English
Is about the confession of the assembly of offerings, and the empowerment of the Dakini Torma ritual and the empowerment of the power of awareness related to self-integration, thereby performing the secret Bodhicitta confession. There are four kinds of wonderful methods for such confession. Here, with the four great perfections and purifications, the confession of accumulating external offerings is performed. There are two methods: the method of arranging the offering implements and the method of offering. First, there are three methods: the method of arranging the four offerings of medicine, blood, and lamps, as well as their meanings, and the method of offering them in a naturally arising manner. First, in any place, prepare a square platform with steps on the left, right, and front sides. On top of it, draw the mandala of the peaceful and wrathful deities with colored paints. On the high platform behind the platform, place the self-arising peaceful and wrathful Torma, which is round and bulging, surrounded by hook-shaped patterns corresponding to the number of deities, with medicine and blood arranged on the left and right sides. In the center of the front of the mandala, place the Dakini Torma, similar to the Lama Torma, with lotus petals standing upright on four sides, decorated with hook-shaped patterns in between, and dotted with pellet-like objects on top. In short, on its right side, place the white, bulging peaceful Torma, with forty-two hook-shaped patterns surrounding its base; on the left side, place the wrathful Torma, the glorious Torma, with fifty-eight hook-shaped patterns surrounding its base. It is sufficient to arrange medicine and blood on the left and right sides. If a more extensive arrangement is desired, the Tormas can be arranged according to the number of peaceful and wrathful deities, that is, the peaceful Torma on the right side of the first layer of the platform, and the wrathful Torma on the left side. The current practice is to place the peaceful Torma on the first layer, the wrathful Torma on the second layer, the nectar equal to the number of deities on the third layer, and the blood offering equal to the number of deities on the fourth layer. If there is a fifth layer, etc., place butter lamps equal to the number of deities; if not, arrange them in the center of the front. In any case, all offerings should be kept 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 ultimate reality, all Samsara and Nirvana inherently exist in the nature of nectar. The "Eight Chapters of the Nectar Treasury" says: "The three realms are inherently the five nectars, unmade, spontaneously perfect, and fully enlightened." It also says: "Equally united with all Buddhas, self-born, primordially pure."
Chinese
哦！所谓的圣物甘露，在《根本续·秘密藏》中说：“白精、红精、大小便，清净器皿之水不舍弃。”因此是五甘露。而那些成为它的辅助和相遇之物，则被称为药甘露。像这样，根本和辅助都齐全地调合，即“八根千枝调合阿弥陀（梵文：amṛta）。”甘露五的八根也有：先出的八根，外面的八根，里面的八根，秘密的八根，刺痛根本的八根，缠绕树干的八根，分开枝干的八根，成熟果实的八根。这样，甘露的八根共有八八六十四根。千枝是：五种甘露每一种都有一百种内在成分，总共五百种；而每一种的辅助五百种，总共加起来有一千种，如法调合后修成，这被称为甘露阿弥陀（梵文：amṛta）。藏语中， 是不死之物，也叫拉萨亚那，即摄取精华。而种植这甘露阿弥陀（梵文：amṛta）的基础是，所谓的“扎嘎达波”，即五种酒：青稞酒、小麦酒、稻米酒、葡萄洒、蜂蜜酒，即五种花酒。在具备这样五种酒的基础之上，种植上述的甘露阿弥陀（梵文：amṛta），其甘露药供的功德是，在《意集经》中说：“甘露之器是颅器，精华是菩提心流，缘是三果能力所成，义是无有生与死，业是摧毁分别网，因此甘露阿弥陀（梵文：amṛta），供于天众则圆满喜悦，供于世间则守护誓言，供于敌人则扬为灰尘，供于魔障则使其昏迷，供于物则生起能力，无论供于何者皆具力量。”如此宣说。如今大多数的仪轨师，在两个器皿中倒入一些劣质酒和一滴肉或血，口中念诵一些加持词句，就自认为可以代替甘露和血供。然而，这样很难使天众誓言圆满，也难以使护法守护誓言。如果不能做到这些，那么所需要的成就和事业等
English
O! The so-called sacred substance nectar, in the Root Tantra Secret Essence it says, "White essence, red essence, great excrement and urine, the water of a pure vessel is not discarded." Therefore, it is the five nectars. And those substances that become its support and encounter are called medicine nectars. Thus, when the root and support are completely combined, it is said, "Eight roots and a thousand branches combined Amrita (Sanskrit: amṛta)." The eight roots of the five nectars also have: eight roots of origin, eight external roots, eight internal roots, eight secret roots, eight roots of stinging roots, eight roots of entwining trunks, eight roots of branching branches, and eight roots of ripening fruits. Thus, it is said that there are sixty-four roots of nectar, eight times eight. The thousand branches are: each of the five nectars has a hundred internal components, totaling five hundred; and the five hundred supports of each, totaling a thousand, are properly combined and accomplished, this is called nectar Amrita (Sanskrit: amṛta). In Tibetan, It is the substance of immortality, also called Rasayana, which means taking essence. And the basis for planting this nectar Amrita (Sanskrit: amṛta) is, the so-called "Jagadpawo," which is the five kinds of alcohol: barley wine, wheat wine, rice wine, grape wine, honey wine, which are the five kinds of flower wine. On the basis of having such five kinds of alcohol, planting the above-mentioned nectar Amrita (Sanskrit: amṛta), the merit of its nectar medicine offering is, in the Gongdü it says, "The vessel of nectar is a skull cup, the essence is the stream of Bodhicitta, the condition is made by the power of the three fruits, the meaning is the absence of birth and death, the action is to destroy the net of discrimination, therefore nectar Amrita (Sanskrit: amṛta), if offered to the gods, it fulfills joy, if offered to the siblings, it keeps the oath, if offered to the enemy, it scatters into ashes, if offered to the obstacles, it makes them intoxicated, if offered to the substance, it generates power, whatever it is offered to, it is endowed with strength." Thus it is said. Nowadays, most ritual performers pour some inferior wine and a drop of meat or blood into two vessels, and recite some blessing words, and they think that it can replace nectar and blood offering. However, it is difficult for this to fulfill the vows of the deities and to make the protectors keep their vows. If these cannot be done, then the necessary accomplishments and activities, etc.
Tibetan
་ཀྱང་ག་ལ་འབྱུང་སྟེ། ཆོ་གའི་གཟུགས་བརྙན་ཙམ་དུ་ཟད་མོད། ལྷ་དང་དམ་ཅན་འདུ་བར་བྱེད་པ་ལ་སྒྲུབ་པ་པོ་དམ་ཚིག་གཙང་ཞིང་ལྟ་དགོངས་དང་ལྡན་པ། སྔགས་ཚིག་དང་ཆོ་ག་དག་ཅིང་ཏིང་འཛིན་གསལ་བ། རྫས་དང་ཡོ་བྱད་འཛོམ་ཞིང་གཙང་སྦྲ་ཐོན་པ་སོགས་དགོས་པར་གསུངས་པའི་ཕྱིར་རོ། །གཉིས་པ་གཏོར་མའི་གོ་དོན་ནི། གཏོར་གཞོང་རིན་པོ་ཆེའི་གཞལ་ཡས་ཁང་ས་གཞི་དང་མཉམ་པའི་ནང་དུ་གཏོར་མ་ཉིད་རྫས་རང་ག་མའི་རྟོག་པ་སྦྱོང་ནས་འདོད་ཡོན་བདུད་རྩིའི་ཕུང་པོར་རྟོགས་པར་བྱ་བ་སྟེ། དེ་ཡང་ཡབ་ཡུམ་ཐབས་ཤེས་སྣང་སྟོང་ཟུང་དུ་འཇུག་ཅིང་གཉིས་མེད་བདེ་བ་ཆེན་པོའི་ཀློང་དུ་ཐུགས་དམ་ཡོངས་སུ་སྐོང་བར་བྱེད་པའི་དམ་རྫས་ཀྱི་གཙོ་བོ་ཡིན་པས་སྤྱིར་བཏང་དབུས་སུ་བཤམས་དགོས་པ་ཡང་དེ་ལྟར་ཡིན་ཞིང་གོང་དུ་ སྨོས་པ་ལྟར་རོ། །གསུམ་པ་རཀྟའི་གོ་དོན་ནི། སྤྱིར་རཀྟ་ལ་རྣམ་པ་ལྔ་སྟེ། སྲིད་པ་གཞིའི་རཀྟ་ནི་འབྱུང་བ་ཆུ། སྣང་བ་བརྡའི་རཀྟ་ནི་ཁ་དོག་དམར་པོར་གྱུར་ཚད། འགྱུར་མེད་དོན་གྱི་རཀྟ་ནི་སོར་རྟོག་ཡེ་ཤེས་ཀྱི་བདག་ཉིད་སྣང་བ་མཐའ་ཡས། འཁོར་བ་རྒྱུའི་རཀྟ་ནི་མའི་མངལ་ཁྲག འབྲས་བུ་ཆེན་པོའི་རཀྟ་ནི་གདུག་པ་རཱུ་ཏྲ་བསྒྲལ་བའི་སྙིང་ཁྲག་སྟེ་རྣམ་པ་ལྔར་བཤད། དེ་ལ་དབྱེ་ན་རཀྟ་རྩ་བ་བརྒྱད་དང་ཡན་ལག་སུམ་ཅུ་སོ་ལྔར་འདུས་ཤིང་། སྐབས་དོན་སྙིང་པོ་མདོར་བསྡུས་ཏེ་བཤད་ན། མ་ཧཱ་རཀྟ། མཱུ་ལ་རཀྟ། གུ་ཧྱ་རཀྟ་དང་གསུམ་ནི་བླ་མེད་གྱི་ཆོ་ག་གཞུང་ཕལ་ཆེ་བ་ལས་འབྱུང་བ་སྟེ། དེ་ལ་མ་ཧཱ་རཀྟ་ནི་གདུག་པ་ཅན་བསྒྲལ་བའི་ཁྲག་ཆེན་པོ་ལ་འཇུག་ཀྱང་། ད་ལྟ་ནི་དམིགས་རྟེན་ཙམ་དུ་སྲོག་ཆགས་གཡག་དང་ར་སོགས་ཀྱི་ཁྲག་གཙང་མས་རུང་མཐུན་དུ་མཛད། མཱུ་ལ་རཀྟ་ནི་སྣོད་བཅུད་ཆགས་པའི་རྒྱུའི་རྩ་བ་ལ་འཇུག་ཀྱང་རུང་མཐུན་ཆུ་གཙང་མ་ལ་སིནྡྷུ་ར་སོགས་རཀྟ་རྩ་བ་བརྒྱད་དང་ཡན་ལག་གི་རྫས་རྣམས་ཚང་བའམ་ཅི་འབྱོར་བཏབ་པས་མཚོན་པར་བྱེད། གུ་ཧྱ་རཀྟ་ནི་མཚན་ལྡན་མ་གྲོང་པའི་ཆོས་ཀྱིས་མ་གོས་པའི་པདྨ་རཀྟ་ལ་བཤད་དོ། །ཡང་རྣམ་པ་གཅིག་ཏུ་ན་མཱུ་ལ་རཀྟ་ནི་སྤང་བྱ་དང་གཉེན་པོའི་ཕྱོགས་ནས་བརྗོད་ན་རྟེན་འབྲེལ་བཅུ་གཉིས་ནི་འཁོར་བར་འཁྱམས་པའི་རྒྱུ་ཡིན་ལ། དེ་ཉིད་ཀྱི་རྩ་བ་མ་རིག་པ་སྟེ་དེ་རིག་པའི་ཡེ་ཤེས་ཀྱིས་བཅོམ་པས་འཁོར་བ་བསྒྲལ་བའི་རཀྟ་སྟེ། རྒྱུད་ལས། རྒྱུ་དྲུག་འཁོར་བ་བསྒྲལ་བའི་རཀྟས་མཆོད། །ཅེས་གསུངས། གཉེན་པོའི་ཕྱོགས་ནས་བརྗོད་ན་རྒྱུ་དུག་གསུམ་དང་འབྲས་བུ་ཁམས་གསུམ་
Chinese
也從何而來呢？僅僅是儀軌的形象而已。為了聚集本尊和護法，修行者需要具備清淨的誓言和見解，咒語和儀軌要純淨，禪定要清晰，供品和用具要齊全，並且要注重潔淨等等，因為經中是這麼說的。第二，關於朵瑪的意義：在與大地平齊的珍寶宮殿般的朵瑪盤中，朵瑪本身要淨化對物質自性的執著，並觀想為如意寶甘露的堆積。也就是說，要將父續母續、方便智慧、顯空雙運，在二無別大樂的境界中，圓滿本尊的意願，因為它是誓言物的首要，所以通常要擺放在中央，正如上面所說的那樣。第三，關於 রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）的意義：一般來說， রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）有五種：存在之基的 রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）是地、水、火、風、空中的水；顯現表象的 রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）是變成紅色的程度；不變意義的 রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）是自生智慧的自性，無邊的顯現；輪迴之因的 রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）是母親的子宮血； великий плод（梵文天城體，梵文羅馬擬音rakta，血液）是大果的 রক্ত（梵文天城體，梵文羅馬擬音rakta，血液），是誅殺 злобный（梵文天城體，梵文羅馬擬音rākṣasa，罗刹） 的心血，分為五種。如果細分， রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）包含八個根本和三十五個分支。如果簡要地總結要點，महा रक्त（梵文天城體，梵文羅馬擬音mahārakta，大血），मूल रक्त（梵文天城體，梵文羅馬擬音mūlarakta，根血），गुह्य रक्त（梵文天城體，梵文羅馬擬音guhyarakta，秘密血）這三種主要出現在無上瑜伽的儀軌經典中。其中，महा रक्त（梵文天城體，梵文羅馬擬音mahārakta，大血）指的是誅殺 злобный（梵文天城體，梵文羅馬擬音rākṣasa，罗刹） 的大血。但現在只是作為一種象徵，用犛牛、綿羊等動物的乾淨血液來代替。मूल रक्त（梵文天城體，梵文羅馬擬音mūlarakta，根血）指的是器情世界形成的根本，但為了方便起見，用乾淨的水加入 सिन्दूर（梵文天城體，梵文羅馬擬音sindūra，紅粉）等 রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）的八個根本和分支的物質，或者盡可能多地加入來代表。गुह्य रक्त（梵文天城體，梵文羅馬擬音guhyarakta，秘密血）指的是未被破戒婦女的惡習所染污的蓮花 রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）。另一種說法是，मूल रक्त（梵文天城體，梵文羅馬擬音mūlarakta，根血）從應斷除和對治的角度來說，十二緣起是輪迴漂泊的原因，而它的根本是無明，通過智慧的智慧來摧毀它，就是從輪迴中解脫的 রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）。經續中說：「以六因解脫輪迴的 রক্ত（梵文天城體，梵文羅馬擬音rakta，血液）供養。」從對治的角度來說，三毒和三界
English
Where does it come from? It is merely an image of the ritual. In order to gather deities and oath-bound protectors, the practitioner needs to have pure vows and views, the mantras and rituals need to be pure, the samadhi needs to be clear, the offerings and implements need to be complete, and cleanliness needs to be emphasized, etc., because it is said in the scriptures. Second, regarding the meaning of Torma: In the Torma plate, which is like a precious palace equal to the earth, the Torma itself needs to purify the attachment to the self-nature of matter, and be visualized as a pile of wish-fulfilling nectar. That is, the father and mother tantras, skillful means and wisdom, appearance and emptiness are united, and in the realm of great bliss without duality, the wishes of the deity are completely fulfilled, because it is the main oath substance, so it is usually placed in the center, as mentioned above. Third, regarding the meaning of Rakta: Generally speaking, there are five types of Rakta: the Rakta of the basis of existence is water among the elements; the Rakta of the appearance of signs is the degree to which it turns red; the Rakta of unchanging meaning is the nature of self-cognizant wisdom, infinite appearance; the Rakta of the cause of samsara is the blood of the mother's womb; the Rakta of the great fruit is the heart blood of subduing the evil Rudra, which is divided into five types. If divided further, Rakta contains eight roots and thirty-five branches. If we briefly summarize the main points, Maharakta, Mularakta, and Guhyarakta are the three that mainly appear in the ritual scriptures of Anuttarayoga. Among them, Maharakta refers to the great blood of subduing the evil ones. But now it is only used as a symbol, and replaced with clean blood from animals such as yaks and sheep. Mularakta refers to the root of the formation of the container and content world, but for convenience, clean water is added with sindura and other substances of the eight roots and branches of Rakta, or as much as possible is added to represent it. Guhyarakta refers to the lotus Rakta that has not been contaminated by the bad habits of women who have broken their vows. Another saying is that Mularakta, from the perspective of what should be abandoned and what should be counteracted, the twelve links of dependent origination are the cause of wandering in samsara, and its root is ignorance, which is destroyed by the wisdom of knowledge, which is the Rakta that liberates from samsara. The tantra says: "Offer with the Rakta that liberates the six causes of samsara." From the perspective of counteracting, the three poisons and the three realms.