English
First, the meaning is explained by this. The excellence lies in the fact that the meaning being explained is the great bliss of nectar, on the basis of three or four purities, there is no conceptual cycle, like a mother cow. Because there is no definite knowledge, it is strongly believed that poison is medicine and filth is clean. What is that? From "everything arises from the five elements" to "there is nothing," it means that the pill arising from the five manifesting elements is pure awareness itself. Since both the base and things are pure, what appears due to the cause of conceptualization is like bitter poison, therefore things are uncertain. Then, is it different? "Everything without exception is from one cause" means that since the awareness of self-nature is nothing, it can appear as anything, therefore it appears. Appearing as anything is just an illusion, there is no author. No one has done it, yet it is being done. These two situations were spoken. Therefore, it is only conceptualization, in its essence it is the great bliss of nectar, one must be certain of this meaning. To explain the purpose, from two aspects, to explain the common purpose. "Bound separately by the ropes of conceptualization," from "body, place, enjoyment of various kinds" to "purification," it means that by practicing medicine, the cause and effect of samsara are purified, therefore one must strive. And "complete liberation" etc. Whatever exists in the common eight and the three doors are combined with the three ultimate truths of the Great Vehicle. The bodhisattva of the tenth bhumi also completely concludes with vajra-like wisdom, and with essence and the three, simultaneously achieves perfection, therefore, use the near path excellence to strive for this meaning, benefiting all. It means to choose actions without acceptance or rejection. "The root is the realization of the nature of bodhicitta," from "realization" to "union," it means to encourage seeing and practicing the meaning of the nature of mind, and to encourage acting without attachment with the great essence of action, this is the action of both the path of practice. To explain the great qualities of nectar. "The supreme nectar is the realm of equality" etc. Material nectar, whether common or special, has fierce outer and inner divisions. The nectar of Dharma, whether common or profound, has become nectar, is the non-dual truth, is the nature of the five. Therefore, for it, due to causes and conditions, there is no momentary continuity, one must know that this is to be practiced. This meaning
Chinese
出现的处所是日月，也是名声的五大元素。它的作用是没有舍弃清净的污垢等。因此，我的所作所为，是圆满自性，如理成办五道众生的利益。为了五等，无量加持，也有这两个必要。将黄金转化为药物，驱散黑暗。这是永恒甘露转变处所的比喻。为了显示特殊的比喻。此外，成就各种必要，这是为了成就一般两个必要之外的不同之处。特别是，调伏毒药是什么？从因缘产生的各种毒药。从调伏的角度来说。从饮食不调引起的等等，以及从根本产生的真实，以及依缘而生的有力量的集合，以及龙毒真实，以及其他种类的恶劣混合物。其他收集的是地毒，蜜蜂毒、trai ma ti'a 毒等是外在的。另外，由贪嗔引起的，三五烦恼，能取所取，愚痴，以及从因缘产生的分别念。这些本身就是大甘露，本来就是自然成就的，为了以自贬的方式将自身炼成大药，为了净化，观想完整的坛城，意思是，从根本支分各自生起本尊，次第观想三个亲近本尊。为了显示为了自他利益而获得成就。在五个地方融入五种种子。意思是，出现六种征兆后，将瓶灌顶融入顶、心、脐、密处，用伞盖五种子融入，完全转化，从而认为获得五种果实。为了自他利益，与此不同的是，从任何一个字母融入甘露，从顶开始，特别是对于被毒控制的，要将它转化为甘露。为了获得有相的境界。在根本续第五品中结合。融入平等法界，阿火，意思是，这样通过甘露灌顶，通过它来实现自然成就。灌顶的功德是，融入支分，则获得对一切无碍的行走。融入语言，则获得言说的法轮。
English
The place of arising is the sun and moon, and also the five elements of fame. Its function is without abandoning pure defilements and so on. Therefore, what I do is the perfect nature, accomplishing the benefit of the five types of beings as it should be. For the sake of the five and so on, immeasurable blessings, there are also these two necessities. Transforming gold into medicine and dispelling darkness. This is an analogy of the eternal nectar transforming the place. In order to show a special analogy. Furthermore, accomplishing various necessities, this is in order to accomplish the differences beyond the general two necessities. In particular, what is the taming of poison? All kinds of poisons arising from conditions. From the point of view of taming. From indigestion and so on, as well as the reality arising from the root, and the powerful collection arising from interdependence, and the real dragon poison, and other kinds of bad mixtures. Other collections are earth poison, bee poison, trai ma ti'a poison, etc. are external. In addition, caused by attachment and aversion, the three or five afflictions, the apprehended and the apprehender, ignorance, and the collection of thoughts arising from causes and conditions. These themselves are great nectar, originally spontaneously accomplished, in order to refine oneself into a great medicine by means of self-deprecation, in order to purify, contemplate the complete mandala, meaning, from the root branches, each arising as a deity, successively contemplate the three close deities. In order to show the attainment of accomplishment for the benefit of oneself and others. In the five places, dissolve the five seeds. It means that after the six signs appear, the vase empowerment is dissolved into the crown, heart, navel, and secret place, and the umbrella cover is dissolved with the five seeds, completely transformed, thereby thinking that the five fruits are obtained. For the benefit of oneself and others, differently from this, from any one of the letters, dissolve the nectar, starting from the crown, especially for those controlled by poison, it should be transformed into nectar. In order to obtain the realm of appearance. Combine in the fifth chapter of the root tantra. Dissolve into the realm of equality, a ho, meaning, in this way, through nectar empowerment, through it, spontaneous accomplishment will be realized. The merit of empowerment is, if dissolved into the limbs, then one obtains unobstructed movement in everything. If dissolved into speech, then one obtains the wheel of speech.
Chinese
已获得。从无有可获得之处，获得各种成就的喜悦。金刚秘密之语。如是说。如所说，在下界，密咒之主金刚手菩萨聚集，向具缘者米拉日巴显示了这些话语。为了显示以五寂静部族净化之语。吽，自性嗔恨金刚，等等。如所解释，药物、班杂，根和枝干都已安排好。相遇和保护都已完成。或者，将缠绕物混合，与达尔族相似，覆盖并净化。中央的菩提萨埵等十个音节的排列，通过三种仪式，将五部族生起为父母。各自以咒语净化，手持班杂，一句一句地念诵这些话语，使之具有生命力。自性的觉性显现。菩提心，清净的嗔恨，生起为金刚部族。以嗔恨的方式来平息嗔恨，将二元对立的慈爱和嗔恨结合起来，通过部族的净化，成为大慈悲之心。嗡，自性愚痴法身，等等。从大便嗡中，生起如来部族，以此净化愚痴，消除无明，与自生智慧的成就者分离，为了法身部族，持续不断地出现。智，自性我慢功德，等等。从芒萨智的种子字中，生起自性觉性功德部族，净化我慢。功德即是大悲心成就广大意义，劝请声闻缘觉大乘，将殊胜智慧安立于地上等等，与圆满分离。舍，自性等贪欲语，生起为莲花部族。功德和自性，不舍离贪欲。阿，自性事业金刚，等等。从尿液自性觉性中，生起有意义的成就，通过事业圆满二利，成办十四种意义。木，是佛母的字母，持有甘露的特征，生起为五佛母。在后面的情况下，说不希望被他者使用。自性智慧光明，无有阻碍。甚至五个微小的部分，自性觉性，自性光明，是自性智慧。
English
Obtained. From the state of having nothing to obtain, the joy of obtaining various accomplishments. Vajra secret words. Thus it is said. As it is said, in the lower realms, the Lord of Secrets, Vajrapani, gathered and showed these words to the fortunate Mila. In order to show the words purified by the five peaceful families. Hum, the self-nature is wrathful vajra, and so on. As explained, medicine, bandza, roots and branches are arranged. Meeting and protection are completed. Or, mixing the entanglements, similar to the Dar race, covering and purifying. The arrangement of ten syllables, such as the Bodhisattva in the center, through three rituals, the five families are generated as father and mother. Purifying each with mantras, holding the bandza in hand, reciting these words one by one, making them alive. The self-nature's awareness appears. The mind of enlightenment, pure wrath, arises as the Vajra family. Pacifying wrath with wrath, combining the duality of love and hatred, through the purification of the family, it becomes the heart of great compassion. Om, the self-nature is ignorance dharmakaya, and so on. From the excrement Om, the Tathagata family arises, thereby purifying ignorance, eliminating ignorance, separating from the achiever of self-born wisdom, for the sake of the Dharmakaya family, it appears continuously. Tri, the self-nature is pride merit, and so on. From the seed syllable of Mangsa Tri, the self-nature awareness merit family arises, purifying pride. Merit is the great compassion accomplishing vast meaning, urging the Shravakas, Pratyekabuddhas, and Mahayana, establishing supreme wisdom on the ground, and so on, separated from completeness. Hri, the self-nature, such as desire speech, arises as the Lotus family. Merit and self-nature, not abandoning desire. Ah, the self-nature is the action hero, and so on. From the urine self-nature awareness, the meaningful accomplishment arises, through the action accomplishing the two benefits, accomplishing fourteen meanings. Mu, is the mother's letter, holding the characteristics of nectar, arises as the five mothers. In the latter case, it is said that it is not desired to be used by others. Self-nature wisdom is clear light, unobstructed. Even the five tiny parts, self-nature awareness, self-nature clear light, is self-nature wisdom.
English
It is generated as the great mother. Therefore, its merit lies in abandoning laziness and the six distractions, because its nature is non-dual. That compassion without it is unobstructed in anything, because it is the basis of non-attachment. The general merit is: purifying afflictions with six wisdoms, that is, with the five wisdoms of the father and mother and the wisdom of suchness, these six purify the five afflictions and formations, thereby seeing reality itself. Some say that the medicine deity Manjushri is generated from Rasayanala Muma and then purified, but I do not like this rough statement. At the time of subduing, it is not considered that Manjushri blesses, but rather to first subdue the five supreme causes as the cause of nectar, and for the sake of fulfilling the vows. The method of subduing it is: purifying the three poisons is the three bodies, purifying the five paths is the five wisdoms. Cutting off the root of samsara is the sword of wisdom, which is reversing the order. First, clearly visualize what is to be subdued, that is, the four petals of the heart lotus and its center, Asunritritripridu, arranged in pairs in order. Then, visualize in order from the center Om (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), byam, swamam, hum lam, ham tam. Starting from the north, through the sequence of three rituals, purify the seed syllables, speech, and mind, and then gradually manifest the five families, merging them in turn through combination. The central Vairochana also becomes invisible. Thus, with the nature of the five wisdoms, the five families purify the five seed syllables, and then with ram (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Ram), yam (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yam), and kham (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：Kham), burn, scatter, and wash, thereby purifying in the dharmata, which is subduing the three poisons with the actions of the three bodies. Therefore, cutting off the habitual tendencies of samsara from the root is the sword of wisdom. Gather in Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) and scatter with Ho (藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：Ho), burn with Ram (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Ram) and throw with Phat (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phat). Combine method and wisdom, and let the bindu dissolve into the space. Then, from the non-dual space, meditate on the body of the wisdom being, that is, subdue in the dharmata with three syllables, burn the six consciousness seeds, transform them into six Hums (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), draw one Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) to the nose, and then from the nose emit eight rays of light, reaching the space of the mother, through the combination of rituals, clearly manifest the colors filling the body, and then lift it with the moon and wind, and throw it with Phat (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phat) to Akanishta, like the noose of the noble method. In order to show the use of medicine,