English
Also, the ornaments of the mandala are four arrows, four heroes, four stakes, four wrathful deities, four swords, four kings, five ground colors of wisdom, the medicine vase is the mandala of the deities, the binding rope is the path to enlightenment, the emanation and absorption of mantras, medicine, Buddha, umbrella, Manjushri. All the implements worn and adorned on the body, etc., should be understood as being for the purpose of offering to the Three Jewels. In short, the nectar of meaning is: all dharmas originally exist in the mandala of body and wisdom, deities and goddesses, the nectar of the meaning of great bliss of phenomenal existence. All the impurities such as suffering and afflictions of the three realms are the great nectar of complete purity without even a name, therefore these should be known. Third, all the medicine nectars are summarized into eight types of visualization and explained: Visualize all the dharmas of samsara and nirvana as a great bindu. Observing the alaya consciousness within the realm of mind, if examining the object of perception that cannot be observed, because it cannot be seen, therefore visualize emptiness in which both object and mind are not established as separate entities. Visualize all the five elements and what they produce and abide in as medicine rasayana. Visualize the non-dual father and mother tantras, the supreme bodhicitta as nectar, secret offering and accomplishment. Visualize the mother as the mother of the family. Visualize oneself as whatever is the chief deity of the family. Visualize that all the substances of practice, medicine rasayana, have the parts of body, speech, and mind, and skillful means and wisdom. Visualize all of one's aggregates, elements, and sense bases as the most secret mandala. Also, in another way: Visualize the mandala as the secret mandala. Visualize Bandha (བནྡྷ་, बन्ध, bandha, bond) as the mandala of supreme existence. Visualize the containers as the sixteen mothers. Visualize the substances as the sixteen heroes. Visualize the medicine vase as the emanation and absorption of mantras, as the emanation and absorption of the twelve deeds. In the space of Samantabhadri, visualize the three thousand worlds as skillful means mudras, visualize the five or eight wisdoms that illuminate all minds and awareness as skillful means mudras. Visualize the corpse of Rudra as the palace. Visualize the mind as the Vajrasattva who is without birth or death. This is what is visualized during the practice of nectar or the path, it is teaching the way to contemplate the meaning of the samadhi mandala. Fourth, all the samaya substanc
Chinese
现在将禅修归纳为八种方式来阐述：将三有观想为没有不净之名的，一切皆为甘露坛城；观想一切皆为佛，因为没有任何事物不是心性；观想轮回没有名称，本来就是佛；观想草、菖蒲乃至茅草，都是药园，具有五种或八种根，并具有成千上万的枝叶；观想以外内情器所包含的一切法，都是意义界和原始的二元，以及象征的父母、方便智慧二者不二的菩提心；观想外在五大为五部佛母，内在五道众生为五部佛的界、处、天神和天女、勇士和明妃的坛城；观想五甘露为五部等等的金刚界坛城；从自性任运成就的处所迎请如是智慧尊者，融入誓言尊者，观想二者无二无别。又有一种方式：观想外内情器为秘密莲花坛城；观想誓言物甘露五部为五种智慧；观想灯为智慧的自性；观想瑜伽士为父；观想瑜伽母为母；观想药物为菩提心，观想咒语的收放为光芒；观想甘露为不死、如白色珍珠一般。这是阐述修持甘露的禅修。此外，法的甘露是八万四千法蕴，因为它们能使人永远不死。所有这些法蕴的意义最终都归于此甘露之教，它以八种圆满的方式阐述。意义的甘露是，一切法本来清净，轮回、因果和死亡没有名称，这是所要证悟的意义，它以八种智慧来阐述。象征的甘露是，因为法性如此，所以一切有法的显现也是象征甘露的门径，因此称为象征的甘露，它以八种所缘的方式阐述。物质的甘露是世间被称为甘露的物质，也就是自性和
English
Now, meditation is summarized into eight aspects to explain: Contemplate the three realms of existence as having no name of impurity, everything is a mandala of nectar; contemplate everything as Buddha, because there is nothing that is not mind itself; contemplate samsara as having no name, as being enlightened from the beginning; contemplate grass, calamus, and even reeds, as medicine gardens, possessing five or eight roots, and endowed with thousands upon thousands of branches and leaves; contemplate all phenomena encompassed by outer and inner vessels and contents as the essence of meaning and primordial duality, and the signs of father and mother, the indivisibility of skillful means and wisdom, as Bodhicitta; contemplate the outer five elements as the five mothers of the families, the inner five types of beings as the mandala of the five Buddha families' realms, sense bases, gods and goddesses, heroes and heroines; contemplate the five nectars as the Vajradhatu mandala of the five families and so on; from the spontaneously accomplished place of self-nature, invite such wisdom beings, dissolve them into the samaya being, and contemplate them as non-dual. In another way: contemplate the outer and inner vessels and contents as the secret Bhaga mandala; contemplate the samaya substances, the five nectars, as the five wisdoms; contemplate the lamp as the nature of wisdom; contemplate the male yogis as fathers; contemplate the female yoginis as mothers; contemplate medicine as Bodhicitta, contemplate the emanation and absorption of mantras as rays of light; contemplate nectar as immortal, like a white pearl. This is the explanation of the meditation for accomplishing nectar. Furthermore, the nectar of Dharma is the eighty-four thousand collections of Dharma, because they cause one to be eternally free from death. The meaning of all such collections of Dharma ultimately converges in this teaching of nectar, which is explained in the manner of eight perfections. The nectar of meaning is that all phenomena are primordially pure, and that samsara, cause and effect, and death have no name; this is the meaning to be realized, and it is explained by the eight kinds of knowledge. The nectar of symbols is that because such is the nature of Dharma, all appearances of phenomena are also gateways symbolizing that nectar, therefore it is called the nectar of symbols, and it is explained in the manner of eight objects of focus. The nectar of substances is the substance known as nectar in the world, which is also the nature and
Chinese
精通此道者，以成就之法，令一切皆转为不死之甘露，其成就之法，如甘露续中所说。此应知为八种禅定之法。此外，还应了解其他的分类方法。如是，将所说的四种法甘露等归纳起来，可归为未混合之甘露和圆满之甘露两种。未混合之甘露，即将内外一切器情万法归纳为五甘露，并成就为五部佛。如云：“自生本初即清净。” 如是。即大便、小便、母血、红血、精液，此五甘露，内外各分八脉，是为根本之药。此等世间虽称不净，视为应舍弃之物，然若受持，则可得五部之成就，消除五毒，本来清净无垢，证悟为大清净、大乐甘露之自性，此乃与见地相符，能激发证悟平等性之力量，并能令空行众欢喜，迅速获得成就。作为其辅助和补充，有六种良药，以及阿如拉等一切土生之药，以及一切水陆众生的血肉等。或从味道、功效，或从颜色等方面，分为五部，并成就为药。此五种甘露之主要成分各有八脉，每一种又分为颜色和形状两种，故有五十种。内部誓言物的五种根本成分，又从颜色和能量上分，故有五十种，总共一百种。再以方便和智慧二分，则有二百种。再分为身、语、意、功德、事业五种，则出现一千种。故称八脉与千支相结合之药。如是，与此等种类和类别相合，作为辅助和补充，一切药类结合，则称为根本广大之精华。如是之甘露有八种意义：甘露之因，自性，行，业，功德，意义，教证，以及甘露之口诀。第一，甘露之因，即父母二尊普贤父母二尊。
English
Those skilled in this, through the method of accomplishment, transform everything into the nectar of immortality. The method of accomplishment is as stated in the Nectar Tantra. This should be understood as the method of eight meditations. Furthermore, other classifications should also be understood. Thus, the four kinds of Dharma nectar, etc., that have been taught can be summarized into two: unmixed nectar and perfect nectar. Unmixed nectar is when all outer and inner vessels and contents are summarized into the five nectars and accomplished as the five Buddha families. As it is said, "Self-born, from the beginning, completely pure." Thus, feces, urine, mother's blood, red blood, and semen—these five nectars, each divided into eight inner and outer channels, are the root medicine. Although these are known as impure in the world and considered to be discarded, if they are accepted, the accomplishments of the five families will be attained, the five poisons will be eliminated, and one will realize the nature of great purity, great bliss, and nectar, which is in accordance with the view, can stimulate the power of realizing equality, and can please the assembly of dakinis, quickly obtaining accomplishment. As support and supplement, there are six good medicines, and all earth-born medicines such as arura, and all the flesh and blood of aquatic and terrestrial beings. Either from taste, potency, or color, etc., they are divided into five families and accomplished as medicine. These five main components of nectar each have eight channels, and each is divided into two: color and shape, so there are fifty. The five root components of the inner samaya substances are also divided by color and energy, so there are fifty, totaling one hundred. Divided by skillful means and wisdom, there are two hundred. Divided into five: body, speech, mind, qualities, and activity, a thousand arise. Therefore, it is called the medicine of eight channels combined with a thousand branches. Thus, in accordance with these kinds and categories, as support and supplement, all kinds of medicine are combined, and it is called the essence of vast roots. Such nectar has eight meanings: the cause of nectar, nature, conduct, action, qualities, meaning, scriptural authority, and the oral instructions of nectar. First, the cause of nectar is the two deities, Samantabhadra and Samantabhadri.
Chinese
在世间，将苦乐、轮回涅槃、净与不净视为二元对立，并以取舍的分别念束缚自己。相反，若能了悟平等性，不起取舍之心，以智慧了知一切皆为甘露之性，则觉性于菩提心之界中，轮回、苦乐、净与不净皆成平等一味，由此证得永恒不死之甘露妙位。如是，甘露之深义皆可归纳为意义与表征二者。 首先，所表之意义甘露是：一切法本自清净之大甘露，安住于自生智慧之体性中。而修持此甘露之所有方法，可归纳为八种安住之法：于法性平等之境中，觉性平等安住；将显现世间安住于甘露之坛城中；于普贤佛母广阔之法界虚空中，觉性菩提心如旭日东升般安住；将八识聚安住于无造作之秘密殊胜大坛城中；于五蕴之五座尸陀林颅器中，五种智慧之明灯自明而安住；安住于自心本为自生智慧之信念中；安住于自身五种誓言物乃自生甘露大誓言物之信念中；安住于自之意及阿赖耶识皆为普贤父母之信念中。总而言之，于本然如是之义，以无造作之本来安住而安住，即可体验意义之甘露。 所表征之表相甘露，乃是消除衰老、疾病等，使人不死的甘露拉萨亚那之修持。其修持可归纳为八种结合之坛城：当阿赖耶识于法性空性无我之坛城中朗然显现之时，如虚空本自澄澈明朗，旭日东升之景象，即是觉性智慧与坛城之结合，此乃圆满于清净菩提心之坛城中。依靠供养之物，圆满福德与智慧二资粮，即是与无量寿佛坛城之结合，此乃圆满于义金刚界坛城中。炽燃事业之事业是，于塔那嘎那之坛城中
English
In the world, beings are bound by the conceptual thought of seeing happiness and suffering, samsara and nirvana, purity and impurity as two, and engaging in acceptance and rejection. Conversely, if one realizes equality, without acceptance or rejection, and knows with wisdom that everything is of the nature of nectar, then within the expanse of awareness, the mind of enlightenment, all of samsara, happiness and suffering, purity and impurity become of equal taste. From this, one attains the state of the supreme nectar, free from death forever. Thus, all the meaning of nectar is contained within two aspects: meaning and symbol. First, the nectar of meaning, which is to be symbolized, is that all phenomena are primordially pure, the great nectar residing in the nature of self-arisen wisdom. All the methods for practicing this are contained within eight methods of abiding: Abiding awareness equally in the state of equality of reality; abiding so that appearance and existence are comprehended within the mandala of nectar; abiding awareness, the mind of enlightenment, like the rising sun in the vast space of the bhaga of the all-good mother; abiding the eight aggregates of consciousness, uncorrected, in the great mandala of supreme secret; abiding the five aggregates as five self-illuminating lamps of wisdom within the five skull cups of the charnel ground; abiding the thought that one's own mind is primordially self-arisen wisdom; abiding the thought that one's own five samaya substances are the great self-arisen nectar samaya substances; abiding the thought that one's own mind and the base consciousness are Samantabhadra and Samantabhadri. In short, by abiding in the meaning of what is as it is, uncorrected and as it is, one experiences the nectar of meaning. The nectar of the symbol, which is to be symbolized, is the practice of the nectar rasayana, which eliminates aging, decline, disease, and so forth, and makes one immortal. Its practice is contained within the mandala of eight unions: When the base consciousness clearly appears in the mandala of emptiness and selflessness of reality, like the sun rising in the sky that is primordially clear and bright, this is the union of awareness and wisdom with the mandala, which is perfected in the mandala of pure bodhicitta. Relying on offerings, perfecting the accumulations of merit and wisdom, is the union with the mandala of Amitayus, which is perfected in the mandala of the Vajradhatu of meaning. The activity of blazing karma is in the mandala of Tanagana.