English
The latter mantra, such as Om Sarva Tata, etc., is merely holding the pride of those six in one direction. Fifth, generally, in the stage of practicing self-generation sadhana, it is okay not to make the torma for the local deity and village deity at this time, but making it is a good branch. Some people think that the torma for the local deity and village deity is made during the earth ritual, and it is not allowed to be made at this time, but this is not the case, because those who think so themselves must make the preliminary torma at the beginning of the sadhana, which is self-contradictory. Self-generation like sadhana-puja is definitely necessary, and even in ordinary times, it is the ritual of preliminary torma, so it is good if it can be accomplished. The blessing of this torma is that, because purification is done beforehand, focus on the samaya substance itself, and it is enough to use the four mantras such as Om Om Vajra Tsandra, etc., as well as the four mudras, and the samadhi of the four syllables (seed syllables, Devanagari, Roman transliteration, literal meaning). For ordinary worldly people, there is no need to distinguish the ten types of samaya substances. It is like the moon eliminating the poison of all things such as grass and trees, Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) purifies the substance; like the sun ripens and increases the taste and power, Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) multiplies it; like Rahu separates the radiance and power of all things so that they are not mixed, Hum (藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) makes it burn; because both Dakini and the fire at the end of the kalpa have the ability to transform poison into nectar, etc. Therefore, the mudra of Dakini and the syllable Hoh (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍) make it nectar. Some people claim that the moon purifies the changeable with the unchanging bliss, the burning of tummo melts the nectar, and the fire of tummo at the end of the kalpa makes the bliss burn, etc., are definitive explanations, which is completely fabrication. If you don't know the names of the local deity and village deity, it is enough to say local deity, or the owner of this place, etc., and if you know, you can say the real name. Also, the commentary says that if the letters of the name are the same, that is, the pronunciation is consistent, then combine the first and last two letters, such as Maha Kala La, Mala. If the letters of the name are different, and there are many letters, then take one letter from the beginning, middle, and end, such as Danda Bhairava, and say Da Bhe Va. Among them, the local deity is like the local deity Sapa Rivara residing in Magadha. Village deity
Chinese
虽然那个“ཁོར་”字不是竖立在额头上的，但在这里通过专注而转变，也有人说，为了容易生火，必须那样观想。这段话出自《吉祥时轮的生起次第释》，是总纲和各种前行科判的第三部分。 第二，实际的守护轮有七部分：生起所依的守护轮，生起主尊金刚力，安立手印和法器，执持调伏者的我慢，开展眷属众，执持守护轮的我慢而下令，用橛降伏作害者。 第一部分是：从“从ཧཾ་（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： ཧཾ་）生出的虚空自性”到“与此相同的太阳座垫”之间，与四大坛城下方的宫殿部分所讲的相同。关于“各种金刚交合”这句话，有些人认为每个坛城上方有一个交合，下方也有一个交合；另一些人认为，下方和上方各有一个，虽然粗略，但四大各自的中央接触两个十字，那两个叫做交合，而下方实际部分则不接触。虽然这样认为，但这段和下方的实际部分，只是词语的表达方式不同，意义上没有差别。 “四个坛城融为一体”等等，在实际部分，观想四大和须弥山之上的宫殿，与胜乐金刚等许多母续相符。据说，在守护轮的这个部分，观想四大完全变化后的宫殿等，与密集金刚等著名的父续相符。这并不是说把其他续部的仪轨引用到这里，而是说时轮自身的仪轨本来就是那样，与那些续部出现的方式相似，只是说了相似之处。据说，舍仁巴等四大变化后的宫殿，以及在四大之上观想宫殿，父续和母续各自不共的特点等，在所有灌顶的时候，无上部三种姓的差别非常多，互相协调的地方也很多等，说了许多没有意义的说法。
English
Although that "ཁོར་" is not standing upright on the forehead, here it is transformed through focus. Some also say that in order to easily generate fire, one must meditate in that way. This passage is from the "Explanation of the Generation Stage of the Glorious Kalachakra," and is the third section of the general outline and various preliminary categories. Secondly, the actual protection wheel has seven parts: generating the support of the protection wheel, generating the main vajra force, establishing mudras and implements, holding the pride of the tamer, expanding the retinue assembly, holding the pride of the protection wheel and issuing commands, and subduing the harm-doers with the phurba. The first part is: from "the nature of space arising from ཧཾ་ (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: ཧཾ་)" to "the sun cushion equal to this," it is similar to what is explained in the section on the palace below the four elements mandala. Regarding the phrase "various vajras joined together," some believe that there is one joining above each mandala and one joining below; others believe that there is one each below and above, and although rough, the two crosses touching the center of each of the four elements are called joining, while the actual part below does not touch. Although this is the belief, there is no difference in meaning between this passage and the actual part below, only the wording is different. "The four mandalas merge into one," etc., in the actual part, visualizing the palace above the four elements and Mount Meru is in accordance with many mother tantras such as Chakrasamvara. It is said that in this part of the protection wheel, visualizing the palace, etc., after the four elements have completely transformed, is in accordance with the famous father tantras such as Guhyasamaja. This does not mean that the rituals of other tantras are quoted here, but that the Kalachakra's own rituals are originally like that, and the way they appear is similar to those tantras, only the similarities are stated. It is said that Sherinpa, etc., the palace transformed from the four elements, and visualizing the palace above the four elements, the uncommon characteristics of the father and mother tantras, etc., at all times of empowerment, the differences between the three families of Anuttarayoga are very many, and there are many places of mutual coordination, etc., saying many meaningless things.
Chinese
博（po）以使学生们浪费智慧的情况发生了很多。如今没有追随者，用处也很小，因此这里不提辩论。总之，这里四种元素融为一体，金刚地基非常宽广、巨大、厚实且高耸，中央部分有三层的金刚楼阁。其外围是金刚围墙，即内外两层的铁栅栏。内层是三层墙壁，外层是五层墙壁。这些与坛城正殿的墙壁相似。然而，墙壁内外层之间的顺序，无论采取顺生还是逆生的顺序都可以，因为守护包含于寂静之中，而遣除则既有寂静也有猛烈，橛的安插是猛烈的缘故。其中，第五层围墙的铁栅栏位于金刚地基本身的周围边界处。金刚地基也是半圆形，开口朝上的形状。在围墙上搭起帐篷，因此帐篷和围墙一起从外面看也是半圆形，像印度钵盂一样，两者合在一起形状是圆形的。从网的边缘以下的所有地基外围，都有矛的围墙，尖端朝外。上面的帐篷周围的围墙以及所有外围都被箭网环绕，箭网与一般情况相同。其中心是金刚座，四个方向和四个角落都开有门。下部地基在金刚地基上，是空心的，像房子一样，周围是圆形的。其上方的周围是三层墙壁的铁栅栏，其上的帐篷等与之前相同。这里也可以像以前一样设置矛和箭的围墙，或者如果简化，也可以不设置。按照这样的方式，其内部圆形尺寸的地面，像半圆一样，下边缘和地面之间有能够容纳矛和双重守护以及间隔的空间。因此，地基是宽度的一半，空间是剩余的高度。其上方的中央地面上，想象与之前相同的金刚座空心之上建造楼房。楼房的颜色是：
English
Bo caused many instances of students wasting their wisdom. Nowadays, there are no followers and little use, so debate is not mentioned here. In any case, here the four elements merge into one, and the vajra ground is extremely vast, large, thick, and tall, with a three-story vajra pavilion in the center. Outside of that is a vajra fence, that is, two layers of iron fences, inner and outer. The inner one has three layers of walls, and the outer one has five layers of walls. These are similar to the walls of the actual mandala. However, for the order of the inner and outer layers of the walls, it seems that any order of forward or reverse sequence can be done, because protection is included in pacification, and repulsion has both pacification and wrath, because the staking of the phurba is wrathful. Among them, the iron fence of the fifth fence is located at the boundary around the vajra ground itself. The vajra ground is also semi-circular, with the opening facing upwards. A tent is erected on top of the fence, so the tent and the fence together, when viewed from the outside, are also semi-circular, like an Indian begging bowl, and the shape is round when the two are joined together. All the outer edges of the ground below the edge of the net have a spear fence with the tips pointing outwards, and all the outer edges of the surrounding fence of the upper tent are surrounded by an arrow net, and the arrow net is the same as usual. In the center of that is a vajra seat with doors opening in the four directions and four corners. The lower base is on the vajra ground, and it is hollow, like a house, with a circular circumference. Above that, the circumference has a three-layered iron fence, and the tent etc. above that is the same as before. Here, the spear and arrow fences can be set up as before, or if simplified, they can be omitted. According to this method, inside that, the ground of circular dimensions, like a semicircle, has a space between the lower edge and the ground that can accommodate a spear and a double protector with an interval. Therefore, the base is half the width, and the space is the remaining height. On the central ground above that, imagine a building built on top of a hollow vajra seat similar to the previous one. The color of the building is:
Chinese
颜色是绿色。关于它，在处所的边界有五个栅栏，在土地和天空相接的地方有三个栅栏，以及所谓的二百肘高的楼房，这些与坛城的土地仪轨等外部事务相关，在仪轨未完成之前，为了不让邪魔进入该区域，是这样说的，但对于日常的瑜伽修行来说，没有这样的固定标准。即使那样做，也没有冲突。这里，在吉（Gyi Jo）等一些旧译本中，也有“二千肘高的楼房”的说法，二百和二千哪个正确，是需要考察的地方。关于“土地和天空相接的地方”，以及“从黎明到阴影的边界”的意义，在藏地后来出现了很多无意义的说法，但核心是这个：像印度那样，假设是平坦且没有山的地方，如果不是山顶和城堡的顶部等，从平原中心看，在黎明的尽头太阳升起时，会觉得太阳是从这样的平原升起的。当阴影，即太阳落山时，会觉得太阳直接在这个地方落下，这样的平原就是东西方向上天空和大地相接的地方，南北方向也与之相似，所以看起来是圆形的。据说，这里有十二瑜缮那（梵文：योजन，罗马转写：yojana，汉语：由旬）的圆形范围，这是班智达冈巴多杰说的。关于处所，有些人说必须将自己和同一团体占据的处所作为处所，但这通常没有确定的标准，特别是修行者住在哪里不确定，所以很难确定标准。然而，这与那种情况不同，是确定的，最好是在之前的两倍范围内向外延伸，据说在印度、中国等好的地方，被称为王国的地方，也有十万村庄的土地。如果确定标准，那样做是合理的，这些是显示标准的，而不是根据自己居住地的视野来确定的，所以在哪里修行都可以。有些人说处所的边界不取决于大小，天空和大地相接的地方不取决于山谷的宽窄，这是非常错误的，如果那样，住在深洞里的人，就根本看不到天空和大地相接的地方了。
English
The color is green. Regarding it, there are five fences at the boundary of the place, three fences where the earth and sky appear to meet, and the so-called two hundred cubit high building. These are related to the external affairs such as the mandala's land ritual, and it is said so in order to prevent obstacles from entering that area until the ritual is completed, but for daily yoga practice, there is no such fixed standard. Even if you do so, there is no conflict. Here, in some old translations such as Gyi Jo, there is also the saying "two thousand cubit high building," and it is a place where it is necessary to investigate which is correct, two hundred or two thousand. Regarding "the place where the earth and sky appear to meet," and the meaning of "from dawn to the boundary of shadow," there have been many meaningless statements in Tibet later, but the core is this: like India, assuming it is a flat and mountainless place, if it is not the top of a mountain or the top of a castle, etc., when viewed from the center of the plain, when the sun rises at the end of dawn, it will feel that the sun rises from such a plain. When the shadow, that is, the sun sets, it will feel that the sun sets directly in this place, and that plain is the boundary where the sky and the earth meet in the east-west direction, and it is similar in the north-south direction, so it looks round. It is said that there is a circular range of twelve yojanas (Sanskrit: योजन, Roman transliteration: yojana, Chinese: 由旬) here, which is what Pandit Gampa Dorje said. Regarding the place, some people say that the place occupied by oneself and the same group must be regarded as the place, but this usually has no definite standard, especially since it is uncertain where the practitioner lives, so it is difficult to determine the standard. However, this is different from that situation, it is certain, and it is better to extend outward by about twice the previous range. It is said that in good places such as India and China, the place called the kingdom also has the land of one hundred thousand villages. If you determine the standard, it is reasonable to do so, these are to show the standard, not to determine according to the vision of your own residence, so it doesn't matter where you practice. Some people say that the boundary of the place does not depend on the size, and the place where the sky and the earth appear to meet does not depend on the width of the valley, which is very wrong. If so, those who live in deep caves will never see the place where the sky and the earth meet.