与此相反的都是不好的征兆。在修法的时候，黎明时分从房顶上敬献黄金饮料，将水洒向四面八方，六时进行焚香，祈请药神和守护正道的仙人迅速赐予成就。据说向寻香神供奉食子等非常重要，如果少数隐居者念诵恰美仁波切所著的《祈请成就的焚香》，似乎符合伏藏经文的意旨，所以很好。通常，在装有法药的容器的中心，最好放入二十一粒颜色金黄且没有损伤的诃子，中等放入十五粒，最次放入七粒，用白布包裹后放入，据说这是口诀的关键，也应如此做。现在，所有人都将可以随时布施的混合物当作法药，收集优质的良药，仅仅做一些象征性的信奉和修持，这样虽然很少出现障碍和成就，但如果如法积聚符合经典的誓言物，一心一意地进行合格的修持，就非常重要。口头教诲中说：总而言之，这与其他的修持方法不同，所以首先要努力防止这些违缘的产生。这是一种收益大但危险也大的修持，所以要非常谨慎地进行修持。如是说。药物腐烂、生虫、出现家畜尸体的形状、药物干燥、气味消失且原有的气味消失、颜色和味道不好等，都是不成就和出现障碍的征兆。据说腐烂是由于不清净所致，其他的则是由于违背誓言和非人的障碍所致，所以要驱逐邪魔，修持保护轮，多次供奉朵玛和替身，即使出现疾病、邪魔的障碍和死亡等，也不要被其控制，而要坚持完成修持。最重要的是金刚上师
English
Both attainments will be realized. If it turns into three segments, food, wealth, and enjoyment will increase; if it turns into five, one will have power over life; if it increases rapidly in large quantities, it is good for the disciples; if a large one appears surrounded by many small ones, it is good for the teacher; if it overflows because the container cannot hold it, it is good for the region. If the oil has a good color and a strong fragrance, it is good, and the opposite of these are said to be signs of bad omens. During the practice, at dawn, offer golden beverage from the rooftop, scatter water in all ten directions, perform incense offerings six times, and invoke the medicine deities and the righteous sages who protect the white side to quickly bestow attainments. It is said to be very important to offer burnt offerings to the Gandharvas, etc. If a few hermits recite the "Incense Offering for Invoking Attainments" composed by Chakme Rinpoche, it seems to be in accordance with the intent of the treasure texts, so it is good. Usually, in the center of the container holding the Dharma medicine, it is best to place twenty-one myrobalan fruits that are golden in color and without blemishes, fifteen for the medium quality, and seven for the lowest quality, wrap them in white cloth and place them inside. It is said that this is the key to the oral instructions, and it should be done accordingly. Nowadays, everyone gathers good quality medicines, considering the mixed substances for offering at hand as Dharma medicine, and only performs some symbolic devotion and practice. Although it is rare for obstacles and attainments to arise in this way, it is very important to properly accumulate the samaya substances in accordance with the scriptures and to perform qualified practice with one-pointedness. The oral instructions say: In short, this is different from other types of practice, so one should first strive to prevent these adverse conditions from arising. This is a practice with great benefits but also great dangers, so one should practice with great care. As it is said. Medicine rotting, being infested with insects, appearing in the form of animal corpses, medicine drying out, fragrance disappearing and the original fragrance vanishing, unpleasant color and taste, etc., are also signs of non-accomplishment and the occurrence of obstacles. It is said that rotting is caused by impurity, and the others are caused by breaking vows and obstacles from non-humans, so one should expel the demons, practice the protection wheel, and repeatedly offer tormas and effigies. Even if obstacles of illness, demonic influences, and death occur, one should not be controlled by them, but should persevere to complete the practice. The most important is the Vajra Master.
Chinese
那等生起念诵皆可进行，具备本尊禅定之稳固基础。道友们之间没有违背誓言之事，且以一心一意的虔诚，在修行上彼此心意相通，不松懈地精进修持，那么成就的征兆和迹象，必定会与各自的根器相应而显现。这是由前译教法的伟大显明者，持明者不变金刚所著的，作为誓言物甘露修法之阐释，以辅佐的形式，由莲花自在智慧无边者，在擦扎仁钦扎的寂静处所著。愿吉祥增盛！
English
It is permissible to perform the generation and recitation of Na, etc. Possessing the firm foundation of deity meditation samadhi. If the Dharma siblings do not violate their vows and cultivate with single-minded devotion, being of one mind in their practice, without losing momentum, then signs and indications of accomplishment will certainly arise in accordance with each individual's capacity. This was written by the great illuminator of the early translation teachings, the Vidyadhara Gyurme Dorje, as a clarification of the sadhana of the samaya substance nectar, in the manner of a commentary, by Pema Garwang Lodro Thaye, in the solitary retreat of Tsa-dra Rinchen Drak. May virtue and auspiciousness increase!