English
We all have five sets of five letters, which are the roots of the lotuses, i.e., the stems; the stalks, i.e., the branches with leaves; and the seeds of the five parts of the flower: petals, stamens, and heart. For example: Sāṃ (藏文，梵文天城體：सां，梵文羅馬擬音：sāṃ，漢語字面意思：Sāṃ) is the heart, the stamen; Kṣāṃ (藏文，梵文天城體：क्षां，梵文羅馬擬音：kṣāṃ，漢語字面意思：Kṣāṃ) is the petal; Śāṃ (藏文，梵文天城體：शां，梵文羅馬擬音：śāṃ，漢語字面意思：Śāṃ) is the stalk with leaves; Nāṃ (藏文，梵文天城體：नां，梵文羅馬擬音：nāṃ，漢語字面意思：Nāṃ) is the seed of the root. All of these are classified accordingly. Each category of letters corresponds to its respective element of origin. The distinction between short and long, as well as the following nasal sounds and strong tones, are the differences in method and wisdom. That is to say, the seat of the main deity is the balance of method and wisdom, so the head circle is method, and the long one is the collection of wisdom. In addition, the father deity mainly has a head circle or is in the short category, and the mother deity mainly has a strong tone or is long. Combining the earth element on the seat of the main deity symbolizes the all-pervading realm of wisdom. The seat of the main deity is the sun, moon, and Rahu, which are generated from Aṃ (藏文，梵文天城體：अं，梵文羅馬擬音：aṃ，漢語字面意思：Aṃ), Āḥ (藏文，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：Āḥ), and A (藏文，梵文天城體：अ，梵文羅馬擬音：a，漢語字面意思：A). For the retinue, the sun is generated from ra, and the moon from ma and a, and so on. After that, the generation stages of the deities have various distinctions of elaborate, medium, and concise, but mainly those belonging to the Vajra Four Families, the Vase Family, and the Dharani Family have only seed syllables. The upper and lower Naga Kings and the Fierce Mother, etc., are generated in an instant. Other main deities and retinues are generated only from seed syllables and hand gestures. When inviting the wisdom being, the tantra says, "Born from the vajra lotus," and in the five explanations, it says that it arises from wisdom and method. As explained in the sadhana, even though the messenger Vajra Power is a single father deity, it shows that he is the nature of the union of method and wisdom. It does not mean that the messenger is transformed from the sky, or that the wisdom being is put into the mouth and then transformed from the sky again and mixed together. This can be proven by scripture. As the great commentary says, "Then, the master sits facing east and, with the ritual of the sadhana that is about to be explained, performs confession, etc., and then performs the supreme mandala, the supreme karma, the yoga of bindu, and the subtle yoga. Then, arising from wisdom and method, the extremely wrathful king born from the vajra lotus, with the ritual of the sadhana that possesses method, with these words of the mantra Jaḥ (藏文，梵文天城體：जः，梵文羅馬擬音：jaḥ，漢語字面意思：Jaḥ), Hūṃ (藏文，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hūṃ), Vaṃ (藏文，梵文天城體：वं，梵文羅馬擬音：vaṃ，漢語字面意思：Vaṃ), Hoḥ (藏文，梵文天城體：होः，梵文羅馬擬音：hoḥ，漢語字面意思：Hoḥ), the syllable Jaḥ invites."
Chinese
以ས་པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）引入，以བཾ་字（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：榜）束缚，以ཧོཿ字（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）使之喜悦后，智慧之轮观想为坛城彩粉，誓言之坛城与之等味，是为了灌顶之故。如是说。从“将要讲述的”至“进行细微瑜伽”之间的自生起，以及“坛城彩粉观想为誓言坛城”等，显示了前生起的誓言尊。之后，从“智慧”至“智慧之轮”之间，以及“与之等味”之间，显示了迎请智慧尊至等味之间。这些是字面意义上显而易见的。身语意的加持和种姓主的增益是天神灌顶，四金刚的增益也是其后续，因此必须做。书写文字也是生处加持的替代，因此必须做。从之前的延续中，如“如是善安住后”所说，这才是相对于坛城彩粉本身的真实安住，因此，生起誓言尊，与智慧尊混合，灌顶增益等是不可或缺的，因为真实的安住本身就是这三个仪轨。主尊父母在前生起时也是普遍的种姓，虽然前生起的主尊不必对眷属坛城进行扩展等，对眷属众进行如生主般的行为，并且因为是对彩粉之神进行安住，因此也要对主尊父母进行增益，即使前生起的主尊对眷属众普遍施与权力，但使前生起变得美好依赖于自生起的加持，因此要进行安住，并且进行安住者为了施与权力，要进行自生起所化现的增益。其中，主尊是不动佛的种姓，则为金刚萨埵，佛母金刚萨埵的种姓，则为不动佛。又，在这些时候，布顿大师如同将其他坛城与藏人混合的说法一样，地仪轨时的誓言耶，预备时的誓言
English
Having introduced with sa pa and the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), bound with the letter Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：榜), and pleased with the letter Hoḥ (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼), the wheel of wisdom is contemplated as the maṇḍala of colored powders, making the samaya maṇḍala of equal taste with it, for the sake of empowerment. It is said. From "that which will be explained" to "perform the subtle yoga" is the self-generation, and "contemplating the maṇḍala of colored powders as the samaya maṇḍala" shows the samaya-sattva of the front generation. Then, from "wisdom" to "the wheel of wisdom," and from "making it of equal taste" shows the summoning of the wisdom-sattva to the state of equal taste. These are clear in their literal meaning. The blessings of body, speech, and mind, and the increase of the family lord, are the deity empowerment, and the increase of the four vajras is also its consequence, so it must be done. Writing the letters is also a substitute for the blessing of the birthplaces, so it must be done. From the continuation of the previous, as it appears, "Having thus thoroughly established," this is the actual establishment in relation to the maṇḍala of colored powders itself. Therefore, generating the samaya-sattva, mixing with the wisdom-sattva, and empowerment and increase are indispensable, because the actual establishment itself is these three rituals. The main father and mother are also of the all-pervading family in this front generation, although the main deity of the front generation does not need to perform the actions of the lord of beings for the retinue assembly, such as expanding the retinue maṇḍala, and because it is the establishment for the deity of colored powders, increase is also done for the main father and mother. Even if the main deity of the front generation universally bestows power on the retinue assembly, making the front generation good depends on the blessing of the self-generation, so it must be established, and the one who establishes, in order to bestow power, performs the increase manifested by the self-generation. Among them, the main deity is of the family of Akṣobhya, then it is Vajrasattva, and the family of the mother Vajrasattva, then it is Akṣobhya. Also, at these times, the great Buton, like the saying of mixing Tibetans with other maṇḍalas, the samaya-ye of the earth ritual time, the samaya of preparation.
Chinese
放入嘎巴拉碗中，混合三种。将其升到空中，融入彩粉的三昧耶中，混合四种。再融入智慧尊，混合五种，虽然这样说。暂且不论时轮的续部注释，即使是与其它仪轨对照非常多的萨度普扎，也没有这样说，按照他自己的实践，虽然以前没有人用过这个词，但意义完整，所以即使新造这个词也可以。因为自宗是续部注释直接显示的宗派，所以不需要那些，因为地仪轨中没有将坛城升到空中的做法。即使供养剩余的食物，也是前往自性的处所。此时不需要预备的本尊混合，因为那一切行为仅仅通过混合智慧尊就能完成。因此，因为混合的词语不是从经文依据中说的，所以在自宗不计算混合的数量才是最好的。第六，以供养朵玛的次第使之欢喜，此时将所需供品简略汇集的次第是：供养加持宾客1，迎请2，四水3，十二种供养4，两种姓5，衣服6，十三种供养7，十种供养8，吉祥八瑞相9，轮王七宝10，五妙欲11，吉祥善妙八物12，供瓶13，誓言物十种14，誓言物三十七种15，那嘛的供养16，秘密随喜的供养17，各种散供的供养18，如是之性的供养19，赞颂的供养20，朵玛的供养21等。像这样，二十一个条目之外的都容易理解。十二种供养中，第一个“三界自在的薄伽梵”等，主要是供养香水等的供品。歌舞、美貌、欢笑、欲望四者，此时也是天女，是手印、装饰、衣服、卧具等用具的附属品。后面的“从粗细长短的脉中生出的”等，是明妃近事母十二尊，花等用具是附属方法。十二种供养认为圆满了外内密三种供养。十三种供养和十种供养是外供养，誓言物十种和三十七种属于内供养的范畴，那嘛的
English
Mixing three by putting them in the kapala. Raising it to the sky, blending it into the Samaya of colored powders, mixing four. Then blending in the Wisdom Being, mixing five, although it is said. Leaving aside the Kalachakra Tantra commentary, even Sadhuputra, who compares with many other rituals, does not say so. According to his own practice, although no one else has used the term before, the meaning is complete, so it is permissible to create the term anew. Since the self-tradition is the tradition of direct teaching from the Tantra commentary, those are not needed, because in the earth ritual there is no practice of raising the mandala to the sky. Even if offering the remaining food, it goes to the place of its own nature. Here, there is no need to mix the preliminary deities, because all those actions are accomplished only by mixing the Wisdom Being. Therefore, since the term 'mixing' is not spoken from the source of the scriptures, it is best not to count the number of mixings in the self-tradition. Sixth, pleasing by the order of offering torma, here the order of briefly compiling the necessary offerings is: Offering Blessing Guests 1, Invitation 2, Four Waters 3, Twelve Offerings 4, Two Lineages 5, Clothes 6, Thirteen Offerings 7, Ten Offerings 8, Eight Auspicious Symbols 9, Seven Royal Possessions 10, Five Desires 11, Eight Auspicious and Virtuous Substances 12, Offering Vase 13, Ten Vow Substances 14, Thirty-seven Vow Substances 15, Namah Offering 16, Secret Subsequent Attachment Offering 17, Various Scattered Offerings 18, Suchness Offering 19, Praise Offering 20, Torma Offering 21, etc. Thus, apart from the twenty-one items, the others are easy to understand. Among the twelve offerings, the first, "Bhagavan, Lord of the Three Realms," etc., mainly offers the offerings of scented water, etc. The four, dance, beauty, laughter, and desire, are also goddesses at this time, and are accessories to implements such as hand seals, decorations, clothes, and bedding. The latter, "born from the thick and thin, long and short channels," etc., are the twelve Consort Attendants, and implements such as flowers are accessory methods. The twelve offerings are considered to have completed the three offerings of outer, inner, and secret. The thirteen offerings and the ten offerings are outer offerings, and the ten and thirty-seven vow substances belong to the category of inner offerings, and the Namah
Chinese
供养咒是：一般来说，供养是共同的，但在实践中主要用于内在供养。秘密后续是，观想生起坛城中的诸佛身等，与共同供养相同。在各种零散供养的情况下，如“所有烦恼”等与外供的解释相同。而“为了灌顶和成就”等与秘密供养相关。真如供养是“昆达普遍遍布”等，是观修所有供养的象征意义，即清净的真实意义，因为这是供养的主要部分。思维并信仰十二种供养的真实意义。也就是，在融乐无变的尽头，菩提心昆达遍布全身是香水涂抹。红色物质也同样遍布是鲜花。清净的日月是，两者相加，通过系缚红白色，净化日月脉、气、明点。拙火燃烧，心显现为无戏论是，通过焚烧分别念是焚香。在不可摧毁不坏中，融入风的光明是明灯。无戏论智慧的显现是，是两者相加的意义。空色的五种妙欲是殊胜食物。融乐无变的实相是水果。两者相加，作为回忆，以空色系缚明点，以及不净的身体融入法界是嬉女。业风从根本融入是鬘女。两者相加，在三摩地的支分中，业风止息的十二地尽头，成就金刚身。不可摧毁的咒语之声是乐器。事业和智慧的大手印是舞蹈。两者相加，是以苦行进行嬉戏，并通过咒力利益众生。所有种类的语声是歌。心和智慧不变的安乐是欲女。将这两者与上述舞蹈的意义，即金刚身相加，是四金刚果。现在，就出自此续部的独特供养而言，有供养实物、赞颂和供养食子三种。第一种是，从“然后广泛陈设供品”等开始，再次迎请供养的对境，即是供养。也就是，大坛城的八个方位