Chinese
具有土地气味的显现之功德，以及智慧之焚香的加持力汇集。从融入根本的明光中融化，念诵嗡 班杂 杜贝，黄色杜贝玛手持焚香，光芒从喷口照射，触及众生。净化执着于花朵的分别念，向佛陀献上悦意的供养，再次收回。世间水陆所生的鲜花，白莲、乌昙花等之功德，以及智慧之鲜花的加持力汇集。从融入根本的明光中融化，念诵嗡 班杂 布贝，蓝色布贝玛手持鲜花，从阿字发出光芒，触及众生。净化执着于光明的分别念，向佛陀献上悦意的供养。世间日月等显现之功德，以及智慧之明灯的加持力汇集。从融入根本的明光中融化，念诵嗡 班杂 阿洛给，红色明灯玛手持明灯盏，从嘎字发出光芒，成办众生之利益。供养圣者，再次收回。世间的沉香、杜鲁迦等显现之功德，以及智慧之香水的功德汇集。从融入根本的明光中融化，念诵嗡 班杂 根德，观想绿色根德玛手持香水。食物是朵玛，演奏音乐是实际供养，不作加持的情况也有。根本或内在特殊的誓言物加持时，有药物、血、朵玛三种。其中首先是药物的加持，分为观察嘎巴拉和实际加持两种。第一种有五种，即观察形状、颜色、孔洞、病脉和碎片。这些详细内容在其他地方可以了解。第二种有五种，即加持容器、加持精华、散布药物精华、封闭药物界限、以药物劝请护法。第一种是，从自己的心间发出一黄色班隆字，击中药物容器。由此，无数微小的班隆字向十方世界的界域散布，净化执着于住所、帐篷、持贝壳的分别念。从下方的密严刹土向上照射，向智慧的宫殿献上悦意的供养。再次收回，密严刹土宫殿的加持和
English
The qualities of the perceived scent of the earth and the blessings of the incense of wisdom are gathered. From dissolving into the clear light of the base, by reciting Om Vajra Dhupe, the yellow Dhupe Ma holding incense, light radiates from the nozzle, touching sentient beings. Purify the conceptual thought of clinging to flowers. Offer pleasing offerings to the Buddha. Gather back again. The qualities of the white lotus and udumbara flowers that grow in the water and fields of the world, and the blessings of the flowers of wisdom are gathered. From dissolving into the clear light of the base, by reciting Om Vajra Puspe, the blue Puspe Ma holding flowers, light radiates from the A, touching sentient beings. Purify the conceptual thought of clinging to clarity. Offer pleasing offerings to the Buddha. The qualities of the sun and moon, etc., that appear in the world, and the blessings of the butter lamp of wisdom are gathered. From dissolving into the clear light of the base, by reciting Om Vajra Aloke, the red lamp Ma holding a lamp stand, light radiates from the Ga, accomplishing the benefit of sentient beings. Offerings to the noble ones, gather back again. The qualities of the agarwood, turuka, etc., that appear in the world, and the qualities of the scented water of wisdom are gathered. From dissolving into the clear light of the base, by reciting Om Vajra Gandhe, visualize the green Gandhe Ma holding scented water. Food is torma, and playing music is an actual offering, but there are also cases where blessings are not performed. When blessing the samaya substances with the root or special inner substances, there are three: medicine, rakta, and torma. Among these, first is the blessing of medicine, which is divided into examining the kapala and the actual blessing. The first has five aspects: examining the shape, color, holes, disease veins, and fragments. These details can be learned elsewhere. The second has five aspects: blessing the container, blessing the essence, scattering the essence of the medicine, sealing the boundaries of the medicine, and enjoining the protectors with the medicine. The first is that a yellow Bhrum emanates from one's heart, striking the medicine container. From this, countless tiny Bhrums spread to the realms of the ten directions, purifying the conceptual thought of holding dwellings, tents, and conch shells. Radiating upwards from the Akanishta realm, offer pleasing offerings to the palace of wisdom. Gather back again, the blessing of the Akanishta palace and
Chinese
众生将显现为住所和帐篷的功德聚集，融入根本的勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूम，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）字，化为光芒。观想颅器广大宽敞，外部由五种珍宝构成，内部是颅器的宫殿，犹如无垢的白色珍珠，通过四线绘制，具备九个部分。第二，在其中心是日轮，东方是月亮，南方是蓝色八角珍宝，西方是红色八瓣莲花，北方是绿色三角埃字。中央日轮之上是白色菩提心上的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和芒（藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒），东方黄色粪便之上是嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和朗（藏文：ལཱྃ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：朗），南方蓝色大肉之上是梭哈（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈）和芒（藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒），西方红色莲花之上是阿（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿）和榜（藏文：པཱྃ，梵文天城体：पां，梵文罗马拟音：pāṃ，汉语字面意思：榜），北方绿色尿液上有哈（藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）和杭（藏文：ཧཱཾ，梵文天城体：हां，梵文罗马拟音：hāṃ，汉语字面意思：杭）二字。父尊的全部字都是反向的，作为无间断的象征；母尊的全部字都是正向的，作为智慧不变的象征；作为方便与智慧无二的象征，父尊母尊的字都是结合在一起的。颜色是五甘露的自性，因此与此相同。从这些字中，无数微细的字的光芒照射到十方世界的各个角落，净化了众生口中所执着的分别念。向上照射到密严刹土，为三世诸佛的语供奉了悦意的供品。再次收回，聚集了三世诸佛的语加持，以及众生口中所显现的全部功德，融入根本字。中央的吽芒（藏文：ཧཱུྃ་མཱུཾ，梵文天城体：हुं मां，梵文罗马拟音：hūṃ māṃ，汉语字面意思：吽芒）化为光芒，从光团中显现出金刚铃杵。东方从嗡朗（藏文：ༀ་ལཱྃ，梵文天城体：ॐ लां，梵文罗马拟音：oṃ lāṃ，汉语字面意思：嗡朗）中显现出轮和铃，南方从梭哈芒（藏文：སྭཱ་མཱཾ，梵文天城体：स्वा मां，梵文罗马拟音：svā māṃ，汉语字面意思：梭哈芒）中显现出珍宝和铃，西方从阿榜（藏文：ཨཾ་པཱཾ，梵文天城体：आं पां，梵文罗马拟音：āṃ pāṃ，汉语字面意思：阿榜）中显现出莲花和铃，北方从哈杭（藏文：ཧ་ཏཱཾ，梵文天城体：हा हां，梵文罗马拟音：hā hāṃ，汉语字面意思：哈杭）中显现出十字金刚杵和铃。从中，无数的法器照射到十方世界的各个角落，净化了众生心中所执着的分别念。向上照射到密严刹土，为三世诸佛的意供奉了悦意的供品。再次聚集，三世诸佛的意五智的加持，以及众生心中所显现的
English
Sentient beings gather the merits that appear as dwellings and tents, and dissolve into the fundamental Bhrum (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूम, Sanskrit Romanization: bhrūṃ, Literal Chinese Meaning: Bhrum), dissolving into light. Visualize the skull cup as vast and expansive, the exterior made of five precious jewels, the interior being the palace of the skull cup, like a flawless white pearl. Imagine it marked with four lines, possessing nine parts. Secondly, in its center is a sun mandala, to the east is the moon, to the south is a blue eight-sided jewel, to the west is a red eight-petaled lotus, to the north is a green triangular E. In the center, on top of the sun, is Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum) and Mam (Tibetan: མཱཾ, Sanskrit Devanagari: मां, Sanskrit Romanization: māṃ, Literal Chinese Meaning: Mam) on a white bodhicitta. To the east, on top of yellow excrement, is Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om) and Lam (Tibetan: ལཱྃ, Sanskrit Devanagari: लां, Sanskrit Romanization: lāṃ, Literal Chinese Meaning: Lam). To the south, on top of blue flesh, is Svaha (Tibetan: སྭཱ་, Sanskrit Devanagari: स्वा, Sanskrit Romanization: svā, Literal Chinese Meaning: Svaha) and Mam (Tibetan: མཱཾ, Sanskrit Devanagari: मां, Sanskrit Romanization: māṃ, Literal Chinese Meaning: Mam). To the west, on top of a red lotus, is Ah (Tibetan: ཨཱཾ, Sanskrit Devanagari: आं, Sanskrit Romanization: āṃ, Literal Chinese Meaning: Ah) and Pam (Tibetan: པཱྃ, Sanskrit Devanagari: पां, Sanskrit Romanization: pāṃ, Literal Chinese Meaning: Pam). To the north, on top of green urine, are Ha (Tibetan: ཧཱ་, Sanskrit Devanagari: हा, Sanskrit Romanization: hā, Literal Chinese Meaning: Ha) and Ham (Tibetan: ཧཱཾ, Sanskrit Devanagari: हां, Sanskrit Romanization: hāṃ, Literal Chinese Meaning: Ham). All the father's syllables are reversed, as a symbol of uninterruptedness; all the mother's syllables are upright, as a symbol of unchanging wisdom; as a symbol of the inseparability of method and wisdom, the father and mother's syllables are joined together. The color is the nature of the five nectars, so it is the same as that. From these letters, countless rays of light from the subtle syllables radiate to the corners of the ten directions, purifying the conceptual thoughts held in the speech of sentient beings. Radiating upwards to the Akanishta realm, offering pleasing offerings to the speech of the Buddhas of the three times. Gathering back again, gathering the blessings of the speech of the Buddhas of the three times, and all the merits that appear in the speech of sentient beings, dissolving into the root syllable. In the center, Hum Mam (Tibetan: ཧཱུྃ་མཱུཾ, Sanskrit Devanagari: हुं मां, Sanskrit Romanization: hūṃ māṃ, Literal Chinese Meaning: Hum Mam) dissolve into light, and from the mass of light appear a vajra and bell. To the east, from Om Lam (Tibetan: ༀ་ལཱྃ, Sanskrit Devanagari: ॐ लां, Sanskrit Romanization: oṃ lāṃ, Literal Chinese Meaning: Om Lam) appear a wheel and bell. To the south, from Svaha Mam (Tibetan: སྭཱ་མཱཾ, Sanskrit Devanagari: स्वा मां, Sanskrit Romanization: svā māṃ, Literal Chinese Meaning: Svaha Mam) appear a jewel and bell. To the west, from Ah Pam (Tibetan: ཨཾ་པཱཾ, Sanskrit Devanagari: आं पां, Sanskrit Romanization: āṃ pāṃ, Literal Chinese Meaning: Ah Pam) appear a lotus and bell. To the north, from Ha Ham (Tibetan: ཧ་ཏཱཾ, Sanskrit Devanagari: हा हां, Sanskrit Romanization: hā hāṃ, Literal Chinese Meaning: Ha Ham) appear a crossed vajra and bell. From these, countless hand implements radiate to the corners of the ten directions, purifying the conceptual thoughts held in the minds of sentient beings. Radiating upwards to the Akanishta realm, offering pleasing offerings to the minds of the Buddhas of the three times. Gathering again, the blessings of the five wisdoms of the minds of the Buddhas of the three times, and what appears in the minds of sentient beings.
Chinese
将所有功德汇集，融入根本，从融入中化为光芒，五部怙主父母的身色圆满。从那之中，无数微细身向十方世界的各个界散发，净化了众生执着于身体的分别念。向上散发到色究竟天，为三世的一切善逝之身献上悦意的供养。再次收摄。三世一切善逝之身的加持和显现为众生身体的功德。这样，轮涅一切精华汇集后再次融入，五部怙主父母的身完全圆满。中央是金刚萨埵和法界自在母父母，身色白色，父亲的右手中持有作为具有五种智慧之象征的金色五股金刚杵，左手持有作为通达法性之象征的银白色铃铛并交叉持握。母亲的右手拥抱父亲，左手在父亲的耳边摇铃。东方是不动如来和佛眼佛母父母，身色黄色。父亲的右手中持有作为转法轮之象征的法轮，左手持铃。南方是宝生如来和嘛嘛嘎佛母父母，身色蓝色。父亲的右手中持有作为如意成就之象征的珍宝，左手持铃。西方是无量光如来和白衣佛母父母，身色红色。父亲的右手中持有作为无罪过染污之象征的莲花，左手持铃。北方是不空成就如来和誓言度母父母，身色绿色。父亲的右手中持有作为以四种事业成办众生之义之象征的十字金刚杵，左手持铃。母亲的右手拥抱父亲，左手在父亲的耳边摇铃。父母们为了象征事业圆满，双足结跏趺坐。为了象征消除烦恼的痛苦，以月亮作为背后的依靠。为了象征具有五种智慧，在五色虹光的光环中旋转。左右耳廓装饰着具有知晓一切所知之象征的千瓣莲花。具有九种寂静姿态，八种丝绸装饰，五种珍宝装饰。
English
Having gathered all the qualities, they dissolve into the fundamental, and from dissolving into light, the bodies of the five families of father and mother become complete in color. From that, countless subtle bodies radiate to all the realms of the ten directions, purifying the conceptual thoughts of beings who cling to the body. Radiating upwards to the realm of Akanishta, they offer pleasing offerings to the bodies of all the Sugatas of the three times. Again, they gather back. The blessings of the bodies of all the Sugatas of the three times and the qualities that appear in the bodies of sentient beings. Thus, having gathered the essence of all of samsara and nirvana, they dissolve again, and the bodies of the five families of father and mother become completely perfect. In the center are Vajrasattva and Akashadhatvishvari, father and mother, with white bodies. The father's right hand holds a golden five-pronged vajra as a symbol of possessing the five wisdoms, and the left hand holds a silver-white bell, crossed, as a symbol of understanding the nature of reality. The mother's right hand embraces the father, and the left hand rings the bell near the father's ear. In the east are Akshobhya and Buddhalochana, father and mother, with yellow bodies. The father's right hand holds a wheel as a symbol of turning the wheel of Dharma, and the left hand holds a bell. In the south are Ratnasambhava and Mamaki, father and mother, with blue bodies. The father's right hand holds a jewel as a symbol of spontaneously fulfilling all desires, and the left hand holds a bell. In the west are Amitabha and Pandara, father and mother, with red bodies. The father's right hand holds a lotus as a symbol of being unstained by faults, and the left hand holds a bell. In the north are Amoghasiddhi and Samaya Tara, father and mother, with green bodies. The father's right hand holds a crossed vajra as a symbol of accomplishing the benefit of beings through the four activities, and the left hand holds a bell. The mother's right hand embraces the father, and the left hand rings the bell near the father's ear. The fathers and mothers, as a symbol of the complete accomplishment of their activities, sit in full lotus posture. As a symbol of dispelling the suffering of afflictions, the moon is used as a support behind them. As a symbol of possessing the five wisdoms, they revolve in a halo of five-colored rainbow light. The right and left earlobes are adorned with a thousand-petaled lotus, as a symbol of possessing the knowledge of all that is knowable. They possess nine peaceful postures, eight silk ornaments, and five jewel ornaments.