English
I prostrate to the protector of the three realms, for he bestows all the happiness of samsara and nirvana. From his power, a bindu like his reflection, abiding perfectly on the crown of all worlds in the state of samsara and the path, generates all memory, wisdom, and discernment. The moon bearing a rabbit, that is, from the bindu, the inner channels mutually move and drip, generating the bliss of existence and peace, and in the time of the path, the nectar of the syllable Hum (ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum) dissolving, dispels the fear of death, pacifies the fear of existence and peace, and generates innate wisdom. I prostrate to that which is represented by the form of the bindu, the basis of the arising of samsara and nirvana. The wisdom of the pure essence of the fifth great space element is the mirror-like wisdom, which is merely the appearance of the ultimate nature of mind. Whether it is the meaning of protecting the mind, or whatever it may be, it is the essence of all mantras of the world and beyond, which are practiced in the ten directions and three times, and is completely surrounded by infinite ultimate deities, originally appearing as deities, and the nature of suffering and happiness, showing various forms. That is, its nature is always only good and only happy, but how do sentient beings themselves appear and experience it? It is experienced in accordance with one's own actions. For the holy ones, it is the form of peace and happiness, and for the unpleasant, that is, the wicked and violent, it appears as unpleasant suffering. Therefore, this shows the basis and state of all the karma and experience of happiness and suffering of sentient beings. Whatever action anyone performs, it corresponds to it, and in one's own mind, when the ritual, that is, the time and causes and conditions, come together, as it is done, the result of that action is the basis of its arising, therefore, as the main one, it is the lord of the world, the basis of the arising of the three existences of the various worlds of samsara, and the creator of the other supreme three existences, I also prostrate to Vajrasattva. Thus, of the five, the first is from the aspect of being free from elaboration and pure, the second is from the aspect of emptiness, because it does not act, therefore from the aspect of the existence of all wisdom appearances, and the third is from the aspect of clarity.
Chinese
第四，从安乐之门，第五，从清净本尊咒语的事业和不清净苦乐的各种显现之门赞颂。第二，赞颂不变六者，与五种智慧本体虽一，然从所依之反体而立为六，即是说，超越世俗之一与多，于自显现法性一味，平等智慧与不平等方便二者双运而平等之体性。总的来说，具足左右前后上下等一切相，具足一切颜色。从表法方便来说，右红色燃烧，左白色燃烧，前黑色燃烧，后黄色燃烧，上绿色燃烧，下蓝色燃烧。其他如七支等无量之法，亦安住于不变之明点大色一体之中。短者身心力，长者语微尘，极长者意黑暗，即无有障碍之功德，与真实功德十力等从本不离之方式而安住。虽于女人与男人等胜义三有中显现种种，然非男人与女人等之实物。何为不变安乐之所依耶？或为无量相之唯一所依耶？于巴嘎之上，埃字（ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）法生善妙，其他胜义具足一切相之殊胜巴嘎，我向您顶礼，再次向您顶礼，如是加上再三顶礼之语。这些意义在此仅略说要点，详细需于他处了知。朵玛仪轨是，总的来说，经续注释中说，供养地神、城神、六十护法空行母和瑜伽母等的朵玛，这些各自于不同场合中显现。于坛城修供之时，如何供养之理是，注释中说，于彩粉坛城上安置先前所说仪轨之相，于尸林之地，将坛城与宝瓶等如法安放，作加持后，以香等供养所欲之诸神，然后布施朵玛于田主等。此处田主即是地神城神。
English
Fourth, praise from the gate of bliss, and fifth, from the activity of pure deity mantras and the gate of engaging in all aspects of impure happiness and suffering. Second, praising the six unchanging ones, although the essence is one with the five wisdoms, it is established as six from the opposite aspect of the support, that is, it transcends the one and the many of conventionality, and the self-appearance is of one taste in the nature of reality, and the equality of the union of equal wisdom and unequal means. In general, it possesses all aspects such as right, left, front, back, up, and down, and possesses all colors. In terms of symbolic means, the right is burning red, the left is burning white, the front is burning black, the back is burning yellow, the top is burning green, and the bottom is burning blue. Other limitless phenomena such as the seven constituents also abide in the form of one unchanging thigle of great color. The short one is the power of body and mind, the long one is the dust of speech, and the very long one is the darkness of mind, that is, without the qualities of obscurations, and abiding in the manner of being inseparable from the beginning with the qualities of true strength, such as the ten powers. Although appearing in various forms in the ultimate three realms such as women and men, they are not objects such as men and women. What is the unchanging basis of bliss? Or is it the sole basis of all limitless aspects? Above the bhaga, the letter E（ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃） Dharma arises beautifully, other ultimate bhaga of supreme qualities possessing all aspects, I prostrate to you, and again I prostrate to you, thus adding the sound of repeatedly prostrating. The meaning of these is only briefly mentioned here, and the details should be known elsewhere. The ritual of the torma is, in general, the tantra commentary itself says that the torma offerings to the local deities, town deities, sixty protectors, dakinis, and yoginis are mentioned, and these are clearly manifested in different situations. The way to offer during the mandala accomplishment offering is, the commentary says, the signs of the previously mentioned rituals are arranged on the dust-colored mandala, and in the charnel ground, the mandala and vases are properly placed and consecrated, and after offering the desired deities with incense and so on, the torma is given to the field lords and so on. Here, the field lord is the local deity and town deity.
Chinese
嘎果？最初提到的时候，从“等等”的范畴中去除较小的部分，也无法清楚地说明较大的部分。在《金刚心要释》中说，因陀罗（ཨིན་ད་ཛ་，梵文：इन्द्र，罗马转写：Indra，汉语字面意思：帝释天）等也供养给护方神。虽然在此续和释中，没有提到除了十忿怒尊之外的祭祀食子，但在《金刚手菩萨上释》中提到了。因此，心释之间应该互相补充，因为它们的意图是一致的。一般来说，供养祭祀食子给时轮金刚也是好的。然而，在这里，供养以护方神为代表的六十护法神，以及空行母们，还有地方的守护神们，顺便也供养给障碍和一般的鬼神。因此，现在被称为外食子的就是它。在这种情况下，藏地的拉瓦和香巴人内外都制作食子。内部供养空行母和忿怒尊，或者仅仅是六十护法神的食子。外部供养田地守护神等的食子。此外，各个教派对于内外区分的实践略有不同，种类繁多。但在这里，一切智法王（宗喀巴）曾这样说过：对于没有资格观看坛城的人来说，所谓的外道食子，是一些藏人的误解，圣者们并没有这样说过。然而，在所有坛城的仪式中，上师在四个时段给予食子，然后请他们离开。如是说，其仪轨已述。其他经论中也说：如果有人是修法的同伴，就让他留在坛城中，自己出来，向欲天和自在天等供养食子。这并不是因为没有资格观看坛城，而是因为将食子请到各个方向等其他原因，这在这里也是允许的。如是说，说这些话的意思是：其他续部的坛城仪轨中有外道，时轮金刚的仪轨中没有，不是这样的。在这种情况下，时轮金刚和其他没有区别，因为食子必须请到各个方向，为了方便实践，坛城房屋的外
English
What? When it is first mentioned, even if the smaller ones are removed from the category of "etc.", the clarity of the larger ones does not appear. In the Vajra Heart Commentary, it is said that Indra (ཨིན་ད་ཛ་, Sanskrit: इन्द्र, Roman transliteration: Indra, literal Chinese meaning: Emperor of Heaven) and others are also given to the guardians of the directions. Although the offering of the deceased is not mentioned in this tantra and commentary other than the ten wrathful ones, it is mentioned in the Upper Commentary of Vajrapani. Therefore, the mind commentaries should supplement each other, because their intentions are the same. In general, it is good to offer the deceased offering to the Kalachakra as well. However, in this case, offering is made to the sixty protectors represented by the guardians of the directions, the dakinis, and the lords of the land and villages, and incidentally also to the obstacles and general spirits. Therefore, what is now known as the outer torma is it. In this case, the Tibetans of Lhawa and Shangpa make tormas both inside and outside. Inside, they offer tormas to the dakinis and wrathful deities, or just the sixty protectors. Outside, they offer tormas to the field protectors and others. Furthermore, the practices of distinguishing between inner and outer vary slightly among different traditions, and there are many kinds. But here, the All-Knowing Dharma King (Tsongkhapa) said this: For those who are not qualified to see the mandala, the so-called outer torma is a misunderstanding of some Tibetans, and the noble ones have not said this. However, in all mandala rituals, the teacher gives tormas at four intervals, and then asks them to leave. It is said, and its ritual has already been described. It is also said in other texts: If there is a companion in practice, let him stay in the mandala, and then come out himself and offer tormas to the gods of desire and the lords of power, etc. This is not because they are not qualified to see the mandala, but because of other reasons such as inviting the tormas to different directions, and this is also allowed here. It is said, and the meaning of saying these words is: there are outsiders in the mandala rituals of other tantra systems, and there are none in the Kalachakra system, it is not like that. In this case, there is no difference between Kalachakra and others, because the tormas must be invited to different directions, and for the convenience of practice, the outside of the mandala house
Chinese
在拉（la）处陈设供品朵玛，因为施予朵玛仪轨的缘故，才说成是外道朵玛。对于具有誓言者，在内给予朵玛；对于没有誓言，没有资格观看坛城者，因为必须在坛城房屋的外面给予朵玛，所以说“外道朵玛”是错误的。还有瑜伽行者一切智说，因为追随坛城的外围，所以供养给位于外面的护方等。扎亚色纳也说：“凡是世尊一同前来的方位之主们。”等等。我认为，一般来说，这两位班智达的教证不会成为衡量标准。即使成为标准，也只是说供养给追随智慧勇识，位于坛城外围的护方等。一般来说，非人等是坛城的守护轮所阻挡的地方，坛城建立处的房屋不会受到那样的阻碍。位于外面也是坛城的外围，为什么不能像流浪汉一样从房屋的门内进来呢？智慧勇识眷属的护方等没有理由没有资格观看坛城。因为这里说，哪些鬼怪是具誓者，所以在内给予朵玛，而梵天、帝释天等没有资格观看坛城，这是愚蠢的骗子们作为博学的标志，无论在哪个地方，无论在哪个教派，都会让正直的学者们感到羞耻。此外，如果是没有资格观看坛城的妖魔鬼怪，那么说“我将摄受他，使弟子没有障碍”也是不合理的。因此，在许多坛城仪轨中，此时只有世间人的朵玛施予，那不是与智慧勇识一同前来的护方等最初通过生起次第所生起的，也不是为了修行者特别迎请的，也不是安置在坛城内请他们安住的，所以他们位于坛城的外围，并且不能如实地享用以前的供品，所以是耶
English
Having arranged offering tormas at the 'la' place, it is said to be an 'outsider's torma' because of the authority to give the torma offering ritual. For those who have vows, the torma is given inside; for those who do not have vows and are not qualified to view the mandala, it is necessary to give the torma outside the mandala house. Therefore, saying 'outsider's torma' is a mistake. Also, the yogi Kunsying said that because they follow the outside of the mandala, they offer to the directional guardians and others who are located outside. Jaya Sena also said, 'Wherever the Bhagavan comes together with the lords of the directions,' and so on. I think that, in general, the teachings of these two panditas will not become a standard. Even if they do become a standard, it is only to say that they offer to the directional guardians and others who follow the wisdom being and are located outside the mandala. In general, non-humans and others are places blocked by the protective wheel of the mandala, but the house where the mandala is built will not be obstructed in that way. Being located outside is also the outside of the mandala, so why can't they come in through the door of the house like a vagrant? There is no reason why the directional guardians of the wisdom being's retinue are not qualified to view the mandala. Because it is said here that those ghosts who are oath-bound are given tormas inside, while Brahma, Indra, and others are said to be not qualified to view the mandala, this is something that foolish liars use as a sign of erudition, but no matter where it is, no matter in which religious tradition, it will only cause shame for honest scholars. Furthermore, if they are demons and evil spirits who are not qualified to view the mandala, then it is also unreasonable to say, 'I will take him under my control and make the disciple free from obstacles.' Therefore, in many mandala rituals, at this time there are only torma offerings given to worldly people, which are not the directional guardians and others who came together with the wisdom being, who were first generated by the generation stage, nor were they specially invited for the practitioner, nor were they arranged inside the mandala and invited to reside there. Therefore, they are located outside the mandala and cannot truly enjoy the previous offerings, so they are Ye.