English
All these, on the right are placed water containers, and in front are placed containers for offerings and sustenance. All these substances should be purified with the five ambrosias. So it is said. Therefore, amrita is for purification, not the material of the torma. As it is said, all offerings and implements are purified with it. Ḍombi Heruka says: In the context of tsok offerings, one should not bless the substances without sprinkling them with amrita. So it appears. Therefore, according to this reasoning, even the torma should be blessed after being sprinkled with amrita. In Tibet, it is named "torma water sprinkling," saying that water is used to purify between two kinds of alcohol. Some purify with the order of inner offering, water, and alcohol. Others purify with the order of alcohol, water, and inner offering. Since there is no clear source other than their own practices, there is no need to argue about these; do as you please. Pouring ordinary alcohol is the material of the torma, not purification, unless it is consecrated cleansing water. Pouring water is also just to represent quenching thirst, and the need for ordinary water to purify is small. Therefore, one should know that the actual purifier is the inner offering itself. If one scatters water with wrathful mantras to protect against obstacles, it is not contradictory. But some say that it is like a king sprinkling clean water when eating, which is an irrelevant, uncertain, and unfounded lie. It is also unreasonable to say that scattering the inner offering represents the five ambrosias, the materials of the torma. As it is said: To all the mantras themselves, offer the wonderful torma. Like this, except for accomplishing some special meanings, the materials of the torma are the nine delicious foods and the special items mentioned above. The five meats and five ambrosias are the substances for blessing the torma and are needed for meditation, but these are not needed for the initial materials. If offerings are actually arranged, they are blessed, and if they are not actually arranged, it is sufficient to visualize them. The ten substances for blessing are: In the Great Seal Bindu, it is said that Ratnasambhava is blood, Amitabha is semen, Amoghasiddhi is great flesh, and Akshobhya is vajra water.
Chinese
。如是宣说毗卢遮那为粪。这些是五种殊胜甘露。如是说。如果仅仅生起五甘露而不生起五肉，那么“大肉”是指真正的肉。如果将五肉分开，那么“大肉”是指精华，即脑、髓和脂肪。五肉出自四座续：铁钩等五种相，即彼五者应作是事。于大铁钩上安置者，是欲为智慧天女，金刚铁钩不动尊，处所铁钩宝生佛，国王铁钩不空成就佛，动摇铁钩无量光佛。于铁钩五者等，应合和彼等一切。如是说。大铁钩是人肉，金刚是牛肉，处所是狗肉，国王是象肉，动摇铁钩是马肉。为勾召成就故名铁钩。此处智慧天女是毗卢遮那佛，因为彼续之规的坛城主母智慧自在母是毗卢遮那佛部，父亲瑜伽虚空是毗卢遮那佛之体性。虽然大肉与毗卢遮那佛合和，但此处坛城之主是金刚部，故彼应颠倒，即大肉与不动尊，牛肉与毗卢遮那佛应合和。如是，依集密之意，五甘露与五父，五肉与五母合和。安置之法亦为中央之二者重叠，其他皆安置于八方。鲁伊巴之释论拉瓦巴所作，及其所有追随者，以及无畏生处及其所有追随者，皆是完全追随集密。此处则是追随行、现行、金刚空行三者，五肉五甘露重叠安置，不作五父五母之分别，而共同与五智慧之清净合和。如是，经文中说，如前所思，即如“变 रा (ra)”中说“第一”一般。于风与火之坛城上，首先于从阿字（ཨ，Āḥ）所生之颅器中，如上所说，五肉与五甘露，即十种物质，从各自名称之首字生起并作意，于彼等之上。
English
It is said that Vairochana is explained as excrement. These are the five supreme elixirs. It is said. If only the five elixirs are generated and not the five meats, then "great meat" refers to real meat. If the five meats are separated, then "great meat" refers to the essence, namely the brain, marrow, and fat. The five meats come from the Four Seats Tantra: The five aspects, such as the iron hook, are to be done as those five. To place on the great iron hook is to desire the Wisdom Goddess, the Vajra Iron Hook is Akshobhya, the place iron hook is Ratnasambhava, the King iron hook is Amoghasiddhi, the moving iron hook is Amitabha. To the five iron hooks, etc., all of them should be combined. It is said. The great iron hook is human flesh, the vajra is beef, the place is dog meat, the king is elephant meat, the moving iron hook is horse meat. It is called iron hook for the sake of summoning accomplishments. Here, the Wisdom Goddess is Vairochana, because the chief consort of the mandala according to that tantra, the Wisdom自在母, is of the Vairochana family, and the father, Yoga Space, is the nature of Vairochana. Although the great meat is combined with Vairochana, here the lord of the mandala is of the Vajra family, so it should be reversed, that is, the great meat should be combined with Akshobhya, and the beef should be combined with Vairochana. Thus, according to the intention of the Compendium of Samayas, the five elixirs are combined with the five fathers, and the five meats are combined with the five mothers. The method of placement is also to stack the two in the center, and place the others in the eight directions. The commentary on Luipa, made by Lavapa, and all his followers, as well as Fearless Source and all his followers, are all completely following the Compendium of Samayas. Here, however, following the three, Conduct, Manifest Conduct, and Vajra Dakini, the five meats and five elixirs are stacked and placed, without making a distinction between the five fathers and five mothers, but jointly combining them with the purity of the five wisdoms. Thus, as the text says, as previously thought, it is explained as "first" as it appears in "transformation of Ra." On top of the mandala of wind and fire, first in the skull cup born from the letter A（ཨ，Āḥ）, as explained above, the five meats and five elixirs, that is, the ten substances, are generated and contemplated from the first letter of their respective names, and on top of them.
Chinese
如是宣说。然而随行持者的印度瑜伽士们如此说道：仅仅观修五甘露，仅仅观修五肉，从五个字生起十种物质，从十个字生起十种物质，乃至从每个字生起一种物质也相同，要从智慧的种子中生起物质。通过吹气和燃烧净化恶劣的物质。以阿字的明光使物质如灯火般闪耀、明亮和清澈。倒转的三个字从上到上堆叠，即仅仅是嗡字（唵，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），从具有长阿和点及重音符号的阿字（आः，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）以半月来标记，以及从吽字（हुं，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）以金刚吽来标记。由此展开续部的三个真言。以白色的哈字使颜色，以黄色的霍字使气味，以蓝色的舍字使味道圆满，如此理解为甘露。金刚融入月亮，月亮融入嗡字（唵，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），嗡字（唵，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）降临于物质之上。以其光芒勾召智慧的甘露，与嗡字（唵，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）一同融入物质，如此思维智慧的自性无边增长，想要念诵三个字。观修半月是因为有获得和增长甘露力量的必要，听到如此说。也看到了文字，虽然这是恰里亚派共同的甘露加持，但对于以上所说的经文的词义，仅仅是略微理解，要如何合适地结合。第二，利益是获得净化、证悟、燃烧三种或净化、燃烧、证悟、增长四种的能力。如果如此观修，就能成办甘露、食物、饮料、食子、嚓茹、火供、丸药等物质的一切善妙悉地。“善妙”是指转化为天神，即转化为天神之物后，“天神之物赐予悉地之果”，如此翻译容易理解。“以此”等等也是，“以此修法能生悉地，深信不疑”，如此翻译容易理解。因此，能够加持的修法，即念诵观修的差别，以此来做食物、火供和食子等，就能获得牲畜、僵尸和食子。
English
Thus it is said. However, some yogis of India who follow the practitioners say this: Meditate only on the five ambrosias, meditate only on the five meats, generate ten substances from five letters, generate ten substances from ten letters, and even generate one substance from each letter is the same; substances should be generated from the seed of wisdom. Purify the bad substances by blowing and burning. Make the substances shine, be bright, and clear like a lamp with the light of the letter A. The three reversed letters are stacked from top to top, that is, only the letter Om, and the half-moon marked with a long A with a tsek and a drag, and the vajra Hum marked with Hum. From this, spread the three mantras of the tantra. Make the color with the white Ha, the smell with the yellow Ho, and the taste complete with the blue Hri, and understand that it is nectar. The vajra dissolves into the moon, the moon dissolves into Om, and the letter Om descends on the substance. With its rays, summon the nectar of wisdom, and mix it with the substance together with Om, so think that the nature of wisdom grows infinitely, and want to recite the three letters. Meditating on the half-moon is because there is a need to obtain and increase the power of nectar, it is heard that it is said. The letters are also seen, although this is the common nectar blessing of the Caryapa school, but for the meaning of the scriptures mentioned above, it is only a slight understanding, how to combine it appropriately. Secondly, the benefit is to obtain the ability of purification, realization, burning three or purification, burning, realization, and increasing four. If you meditate like this, you will be able to accomplish all the good siddhis of substances such as nectar, food, drink, torma, charu, homa, and pills. "Good" means transforming into a deity, that is, after transforming into a divine object, "the divine object bestows the fruit of siddhi," such a translation is easy to understand. "With this" and so on are also, "With this practice, siddhis can be generated, and there will be deep faith," such a translation is easy to understand. Therefore, the practice that can bless, that is, the difference between recitation and meditation, by doing food, homa, and torma with this, you can obtain livestock, corpses, and torma.
Chinese
如同《母续》和《生世七续》等续部中所说的成就，是为了立即成就，所以真实地具有极大的信心。 “嗟，女神”是藏语的词汇，是引用的续部词语。 此利益是总的说明了药材成就仪轨的利益，不是只用于朵玛仪轨。 第三是朵玛咒语： 嗡是增长甘露的。 阿惹里是嬉戏， 吽ḥ 虽然实际上无法翻译，但是是催促的词语，意思是请嬉戏。 匝ḥ 吽ḥ 榜ḥ 霍ḥ 是勾招、安住、束缚、喜悦， 也就是虽然这实际上不是勾招安住，但是与之相似地祈祷说： 请来这里！ 请安住！ 在事情完成之前请不要离开！ 请高兴地安住！ 这是催促的意思，文字的意义无法翻译。 萨玛雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）誓言。 斯瓦姆是您，也就是发誓以行动来使用去往之义的，您，神众。 德舍亚是请看。 霍是喜悦的意思。 看是顾及的意思，所以是祈请顾及，以及祈请喜悦。 又是，嗡一般是咒语的开头， 这是甘露的种子，意思是供养朵玛能增长力量和安乐。 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是金刚，也就是吉祥黑汝嘎。 达吉尼是空行母， 空行母的网是指所有的眷众。 这是因为在此续中主要说了瑜伽母们， 另一种解释是， 如所说： 登是于虚空行者， 从佛界中完全观察， 因于虚空中行成就， 故极名为空行母。 就像这样，空行母是指于胜义离戏的虚空中行走智慧的空行母， 虽然名字上有女性的标志，但是也不一定只是女神。 卡卡是吃吃。 卡嘿卡嘿是请享用请享用。 实际上是请食用朵玛，以及请享用由此产生的安乐， 胜义谛上是， 请让我们所有轮回者都被您的大智慧食用并融入，以及请享用大智慧的安乐。 吃什么呢？ 伊芒是此，巴林是朵玛，也就是血肉和暖气和气息的
English
The accomplishments mentioned in the tantras such as the Mother Tantra and the Seven Successive Births Tantra are for the sake of immediate accomplishment, so one will truly have great faith. "Kye Lhamo" (O Goddess) is a Tibetan phrase, it is a quote from the tantra. This benefit generally explains the benefits of the substance accomplishment ritual, it is not only applied to the Torma ritual. The third is the Torma mantra: Om is that which increases amrita. Aralli is play, Hoh although it cannot actually be translated, it is a word of urging, meaning please play. Dzah Hum Bam Hoh are hooking, abiding, binding, and delighting, that is, although this is not actually hooking and abiding, it is praying similarly, saying: Please come here! Please abide! Please do not leave until the matter is finished! Please abide happily! This is the meaning of urging, the literal meaning cannot be translated. Samaya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Vow. Tvam is you, that is, you, the assembly of deities who have vowed to use the meaning of going by action. Drishya is please look. Ho is the meaning of joy. Looking is the meaning of considering, so it is praying for consideration, and praying for joy. Again, Om is generally the beginning of mantras, This is the seed of amrita, meaning that offering Torma increases strength and bliss. Vajra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the diamond, that is, glorious Heruka. Dakini is the sky dancer, The net of sky dancers refers to all the retinue. This is because in this tantra, the yoginis are mainly mentioned, Another explanation is, As it is said: Dem is the one who goes in the sky, Completely observed from the Buddha realm, Because of accomplishing practice in all the sky, Therefore, it is highly renowned as the sky dancer. Like this, the sky dancer refers to the sky dancer of wisdom who goes in the emptiness free from elaboration of ultimate meaning, Although there is a female sign in the name, it is not necessarily only a goddess. Kakha is eat eat. Khahi Khahi is please enjoy please enjoy. Actually, it is please eat the Torma, and please enjoy the bliss arising from it, In the ultimate truth, please let all of us samsaric beings be eaten and absorbed into your great wisdom, and please enjoy the bliss of great wisdom. What to eat? Imam is this, Balim is Torma, that is, flesh and blood and warmth and breath.