English
It is so. After such clarity, when counting the recitation, one visualizes oneself at the heart of the Great Glorious One, on a lunar disc, a fully colored white wisdom being holding a vajra and bell, at the center of their heart, in the middle of a vajra-seed-syllable, a red Hūṃ the size of a mustard seed, like a reversed fire, countless red Hūṃ radiating in the ten directions. Striking the hearts of the Great Glorious One, the mothers, and the ḍākinīs, stimulating their heart streams to gather back, one focuses on all their blessings and siddhis being gathered into one's own Hūṃ. The essence to be recited is the eight-syllable "Ru-lu". Furthermore, Oṃ is the father Heruka, Ru is the mother Krodheśvarī, Ru is the four families of Heruka, Lu is all the mothers, Hūṃ is the stimulation of the heart commitment, Bhyo is the powerful mothers, the final Hūṃ is the gathering of siddhis. Thus, one should offer the recitation. In the stage of the generation phase, there are four types of practice: recitation, approaching recitation, accomplishment, and great accomplishment. To visualize oneself as the body of the Great Glorious One is recitation. To visualize oneself as the mother Krodheśvarī is approaching recitation. To generate sixteen subtle bindus from the union of the father and mother is accomplishment. To understand that all of these are unborn and equal in the realm of reality is great accomplishment. The signs of heat for performing recitation and accomplishment are as follows: To clearly visualize the Great Glorious One surrounded by sixteen subtle bindus is the sign of manifest heat. When one is performing the practice, the emanation of light from the body is the sign of light heat. From that, the arising of sound and the appearance of form, all other signs of heat are included within the light. Thus, the arising of heat is great accomplishment. Fourthly, combining the instructions with the complete stage of gathering is as follows: All phenomena of mind and mental factors, in ultimate truth, are unborn and unceasing, equal in the expanse of reality, free from the elaborations of signs. That itself is the nature of reality, therefore it is called "truth." To realize such a nature of reality without error through awareness and wisdom is called "accomplishment" or "practice." The single bindu, indivisible from the expanse and awareness, is the only one, the indivisible realm of reality. As it is said in the scriptures, combining it with the meaning of "Ru-lu" is as follows: Oṃ is the non-abiding wisdom of truth. Ru is the great bliss of the expanse of space. Lu is the pure realm of Samantabhadrī. Bhyo is the great bliss of the mind of enlightenment.
Chinese
如是生起。 吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) 乃是，一切皆生起，然由菩提心而生，且其自性为非造作。如是，菩提心、胜义智慧，其于自心之法性中本自成就，且为非造作之独一明点。如是，胜义心之所有化现，皆汇集于胜义相续之瑜伽、持明佛陀之中。其终极亦汇集于自明菩提心、胜义智慧之中。而显现彼之方便，下者为形相瑜伽，心专注于身之明相；深者为密咒瑜伽，语之念诵与气之圆满次第；终极为法性瑜伽，心专注于心间之不坏明点等，有相与无相、无勤任运大圆满之道，依此而成就一切胜者之胜义智慧。༈ 第四，开示所有大殊胜功德之修法皆汇集于甘露清净之意趣中。总的来说，轮回与涅槃所摄之所有法，皆本自清净，超越取舍，安住于自生智慧大乐之自性中，此乃甘露清净之意趣。此理以法之甘露、义之甘露、相或药之甘露、物之甘露四种方式而确定并开示。即，法甘露皆圆满，归纳为八种方式而宣说；义甘露皆了知，归纳为八种方式而宣说；药甘露皆专注，归纳为八种方式而宣说；圣物甘露皆修持，归纳为八种方式而宣说。第一，若归纳一切法，则圆满于自心；若归纳一切药，则圆满于五味；若归纳一切誓言，则圆满于三根本；若归纳一切事业，则圆满于怀摄诛杀；若归纳一切坛城，则圆满于八坛城；若归纳一切智慧，则圆满于五智慧；若归纳一切修法，则圆满于甘露修法；若归纳一切佛陀，则圆满于金刚界，如是为八。又一种方式，一切法皆为菩提心大乐
English
Thus arising. Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is, everything arises, but arises from the mind of enlightenment, and its essence is unconditioned. Thus, the mind of enlightenment, the wisdom of true reality, is inherently established in the nature of one's own mind, and is the single, unconditioned bindu. Thus, all manifestations of the true mind are gathered into the yoga of the true continuum, the Buddha holding the hand. Its ultimate end also gathers into the self-aware mind of enlightenment, the wisdom of true reality. The means of manifesting it are: the lower, the yoga of form, focusing the mind on the clarity of the body; the profound, the yoga of mantra, the recitation of speech and the completion stage of breath; the ultimate, the yoga of dharma, focusing the mind on the indestructible bindu in the heart, etc., with signs and without signs, the effortless path of the Great Perfection, relying on these, one should accomplish the wisdom of true reality of all the victorious ones. ༈ Fourth, showing that all the practices of great supreme qualities are gathered into the intention of pure nectar. In general, all phenomena included in samsara and nirvana are inherently pure, beyond acceptance and rejection, abiding in the nature of self-arisen wisdom, great bliss, which is the intention of pure nectar. This principle is established and taught in four ways: the nectar of dharma, the nectar of meaning, the nectar of signs or medicine, and the nectar of substance. That is, the nectar of dharma is all complete, summarized and explained in eight ways; the nectar of meaning is all understood, summarized and explained in eight ways; the nectar of medicine is all focused, summarized and explained in eight ways; the nectar of sacred substance is all practiced, summarized and explained in eight ways. First, if all dharmas are summarized, they are complete in one's own mind; if all medicines are summarized, they are complete in five tastes; if all vows are summarized, they are complete in three roots; if all activities are summarized, they are complete in subjugation and liberation; if all mandalas are summarized, they are complete in eight mandalas; if all wisdoms are summarized, they are complete in five wisdoms; if all practices are summarized, they are complete in the practice of nectar; if all Buddhas are summarized, they are complete in the Vajra realm, thus there are eight. Again, in one way, all dharmas are the great bliss of the mind of enlightenment.
Chinese
哦，都齐全。八识也齐全于根本阿赖耶识。八乘也包含在甘露功德的修持中。五大、三妖、天龙八部全部都包含在法界中。五蕴和身语意三者都包含在自己的心中。所有外在的药物也都包含在五根、五谷、五精华，五药，五香，五宝，五水中。所有内在的药物也都汇集在五种誓言物中，总共有八种。如此以要诀的方式，讲述了甘露修持的要点。第二，什么是甘露的意义呢？自生的心性智慧，应知为薄伽梵吉祥黑汝迦。五大应知为五母。五蕴应知为五部。五甘露、五毒也应知为五智。五识应知为五身。三有应知为甘露坛城。一切众生应知为甘露之神。誓言物应知为真实的甘露。又有一种解释方法，饶、萨、亚、纳、达、纳、匝、亚这八个字母汇集了十万续部的意义。饶、萨、亚、纳这四个是四大，四誓言物，四蕴，应知为四部。达是虚空和识蕴，应知为菩提心。纳是五烦恼转化为五智。匝是四根和四识，应知为慈爱等四类心识。亚是色声等四者和四时，应知为八天女。如此，八个字母象征着八种智慧。另一种解释方式是，五大是五母，五蕴是五部，五甘露是五智，八识是八菩萨，八处八时是八明妃，六烦恼是六能仁，常断四边是四门。不仅如此，在修持甘露时，结合是法性，度化是慈悲，显现世间清净是殊胜的坛城，三有是红色的班杂宫殿，修行者是天神和天女，坛城是大尸陀林。在第四灌顶时，应知为金刚界，在忿怒尊时，应知为最秘密的坛城。
English
Oh, all are complete. The eight consciousnesses are also complete in the root Alaya consciousness. The eight vehicles are also contained within the practice of nectar qualities. The five elements, three demons, and eight classes of gods and demons are all contained within the realm of Dharma. The five aggregates and the three doors of body, speech, and mind are contained within one's own mind. All external medicines are also contained within the five roots, five grains, five essences, five medicines, five incenses, five jewels, and five waters. All internal medicines are also gathered into five kinds of samaya substances, totaling eight. Thus, in a concise manner, the key points of nectar practice are explained. Secondly, what is the meaning of nectar? The self-arisen wisdom of mind itself should be known as the Bhagavan Glorious Heruka. The five elements should be known as the five mothers. The five aggregates should be known as the five families. The five nectars and five poisons should also be known as the five wisdoms. The five consciousnesses should be known as the five bodies. The three realms of existence should be known as the mandala of nectar. All beings should be known as the deities of nectar. The samaya substances should be known as actual nectar. Furthermore, there is another way of explaining it: the eight letters Ra Sa Ya Na Ta Na Dza Ya contain the meaning of the hundred thousand tantras. Ra, Sa, Ya, and Na are the four elements, the four samaya substances, and the four aggregates, which should be known as the four families. Ta is space and the aggregate of consciousness, which should be known as bodhicitta. Na is the five afflictions transformed into the five wisdoms. Dza is the four faculties and four consciousnesses, which should be known as the four kinds of beings, such as loving-kindness. Ya is the four such as form and sound, and the four times, which should be known as the eight goddesses. Thus, the eight letters symbolize the eight wisdoms. Another way of explaining it is that the five elements are the five mothers, the five aggregates are the five families, the five nectars are the five wisdoms, the eight consciousnesses are the eight bodhisattvas, the eight places and times are the eight consorts, the six afflictions are the six Buddhas, and the four extremes of permanence and annihilation are the four doors. Moreover, during the practice of nectar, union is the nature of Dharma, liberation is compassion, the clarity of appearance and existence is the supreme mandala, the three realms of existence are the red Bhaṃḍa palace, the practitioners are gods and goddesses, and the mandala is the great charnel ground. At the time of the fourth initiation, it should be known as the Vajra realm, and at the time of the wrathful deities, it should be known as the most secret mandala.
Chinese
还有，坛城的庄严物是四箭、四勇士，四橛、四忿怒尊，四剑、四国王，五种地色颜料，药瓶是天神的坛城，系缚绳是菩提道，咒语的放射和收摄，药物、佛陀、伞、文殊。身上佩戴和穿戴等一切用具，应当知晓是为了供养三宝尊。总之，实义的甘露是：一切法原本就存在于身和智慧、天神和天女的坛城中，显有世间大乐的实义甘露。三界的痛苦和烦恼等一切不净，是连名字都没有的完全清净的巨大甘露，因此应当知晓这些。第三，将一切药物甘露归纳为八种观想方式来讲述：将轮涅的一切法观想为大明点。观察意之境内的阿赖耶识，如果考察无可观察的所取义，因为无法见到，所以观想境和心二者未成立为异体的空性。将五大种及其所生和安住的一切观想为药石仙丹。将无二的父续母续，殊胜的菩提心观想为甘露、秘密供养和成就。将母亲观想为种姓之母。将自己观想为种姓的主尊。观想一切修法的物质药石仙丹都具有身语意三门和方便智慧的部分。将自己的蕴、界、处一切都观想为最秘密的坛城。又，另一种方式是：观想曼扎是秘密坛城。观想班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是殊胜存在的坛城。观想容器是十六母。观想物质是十六勇士。观想药瓶是咒语的放射和收摄，是十二行谊的放射和收摄。在普贤母的虚空中，将三千世界观想为方便手印，将心识一切明亮的五种或八种智慧观想为方便手印。将鲁扎的尸体观想为宫殿。将心观想为无生无死的金刚萨埵。这是修持甘露或者道路时观想的，是教导观想三摩地坛城之义的方式。第四，一切誓