English
Although there are some instances in other unsurpassed tantras where the five elements are taken as the life force, there is no such emphasis on their function as in this tantra. Moreover, such purification is not explicitly taught or practiced in the lower tantras. In external mantra tantras, the elemental affinities of letters are considered in the lineages of the noble families and the ḍākinīs. Some learned masters say that it is similar to not needing to consider the factors of hermits, spirits, and vagrants. As the root tantra quoted above states: "The practitioner's letters are two; the name born from birth will change." The meaning of this is that the practitioner's letters are of two types: the letter of birth and the letter of the name. The latter has already been explained. The letter of birth refers to the letter that appears on the day of one's birth, the letter on which the thirty moments are born, and the letter on which each of the staffs is born. These must be calculated, and their compatibility with the letters of the mantra must be considered. A detailed explanation of this is found in the Vajra Heart Commentary, which states, "One's own letters are also two," and so on. Generally, this seems more important than the name, but it is difficult to understand in Tibet. Although not knowing the letter of birth is a flaw, not clinging to it seems to be a virtue, so one should adapt to local customs. I will not elaborate further here, as it would make the text too long. Fifth, regarding the classification of rosaries according to the activity, I will explain briefly: For pacifying, use a crystal rosary. Adding aṃ（藏文，梵文天城体：am，梵文罗马拟音：aṃ，汉语字面意思：嗡）, aṃ（藏文，梵文天城体：am，梵文罗马拟音：aṃ，汉语字面意思：嗡）, and haṃ（藏文，梵文天城体：ham，梵文罗马拟音：haṃ，汉语字面意思：吽） to the fifteen short vowels makes eighteen vowels in total. For increasing, use a pearl rosary, with eighteen short vowels and eighteen long vowels, totaling thirty-six. For subjugating, use a bodhi seed rosary, with thirty-six consonants. For attracting, use a sandalwood or lotus seed rosary, with thirty-six short consonants and eighteen vowels, totaling fifty-four. For destroying, use a human bone rosary, with twenty-seven constellations. For hating and expelling, use a mule or donkey bone rosary, with twice the number of constellations, fifty-four.
Chinese
之数。愚昧以隆塘之念珠，十三又二分之一珠，星宿一半之数。僵直以鲁若夏之念珠，短与长之字七十二与元音三十六相合，为一百零八之数。复原以摩罗迦陀之念珠。一切事业于旺力的火供之时所说，三十二相与八十随好相合之数为一百一十二，其中之四，表四金刚与须弥山之四面，为持经之义而合，故念珠实有百零八珠。质地为息增或天尊所用之菩提子，或任何吉祥之物。修法之时亦与一切事业相同。念珠加持者，如四座与桑布扎或坛城之仪轨金刚念珠等所出而行亦佳。又或从口诀所出，从（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）与（藏文：ཕྲཻཾ，梵文天城体：phraiṃ，梵文罗马拟音：phraiṃ，汉语字面意思：呸）生出，主尊父母之体性于念珠自身生起。念珠融入智慧尊，以六道之种子百数加持亦佳。如是吉祥时轮之生起次第释中，语念诵次第之部第九竟。第三为供养食子食物之瑜伽三者。于修法品中。（藏文：ཨོཾ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）（藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：啊）（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）（藏文：ཧོཿ，梵文天城体：hoḥ，梵文罗马拟音：hoḥ，汉语字面意思：吼）依次安住，首先于此处常以酒净治而广大之。极炽燃而作，长圆者如融化般次第修习之后。从彼器中以明点，以手持兔者之无名指尖于地上。于外作三角，于其中央如日轮之圆形。于其中央智慧轮三有安住者，亦于此处咒师修习之后。以拇指与无名指于日夜各自之时令满足等。于城村之主等，首先于此处食子第一以中央边际之名。于夺命者以酒杯二，复以咒师忿怒之王
English
The number of. Ignorance is counted with the Lungtang rosary, thirteen and a half beads, half the number of stars. Stiffness is counted with the Ruruqsha rosary, the short and long letters seventy-two and the vowels thirty-six are combined, which is the number of one hundred and eight. Restoration is with the Marakata rosary. For all actions, as said during the Wangli fire offering, the number of thirty-two marks and eighty minor marks combined is one hundred and twelve, of which four represent the four vajras and the four faces of Mount Sumeru, which are combined for the meaning of holding the sutras, so the actual rosary has one hundred and eight beads. The material is Bodhi seeds used for pacifying, increasing, or by deities, or any auspicious object. The time of practice is also the same as for all actions. The consecration of the rosary is good if done as it comes from the four seats and the Sambuta or mandala ritual vajra rosary, etc. Or from the oral instructions, from (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) and (Tibetan: ཕྲཻཾ, Devanagari: phraiṃ, Romanized Sanskrit: phraiṃ, Literal meaning: Phraiṃ) arise, the nature of the main deity, father and mother, arises in the rosary itself. It is also good to infuse the wisdom deity into the rosary and consecrate it with hundreds of seeds of the six realms. Thus, in the explanation of the generation stage of the glorious Kalachakra, the ninth section, the end of the order of speech recitation. The third is the yoga of offering torma food, the three. In the chapter on practice methods. (Tibetan: ཨོཾ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Om), (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Ah), (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), (Tibetan: ཧོཿ, Devanagari: hoḥ, Romanized Sanskrit: hoḥ, Literal meaning: Hoh) reside in order, first here always purify and expand the wine. Make it extremely blazing, and after meditating on the long and round ones in order as if melting. From that vessel, with bindus, with the tip of the ring finger of the one holding the rabbit in his hand, on the ground. Outside, make a triangle, and in its center, a circle like the sun. In its center, the wheel of wisdom, those who dwell in the three realms, also here the mantra practitioner meditates. With the thumb and ring finger, satisfy them at each time of day and night, etc. To the lords of the country and village, first here the first torma with the name of the central boundary. To the taker of life with two wine cups, and again with the mantra practitioner, the king of wrath.
Chinese
是朵玛。对于使者女众，食物的精华在地上，由持有者的金刚们布施。对于众生，已食用的天食再次为了善的目的而布施，在此诵读此偈颂。如是说。迎请返回也于修法次第中说：于顶髻处则变为五峰金刚杵，外侧的峰尖则为双倍。金刚法轮转变，双倍之外还有其他的双倍，以及其他的双倍。其双倍又变为其他，成为俱生、圆满受用和化身之轮。其心要处，单峰给予安乐平等之果，安住于秘密莲花之中。如是说。又，与坛城相关的供养仪轨是，在灌顶次第八十四偈的注释中已明确说明。如果将这些内容综合起来，在《大疏》中说：如是迎请返回后，从那以后，在三个时段，按照先前所说的仪轨布施朵玛。}的仪轨，净化五甘露后，以此使自己满足。如是将本尊的坛城收摄于自身，在已完成迎请返回之后，供养朵玛，在朵玛之后，进行食物的瑜伽，非常清楚。因此，虽然从总体上不禁止本尊修法中供养朵玛，但在此处，朵玛仪轨并非供养本尊，而是通常供养面前的生起次第，特别是供养忿怒尊主金刚力士及其六部眷属，以及其他的空行母、地神、村神等。食物的行持也应在同一时段进行，应在朵玛之后进行。}之前不是，而是将食物的精华作为朵玛，或者即使不是，也必须将食物的精华供养给朵玛。坛城供养的仪轨是，在灌顶次第八十四偈的注释中这样说：在此，按照先前所说的仪轨观想诸神，然后将智慧轮与誓言轮一起，}的咒语词句供养供水等。如是所说的按照先前所说的仪轨观想诸神，指的是先前观想诸神。
English
It is the Torma. For the messenger women, the essence of food is on the ground, bestowed by the vajras of the holders. For the beings, the food that has been eaten is again bestowed for the sake of virtue, and this verse is recited here. Thus it is said. The welcoming back is also said in the Sadhana Sequence: At the crown of the head, it becomes a five-peaked vajra, and the outer peaks are doubled. The vajra dharma wheel transforms, and there are other doubles besides the double, and other doubles of that. Its double again transforms into another, becoming the wheel of co-emergent, complete enjoyment, and emanation. At its heart, the single peak gives the fruit of bliss and equality, abiding within the secret lotus. Thus it is said. Also, the offering ritual related to the mandala is clearly explained in the commentary on the eighty-fourth verse of the Empowerment Sequence. If the meaning of these is combined, in the Great Commentary it says: Having welcomed them back in this way, from then on, in the three periods, the Torma should be bestowed according to the previously spoken ritual. } of the ritual, purify the five amritas, and with that, satisfy oneself. Thus, after the deity assembly of self-generation has been gathered into oneself and the welcoming back has been completed, the Torma is offered, and after the Torma, the yoga of food is performed, which is very clear. Therefore, although in general, offering Torma in self-generation is not prohibited, here the Torma ritual is not for the deity of self-generation, but is generally offered to the generation in front, and especially to the wrathful lord Vajra Power and his six retinues, as well as other dakinis, land deities, village deities, etc. The practice of food should also be done in the same period, and should be done after the Torma. } before, but the essence of food is made into Torma, or even if it is not, the essence of food must be offered to the Torma. The ritual of mandala offering is, in the commentary on the eighty-fourth verse of the Empowerment Sequence, it says: Here, having visualized the deities according to the previously spoken ritual, then the wisdom wheel is made together with the samaya wheel, } offer the offering water and so on with the words of the mantra. As it is said, having visualized the deities according to the previously spoken ritual, refers to the previous visualization of the deities.
Chinese
关于所说之事的转折之处有两种情况。在《灌顶次第简略》第二品中这样说到：“观空性，坛城胜、事业胜，明点瑜伽，微细瑜伽，这些都应由持咒者来做。”这样说来，如果致力于此，在自生本尊的最后，对于没有收摄坛城的情况，在坛城中混合誓言尊和智慧尊而进行供养。这表明了向自生本尊供养。而且，在《简略》第三品中，已经详细说明了前生坛城，这也是一种转折，所以会变成像之前所说的那样观想本尊众。虽然直接指示也包含在前生修法中，但“仪轨观想诸佛”这句话，比起前生仪轨，主要适用于自生四瑜伽。因此，自生本尊在坛城中供养也必然成立。如果供养仪轨和朵玛仪轨在同一时间进行，通常大多数情况下朵玛仪轨都会放在最后。特别是在这里，供养仪轨必须在没有收摄自生本尊的情况下进行，而朵玛仪轨则在收摄自生坛城之后进行，这由之前的教证所证实。因此，自生坛城供养必须先进行，其中有外供和内供两种，按照密宗总体的实修方法，应先进行外供。这两种供养不需要各自的坛城，在一个坛城上完成也可以。在《灌顶次第》中，提到真正的坛城供养，如檀香等坛城是外供，而在《修法次第》中，加持内供后制作甘露坛城，这清楚地表明了是内供的坛城，如果条件允许，应分别进行。大供养咒语是，虽然现在只有用于内供的实修方法，但它是花等，以及十种或十三种供养，以及所有内外秘密的总咒。对于在前生中进行坛城供养的情况，如果与广大的坛城相关联，那么就不是坛城供养本身之外的情况。如果单独进行，则大多在收摄自生本尊之后进行。
English
There are two situations where the statement is turned around. In the second chapter of the "Condensed Empowerment Sequence," it says, "Meditating on emptiness, the supreme mandala, the supreme activity, bindu yoga, and subtle yoga, these should be done by the mantra practitioner." Thus, if one strives for this, at the end of self-generation, in the case where the mandala is not withdrawn, one mixes the samaya-sattva and jñana-sattva in the mandala and makes offerings. This shows that offerings are made to the self-generated deity. Moreover, in the third chapter of "Condensed," the elaborate front-generation mandala has already been explained, which is also a turning point, so it will become like visualizing the assembly of deities as previously described. Although the direct instruction is also included in the practice of front-generation, the phrase "ritually visualizing the deities" mainly applies to the four yogas of self-generation rather than the front-generation ritual. Therefore, the offering of the self-generated deity in the mandala is also necessarily established. If the offering ritual and the torma ritual are performed at the same time, it is generally known that the torma ritual is mostly done at the end. In particular, here, the offering ritual must be performed without withdrawing the self-generated deity, while the torma ritual is performed after withdrawing the self-generated mandala, which is confirmed by the previous scriptural evidence. Therefore, the self-generated mandala offering must be done first, and there are two types of offerings, outer and inner. According to the general practice of the tantras, the outer offering should be done first. These two offerings do not require separate mandalas, and it is okay to accomplish them on one mandala. In the "Empowerment Sequence," it is mentioned that the real mandala offering, such as the sandalwood mandala, is the outer offering, and in the "Practice Sequence," after blessing the inner offering, making the nectar mandala, it is clearly shown that it is the mandala of the inner offering, and if conditions permit, they should be done separately. The great offering mantra is, although nowadays there is only the practice of applying it to the inner offering, it is the general mantra of flowers and so on, as well as ten or thirteen offerings, and all outer, inner, and secret things. For the types of mandala offerings that are performed in front-generation, if it is related to the extensive mandala, then it is not a situation other than the actual mandala offering itself. If done separately, it is mostly done after withdrawing the self-generated deity.