English
Like sentient beings of the six realms who are neither wisdom nor wrath, and like the assembly of deities of Vajrakila who are both wisdom and wrath. Here it is said to invite the latter. It says, "The great wrathful one has descended." Ru Padma said, please descend with great compassion. Ru Bimala said, for whose sake do you descend? Ru Nepali combined these four words. Speaking of "showing signs and symbols," Ru Padma shows a sublime face, the middle one is the whirling kila, and the lowest one shows dream omens. Ru Bimala said, the signs are external, the symbols are internal. Ru Nepali said, the sign is the body is relaxed, the speech is upright, the mind is at ease, and the symbol is non-conceptual. Speaking of "granting the accomplishment of Vajrakila," Ru Padma said, attain the state of Buddhahood. Ru Bimala said, for the sake of saving the three realms. Ru Nepali said, please grant the accomplishment of the body, speech, and mind of Vajrakumara. The invitation of the wisdom being is complete. The third is the offering of the torma: offer to the main deity with great samaya, offer to the wrathful deities of the ten directions with great emanation, offer to the twenty head prints with the great hand seal, offer to the four shwana, offer to ra ma ti with great sovereignty, the earth deity offers four bswe mo, offer the time linga of your samaya. Visualize the tongues of the gods sucking with tubular openings. The explanation of the words is: "The time of great samaya has come." For this, Ru Padma said, when Rudra was subdued before, please let this moment come like the samaya of all the sons of the Buddhas. Ru Bimala said, please let the time of the great samaya that inspires the minds of the Buddhas of the three times come. Ru Nepali said, the time when the root bodhicitta of Vidhichitta arose before has come. Speaking of "the time of great emanation has come," Ru Padma said, when Rudra was subdued, please let the time of manifesting hundreds of thousands of kotis of wrathful emanations come. Ru Bimala said, Indra, the lord of the gods, manifested ten wrathful deities and sent them to defeat the asuras. Ru Nepali said, even now, when a yogi inspires, it manifests in the same way. Speaking of "the time of the great hand seal has come," Ru Padma said, when Rudra was subdued, many women with braided hair gave birth to many monsters with uncoordinated heads and bodies, and the time to subdue them has come. Ru Bimala said, when Vajrapani subdued the arrogant yaksha woman before, kho ri ma la
Chinese
当亚逃跑时，说到了召唤弗拉门的时候了。说到了从二十个如瓦波中出现扬珠和森珠的时候了。说到了夏瓦纳穆卡的时候了。因此，如莲花说，以前大吉祥智慧的空行母们化为跳跃的狼、狐狸和狗的时候到了。如维玛拉，为了将雪山岩洞中的贝母女神置于誓言之下而说。如瓦波，说到了以前承诺的时候了。说到了大自在母的时候了。因此，如莲花说，因为欲界自在母是佛陀教法的自在母，所以说到了时候了。如维玛拉，五百世中有五百化身，因此，说她是五百成就法的自在母。如瓦波，因为是有情众生生命气息的自在母，所以称为自在母。说到了地神贝母的时候了。因此，如莲花说，以前是茹扎的编发女，所以说是献给大吉祥的奴仆。如维玛拉，说是将泉水调伏为菩提之相。如瓦波，说是从各个地方都非常强大。当说你的誓言到期时，如莲花对金刚和卡热七姐妹和四姐妹说。如维玛拉对十万金刚男子说。如瓦波对持明者和瑜伽士等说。当说到了施展力量的时候了，如莲花说，以前降伏茹扎时，就施展了力量。如维玛拉，由化身和再化身说。如瓦波，说是将三界置于掌控之下，并压倒三千世界。供养朵玛结束了。第四是药物供养，有五部分：第一是讲述药物的伟大之处，真实的药物供养，忏悔，接受成就，以及祈愿。第一，在讲述伟大之处的时候，关于卡让三种形态的理解。卡让第一种形态，观想显现和存在的供品、物品和咒语。卡让第二种形态，观想它们也都是伟大的甘露。卡让第三种形态，观想用三种平静来祈请。在真实的药物供养的时候，观想药碗中有勇士三个字。当说清净时，观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的光芒净化罪过和过失。当说甘露时，观想阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）融化成甘露。当说誓言物时，观想嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）融化成五肉五甘露。当说供养欢喜供时，说是欢喜地供养。大悲
English
When Ya fled, it was said that the time had come to summon Framen. It was said that the time had come for Yangtrul and Sumtrul to appear from the twenty Ru Balpos. It was said that the time had come for Shwana Mukha. Therefore, Ru Padma said that the time had come for the Dakinis of Great Glorious Wisdom to transform into leaping wolves, foxes, and dogs. Ru Vimala, said in order to place the Bse goddess in the cave of the snow mountain under oath. Ru Balpo, said that the time of the previous promise had come. It was said that the time of the Great Self had come. Therefore, Ru Padma said that because the Lady of Power of the Desire Realm is the Self of the Buddha's teachings, it was said that the time had come. Ru Vimala, in five hundred lifetimes there will be five hundred emanations, therefore, it is said that she is the Self of five hundred methods of accomplishment. Ru Balpo, because she is the mistress of the life breath of sentient beings, she is called the Self. It was said that the time of the earth deity Bsemo had come. Therefore, Ru Padma said that formerly she was Rudra's braided girl, so it was said that she was offered as a servant to the Great Glorious One. Ru Vimala, it was said that the spring was tamed into the form of enlightenment. Ru Balpo, it was said that they are very powerful from various places. When it was said that your oath had expired, Ru Padma spoke to the seven sisters and four sisters of the Ging and Kari Powerful Ones. Ru Vimala spoke to hundreds of thousands of Ging men. Ru Balpo spoke to Vidyadharas and Yogis, etc. When it was said that the time had come to exert power, Ru Padma said that formerly when Rudra was subdued, power was exerted. Ru Vimala, said by emanation and re-emanation. Ru Balpo, it was said that the three realms were brought under control and the three thousand worlds were overwhelmed. The offering of the torma is finished. The fourth is the medicine offering, which has five parts: first, stating the greatness of the medicine, the actual medicine offering, confession, receiving accomplishments, and aspiration. First, at the time of stating the greatness, regarding the understanding of the three aspects of Kharam. The first aspect of Kharam, contemplate the offerings, substances, and mantras of appearance and existence. The second aspect of Kharam, contemplate that they are also great amrita. The third aspect of Kharam, contemplate praying with three kinds of calmness. At the time of the actual medicine offering, contemplate the three syllables of the hero in the medicine bowl. When saying "pure," contemplate that the light of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) purifies sins and faults. When saying "amrita," contemplate that Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) melts into amrita. When saying "sacred substance," contemplate that Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) melts into the five meats and five amritas. When saying "offering of delight," it is said to offer with delight. Great compassion.
Chinese
赐予加持和成就！因此，瑜伽士想要接受它。然后，在忏悔和接受成就的时候，观想在药物中，所有佛的身的自性是白色的嗡（藏文: ༀ，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: 嗡）。观想在自己的上颚也有一个白色的嗡（藏文: ༀ，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: 嗡）。念诵词句和咒语。用拇指和食指取药物的嗡（藏文: ༀ，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: 嗡）放在舌头上，与上颚的嗡（藏文: ༀ，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: 嗡）结合，进入头顶的梵穴，观想变成白色的毗卢遮那佛。同样，观想佛的语，红色的阿（藏文: ཨཱཿ，梵文天城体: आः，梵文罗马拟音: āḥ，汉语字面意思: 阿），在药碗和母亲的上颚两者上。用拇指和食指取咒语词句吞下，观想喉咙里是红色的无量光佛。同样，观想佛的意，蓝色的不动金刚吽（藏文: ཧཱུྃ，梵文天城体: हूँ，梵文罗马拟音: hūṃ，汉语字面意思: 吽），与前面相同。然后是祈愿。第五，三次血供：混合血和精华，因为“阻碍成就的魔障”。因此，第一次是为了让他们听从命令而供奉。第二次是为了让奴仆和听命的使者们能够击中誓言者的要害而供奉。第三，“对于那些恶毒且怀有仇恨之心的人”，因此，为了夺取力量和神通而供奉。五毒和三毒的供养也应该通过暗示来理解。词语解释是：“阻碍成就的魔障”，因此，如莲花生大师所说，不给予身语意的成就。如毗玛拉米扎所说，不给予法性的成就。如尼泊尔人所说，心无法被利用。 “对于那些恶毒且怀有仇恨之心的人”，因此，如莲花生大师所说，恶毒是魔障，仇恨是敌人。如毗玛拉米扎所说，恶毒是瑜伽士的心，仇恨是嗔恨。如尼泊尔人所说，恶毒是烦恼，仇恨是异熟果。“抓住，击打，完全束缚”，如莲花生大师所说，用慈悲抓住，击打烦恼，束缚堕入恶道之因。如毗玛拉米扎所说，用铁钩抓住，用锤子击打，用绳索束缚。“驱逐，使其与朋友分离”，因此，如莲花生大师所说，通过证悟法性，使其与烦恼分离。如毗玛拉米扎所说，证悟支持者。如尼泊尔人所说，使其与天神的朋友分离。“迅速带走，使其说话”，因此，如莲花生大师所说，从轮回中带走，使其说出佛法。如毗玛拉米扎所说，带走灵魂，使其因疯狂而说话。“刺穿，使其完全痛苦”，因此，如莲花生大师所说，刺穿智慧，
English
Grant blessings and accomplishments! Therefore, the yogi wishes to receive it. Then, during the time of confession and receiving accomplishments, visualize that within the medicine, the essence of all Buddhas' bodies is a white Om (藏文: ༀ，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: Om). Visualize a white Om (藏文: ༀ，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: Om) on your own palate as well. Recite the words and mantras. Taking the Om (藏文: ༀ，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: Om) of the medicine with the thumb and forefinger and placing it on the tongue, it combines with the Om (藏文: ༀ，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: Om) of the palate and goes, visualizing it becoming a white Vairochana in the crown of the head, in the skull. Likewise, meditate on the Buddha's speech, a red Ah (藏文: ཨཱཿ，梵文天城体: आः，梵文罗马拟音: āḥ，汉语字面意思: Ah), on both the medicine bowl and the mother's palate. Taking the mantra words with the thumb and forefinger and swallowing, meditate on red Amitabha in the throat. Likewise, meditate on the Buddha's mind, a blue Akshobhya Hum (藏文: ཧཱུྃ，梵文天城体: हूँ，梵文罗马拟音: hūṃ，汉语字面意思: Hum), similar to the above. Then, make aspirations. Fifth, the three rakta offerings: mixing rakta and essence, because of "the obstacles hindering accomplishment." Therefore, the first is offered for the purpose of making them listen to commands. The second is offered so that the assembly of servants and obedient messengers can strike the vital points of the oath-bound ones. Third, "for those who are malicious and possess hatred," therefore, it is offered for the purpose of seizing power and magical abilities. The offering of the five poisons and three poisons should also be understood implicitly. The explanation of the words is: "the obstacles hindering accomplishment," therefore, as said by Ru Padma, the accomplishments of body, speech, and mind are not given. As said by Ru Vimalamitra, the accomplishment of dharmata is not given. As said by Ru Balpo, the mind cannot be utilized. "For those who are malicious and possess hatred," therefore, as said by Ru Padma, maliciousness is an obstacle, and hatred is an enemy. As said by Ru Vimalamitra, maliciousness is the yogi's mind, and hatred is anger. As said by Ru Balpo, maliciousness is affliction, and hatred is karmic result. "Seize, strike, completely bind," as said by Ru Padma, seize with compassion, strike afflictions, and bind the cause of being born in lower realms. As said by Ru Vimalamitra, seize with an iron hook, strike with a hammer, and bind with a rope. "Expel, make them separate from friends," therefore, as said by Ru Padma, through realizing dharmata, make them separate from afflictions. As said by Ru Vimalamitra, realize the supporter. As said by Ru Balpo, make them separate from the friends of the gods. "Quickly take away, make them speak," therefore, as said by Ru Padma, take away from samsara, make them speak dharma. As said by Ru Vimalamitra, take away the spirit, make them speak through madness. "Pierce, make them completely suffer," therefore, as said by Ru Padma, pierce wisdom,