Chinese
སྐོང་的解说简略版。 སྐོང་的解说简略版。 སྐོང་的解说简略版完毕。 嗡 斯瓦斯帝！嘿热嘎，吉祥坛城一切之主。不执著于差别，至尊掘藏洲。恒时于头顶礼拜您的莲足。略述四种广大圆满之解说。总的来说，进行圆满誓言之仪轨，有五种破损之广大圆满，即供品精华之圆满，誓言物光彩之圆满，有情众生之圆满，四洲食子之圆满，忏悔罪业之圆满等。此处，那rak东竹清净五无间罪之坛城仪轨中，大车导师各自之意趣，寂怒续部经文之自宗汇集，有寂怒无边之名为东竹之补充。百字明事业续部之意趣，以百倍具足次第之口诀阐释，百族坛城以一族主汇集，有寂怒族类汇集之名。从象王猛掷续部中引用，依据kalpa断片续部无垢忏悔续部，有各自分类之坛城，有寂怒喧闹清净之名。忏悔续部第三品，如手印之使用说明，寂怒处所转变之开端，如是所说之次第，依据坛城，有寂怒处所转变之名。如是四种主张中，此处导师桑结桑瓦之意趣，特别是导师莲花生之口诀等，汇集了藏汉新旧教派之意趣，续部经文口诀之要点，掘藏洲法王所著，名为那rak东竹轮回皆解脱，依据寂怒无边之大坛城。将觉悟众生本初清净之自性，显现于誓言之坛城中，依靠与遍空果位智慧坛城无别之方法，以内蕴五蕴为所依之忏悔，依靠手印之使用说明，以忏悔之词忏悔，以四大圆满处所清净处所转变等方式
English
A Concise Explanation of Skong. A Concise Explanation of Skong. A Concise Explanation of Skong is complete. Oṃ Svasti! Heruka, Lord of all auspicious mandalas. Not clinging to differences, the venerable Terdak Lingpa. Always worshiping your lotus feet on my crown. Briefly write the explanation of the four great perfections. In general, the ritual for fulfilling vows includes five great perfections for broken vows: the perfection of offering essence, the perfection of the radiance of samaya substances, the perfection of sentient beings, the perfection of the four continents' torma, and the perfection of confessing transgressions. Here, in the mandala ritual for purifying the five inexpiable sins of Naraka Dongtruk, the intentions of the great chariot masters, the self-tradition compilation of the peaceful and wrathful tantras and scriptures, there is the supplement to Dongtruk known as the Peaceful and Wrathful Infinite. The intention of the Hundred Syllable Mantra's activity tantra, explained with the hundredfold complete sequence of instructions, the hundred families' mandala gathered by one family lord, is known as the Peaceful and Wrathful Families Gathering. Quoting from the Elephant King's Violent Throwing Tantra, based on the Kalpa Fragment Tantra and the Immaculate Confession Tantra, there are mandalas divided into separate families, known as the Peaceful and Wrathful Tumultuous Purification. The third chapter of the Confession Tantra, according to the manual of hand gestures, the beginning of the Peaceful and Wrathful Place Transformation, the order as spoken, based on the mandala, is known as the Peaceful and Wrathful Place Transformation. Among these four assertions, here, the intention of the teacher Sangye Sangwa, and especially the instructions of the great teacher Padmasambhava, etc., gathering all the essential points of the sutras, tantras, and instructions of the old Tibetan and Chinese schools, written by the great treasure revealer, the Dharma King Terdak Lingpa, called Naraka Dongtruk, Liberation from All Samsara, based on the great mandala of the Peaceful and Wrathful Infinite. Manifesting the originally pure nature of the aggregates of awareness as the samaya mandala, relying on the method of being inseparable from the wisdom mandala of all-pervading fruition, with the confession based on the inner aggregates as the support, relying on the manual of hand gestures, confessing with words of repentance, with the four great perfections, place purification, place transformation, etc.
Chinese
是关于供品器具的忏悔，以及与自入相关联的空行母食子灌顶和智慧力灌顶，并以此为基础进行秘密菩提心忏悔。如此忏悔的奇妙方法有四种。这里，通过包含四种大圆满，进行外在供品积聚的忏悔。关于供品器具的陈设方式和供养方式，分为两种。第一种包括：四种供品，即药供、食子、血供和灯供的陈设方式；它们的意义；以及以自生自显的方式供养它们。首先，在任何地方，在具备方形台座的右、左、前三面的分层台座上，陈设用水彩绘制的寂静与忿怒本尊坛城。在台座后方较高的台子上，放置自生寂静与忿怒本尊的圆形、膨胀的食子，周围环绕着与本尊数量相符的钩形图案，左右两侧陈设药和血供。坛城前方中央放置类似于上师食子的空行母食子，四面有向上生长的莲花瓣，边缘用钩形图案装饰，上面点缀着丸药。简而言之，在其右侧陈设白色、膨胀的寂静食子，底部环绕着四十二个钩形图案；左侧陈设忿怒食子，即威力食子，底部环绕着五十八个钩形图案，左右两侧陈设药和血供即可。如果想要更详细，可以按照与本尊数量相符的寂静与忿怒食子陈设方式，将台座第一层的右侧部分陈设寂静食子，左侧部分陈设忿怒食子。现在通常的做法是，第一层陈设寂静食子，第二层陈设忿怒食子，第三层陈设与本尊数量相符的甘露，第四层同样陈设血供，如果有第五层等，则陈设与本尊数量相符的酥油灯，如果没有，则陈设在前方中央。无论如何，所有供品都应保持清洁，并以美观的方式陈设。第二部分分为四点，第一点是甘露的意义。甘露的意义在于，从实相的角度来看，轮回与涅槃的一切本来就存在于甘露的自性中。《甘露宝藏八品》中说：“三有本来就是五甘露，未经造作，任运成就圆满佛。”又说：“与一切佛平等结合，自生本来清净。”
English
This is about the confession of offering implements, and the empowerment of the Dakini Torma and the empowerment of the power of knowledge in connection with self-entry, and based on this, the confession of the secret Bodhicitta. Thus, there are four wonderful methods of confession. Here, through the inclusion of the four great fulfillments, the confession of accumulating external offering implements is performed. Regarding the method of arranging offering implements and the method of offering, there are two aspects. The first includes: the method of arranging the four offerings of medicine, torma, rakta, and lamps; their meaning; and the method of offering them in a self-arising and self-manifesting manner. First, wherever there is a square platform, on the tiered platform with the right, left, and front three sides, a mandala of peaceful and wrathful deities painted with watercolors is arranged. On the higher platform behind the platform, a round, bulging torma of self-generation peaceful and wrathful deities, surrounded by hooks corresponding to the number of deities, is placed, with medicine and rakta arranged on the right and left sides. In the center in front of the mandala, a Dakini torma resembling a Lama torma is placed, with four sides of upward-growing lotus petals, the edges decorated with hooks, and adorned with pills. In short, on its right, a white, bulging peaceful torma is arranged, with forty-two hooks surrounding its base; on the left, a wrathful torma, a power torma, is arranged, with fifty-eight hooks surrounding its base, and medicine and rakta are arranged on the right and left sides. If you want to be more detailed, you can arrange the peaceful and wrathful tormas corresponding to the number of deities, with the right side of the first tier of the platform arranged with peaceful tormas and the left side with wrathful tormas. Currently, the practice is to arrange peaceful tormas on the first tier, wrathful tormas on the second tier, nectar corresponding to the number of deities on the third tier, and rakta on the fourth tier. If there is a fifth tier, etc., then butter lamps corresponding to the number of deities are arranged, and if not, they are arranged in the center in front. In any case, all offerings should be clean and arranged in a beautiful manner. The second part is divided into four points, the first point being the meaning of nectar. The meaning of nectar is that, from the perspective of reality, all of samsara and nirvana inherently exist in the nature of nectar. In the "Eight Chapters of Nectar Treasure," it says: "The three realms are inherently five nectars, uncreated, spontaneously accomplished, perfect Buddha." It also says: "Equally united with all Buddhas, self-born, primordially pure."
Chinese
所谓的母质甘露，正如《根本续秘密藏》中所说：“白精红精大小便，清净器中水不舍。”因此是五甘露。而那些成为其辅助和相遇的物质，则被称为药甘露。像这样，根本和辅助都完整调合，称为“根本八支分千调和阿姆利塔”。五甘露的根本八种也有：先前产生的根本八种，外在的根本八种，内在的根本八种，秘密的根本八种，扎根的根本的根本八种，缠绕的树干的根本八种，分出的枝干的根本八种，成熟的果实的根本八种。像这样，据说甘露的根本有八八六十四种。支分千种是：五种甘露每一种都有一百种内在成分，总共五百种；再加上每一种的辅助五百种，总共圆满一千种，如法调合后修成，这被称为甘露阿姆利塔，藏语中也称为不死之物，也称为拉萨亚那，即摄取精华。而种植这种甘露阿姆利塔的基础是，被称为“扎嘎达巴沃”的五种酒，即青稞酒、小麦酒、稻米酒、葡萄酒、蜂蜜酒，加上花酒共五种。在这种具备五种酒的基础之上，加入上述的甘露阿姆利塔，这种甘露药供的功德是，《意集经》中说：“甘露之器是颅器，精华是菩提心之流，缘起是三字能力所成，意义是不生不灭，作用是摧毁分别之网。因此甘露阿姆利塔，供奉于天神则满足其意，供奉于姊妹则使其守誓，供奉于敌人则将其化为灰烬，供奉于魔障则使其沉醉，供奉于物质则产生力量，无论供奉于何者皆具威力。”如是说。如今大多数的仪轨师，在两种容器中倒入一些劣质酒和一滴血或肉，念诵一些加持的词句，就自认为可以代替甘露和红酒。然而，这很难满足天神的心意，也很难使护法神守誓。如果不能做到这些，又怎么能获得所需的成就和事业呢？
English
The so-called mother substance nectar, as stated in the Root Tantra Secret Essence: "White essence, red essence, large excrement and flesh, do not discard the water in a pure vessel." Therefore, it is the five nectars. And those substances that become its support and encounter are called medicine nectar. Like this, the root and support are completely combined, called "Root Eight Branches Thousand Combined Amrita." The root eight of the five nectars also have: the previously arisen root eight, the external root eight, the internal root eight, the secret root eight, the clinging root of the root eight, the entwined trunk root eight, the branching limb root eight, the ripening fruit root eight. Like this, it is said that the roots of nectar are eight eights, sixty-four kinds. The thousand branches are: each of the five nectars has a hundred internal components, totaling five hundred; plus the five hundred supports of each, totaling a thousand, which are properly combined and accomplished. This is called nectar Amrita, also called the immortal substance in Tibetan, and also called Rasayana, which means extracting essence. And the basis for planting this nectar Amrita is the five kinds of alcohol called "Jagadpawo," which are barley wine, wheat wine, rice wine, grape wine, honey wine, plus flower wine, totaling five kinds. On this basis of having five kinds of alcohol, adding the above-mentioned nectar Amrita, the merit of this nectar medicine offering is, as stated in the Gongdü: "The vessel of nectar is the skull cup, the essence is the stream of Bodhicitta, the condition is made by the power of the three syllables, the meaning is no birth and no death, the action is to destroy the net of conceptualization. Therefore, nectar Amrita, if offered to the gods, it fulfills their intention, if offered to the sisters, it makes them keep their vows, if offered to the enemy, it turns them to ashes, if offered to the obstacles, it intoxicates them, if offered to the substance, it generates power, whatever it is offered to, it has power." So it is said. Nowadays, most ritual performers pour some inferior wine and a drop of blood or meat into two kinds of vessels, and recite some words of blessing, and then assume that it can replace nectar and red wine. However, it is difficult for this to satisfy the minds of the deities and to make the Dharma protectors keep their vows. If these cannot be done, how can one obtain the desired accomplishments and activities?
Chinese
因此，虽然仅仅是仪轨的形象，但为了聚集天神和誓言者，需要修行者誓言清净且具备见解，咒语和仪轨纯正且禅定清晰，物品和用具齐全且清洁等。第二，朵玛的含义是：在与大地平齐的珍宝宫殿朵玛盘中，朵玛本身要通过修习去除物质自性的执着，并将其观想为欲妙甘露的堆积。也就是说，通过父续母续方便智慧双运，在无二大乐的境界中圆满誓言，是誓言物的主要部分，所以通常要摆放在中央，如上所述。第三，血供的含义是：一般来说，血供有五种。存在之基的血供是水大。显现表相的血供是变成红色的程度。不变意义的血供是自证智慧的自性，无边显现。轮回之因的血供是母亲的子宫血。大果的血供是降伏恶魔罗睺罗的心血，分为五种。如果细分，血供包含八根本和三十五支分。如果简要概括要义，摩诃血供、根本血供、秘密血供这三种主要出现在无上瑜伽仪轨中。其中，摩诃血供指的是降伏恶魔的大血，但现在只是作为象征，用牦牛、山羊等动物的干净血来代替。根本血供指的是容器和精华产生的根本原因，也用干净的水加入信都拉等八根本血供和支分的物品来象征。秘密血供指的是未被堕落法玷污的具相明妃的莲花血。另一种说法是，如果从舍弃和对治的角度来说根本血供，十二缘起是流转轮回的原因，而它的根本是无明，通过智慧之火摧毁它，就是从轮回中解脱的血供。经中说：以六因解脱轮回的血供供养。如果从对治的角度来说，三毒为因，显现为三界