Chinese
甘露药修法简要仪轨，名为“不死恒常之精华”。 曼殊高沙。 甘露药修法简要仪轨，名为“不死恒常之精华”。 曼殊高沙。 甘露药修法简要仪轨，名为“不死恒常之精华”。 真谛显有诸法皆， 融入甘露之体性中， 为令世俗众生得度， 开展不死恒常之精华。 此有三：预备、正行、结行。 初者亦有四：于何处修，于何时修，积聚并调合药物，如何布置器物之法。初三者当依口诀文字及具传承上师之行持而知。第四者：于台座之上，坛城之中央，于座垫之上，置有颅器，颅器面向自身，内盛满甘露法药。若药量少，则以谷物填满，其上插入法药包。以红色绸缎封口，以五色彩线十字交叉捆绑，系上护身符绳。最后，内外供品及会供品等一切所需皆应备齐。 二者正行：有灌顶修法和单粉修法两种。此处依后者而说，依自身本尊之事业仪轨，于自与修物无二无别之生起念诵之前行。自身安住于自性坛城中，故观想前方之修物：以阿弥利达（藏文，梵文天城体अमृत，梵文罗马拟音amṛta，汉语字面意思：甘露）清净，以梭巴瓦（藏文，梵文天城体स्वभाव，梵文罗马拟音svabhāva，汉语字面意思：自性）净化。从空性中，从扬（藏文，梵文天城体：य，梵文罗马拟音：yaṃ，汉语字面意思：风），让（藏文，梵文天城体：र，梵文罗马拟音：raṃ，汉语字面意思：火），康（藏文，梵文天城体：क，梵文罗马拟音：kaṃ，汉语字面意思：空）三字中，于风火颅器三足鼎之上，从阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字生出具相莲花宝器之容器，宽广广大，颅器面向自身。其中央四瓣莲花之中心，菩提心狮子肉与六妙药，粪便大象肉与肉豆蔻东，大肉骏马肉与诃子南，红花孔雀肉与荔枝西，尿液大鹏肉与藏红花北。一切皆具颜色、气味、味道、力量。从自身心间咒语之光芒放射，风动火燃，颅器之物皆化为光，完全融化，从中生出十种手印物。各自的中心是吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），梭哈（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈），阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊），哈（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈），玛
English
A Concise Method for Accomplishing Nectar Medicine, Called "The Essence of Immortality and Permanence." Manjushrikirti. A Concise Method for Accomplishing Nectar Medicine, Called "The Essence of Immortality and Permanence." Manjushrikirti. A Concise Method for Accomplishing Nectar Medicine, Called "The Essence of Immortality and Permanence." All phenomena of samsara and nirvana, Are perfectly transformed into the nature of nectar. To guide sentient beings on the right path, I propagate the essence of immortality and permanence. This has three parts: preparation, main practice, and conclusion. The first has four aspects: where to practice, when to practice, gathering and mixing the medicines, and how to arrange the implements. The first three should be understood according to the instructions and the practice of the lineage masters. The fourth is: on the altar, in the center of the mandala, on a cushion, place a skull cup with auspicious marks, facing oneself, filled with nectar dharma medicine. If there is little medicine, fill it with grains and insert a dharma medicine packet on top. Seal it with a red silk cloth, bind it with five-colored threads in a cross, and attach a protective cord. Finally, gather all necessary items such as outer and inner offerings and feast implements. The second, the main practice, has two methods: the empowerment practice and the single powder practice. Here, we explain according to the latter, following the activity practice of one's own yidam, with the generation and recitation that the self and the substances are inseparable as the preliminary. Since the self abides in the mandala of self-nature, focus on the substances in front: purify with Amrita (藏文，梵文天城体अमृत，梵文罗马拟音amṛta，汉语字面意思：甘露), cleanse with Svabhava (藏文，梵文天城体स्वभाव，梵文罗马拟音svabhāva，汉语字面意思：自性). From emptiness, from the letters Yam (藏文，梵文天城体：य，梵文罗马拟音：yaṃ，汉语字面意思：风), Ram (藏文，梵文天城体：र，梵文罗马拟音：raṃ，汉语字面意思：火), and Kam (藏文，梵文天城体：क，梵文罗马拟音：kaṃ，汉语字面意思：空), on top of the three-legged stand of wind, fire, and skull, from A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) arises a vessel of lotus jewel with auspicious marks, wide and vast, with the forehead facing oneself. In the center, at the heart of the four-petaled lotus, bodhicitta lion meat and six excellent medicines, feces elephant meat and nutmeg east, large meat excellent horse meat and Terminalia chebula south, red lotus peacock meat and litchi west, urine garuda meat and saffron north. All possess color, smell, taste, and power. From the heart of oneself, rays of mantra light radiate, the wind stirs, the fire blazes, all the substances in the skull cup transform into light, completely dissolve, and from them arise ten hand implements. At the center of each is Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), Svāhā (藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈), Ā (藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊), Ha (藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈), Ma
Chinese
嗡(藏文：ཨཱཿ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 朗(藏文：ལཱྃ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：朗) 玛(藏文：མཱྃ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：玛) 帕(藏文：པཱྃ，梵文天城体：पां，梵文罗马拟音：pāṃ，汉语字面意思：帕) 塔(藏文：ཏཱྃ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：塔) ， 愿) 吉(藏文：གྱིས，梵文天城体：गिस्，梵文罗马拟音：gis，汉语字面意思：吉)所加持， 无量光芒遍布虚空而放射， 汇集轮涅一切精华融入其中， 刹那之间五部本尊父母十尊， 双运乐空之身于道中显现。 如是观想甘露自性之坛城后，于甘露之上的四方八隅， 尊胜、阎魔、马头明王、甘露漩， 黑棒、不动、欲王、三界胜， 上下二方吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)字作，大力威猛者， 手持自标帜之器械，威严炽燃， 调伏有情大坛城之相中显现。 其上为达吉扎(藏文：ཏ་ཀྲྀཏ་，梵文天城体：तकृत，梵文罗马拟音：takṛta，汉语字面意思：达吉扎)忿怒尊之坛城， 中央与四方，五部之黑鲁嘎， 萨努(藏文：ས་ནུ་，梵文天城体：सानु，梵文罗马拟音：sānu，汉语字面意思：萨努)、raksa(藏文：རཀྵ་，梵文天城体：रक्ष，梵文罗马拟音：rakṣa，汉语字面意思：raksa)、古雅(藏文：གུ་ཧྱ་，梵文天城体：गुह्य，梵文罗马拟音：guhya，汉语字面意思：古雅)、毗湿婆(藏文：བི་ཤྭ་，梵文天城体：विश्व，梵文罗马拟音：viśva，汉语字面意思：毗湿婆)与， yaksa(藏文：ཡཀྴ་，梵文天城体：यक्ष，梵文罗马拟音：yakṣa，汉语字面意思：yaksa)忿怒王，蓝、紫、黄、红、绿， 黑色的光彩，持各部之手印， 与持海螺、血之明妃，双运交合。 其上虚空坛城，天面母之， 四足伸向四方忿怒尊之顶， 身色蓝黑，九首十八臂， 最初二手持金刚铃杵， 余下右八手持八处之母， 左八手持八境之明母， 以盖拉瓦之姿而安住， 于bhaga(藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：bhaga)中，萨努(藏文：ས་ནུ་，梵文天城体：सानु，梵文罗马拟音：sānu，汉语字面意思：萨努)黑鲁嘎之额间， 半没入天面母之顶上， 金刚寿之坛城大吉祥， 殊胜大黑，头有二十一， 四十二臂之坛城之中， 寂静本尊于右，明妃于左， 六能仁于左右各三而安住， 八足嬉戏践踏明妃之八首， 秘密金刚没入明妃中央面容之眼中， 于殊胜大黑之头中， 五部本尊父母如彩虹般灿烂， 顶髻马首发出怒吼声响彻十方， 于马头明王大威力之坛城中显现。 自身命咒之光芒缠绕于护身绳上， 以所化现之供养自性， 供养甘露之上的五部本尊父母， 激励誓言，光芒向上放射， 从调伏有情至虚空，达吉扎(藏文：ཏ་ཀྲྀཏ་，梵文天城体：तकृत，梵文罗马拟音：takṛta，汉语字面意思：达吉扎)至寿马之间， 以下层层供养，生起欢喜之究竟， 殊胜大黑头顶之五部本尊父母众， 受供而心满意足，心间
English
Oṃ(藏文：ཨཱཿ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) Lāṃ(藏文：ལཱྃ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：Lāṃ) Māṃ(藏文：མཱྃ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：Māṃ) Pāṃ(藏文：པཱྃ，梵文天城体：पां，梵文罗马拟音：pāṃ，汉语字面意思：Pāṃ) Tāṃ(藏文：ཏཱྃ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：Tāṃ) , by the blessing of Gis, Limitless rays of light radiate, filling the sky, Gathering the essence of all saṃsāra and nirvāṇa, they dissolve into it, In an instant, the ten deities of the five Buddha families, father and mother, Clearly manifest as the unified bliss-emptiness body on the path. Having visualized the maṇḍala of the nature of nectar, on the four directions and eight intermediate directions above the nectar, Vijaya, Yama, Hayagrīva, Nectar Vortex, Blue Staff, Achala, Desire King, Conqueror of the Three Realms, Above and below, Hūṃ(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is made, the mighty powerful one, Holding their own symbolic weapons, blazing with majesty, Manifest in the form of the great maṇḍala that tames beings. Above that, the maṇḍala of the wrathful deity Takṛta(藏文：ཏ་ཀྲྀཏ་，梵文天城体：तकृत，梵文罗马拟音：takṛta，汉语字面意思：Takṛta), In the center and four directions, the Herukas of the families, Sānu(藏文：ས་ནུ་，梵文天城体：सानु，梵文罗马拟音：sānu，汉语字面意思：Sānu), Rakṣa(藏文：རཀྵ་，梵文天城体：रक्ष，梵文罗马拟音：rakṣa，汉语字面意思：Rakṣa), Guhya(藏文：གུ་ཧྱ་，梵文天城体：गुह्य，梵文罗马拟音：guhya，汉语字面意思：Guhya), Viśva(藏文：བི་ཤྭ་，梵文天城体：विश्व，梵文罗马拟音：viśva，汉语字面意思：Viśva), and Yakṣa(藏文：ཡཀྴ་，梵文天城体：यक्ष，梵文罗马拟音：yakṣa，汉语字面意思：Yakṣa) Wrathful King, blue, purple, yellow, red, green, With black radiance, holding the family emblems, United with their consorts holding conch shells and blood. Above that, the sky maṇḍala, the Sky-Faced Mother's, Four feet stretched above the heads of the wrathful deities in the four directions, Body color blue-black, nine heads and eighteen arms, The first two hands holding vajra and bell, The remaining eight right hands holding the eight mamos of the places, The eight left hands holding the eight sisters of the lands, Dwelling in the posture of Gelwa, In the bhaga(藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：bhaga), the forehead of Sānu(藏文：ས་ནུ་，梵文天城体：सानु，梵文罗马拟音：sānu，汉语字面意思：Sānu) Heruka, Half-submerged on top of the Sky-Faced Mother, The great glorious maṇḍala of Vajra Life, The supreme chief, dark purple-black, with twenty-one heads, In the maṇḍala of forty-two arms, The peaceful fathers on the right, the mothers on the left, The six Thubpas dwell three on the right and three on the left, The eight feet playfully trample the eight heads of the mothers, The secret vajra is placed into the eyes of the central face of the mother, In the head of the supreme chief, The five Buddha families, fathers and mothers, shine like rainbows, The horse-faced head on the crown roars in the ten directions, Manifest in the great maṇḍala of Hayagrīva's power. The light rays of one's own life mantra entwine the protection cord, With the nature of offerings that are emanated, Offerings are made to the five Buddha families, fathers and mothers, above the nectar, Inspiring the heart commitment, the light rays radiate upwards, From Taming Beings to the Sky, from Takṛta(藏文：ཏ་ཀྲྀཏ་，梵文天城体：तकृत，梵文罗马拟音：takṛta，汉语字面意思：Takṛta) to Life Horse, By offering in descending order, at the end of generating joy, The five Buddha families, fathers and mothers, on the head of the supreme chief, Having been offered to and satisfied, in their hearts
Chinese
以其光芒，汇集诸佛菩萨的加持与成就。五种圆满的光芒和甘露闪耀。进入颅器内的五部佛的梵穴。从大胜者的身语意金刚道中显现。降临母面的卡托萨努的梵穴，降下的甘露滴。触及四部忿怒尊的身躯。经由饮血五部的交合处，触及十忿怒尊，甘露盈满颅器内。经由五部，从父母的交合处降下，与甘露之流融为一体。从坛城轮的所有本尊身上，光芒四射，如从天空降下大雨般，召请容器与精华的功德。如前一般降下甘露大流，无量降临，成为加持。如此思惟，念诵“嗡啊吽，萨瓦 班杂 阿弥利达 吽 舍 塔 (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：)”，一心专注。收摄时，从马头明王灌顶的坛城开始，次第光芒消融，融入甘露中。如此收摄后，坛城的近摄等后续仪轨如常进行，起身作为禅定间歇之神。以这样的次第，其余三次禅定也各自完成事业仪轨。如此进行一日后，第二天如前一般，每次禅定分为两部分，前半日如前，进行六坛城的光芒消融后，观想前方颅器中充满甘露，双手结成日月盒的合掌印，将轮回涅槃的精华汇集其中，使其与外溢的甘露之流融为一体。如此观想后，念诵“嗡啊吽，萨瓦 班杂 阿弥利达 昆扎利 吽 舍 塔 (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：)”，收摄时说：“充满甘露的生命精华，消融为光，融入甘露中。”第三天如前一般，每次禅定分为三部分时，自身命咒的光芒放射与收摄，汇集轮回涅槃的精华，融入甘露中，显现出白红光泽，成为不死长寿的甘露，成为无尽的拉萨亚纳。如此说并观想，念诵“嗡啊吽，萨瓦 班杂 阿弥利达 扎 阿贝 舍 亚 (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：)”，心想是否如此，因为只有这样才能存在，所以要仔细观察。阿贝 舍 亚 呸 呸 吽 舍
English
With its rays, gather the blessings and accomplishments of all Buddhas and Bodhisattvas. The fivefold perfect light and nectar shine. Enter the Brahma aperture of the five families within the skull cup. Emerge from the Vajra path of the Great Supreme's body, speech, and mind. Descending upon the face of the Mother, the Brahma aperture of Khar Thön Sanu, the nectar droplets descend. They touch the bodies of all the Wrathful Ones of the four families. Passing through the union of the five blood-drinking families, touching the ten Wrathful Ones, nectar fills the skull cup. Passing through the five families, descending from the union of the Father and Mother, it merges into one with the stream of nectar. From all the deities of the mandala wheel, rays of light emanate, like a great rain falling from the sky, summoning the qualities of the vessel and essence. As before, the great stream of nectar descends, immeasurably descending, becoming blessed. Thinking thus, recite "Om Ah Hum Sarva Pancha Amrita Hum Hrih Thah (Tibetan:, Sanskrit Devanagari:, Sanskrit Romanization:, Literal Chinese meaning:)", with one-pointed focus. When concluding the session, beginning from the mandala of Hayagriva empowerment, gradually the light dissolves, merging into nectar. After concluding thus, perform the subsequent rituals such as the near gathering of the mandala as usual, and arise as the deity of the session interval. In such a sequence, each of the remaining three sessions also completes the activity ritual. Having done this for one day, on the second day, as before, divide each session into two parts, the first half of the day being as before, after performing the light dissolution of the six mandalas, visualize in front a skull cup filled with nectar, the two hands holding the sun and moon box in a joined mudra, gathering the essence of samsara and nirvana within it, causing it to merge with the stream of overflowing nectar. Having visualized thus, recite "Om Ah Hum Sarva Pancha Amrita Kundali Hum Hrih Thah (Tibetan:, Sanskrit Devanagari:, Sanskrit Romanization:, Literal Chinese meaning:)", and when concluding, say, "The life essence filled with nectar, dissolves into light, merging into nectar." On the third day, as before, when each session is divided into three parts, the rays of light of one's own life mantra radiate and gather, gathering the essence of samsara and nirvana, merging into nectar, manifesting white and red radiance, becoming the immortal nectar of life, becoming the inexhaustible Rasayana. Having said and visualized thus, recite "Om Ah Hum Sarva Pancha Amrita Pra Aveshaya (Tibetan:, Sanskrit Devanagari:, Sanskrit Romanization:, Literal Chinese meaning:)", thinking whether it is so, because it can only exist in this way, so observe carefully. Aveshaya Phem Phem Hum Hrih Thah