Chinese
说了念珠的数目等。在《王律》中说：水晶和珍珠以及人和驴的牙齿或骨头等，还有菩提子等，名为莲花，以王、眼、隆当、善逝的种姓的加持，念诵咒语就成为念珠。这样简略地显示了念珠的分类。像这样，将根本续和摄略续的经文词句作为根本，就容易理解念诵的对境。修行者自己出生的字母的一些差别，金刚心髓释中说：自己的字母也有两种，名字的字母的第一个，以及从何处出生的字母。这是每个月的日期，在白分之月方面依次是，自性、功德、雅、纳等，以短音产生的次第出现。在黑分之月方面，这些本身，以长音收摄的次第出现。十五的末尾是明点，完全分开是天空的末尾，为了出现而观察从何处出生。短暂的三十个日期中，出现的元音也是这些本身。同样，在每个日期中，出现的时间结合是十二个。每一个也有五个时辰，每一个时辰的明点是，ka组在摩羯宫宝瓶宫，以长音收摄的次第和短音产生的次第出现。同样，ca组在双鱼宫和白羊宫，ṭa组在双子宫和巨蟹宫，pa组在天蝎宫和狮子宫，ta组在处女宫和天秤宫出现，sa组在人马宫和射手宫。这样说了。各自事业的念珠的数目的量，也在其中说：苦行者的念珠是，像这样说了八种，用水晶十八个来息灭，苦行者的寂静，珍珠三十六个，发出元音，使人们增盛。二十七个星宿，说是使人获得福德。它的两倍是驴的牙齿，变成憎恨和驱逐。清净的三十六个辅音，以菩提子作怀业等。元音和辅音全部混合，超过四个的五十个，名为莲花或者用旃檀种子作勾招。用星宿一半的脚，说是使愚昧的隆当。用元音和辅音的脚来勾招，坚硬的说是人头念珠。像这样，从清净的地上。
English
The number of rosaries, etc., were mentioned. In the Wang Law, it says: Crystal and pearl, and human and donkey teeth or bones, and bodhi seeds, etc., called lotus, with the blessing of the Wang, Eye, Lungdang, and Sugata lineages, reciting mantras becomes a rosary. Thus, the classification of rosaries is briefly shown. Like this, by taking the root tantra and the condensed tantra's scripture words as the root, it is easy to understand the object of recitation. Some differences in the letters of the practitioner's own birth are mentioned in the Vajra Heart Essence Commentary: One's own letters also have two types, the first letter of the name, and the letter from which it is born. These are the dates of each month, in the white aspect of the month, in order, self-nature, qualities, ya, na, etc., appear in the order of short sounds being produced. In the black aspect of the month, these themselves appear in the order of long sounds being collected. At the end of the fifteenth, there is a bindu, completely separated is the end of the sky, to observe from where it is born in order to appear. In the brief thirty dates, the vowels that appear are also these themselves. Similarly, in each date, the combination of time that appears is twelve. Each one also has five moments, the clarifying point of each moment is: the ka group in Capricorn and Aquarius, appears in the order of long sounds being collected and short sounds being produced. Similarly, the ca group in Pisces and Aries, the ṭa group in Gemini and Cancer, the pa group in Scorpio and Leo, the ta group appears in Virgo and Libra, the sa group in Sagittarius and Sagittarius. Thus it was said. The measure of the number of rosaries for each activity is also said in it: The rosary of the ascetic is, like this, said to be eight types, using eighteen crystals to pacify, the tranquility of the ascetic, thirty-six pearls, uttering vowels, makes people increase. Twenty-seven constellations, it is said to make people obtain merit. Twice that is donkey teeth, it becomes hatred and expulsion. Thirty-six pure consonants, with bodhi seeds for subjugation, etc. Vowels and consonants all mixed, fifty with four more, called lotus or using sandalwood seeds for attraction. Using half the foot of the constellation, it is said to make the ignorant Lungdang. Using the foot of vowels and consonants to attract, the hard one is said to be a skull rosary. Like this, from the pure ground.
Chinese
如是宣说了八种清净。如是说。那些大多词义容易理解，如果详细解释词句，就会变得非常冗长。那些的精要意义归纳起来是这些：应念诵的咒语的自性，念诵的数量的差别，如何念诵的诀窍，计算利益和损害的支分，与事业相应的念珠的差别，这五者中，第一是这部续部的国王中，实际宣说的咒语的种类也非常多，即使没有实际宣说，一切有情无情的事物的名称的第一个字也变成种子字，仅在名称上增加咒语的字也变成咒语等，混合计算的咒语的分类也出现了很多，虽然广释中宣说的教证很多，但精要的是，佛号的第一个字或者种子字 ཧཱུཾ་ （藏文，梵文 देवनागरी，梵文罗马 hum，汉语字面意思：吽）字本身是意金刚，以及像只念诵名称的“时轮（ཀཱ་ལ་ཙཀྲ，梵文 कालचक्र，梵文罗马 kālacakra，汉语字面意思：时轮）”等是语金刚，在那之上在开头和结尾加上 ཨོཾ་ （藏文，梵文 ॐ，梵文罗马 oṃ，汉语字面意思：嗡）和 སྭཱཧཱ་ （藏文，梵文 स्वाहा，梵文罗马 svāhā，汉语字面意思：梭哈）做成身金刚的咒语。如是所说，以意的差别应当观修，以语的差别应当供养，以身的差别应当念诵，如吉祥时轮中像 ཧཱུཾ་ （藏文，梵文 देवनागरी，梵文罗马 hum，汉语字面意思：吽）或者 ཀཱཾ་ （藏文，梵文，梵文罗马，汉语字面意思：）字一样，观修生起本尊的续部，以及为了将要安住在心间的种子字用心观修的意义所需要。那也譬如播种稻子的种子，会生出芽、茎、皮和穗，就像播种什么样的种子也需要什么样的果实一样，不仅要从种子中成就具有本尊面容和手相的形象，而且也要成就和种子本身一样的果实。直到三重菩萨或者具有座位的种子字，或者需要安放很多字的时候，也都是属于这一类。在名称的开头加上 ན་མཿ （藏文，梵文 नमः，梵文罗马 namaḥ，汉语字面意思：那莫）或者 སྭཱཧཱ་ （藏文，梵文 स्वाहा，梵文罗马 svāhā，汉语字面意思：梭哈），像 ན་མཿ （藏文，梵文 नमः，梵文罗马 namaḥ，汉语字面意思：那莫）的供养咒语一样，是在火供和供施等时候需要的咒语，不仅如此，仅仅“时轮（ཀཱ་ལ་ཙཀྲ，梵文 कालचक्र，梵文罗马 kālacakra，汉语字面意思：时轮）”也同样是供养的咒语。还有，如果念诵的话，念诵 ཧཱུཾ་ཧཱུཾ་ （藏文，梵文 देवनागरी देवनागरी，梵文罗马 hum hum，汉语字面意思：吽吽）等单独的种子字，以及念诵“时轮 时轮（ཀཱ་ལ་ཙཀྲ་ཀཱ་ལ་ཙཀྲ，梵文 कालचक्र कालचक्र，梵文罗马 kālacakra kālacakra，汉语字面意思：时轮 时轮）”等单独的名称，没有添加关联的念诵，虽然在一些地方有，但大多数不这样做，在念诵的时候，在开头加上 ཨོཾ་ （藏文，梵文 ॐ，梵文罗马 oṃ，汉语字面意思：嗡），在结尾加上 ཧཱུྃ་
English
It is said that there are eight kinds of purification. It is said. Most of those words and meanings are easy to understand, and if the words are explained in detail, they will become very long. The essence of those is summarized as follows: the nature of the mantra to be recited, the difference in the number of recitations, the secret of how to recite, calculating the benefits and harms, and the difference in rosaries that correspond to the activity. Of these five, the first is from this king of tantras. There are also very many types of mantras that are actually spoken, and even if they are not actually spoken, the first letter of the name of all animate and inanimate things becomes a seed syllable. Even adding mantra syllables to the name itself becomes a mantra, and many types of mantras have appeared that are mixed and calculated. Although there are many scriptural statements explained in the extensive commentary, the essence is: the first letter of the deity's name or the seed syllable ཧཱུཾ་ (Tibetan, Devanagari, Romanized Sanskrit hum, literal Chinese meaning: Hum) itself is the mind vajra, and like just reciting the name "Kalachakra (ཀཱ་ལ་ཙཀྲ，梵文 कालचक्र，梵文罗马 kālacakra，汉语字面意思：时轮)" etc. is the speech vajra, and adding ཨོཾ་ (Tibetan, Devanagari ॐ, Romanized Sanskrit oṃ, literal Chinese meaning: Om) and སྭཱཧཱ་ (Tibetan, Devanagari स्वाहा, Romanized Sanskrit svāhā, literal Chinese meaning: Svaha) at the beginning and end makes it the body vajra mantra. As it is said, one should meditate with the distinction of mind, one should make offerings with the distinction of speech, and one should recite with the distinction of body. Like the syllable ཧཱུཾ་ (Tibetan, Devanagari, Romanized Sanskrit hum, literal Chinese meaning: Hum) or ཀཱཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning: ) in glorious Kalachakra, one meditates on the tantra of generating the deity, and it is needed for the meaning of meditating with the mind on the seed syllable to be placed in the heart. That is, for example, from planting a seed of rice, sprouts, stems, husks, and ears arise. Just as whatever kind of seed is planted, whatever kind of fruit is needed, not only should an image with the face and hands of the deity be accomplished from the seed, but also a fruit that is the same as the seed itself must be accomplished. Even up to the triple bodhisattva or the seed syllable with a seat, or when many syllables need to be placed, it is also of this kind. Adding ན་མཿ (Tibetan, Devanagari नमः, Romanized Sanskrit namaḥ, literal Chinese meaning: Namah) or སྭཱཧཱ་ (Tibetan, Devanagari स्वाहा, Romanized Sanskrit svāhā, literal Chinese meaning: Svaha) at the beginning of the name, like the offering mantra of ན་མཿ (Tibetan, Devanagari नमः, Romanized Sanskrit namaḥ, literal Chinese meaning: Namah), is the mantra needed during fire offerings and offerings, etc. Moreover, just "Kalachakra (ཀཱ་ལ་ཙཀྲ，梵文 कालचक्र，梵文罗马 kālacakra，汉语字面意思：时轮)" alone is also an offering mantra. Also, if reciting, reciting the single seed syllable ཧཱུཾ་ཧཱུཾ་ (Tibetan, Devanagari Devanagari, Romanized Sanskrit hum hum, literal Chinese meaning: Hum Hum) etc., and reciting the single name "Kalachakra Kalachakra (ཀཱ་ལ་ཙཀྲ་ཀཱ་ལ་ཙཀྲ，梵文 कालचक्र कालचक्र，梵文罗马 kālacakra kālacakra，汉语字面意思：时轮 时轮)" etc. without adding any connection, although it exists in some places, it is mostly not done. When reciting, adding ཨོཾ་ (Tibetan, Devanagari ॐ, Romanized Sanskrit oṃ, literal Chinese meaning: Om) at the beginning and ཧཱུྃ་ at the end.
English
One should recite by adding phaṭ (Tibetan, Devanagari, फट्, subduing) offering or svāhā (Tibetan, Devanagari, स्वाहा, accomplishment). {Therefore, here, "more than the name" is understood as the mantra that initially guides and ultimately transforms. Identifying the distinctions of body, speech, and mind recitations, and the method of determining meaning and distinctions through three modes, is also the same. For this, the seed syllables of each deity in the mandala, as well as the first letter of the name, are considered to be recited in the mind, but the seed syllable is mainly emphasized. Furthermore, the system of body, speech, and mind mantras is slightly different from this; another way is that, not focusing on meditation and offering, but only on recitation, before the first letter of the name of the deity to be accomplished, adding oṃ (Tibetan, Devanagari, ओं, complete) at the beginning and adding an imperative word at the end, this is the mind recitation. The six branches of actions that will be explained are also the key points here. Like oṃ kālacakraya svāhā (Tibetan, Devanagari, ,,,), adding mantras at the beginning and end to the real name is the mantra of speech recitation. Adding extra mantras on top of the real name is the mantra of body recitation. These are the root mantras, and there are two types of rosary mantras, namely the rosary mantra related to the main deity and the mantra belonging only to the retinue. The rosary mantra is said to be equivalent to the limbs of the body, and the mantras belonging only to the retinue are only limbs, so they are called limb mantras, such as the sixteen-syllable and seventy-two-syllable mantras. The rosary mantra of the main deity, because it is the mantra of the complete body, is included in the body mantra itself. These can also become retinue mantras, which should be understood in the context of the great samaya, so they are also limb mantras. The rosary mantra of the main deity, because it possesses the characteristics of the body vajra mantra, should not be considered only as a limb mantra. Furthermore, oṃ āḥ hūṃ hoḥ (Tibetan, Devanagari, ,,,,) is the essence of the main deity. oṃ hrāṃ hrīṃ hrīṃ hruṃ hrāḥ (Tibetan, Devanagari, ,,,,,) is also called the six-limb mantra, which is the near-essence. For these, svāhā (Tibetan, Devanagari, स्वाहा, accomplishment) should also be added at the end, or namaḥ (Tibetan, Devanagari, नमः, homage) and hūṃ phaṭ (Tibetan, Devanagari, हुं फट्, wrathful subduing) and other appropriate words. For the mantras of the retinue, add the seed syllable phraiṃ (Tibetan, Devanagari, ,) of the mother, and for the consorts, add a ā aṃ a ha hā haṃ ha (Tibetan, Devanagari, ,,,,,,,). Buddha father and mother, Bodhisattva father and Bodhisattva mother, wrathful