English
It is also explained how to make a decision. In the "Lamp Illuminating the Path," it says: "It is essential to have emptiness complete and to perform tsog offerings." Therefore, if you can afford it, you should perform tsog offerings in each session. If you cannot afford it, it is indispensable to have it at either the beginning or the end of the session. If you cannot practice in six sessions, then in the first session, after going from refuge and bodhicitta to the root mantra recitation, you should do the meditation sequence of the medicine. At the end of the last session, you should do the subsequent rituals such as tsog offerings. In the other four sessions, from visualizing the mandala of your own nature to reciting the ninth mantra, it is as before. At the end of each session, you should dispel the distractions. As it says in the "Lamp Illuminating the Path": "The samadhi is fresh, and the five obstacles are also reversed." In general, there are many explanations about when the distractions of obstacles come, but to summarize, it is three days and three nights. In each of those times, in the session time, you should summon and dispel the messengers who are the antidotes to each distraction. It is also said that messengers who give accomplishments will come at that time, so you should also bestow blessings. If you cannot practice in six sessions, then practice in four sessions, abandoning the two midday sessions, and the rest is as before. Fifth, regarding the signs: In the "Eight Thousand Verses," it says: "Seven signs and marks will appear: light, smell, smoke, sound, and the form of a goddess will also appear. If they increase, it is a sign of accomplishment. Do not be surprised by this." As mentioned before, if you practice diligently with a mind free from laziness and doubt, you will see wonderful signs. That is, light arises from the clarity of common samadhi; smoke and smell arise from the equality of qualities and activities, that is, the medicine; sound arises from the purity of speech mantra; the form of a goddess appears from the clarity of the body mudra; and increasing is generally a sign of accomplishment. It is important not to be arrogant or complacent about these. In general, the fastest time for these signs to appear is said to be seven days according to the texts. Although there are also faster occurrences, nowadays, in practice, it is mostly done in three days to prevent defects such as the medicine becoming damp and rotting. Sixth, regarding the supplementary ritual: It is said that even if the number of days of practice has been completed, if no signs have appeared, then a supplementary ritual should be performed. In the "Lamp Illuminating the Path," it says: "Uninterrupted arising and entering is"
Chinese
凭借力量和光明等。在这些没有出现之前，要进行新的积累和禅定。准备新的混合物、界限、清除和用具。通过一次、一天、七天、二十一天来逐步检查。如是说，通过忏悔来净化修行中的誓言违犯。牢固地设定界限。清除恶劣的同修和修行材料。将供品等用具清洁干净。以毫无疑惑的专注一心来修行。在《八品》中说：有功德者应发起精进，没有疑惑必定成就。如是修行，最好用一次或一天，中等用七天，最差用二十一天，就能如实见到之前所说的征兆和迹象。二是甘露凝结之意。甘露凝结和降临两种，首先是：在《明灯》中说：征兆出现后，凝结的修法极为重要。因此，在见到之前所说的征兆和迹象后，应如此理解：吽。班匝（藏文，梵文天城体，bhanydza，宝瓶）。 在坛城宫殿内的甘露之海中凝结，坛城中的诸神，在大乐中欢愉，八种结合的城堡。白色和红色的菩提心，智慧甘露的精华，像水银一样清澈闪耀，几乎要滴落。仅仅是移动和摇晃就凝结了。嗡啊吽，萨瓦，班匝，阿弥利塔，昆扎利，吽，舍，塔。（藏文，梵文天城体，Oṃ āḥ hūṃ sarva pañca amṛta kuṇḍalī hūṃ hrīḥ ṭhāḥ，嗡啊吽，一切，五种，甘露，瓶，吽，舍，塔。）念诵完毕后，发起事业：我们这些有缘的修行者，以享用的甘露妙药，圆满诸佛寂怒的意愿。誓言者不要散乱，安住于誓言。药物的护法，有誓言者，当挥洒甘露药物时，请显示征兆和迹象，并成办修行者的事业。如是抛洒甘露并祈请。二是降临：在《明灯》中说：用降临的修法将甘露降临于药物本身。如是说，坛城诸神从空中将菩提心，白色和红色的甘露降临于药物之海。药物的护法空行母们，也将轮回和涅槃的精华，如蜜蜂降雨般降临于海中。因此，成就滋养誓言物，颜色、气味、味道、能力都具备，化为大海。如是观想，并念诵：嗡啊吽，萨瓦，班匝，阿弥利塔，耶，扎贝，夏亚，呸，呸，吽，舍，塔。（藏文，梵文天城体，Oṃ āḥ hūṃ sarva pañca amṛta ye pra be śa ya pheṃ pheṃ hūṃ hrīḥ ṭhāḥ，嗡啊吽，一切，五种，甘露，令进入，呸，呸，吽，舍，塔。）
English
Through the power of light and so on. Until these arise, accumulate and meditate anew. Prepare new mixtures, boundaries, purifications, and utensils. Examine gradually through one session, one day, seven days, twenty-one days. As it is said, purify the vows broken in practice through confession. Firmly set the boundaries. Remove bad companions and practice materials. Clean and purify the offering substances and other utensils. Practice with unwavering one-pointedness of mind. In the Eight Sections, it says: Those with merit should generate diligence, without doubt, it will surely be accomplished. By practicing in this way, at best, with one session or one day; moderately, with seven days; at worst, with twenty-one days, one will see the signs and indications mentioned earlier as they truly are. Second, the intention of congealing nectar. There are two: congealing and descending nectar. First: In "Lamp Illuminating," it says: After signs appear, the practice of congealing is extremely important. Therefore, after seeing the signs and indications mentioned earlier, one should understand as follows: Hūṃ. Bhañdza (藏文，梵文天城体，bhanydza，Vase). In the ocean of nectar within the palace of the mandala, congeal, and all the deities of the mandala, delight in great bliss, the fortress of eight unions. White and red bodhicitta, the essence of wisdom nectar, clear and shining like mercury, almost dripping. It becomes congealed just by moving and shaking. Oṃ āḥ hūṃ sarva pañca amṛta kuṇḍalī hūṃ hrīḥ ṭhāḥ (藏文，梵文天城体，Oṃ āḥ hūṃ sarva pañca amṛta kuṇḍalī hūṃ hrīḥ ṭhāḥ，Om Ah Hum, everything, five, nectar, vase, Hum, Hri, Tah). After reciting, urge the activity: May we, fortunate practitioners, fulfill the intentions of the peaceful and wrathful Buddhas with the excellent substance of enjoyable nectar. Oath-bound ones, do not be distracted, abide by the oath. Dharma protectors of medicine, those with vows, when scattering the nectar medicine, please show signs and indications, and accomplish the activities of the practitioners. Thus, scatter the nectar and supplicate. Second, descending: In "Lamp Illuminating," it says: Descend the nectar onto the medicine itself through the practice of descending. As it is said, the deities of the mandala, from the sky, descend bodhicitta, white and red nectar, into the ocean of medicine. The Ḍākinīs, protectors of medicine, also descend the essence of saṃsāra and nirvāṇa, like rain of honey, into the ocean. Therefore, may accomplishments nourish the objects of vows, possessing color, smell, taste, and power, transforming into an ocean. Meditate thus, and recite: Oṃ āḥ hūṃ sarva pañca amṛta ye pra be śa ya pheṃ pheṃ hūṃ hrīḥ ṭhāḥ (藏文，梵文天城体，Oṃ āḥ hūṃ sarva pañca amṛta ye pra be śa ya pheṃ pheṃ hūṃ hrīḥ ṭhāḥ，Om Ah Hum, everything, five, nectar, let enter, Phem, Phem, Hum, Hri, Tah).
Chinese
舍（藏文：ཿ）字空性中念诵，以灌顶手印触碰药。召请八部母神： 吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！ 过去时中先前生，诸佛之身智慧聚，智慧意之化现中，炽燃忿怒众部生，降伏世间傲慢者，八大境中八尸林，八大母神如是生，善巧方便大悲者，誓言力故祈降临，加持此之甘露药，赐予胜共诸悉地。 嗡 汝鲁 汝鲁 吽 彪 吽（藏文，梵文天城体：ॐ रु रु हुं भ्यो हुं，梵文罗马拟音：oṃ ru ru hūṃ bhyo hūṃ，汉语字面意思：嗡 汝鲁 汝鲁 吽 彪 吽）！ 如是念诵并灌顶。 第三，摄持之法，分摄持和要点灌顶两种。 第一种是：成就之相若已显现，可以领受悉地之时，药之宫殿之中马王尊，父母双运菩提心之流，与不死甘露药相混合，经由咒索金刚之空隙道，融入于我二者无别。 嗡 阿 吽 萨瓦 班杂 阿弥利达 嘿 雅 智嘎 呼鲁 呼鲁 班达 班达 吽 舍（藏文，梵文天城体：ओँ आः हुं सर्ब पञ्च अम्रित हय ग्रीव हुलु हुलु बन्ध बन्ध हुं ह्रीः ठः，梵文罗马拟音：oṃ āḥ hūṃ sarba pañca amṛta haya grīva hulu hulu bandha bandha hūṃ hrīḥ ṭhaḥ，汉语字面意思：嗡 阿 吽 萨瓦 班杂 阿弥利达 马头 呼鲁 呼鲁 绑 绑 吽 舍）！ 如是念诵，思维自己获得甘露悉地，不被他人所夺。 第二，要点灌顶：如是修持摄持，若不赐予悉地之果，则违背誓言承诺之义，是为警示之语。 吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！ 我乃具德金刚持，三密轮转极善妙，五部饮血眷属众，以汝誓愿力召请，如法降临守誓言，若不如法不降临，不赐殊胜诸成就，则汝身语意相违，请鉴誓言之义故，祈请赐予身语意，功德与及事业等，祈请赐予诸悉地。 如是，虽说对药之五坛城，分别宣说要点灌顶之词，然其义未离五部，故以此足矣，不会有缺失。 第四，领受悉地之法，分供养、念诵、祈请、实际领受悉地、散花、受灌顶及加持六个部分。 第一是，八部经中说： 之后供养并领受悉地，亦对弟子作灌顶。
English
Then, repeat the syllable SHA (藏文：ཿ) in emptiness, and touch the medicine with the mudra of empowerment. Invoking the Eight Mothers: Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)! In the past, that which arose before, The wisdom body of all Buddhas, From the emanation of wisdom mind, Arose a host of blazing wrathful ones, Subduing the arrogance of the world, In the eight great lands, eight charnel grounds, The eight great mothers thus arose. Skillful means, great compassion, By the power of commitment, I invite you to come. Bestow your blessing on this nectar, Grant supreme and common siddhis. Oṃ ru ru hūṃ bhyo hūṃ (藏文，梵文天城体：ॐ रु रु हुं भ्यो हुं，梵文罗马拟音：oṃ ru ru hūṃ bhyo hūṃ，汉语字面意思：嗡 汝鲁 汝鲁 吽 彪 吽)! Recite this and bestow empowerment. Third, the method of subjugation, which includes subjugation and essential empowerment. The first is: When the signs of accomplishment have appeared, and it is time to receive siddhis, In the palace of medicine, the supreme horse, The stream of bodhichitta of the united father and mother, Thoroughly mixed with the medicine of immortal nectar, Through the path of the vajra's inner space, Thoroughly absorbed into me, becoming inseparable. Oṃ āḥ hūṃ sarba pañca amṛta haya grīva hulu hulu bandha bandha hūṃ hrīḥ ṭhaḥ (藏文，梵文天城体：ओँ आः हुं सर्ब पञ्च अम्रित हय ग्रीव हुलु हुलु बन्ध बन्ध हुं ह्रीः ठः，梵文罗马拟音：oṃ āḥ hūṃ sarba pañca amṛta haya grīva hulu hulu bandha bandha hūṃ hrīḥ ṭhaḥ，汉语字面意思：嗡 阿 吽 萨瓦 班杂 阿弥利达 马头 呼鲁 呼鲁 绑 绑 吽 舍)! Recite this, thinking that I have obtained the nectar siddhi, which cannot be stolen by others. Second, essential empowerment: Having thus practiced and subjugated, if you do not bestow the fruit of siddhi, it will be a violation of your vow and commitment, which is the meaning of this warning. Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)! I am the glorious Vajradhara, Perfectly transforming the three secrets' wheel, With the retinue of the five blood-drinking families, By the power of your commitment, I invite you, Come according to your commitment and vows, If you do not come according to your commitment, And do not bestow the supreme accomplishments, Then you will be in conflict with your body, speech, and mind, Please consider the meaning of your vows, And grant your body, speech, and mind, Qualities, activities, and siddhis. Thus, although the words of essential empowerment are spoken separately for each of the five mandalas of medicine, their meaning does not deviate from the five families, so this is sufficient and there will be no deficiency. Fourth, the method of receiving siddhis, which includes six parts: offering, recitation, supplication, actually receiving siddhis, scattering flowers, and receiving empowerment and blessing. The first is, as stated in the Eight Sections: Then offer and receive siddhis, And also bestow empowerment on the disciple.