Chinese
是总体的象征，粗略地象征着五蕴和界。如三十六种其他物质中所述，是誓言物的多种特殊形式。物质融化并混合在一起只是下方的地和风两种元素的作用。然后，展示左手掌，手掌中存在的身金刚的自性，白色嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字的放射的光芒照射到物质上，净化了物质的恶劣形态，颜色和形态变得一致，没有了难闻的气味、味道、颜色和形状，观想其转变为令人愉悦的形态，然后念诵第一个咒语。同样地，展示右手掌，语金刚阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字的红色光芒照射，观想其如山和海洋般广大增长。 }手印和三摩地都以这些进行类比，双手合掌，心金刚吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的蓝色光芒照射，观想其极其闪耀，如火焰般明亮，触感轻盈，颜色、气味和味道都变得完美。又是空行母金翅鸟的手印，双手交叉，两个小指弯曲，两个拇指按在手掌中，剩下的三个手指并拢伸直，在手掌背对背的交汇处，智慧金刚霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍）字放射出的黄色光芒照射，观想其成为具有不可思议的能量和力量的甘露，如果倾注在坚固的物体如树木等上，枯萎的会重新生长，潮湿的不会干枯，如果接触到铁等矿物，会变成黄金等，如果被移动的生物食用、饮用和享用，则具有使寿命与日月同辉的力量，其自性是胜义法性的智慧，相信其转变为具有如此形态的甘露的特征。观想日月食和火时，也是依仗四金刚座的力量，也是因为能转变为金刚身的因素也是由这四种精华元素构成，所以这里也说是甘露的因素。加持增长和收摄的区别等在正文中很清楚，前面也已经说过了。 迎请宾客是，佛父母等。其中“连同佛子”的佛子是勇识父母和忿怒尊。
English
It is a general symbol, roughly representing the aggregates and elements. As described in the case of thirty-six other substances, it is the many special forms of samaya substances. The melting and mixing of substances is only the action of the two elements of earth and wind below. Then, showing the left palm, the essence of the body vajra residing in the palm, the white light of the syllable Om (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om) strikes the substance, purifying the bad forms of the substance. The color and form become uniform, without bad smells, tastes, colors, and shapes. Visualize it transforming into a pleasing form, and then recite the first mantra. Similarly, showing the right palm, the red light of the speech vajra syllable Ah (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: ā, literal Chinese meaning: Ah) strikes, visualizing it expanding greatly like mountains and oceans. } Mudras and samadhi are all analogous to these. Joining the palms together, the blue light of the mind vajra syllable Hum (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) strikes, visualizing it as extremely radiant, bright as a flame, light to the touch, and perfect in color, smell, and taste. Again, it is the mudra of the Garuda, the sky-soaring bird. Cross the hands, bend the two little fingers, press the two thumbs into the palms, and extend the remaining three fingers together. At the junction of the backs of the palms, the yellow light emanating from the wisdom vajra syllable Hoh (Tibetan: ཧོཿ, Devanagari: हो, Romanized Sanskrit: hoḥ, literal Chinese meaning: Hoh) strikes, visualizing it as amrita with inconceivable energy and power. If poured on solid objects such as trees, the withered will regrow, and the wet will not dry. If it touches minerals such as iron, it will turn into gold, etc. If eaten, drunk, and enjoyed by moving beings, it has the power to make life as long as the sun and moon. Its essence is the wisdom of the ultimate nature of reality, believing that it transforms into the characteristic of amrita with such a form. Visualizing the solar and lunar eclipses and fire is also relying on the power of the four vajra seats, and also because the factors that transform into the vajra body are also composed of these four pure elements, so here it is also said to be the factor of amrita. The distinctions of blessing, increasing, and subduing are clear in the text, and have been explained above. Inviting guests is, Buddha Father and Mother, etc. Among them, the "with sons" refers to the sons, the heroic parents and wrathful deities.
Chinese
是父母，眷属是瑜伽母，从大神到环境的生灵。那些与朋友和亲戚一起被围绕，各自的眷属天神和天女们供养，所有这些都是为了迎请普遍加持的主尊金刚萨埵。一般来说，从各个续部中出现许多食子的仪轨，但此续部的规矩是，寂静尊称为“朵香”，忿怒尊称为“食子”。食子咒语也清楚地说明了从忿怒尊到世间神祇，但没有清楚地说明寂静尊，这是因为主要地位的缘故。在《金刚手菩萨上部释》中说，向主尊黑汝嘎供养食子非常清楚，与此类似，这里也是上师们的口诀实践。嗡 阿 吽 霍 希 嘎拉 chakra 瓦吉拉 巴拉瓦 贝斯嘎拉雅 萨帕里瓦热 贝 雅 依当 巴林 等等结合是非常好的。空行母的食子咒语也用它来完成的传统，从宗喀巴大师以下就有了，但至尊一切智者的言教中没有。空行母的食子咒语与地神相似，与六部不同，所以分开做比较好。六部护法六十尊的食子，就是在做守护轮的时候做的那样。如果有其他超出世间的食子，也在那个时候供养。然后供养空行母的食子，其他生灵的共同食子，以及地神村神的食子。六十护法的食子以上是必须有的，后面的可以根据自己的意愿来做。如果没有与会供的食物相关联，那么之后唱金刚歌，说吉祥语和祈愿，最后念诵百字明忏悔，遣送食子宾客。第四，食物的瑜伽是，像食子一样加持食物，切出精华，念诵：嗡 阿 吽 咕噜 布达 菩提萨埵 贝 雅 瓦吉拉 内 维 爹 吽。供养上师、本尊、佛、菩萨一切。之后念诵：嗡 哈日 爹 宾达 凯 普拉 提 恰 梭哈，给被抢走的母子两个酒和布。嗡 萨
English
are the fathers and mothers, and the retinue are yoginis, from the great gods to the spirits of the environment. Those who are surrounded by friends and relatives, and whose respective retinues of gods and goddesses make offerings, all of these are for the purpose of inviting the principal Vajrasattva, who universally blesses. In general, many forms of torma rituals appear from various tantras, but according to the tradition of this tantra, the peaceful deities are called "Tosang" and the wrathful deities are called "Torma." The torma mantras also clearly explain from the wrathful deities to the worldly deities, but the peaceful deities are not clearly explained, this is because of the emphasis on the main position. In the Upper Commentary on Vajrapani, it says that offering torma to the principal Heruka is very clear, and similarly here, the oral instructions of the former masters are practiced. It is very good to combine "Om Ah Hum Ho Shri Kala Chakra Vajra Bharava Bhaiskaraya Sapariware Bhya Idam Baling," etc. The tradition of completing the torma mantra of the dakinis with it has existed since Je Tsongkhapa, but it is not found in the teachings of the omniscient Gyalwa. The torma mantra of the dakinis is similar to the local deities, and different from the six classes, so it is better to do it separately. The torma of the sixty protectors of the six classes is only done during the protection wheel. If there are other tormas beyond the world, they are also offered at that time. Then offer the torma of the dakinis, the common torma of other beings, and the torma of the local deities and village deities. The torma of the sixty protectors and above is indispensable, and the latter can be done according to one's own wishes. If it is not related to the feast offering, then afterwards sing the Vajra song, say auspicious words and prayers, and finally recite the hundred-syllable mantra for repentance and send away the torma guests. Fourth, the yoga of food is to bless the food like a torma, cut out the essence, and recite: "Om Ah Hum Guru Buddha Bodhisattve Bhyo Vajra Naivedye Hum." Offer to all the gurus, yidams, Buddhas, and Bodhisattvas. Then recite: "Om Harityai Pindake Pratichchha Svaha," and give the two stolen mothers and children alcohol and cloth. Om Sar
Chinese
嗡 巴 杜 谛 嘎 阿 札 札 桑 布 札 谛 擦 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）给予使者等有权享用供品之鬼神。然后自己从时轮心间的吽（藏文：ཧོཿ，梵文天城体：ह，梵文罗马拟音：hoh，汉语字面意思：吼）字生起炽燃拙火，如迎请时所说，如果能清楚地观想诸神降临于各个处所，那就最好。如果不能，也仅仅是意念他们安住。或者，也可以意念所有蕴界本来就是成就的三十七尊本尊的智慧轮。无论如何，以内部火供的方式，不与罪恶相混杂，享用诸佛允许的食物。最后，念诵祈愿文。如果顺便要做勇士会供或者空行母会供，在曼扎供赞结束时，不收起坛城就做，那就很好。紧接着摆设食子，进行食子供养。或者，也可以收摄曼扎供养仪轨和自生本尊，食子供养一结束，就加持食物。首先将供品献给食子，或者在其他容器中做成总供的形式，如果有食子或者曼扎，就放在食子或者曼扎前。如果有同伴，就通过会供掺杂的问答来引导。也要分出特殊的食物供品。如果自己一个人，那两者都不需要。将供品用大供养咒或者食子咒献供。之后，像以前一样布施酒水并享用，然后清扫残余。嗡 阿 吽 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）加持。按照通常的仪轨，做燃烧的手印和掷朵玛的动作也可以，但也不是一定要做。嗡 嘎 嘎 嘎嘿 嘎嘿 乌吉扎 巴林 乌吉扎 巴恰 巴恰 嘎 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以此咒语将残余抛到外面，同时也要抛弃空行母和鬼神总供等。之后，也将六部众的食子，连同祈求愿望的语言一起送走。唱诵金刚歌，以及念诵上方菩提萨埵等祈愿文和吉祥语。在念完百字明、忏悔、迎请之后，如果之前没有收摄自生本尊的坛城，就收摄到身体中。如果已经收摄，就将食子供养的主尊连同智慧轮一起融入自己。再次广泛地念诵祈愿文和吉祥语。在实修中，愿以此善根，一切众生
English
Om Badu Tiki Agra Gra Sampra Titsa Svaha. Give to the messengers and other spirits who have power over offerings. Then, from the Hoh (藏文：ཧོཿ，梵文天城体：ह，梵文罗马拟音：hoh，汉语字面意思：吼) at the heart of your own Kalachakra, blazing Tummo arises. As explained during the welcoming, it is best if you can clearly visualize the deities arriving at those places. If not, just have the intention that they are present. Alternatively, you can also have the intention that all the aggregates and elements are the wheel of wisdom of the thirty-seven deities who are primordially accomplished. In any case, in the manner of an internal fire offering, without mixing with sin, enjoy the food and drink that the Buddhas have permitted. Finally, recite aspiration prayers. If you happen to be doing a Hero Feast or a Dakini Feast, it is good to do it without dismantling the mandala from the moment the mandala offering and praise are finished. Immediately after that, arrange the torma and make the torma offering. Alternatively, you can also gather the mandala offering ritual and the self-generation, and as soon as the torma offering is finished, bless the food. First, offer the first portion to the torma, or make it into a general offering in another container, and if there is a torma or mandala, place it in front of the torma or mandala. If you are with companions, lead with questions and answers that mix the tsok. Also, separate out special food offerings. If you are alone, then both of these are not necessary. Offer the offering with the great offering mantra or the torma mantra. After that, give and enjoy changbu as before, and then cleanse the leftovers. Om Ah Hum Hoh (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) bless. According to the general procedure, you can also make the burning mudra and the throwing of the kha-khru, but it is not absolutely necessary. Om Kha Kha Khahi Khahi Ucchista Bali Ucchista Bhaksha Bhaksha Ka Svaha. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) With this, throw the leftovers outside, and also throw away the dakinis and general spirit torma, etc. After that, also send away the tormas of the six classes, along with words of requesting wishes. Sing the Vajra Song and recite aspiration prayers and auspicious words such as the Bodhisattva Above. After the Hundred Syllable Mantra, Confession, and Welcoming are finished, if you have not previously gathered the mandala of self-generation, gather it into your body. If you have already gathered it, then dissolve the main torma guest, along with the wheel of wisdom, into yourself. Again, extensively recite aspiration prayers and auspicious words. In practice, may all beings through this merit...
Chinese
等等，直到“成为加持我的因缘”之间，就是这样做的。第五，行为的瑜伽是：任何时候都要了知一切显现如幻如梦，如谷响一般。所有显现的色相都是本尊，所有发出的声音都是咒语，所有意念的生起都是清净为五种智慧的自性，要忆念这些。睡觉的时候，在六处安布六金刚，也就是在脐轮是（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽），在心间是（藏文：ཧྲྀཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：赫利），在喉间是（藏文：ཧྲཱིཾ，梵文天城体：ह्रां，梵文罗马拟音：hrāṃ，汉语字面意思：赫朗），在前额是（藏文：ཧྲཾ，梵文天城体：ह्रं，梵文罗马拟音：hraṃ，汉语字面意思：赫让），在顶髻是（藏文：ཧྲཱཿ，梵文天城体：ह्राः，梵文罗马拟音：hrāḥ，汉语字面意思：赫拉），在密处是（藏文：ཧྲཱཿ，梵文天城体：ह्राः，梵文罗马拟音：hrāḥ，汉语字面意思：赫拉），这就是六支。之后，以光明之窍诀入睡。醒来的时候，起身忆念显现如幻如梦，忆念上师本尊，并伴随着灌顶的观想，进行沐浴的瑜伽等等。这段话出自《吉祥时轮的生起次第的详细解释》，是关于瑜伽道的支分，座间行为的解释的第十个章节。第三，关于所要修持的对境——坛城的分类，包括了确定坛城总摄的极要之处，以及解释出自这部续部的坛城的数量。第一部分是：如果难以修持身语意圆满的坛城，那么仅仅修持意坛城，也比修持其他胜乐金刚等广大的坛城，在仪轨次第上更多，从清净所净和能净的角度来说也更为广大。仅仅在意坛城中获得灌顶，也能有权修持所有续部的意义，原因是，从种姓和种姓者的角度来说，身语意圆满的一切本尊都汇集在意坛城中的缘故。那么，以什么方式汇集呢？在《总摄续王》中说：吉祥金刚持和普贤种姓的加持，金刚持尊变为持金刚。不空成就和虚空藏，无垢宝手和地藏王是真实的。持轮尊将彻底消除，由种姓的加持，无量光和世间怙主。吉祥佛母和法界，即语金刚母和金刚界自在母。吉祥度母是触金刚母。