English
Blessing. Then nectar purification. Ram Yam Kham. From emptiness, from one's own heart, Bhrum arises (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: Bhrum). Bhrum (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: Bhrum) Bishuddhe Vajra Jnana Chakra Mandala Bhrum (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: Bhrum). In the center of the nectar vessel palace, at the center of the four-spoked wheel. Human flesh and white bodhicitta. To the east, the flesh and excrement of a bull. To the south, dog meat and human flesh. To the west, horse meat and blood. To the north, elephant meat and urine. Respectively on top of them. Marked by Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), Mum (Tibetan: མཱུཾ, Sanskrit Devanagari: मूं, Sanskrit Romanization: mūṃ, Chinese literal meaning: Mum), Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), Lam (Tibetan: ལཱཾ, Sanskrit Devanagari: लां, Sanskrit Romanization: lāṃ, Chinese literal meaning: Lam), Svam (Tibetan: སྭཱཾ, Sanskrit Devanagari: स्वां, Sanskrit Romanization: svāṃ, Chinese literal meaning: Svam), Mam (Tibetan: མཱཾ, Sanskrit Devanagari: मां, Sanskrit Romanization: māṃ, Chinese literal meaning: Mam), Am (Tibetan: ཨཱཾ, Sanskrit Devanagari: आं, Sanskrit Romanization: āṃ, Chinese literal meaning: Am), Pam (Tibetan: པཱཾ, Sanskrit Devanagari: पां, Sanskrit Romanization: pāṃ, Chinese literal meaning: Pam), Ham (Tibetan: ཧཱཾ, Sanskrit Devanagari: हां, Sanskrit Romanization: hāṃ, Chinese literal meaning: Ham), Tam (Tibetan: ཏཱཾ, Sanskrit Devanagari: तां, Sanskrit Romanization: tāṃ, Chinese literal meaning: Tam). Spharana Phet. Samharana Hum. Rays of light radiate, gather, and completely transform. They become bells of the vajra wheel, wish-fulfilling jewel, lotus, and sword, each of their respective families. Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Vajra Dhrik. Mum (Tibetan: མཱུཾ, Sanskrit Devanagari: मूं, Sanskrit Romanization: mūṃ, Chinese literal meaning: Mum) Dhatvishvari. In the center, Akshobhya Buddha, father and mother, dark blue. Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Jina Jik. Lam (Tibetan: ལཱཾ, Sanskrit Devanagari: लां, Sanskrit Romanization: lāṃ, Chinese literal meaning: Lam) Dvesharati. To the east, Vairochana Buddha, father and mother, white. Svam (Tibetan: སྭཱཾ, Sanskrit Devanagari: स्वां, Sanskrit Romanization: svāṃ, Chinese literal meaning: Svam) Ratna Dhrik. Mam (Tibetan: མཱཾ, Sanskrit Devanagari: मां, Sanskrit Romanization: māṃ, Chinese literal meaning: Mam) Moharati. To the south, Ratnasambhava Buddha, father and mother, yellow. Am (Tibetan: ཨཱཾ, Sanskrit Devanagari: आं, Sanskrit Romanization: āṃ, Chinese literal meaning: Am) Arolik. Pam (Tibetan: པཱཾ, Sanskrit Devanagari: पां, Sanskrit Romanization: pāṃ, Chinese literal meaning: Pam) Ragarati. To the west, Amitabha Buddha, father and mother, red. Ham (Tibetan: ཧཱཾ, Sanskrit Devanagari: हां, Sanskrit Romanization: hāṃ, Chinese literal meaning: Ham) Prajna Dhrik. Tam (Tibetan: ཏཱཾ, Sanskrit Devanagari: तां, Sanskrit Romanization: tāṃ, Chinese literal meaning: Tam) Vajrarati. To the north, Amoghasiddhi Buddha, father and mother, green. Samaya Tvam. Samaya Ho. Anurago Ham. Anuraga Ya Mye. Dza Hum Bam Ho. Bodhicitta. Sphara. Samha. The wisdom nectar arising from the melting of the five Buddha families, father and mother, in passionate union, at the center of the crossed vajra marked by Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om). Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Padmantakrita Vajra Mahakrodha Hayagriva Hum Phet. Red Hayagriva, holding a lotus and crossed vajra, appearing from the navel upwards. With four horns. To the east, the Unconquerable Mother, white, holding an iron hook. To the south, the Wrathful Mother, yellow, holding a rope. To the west, the Corpse Mother, red, holding an iron chain. To the north, the One-Braided Mother, green, holding a bell. The rays of light of Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) summon all the nectars of samsara and nirvana. Inseparably becoming the samaya nectar, visualize it as a great ocean of wisdom nectar. Touching the nectar with the vajra of the left thumb and forefinger, recite Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Ah Hum Sarva Pancha Amrita Hum Hrih Thah. Finally, stirring counterclockwise, saying Hum Hum Hum Hum, visualize the four mothers dissolving into the nectar. Blessing the Torma: Purification. From emptiness. Bhrum (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: Bhrum) Pa
Chinese
供食盘中，盛满广大莲花器皿，供食的供品，没有不齐全的，以嗡字（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）为标志。 萨帕 桑哈。 嗡 巴林达 德匝 巴林达 巴拉 巴迪亚 固雅 萨玛耶 梭哈。 念诵七遍，观想容貌金刚母等空行母充满虚空，化为无量欲妙的自性。 以血供涤净。 在广大红色海螺中，以红色Ra字为标志。 萨帕 桑哈。 嗡 玛哈 惹达 匝拉 曼达拉 吽 舍 塔。 观想无染的血海，波涛汹涌，充满虚空。 第二、正行，分为殊胜的加行发心和真实禅定次第两部分。第一部分分为世俗和胜义两种。世俗是： 我与无边众生，本来即是佛，然因妄念故，流转于轮回，为证菩提故，发起殊胜心。 胜义是： 唉玛吙，稀有奇哉法，圆满佛陀众之密，无生之中生一切，生起之时即无生。 唉玛吙，稀有奇哉法，圆满佛陀众…… 无灭之中灭一切，灭尽之时即无灭。 唉玛吙……圆满佛陀众…… 无住之中住一切，安住之时即无住。 唉玛吙……圆满佛陀众…… 无缘之中缘一切，缘起之时即无缘。 唉玛吙……圆满佛陀众…… 无去来中去与来，去来之时即无去来。 第二、真实禅定次第，分为安立三禅定之体性，生起所依能依之坛城，以及事业次第之禅定三部分。第一部分又分为三： 如是之性，诸法实无物，离于分别念，言思均超脱，是为真如界，亦即本初智，故谓万法空。 如是观想一切显现之法，皆不可得，远离戏论，为空性。 一切显现：真如虽离戏，然乃自性显，为悯诸有情，于虚空中观，虚空之体性。
English
In the offering vessel, inside the vast lotus container, the offering substances, without lacking any desirable qualities, are marked with Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal meaning: Om). Spha Samha. Om Balimta Teja Balimta Bala Badya Guhya Samaye Svaha. Reciting seven times, visualize the goddesses such as Rupavajra, filling the sky, transforming into the nature of immeasurable desirable qualities. Cleanse with Rakta. In the vast red conch shell, Rakta is marked with the red letter Ra. Spha Samha. Om Maha Rakta Jwala Mandala Hum Hrih Thah. Visualize the immaculate ocean of blood, with turbulent waves, filling the sky. Secondly, the main practice, divided into the special preliminary practice of generating Bodhicitta and the actual stages of Samadhi. The first part is divided into conventional and ultimate. The conventional is: I and limitless sentient beings, are inherently Buddhas, but due to the power of delusion, we wander in samsara, therefore, we generate the supreme mind of enlightenment. The ultimate is: Emaho, wondrous and amazing Dharma, the secret of all perfect Buddhas, from the unborn, all arises, in the very arising, there is no birth. Emaho, wondrous and amazing Dharma, all perfect Buddhas... From the unceasing, all ceases, in the very cessation, there is no cessation. Emaho... all perfect Buddhas... From the un abiding, all abides, in the very abiding, there is no abiding. Emaho... all perfect Buddhas... From the un focused, all is focused, in the very focusing, there is no focus. Emaho... all perfect Buddhas... From the un going and un coming, there is going and coming, in the very going and coming, there is no going and coming. Secondly, the actual stages of Samadhi, divided into establishing the essence of the three Samadhis, generating the mandala of the support and the supported, and the Samadhi of the stages of action. The first part is further divided into three: The Suchness is: Phenomena are in themselves without phenomena, beyond the realm of conceptual thought and speech. Suchness is the sphere of primordial wisdom, therefore, phenomena are without phenomena. Thus, contemplate all appearing phenomena as unattainable, free from elaboration, and as emptiness. The All-Appearing is: Although Suchness is free from elaboration, it is the sphere of self-nature that appears everywhere. For the sake of compassion for all sentient beings, contemplate the sky within the sky. That
Chinese
对于未证悟自性的如幻众生，修持无执如幻的大悲心，遍布虚空。根本的等持是：无物之中生出物的云，种种显现而变化。无根的自性心，是诸法之根本。自性心是文字的自性，文字是如意宝云。殊胜的文字应当修持。如是，修持自明自空无二的自性，显现为白色阿字。（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。为了稳固它，进行舒卷：阿 斯pha ra 纳 啪 吒。（藏文：ཨ་སྥ་ར་ཎ་ཕཊ，梵文天城体：असफरन फट，梵文罗马拟音：aspharaṇa phaṭ，汉语字面意思：阿 舒展 啪吒）。从阿字中，无数的阿字遍布虚空。桑 哈 ra 纳 吽。（藏文：སཾ་ཧ་ར་ཎ་ཧཱུཾ，梵文天城体：ससंहारण हुं，梵文罗马拟音：saṃhāraṇa hūṃ，汉语字面意思：桑哈拉纳 吽）。遍布虚空的阿字融入根本的阿字。阿。从极稳固的白色阿字中，舒展极其微细的阿字。清晰地遍布十方，即使收摄，也稳固而不增不减。由此，一切清晰明亮的名相，舒展和收摄也是如此。这是金刚成就的，稳固生起的智慧之因。应当忆念此义。第二，修持所依的宫殿和所依的本尊。第一，有三种。第一，修持根本大权轮的坛城：自性心，明亮清净的白色阿字中，生出埃 扬 旺 朗 桑 然。（藏文：ཨེ་ཡཾ་ཝཾ་ལཾ་སུཾ་རཾ，梵文天城体：ऐ यं वं लं सुं रं，梵文罗马拟音：ai yaṃ vaṃ laṃ suṃ raṃ，汉语字面意思：埃 扬 旺 朗 桑 然）。斯pha 桑ha，舒卷融入光中，依次为：埃 阿 嘎 夏 曼 达 拉。（藏文：ཨེ་ཨཱ་ཀ་ཤ་མཎྜ་ལ，梵文天城体：ऐ आकाश मण्डल，梵文罗马拟音：ai ākāśa maṇḍala，汉语字面意思：埃 空 坛城）。从埃字中，虚空是法界无边无际的本性。扬 瓦 宇 曼 达 拉。（藏文：ཡཾ་ཝཱ་ཡུ་མཎྜ་ལ，梵文天城体：यं वायु मण्डल，梵文罗马拟音：yaṃ vāyu maṇḍala，汉语字面意思：扬 风 坛城）。从扬字中，风轮是绿色的，饰有摇曳的幡旗。旺 萨 姆 达 拉 曼 达 拉。（藏文：ཝཾ་ས་མུ་དྲ་མཎྜ་ལ，梵文天城体：वं समुद्र मण्डल，梵文罗马拟音：vaṃ samudra maṇḍala，汉语字面意思：旺 海 坛城）。从旺字中，水轮是白色的，圆形的。朗 普 日 提 维 曼 达 拉。（藏文：ལཾ་པྲྀ་ཐི་ཝི་མཎྜ་ལ，梵文天城体：लं पृथिवी मण्डल，梵文罗马拟音：laṃ pṛthivī maṇḍala，汉语字面意思：朗 地 坛城）。从朗字中，土轮是黄色的，方形的。桑 嘎 日 贝 曼 达 拉。（藏文：སུཾ་གརྦྷེ་མཎྜ་ལ，梵文天城体：सुं गर्भे मण्डल，梵文罗马拟音：suṃ garbhe maṇḍala，汉语字面意思：桑 胎藏 坛城）。从桑字中，须弥山是四种珍宝的自性，四角的。然 兹 瓦 拉 曼 达 拉。（藏文：རཾ་ཛྭ་ལ་མཎྜ་ལ，梵文天城体：रं ज्वाला मण्डल，梵文罗马拟音：raṃ jvālā maṇḍala，汉语字面意思：然 火焰 坛城）。从然字中，火的周围遍布虚空而燃烧。第二，生起所依的宫殿：在须弥山之上，从根本的阿字中生出布隆。（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：布隆）。斯pha 桑ha。布隆 比 希 瓦 比 希 迪 瓦 兹 啦 嘉 纳 扎 嘎 啦 曼 达 拉 布隆。（藏文：བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་བཛྲ་ཛྙཱ་ན་ཙཀྲ་མཌྜ་ལ་བྷྲཱུྃ，梵文天城体：भ्रूं विश्व विशुद्धे वज्रज्ञानचक्रमण्डल भ्रूं，梵文罗马拟音：bhrūṃ viśva viśuddhe vajrajñānacakramaṇḍala bhrūṃ，汉语字面意思：布隆 遍 净 金刚智 轮 坛城 布隆）。从布隆字完全转变，成为智慧珍宝燃烧的四方形四门宫殿。内部依次是蓝色、白色、黄色、红色、绿色的五层珍宝墙壁之上，珍