English
E! In general, to briefly establish the channels, winds, and bindus, and to briefly explain the methods of calculation related to the qualities of the grounds and paths. According to the texts of the "Spring Point," the preceding words establish the state of the Spring Point body, such as the inner seeds of the heart. From "the wind of karma" to "abiding in reality," through the power of meditating on the path, the fierce fire actually blazes, and the bliss-warmth of the melting bindu is the actual manifestation of the wisdom of the completion stage arising in the union of the Spring Point, and is combined with this. Here, the two are combined, and the four chakras of tummo, newly meditated upon, are shown, as they are visualized to be similar in form to the ground and path. This is because it is a special cause for the wisdom of the completion stage to arise in the continuum, so it is named the completion stage, but in reality it is the subtle bindu of the generation stage. On this, on the body that appears as the lord of one's own chakra, the three channels and four chakras are clearly visualized. The navel chakra is a yellow or reddish-yellow nadi-chakra, with eight petals in the inner circle and fifty-six in the outer circle, for a total of sixty-four. The inner circle is a ka ca ṭa ta pa ya śa. The outer circle is sixteen vowels, thirty-two consonants, and again six long vowels. In the center of the chakra, within the central channel, is the letter ཨཾ་ (Tibetan, अं, am, Tibetan transliteration). The heart chakra is blue, with eight nadi-petals, with ཨ་ (Tibetan, अ, a, A), ཨི་ (Tibetan, इ, i, I), ཨུ་ (Tibetan, उ, u, U), ཨེ (Tibetan, ए, e, E) in the four directions, and ཡ་ (Tibetan, य, ya, Ya), ར་ (Tibetan, र, ra, Ra), ལ་ (Tibetan, ल, la, La), ཝ (Tibetan, व, va, Va) in the four corners. In the center of the middle is the letter ཧཱུཾ་ (Tibetan, हूं, hūṃ, Hung), head down. This is the letter of the Spring Point. The throat chakra is red, with four petals in the inner circle: ཨཱ་ (Tibetan, आ, ā, A), ཨཱི་ (Tibetan, ई, ī, I), ཨཱུ་ (Tibetan, ऊ, ū, U), ཨཻ (Tibetan, ऐ, ai, Ai). The twelve petals in the outer circle are the twelve vowels excluding the four ṛ and ḷ. Thus, there are sixteen letters in the petals, and in its center is the letter ཨོཾ་ (Tibetan, ओं, oṃ, Om). The crown chakra is white, with thirty-two petals, with two sets of vowel letters. In its center is the letter ཧཾ་ (Tibetan, हं, haṃ, Ham), white, head down. All the letters are the same color as the nadi-chakra, and the letters of the petals of the heart and crown chakras are also head down. On the Roma and Kyangma, two white vowel letters and two red consonant letters are alternated, thus placing sixty-four vowels and consonants, or Roma is Ga.
Chinese
是。对此，念诵并书写“于此将卡吉十观想为五”，将五作为数字的五，解释为五种智慧的种子字。另一些人书写并念诵“于十种物质观想为咒语”，意义与前者相同。这两种都是因为藏文错误而强调了字面意义。按照通常的翻译，后来必须观想十种物质，但在此之前，应当观想容器、风和火。然而，此时在Ra译本中说：“最初从阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中生出的，在颅骨中观想十种物质，以风和火的坛城，燃烧和加热”，这样说比较容易理解，意义也应当如此解释。对此，布施朵玛的时间，如果富裕且有能力，就在四座的结尾，如果不富裕且没有能力，就必须在最后一座进行。在《现观庄严论》中说：“以此次第的仪轨，在四个时段布施。”又说：“面向南方而住，在午夜时分布施朵玛。”又说：“在那样的尸陀林中，对于夜叉、僵尸、罗刹，观想黑汝嘎的形象，在那里布施朵玛，进行钲、金刚杵、铃和钹的演奏，穿着方向的衣服，结手印，发出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）、喳（藏文：ཅ，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：喳）、作（藏文：ཅོ，梵文天城体：चो，梵文罗马拟音：co，汉语字面意思：作）的声音，以伸出右腿的姿势，结缚燃烧的手印后，以誓言充满口，忆念此真言。”像这样，对于住在尸陀林的人布施朵玛，以及自身本尊的慢心，坐姿，手印，食用誓言物，乐器的声音，猛烈的咒语和朵玛咒语，都如所说是行为的甚深密意。因此，或者在真实的尸陀林等处，或者观想坐在八大尸陀林的地基上。这是在没有收摄本尊生起坛城的时候吗？或者在坛城修供等，自身和对面融合圆满的时候，观想从坛城主尊的心间，生起事业黑汝嘎。对此，主要是生起慢心，并且观想已经去了尸陀林。如果在座间进行供养，那么仅以时段本尊的慢心就足够了。
English
Yes. Regarding this, recite and write, "Here, contemplate the ten Kha-chig as five," taking the five as the number five, explaining it as the seed syllables of the five wisdoms. Others write and recite, "Contemplate the ten substances as mantras," the meaning being the same as the former. Both of these are because of errors in the Tibetan script, emphasizing the literal meaning. According to the usual translation, later one must contemplate the ten substances, but before that, one should contemplate the container, wind, and fire. However, at this time, the Ra translation says, "Initially born from the syllable A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), contemplate the ten substances in the skull, with the mandala of wind and fire, blazing and heating," saying it this way is easier to understand, and the meaning should also be explained in this way. Regarding this, the time for offering the torma, if one is wealthy and capable, is at the end of the four sessions, and if one is not wealthy and not capable, it is made compulsory to do it in the last session. In the Abhisamayalankara it says, "With the sequence of this ritual, offer in four intervals." It also says, "Residing facing south, offer the torma at midnight." It also says, "In such a charnel ground, to the yakshas, zombies, and rakshasas, contemplate the form of Heruka, and there offer the torma, perform the cymbals, vajra, bell, and music, wear the clothes of the directions, make mudras, emit the sounds of Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), Phat (Tibetan: ཕཊ, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal meaning: Phat), Cha (Tibetan: ཅ, Devanagari: च, Romanized Sanskrit: ca, Literal meaning: Cha), Cho (Tibetan: ཅོ, Devanagari: चो, Romanized Sanskrit: co, Literal meaning: Cho), with the posture of extending the right leg, after binding the blazing mudra, fill the mouth with vows, and remember this mantra." Like this, offering torma to those who dwell in the charnel ground, as well as the pride of one's own deity, posture, mudras, eating the samaya substances, the sound of musical instruments, fierce mantras, and the torma mantra, are all, as said, the profound intention of conduct. Therefore, either in actual charnel grounds, etc., or visualize sitting on the ground of the eight great charnel grounds. Is this at the time when the self-generation mandala has not been gathered? Or at the time when the mandala accomplishment offering, such as the self and the front are blended and perfected, visualize the karma Heruka arising from the heart of the main deity of the mandala. Regarding this, mainly generate pride, and visualize having gone to the charnel ground. If offering is done in between sessions, then the pride of the deity of the session itself is sufficient.
Chinese
总之，裸身散发，面朝南方，观想自己是与明妃拥抱的身体，再次显现黑汝嘎二臂或多臂的慢，然后咀嚼甘露丸或大块的肉，或者没有的话就以虔诚之心进入朵玛的仪轨。朵玛的容器，最好是真实的人头骨。如果找不到，用任何容器都可以，但有些人说不能用铁器和犀牛角器，那是外朵玛的说法，这些是内朵玛，所以不一定需要。无论如何，以意念观想为人头骨器皿。成就者扎兰达日巴在金刚亥母的修法中说，用一块、两块或三块人头骨都可以。律源中说：“三块人头骨成就最殊胜。”是依此而说的。上师们以前主要用三块人头骨。名相中说：“也在人头骨中供养那些。”因此，需要真实或意念观想的人头骨器皿。朵玛的材料是：用肉、血、鱼肉、大蒜、洋葱、水、酒等以及各种食物和饮料来制作面团等。前面摆设供水，右边摆设其他水和受用等，左边摆设需要的漱口水和衣服等，根据情况摆设。必须用加持过的五甘露来加持，需要用甘露丸的水或内供来加持朵玛。朵玛形状的布置的差别是：在印度没有固定的做法，所以一般来说没有固定的要求，但因为是顺应当地习俗的行为，所以在这个地方，只要是稍微成就一些咒语的上师前辈们的做法就可以了。有些人说必须按照金刚口誓句续中所说的莲花形状的朵玛。正如所说：“由虚假之人所造的，经续不可作为衡量。”要思考这句话的含义。但是，做成那样的形状也没有矛盾。吉祥桑布扎续中说：“供水等供养和，鱼和肉等食物和，酒和麻醉品娱乐也，在左边是需要的。”
English
In any case, being naked with loose hair and facing south, visualizing oneself as a body embraced by a consort, and again manifesting the pride of Heruka with two arms or many arms, then chewing nectar pills or large pieces of meat, or if not, entering the ritual of the torma with devotion. The container for the torma should preferably be an actual human skull. If one cannot find it, any container is acceptable, but some say that iron and rhinoceros horn containers should not be used, but that is said for outer tormas, these are inner tormas, so it is not necessarily required. In any case, one should think of it as a skull container in one's mind. The accomplished Jalendharipa said in the practice of Vajravarahi that one, two, or three pieces of skull are acceptable. The Vinayasamucchaya says, "The accomplishment of three pieces is the most excellent." It is said based on this. The previous lamas mainly used three pieces. In the Abhidhanottara it says, "Also offer those in the skull." Therefore, a real or mentally visualized skull container is needed. The materials for the torma are: dough etc. made with meat, blood, fish, garlic, onion, water, wine, etc., and all kinds of food and drink. In front, arrange offering water, on the right arrange other water and enjoyments etc., and on the left arrange necessary mouthwash and clothes etc., as appropriate. It must be blessed with the five blessed nectars, and the torma must be blessed with the water of nectar pills or inner offering. The difference in the arrangement of the shape of the torma is: there is no fixed practice in India, so generally there is no fixed requirement, but since it is a practice that follows local customs, in this place, whatever the practice of the earlier lamas who have achieved some mantras is sufficient. Some say that it must be like the lotus-shaped torma described in the Vajramukha-samaya-tantra. As it is said, "The sutras and tantras made by false people should not be taken as a measure." One should think about the meaning of this statement. However, there is no contradiction in making it in that shape as well. The glorious Sambhuti says, "Offerings such as offering water and, food such as fish and meat and, entertainment with wine and intoxicants also, are needed on the left."
Chinese
所有这些，右边放水的容器，前面放供品和供养的容器，所有这些物品，都要用五甘露来净化。如是说。因此，甘露是净化的，不是朵玛的材料。如是说，供品和用具都要用它来洒扫。多比嘿汝嘎说：在会供品的时候，不用甘露加持，就不能加持物品。如是说。因此，用这种道理，也要在用甘露洒扫朵玛之后再加持。在藏地，起名为“朵玛水洒”，说是在两种酒之间用水来净化。有些人用内供、水、酒的顺序来净化，有些人用酒、水、内供的顺序来净化，除了各自的实践之外，没有明确的来源，所以对这些没有必要进行辩驳，随各自喜欢就好。倾倒普通的酒是朵玛的材料，不是净化，除非是加持过的净水。倾倒水也只是为了表示解渴，普通的水进行净化的必要性很小，所以要知道，真正的净化物是内供。为了守护障碍，如果洒忿怒尊咒语的水等，则不矛盾。但有些人说，这就像国王吃饭的时候用清水洒扫一样，这是不相关的、不确定的、不成立的谎言。说洒内供是为了表示朵玛的材料五甘露，这也是不合理的。如是说：所有咒语本身，献上奇妙的朵玛。像这样，除了为了成就一些特殊的意义之外，朵玛的材料是九种美味的食物和上面提到的特殊物品。五肉五甘露是加持朵玛的物品和禅定所需要的，最初的材料不需要这些。如果实际陈设供品，就加持，如果没有实际陈设，用意念化现也可以。加持的十种物品是：大手印明点中说，宝生部是血，无量光是精液，不空成就是大人肉，不动佛是金刚水。