English
The reason for calling it "Wor" is that all beings of the three realms (three existences) are integrated into it, and it is also accomplished by Lholung (a place name). 7. In the preliminary Torma, there are both the white side that has the right to view secret conduct and the black side that does not, as stated in the Noble Tara (Noble Auspicious Wisdom Mother). 7. Recite Gandheni three times. Invite the objects of offering. It is unreasonable to consider the place and offerings as having three kinds of blessings, because they are not covered by the Guru's teachings, and the former will appear below, while the latter two will be clarified elsewhere. Therefore, this is either the descent of the blessing of offerings or the descent of the blessing of musical instruments, not a blessing, because the reason is said to be the water of the empowerment of the peak. ༈. During the main practice of offering, in front, when the manifestation is expanded and seven are mixed into the support, if the pigments are first practiced in emptiness, will the burning and pacification and the mixing agent become one? No. In the Ocean of Great Bliss, it says: If it is thought that the pigments have already been practiced in emptiness in the mind, so there is no basis for newly generating and mixing, then the same applies to the eight goddesses, so the five mixtures will be incomplete. Then, how does the meaning of mixing the written and the generated exist? Previously, the pigments were practiced in emptiness, and later the same pigments were visualized as the form of a palace, which is the meaning of mixing. For the eight goddesses, placing the goddess of childbirth on the seat itself contains the meaning of writing and mixing. So it is said. Although some reasons for outer Tormas are also given, the self-tradition believes that among the twenty-four Torma guests, although some have the right to view secret conduct, most do not, so the outer Torma is timely, and there, all beings who do not have the right to view secret conduct may come, so there is the benefit of obtaining the Torma. 7. Among the beings of the Torma guests, there may also be those who benefit beings through emanations, but mainly they are self-continuum holders, as Sakya Chokden's commentary on the Difficult Points of Abhisamayalankara says: The eight, three, and twenty-four beings are the Sangha of Bodhisattvas who have entered the Dharma, therefore. There are various situations of entering and not entering mantras, because even if it is the white side, there are those who are not tamed by mantras. All beings of the three realms (three existences) are gathered together, and one should visualize in this way.
Chinese
哦。再者，观想自身为金刚等形象，能圆满积聚资粮。供养赞颂也可以。即使本体是众生，但观想成天神形象来供养朵玛，利益也很大。班禅大师说，用朵玛观想一切世间神祇为佛并作供养。这样做，诸佛也会欢喜，世间神祇也会满足，有这样的缘起。还有，地下、地上、地上之上的所有神祇之心，在法生三处的莲花瓣上，作为朵玛的宾客。因为这是古汝（莲花生大师）的密意，所以世间神祇作为自续者是合理的。朵玛宾客的本体是世间神祇的集合，但要像金刚三身的影像一样清晰地观想，供养赞颂朵玛的要诀非常深奥，要知道并铭记在智者的心中。全知者说，内供是水酒，灌顶之水也是水酒，装饰品是用清水浸湿，如果懂得要点就不会有冲突了。
English
Oh. Furthermore, contemplating oneself as the form of Vajra, etc., greatly completes the accumulation of merit. Offering praise is also acceptable. Even though the essence is sentient beings, it is very beneficial to offer Torma after visualizing them as deities. The Great Pandit said, 'Meditate on all the worldly spirits as Buddhas and make offerings with Torma.' By doing so, the Buddhas will also be pleased, and the worldly spirits will also be satisfied; there is such an interdependent connection. Moreover, all the minds of the deities below the earth, on the earth, and above the earth, on the lotus petals of the three sources of Dharma, as guests of the Torma. Because this is the intention of Guru (Padmasambhava), it is reasonable for worldly spirits to be self-sustaining. Although the essence of the Torma guests is a collection of worldly spirits, visualize them clearly like the images of the three Vajras, the key to offering praise and Torma is very profound. Know this and enshrine it in the hearts of the wise. The Omniscient One said that the inner offering is water and alcohol, the empowerment water is also water and alcohol, and the ornaments are moistened with clean water. If you understand the key points, there will be no conflict.
Chinese
屆時，所有本尊生起後，雖然一般寶瓶水已具備能力，但此處特別與生起不動明王有關。在授予寶冠等灌頂時，並非真正的長壽事業，因此如同以不動明王加持覺受等，不會忘失。無量光佛的金剛和不動明王的誓言金剛的執持者是同一個人，前者安立為表相物質，後者安立為真實意義。7。主要宣說將覺受等加持為寶生佛等，但並非僅僅執持彼等，若欲執持，則有成為色等有相之過失。7。《道果》法本中，在未衰損灌頂水的情況下所賜予的書信中說道：「以灌頂七、輪三、如實四來增長。」意指以本尊的體性，以四種作為道用的方式來增長。因此，應當知曉這如實四有兩種情況，即四支圓滿和進入四道用。7。在灌頂水中說：「如是獲得五種智慧灌頂之後，你們應當學習守護和依止如來五部的共同誓言、戒律等。」此處所寫的「共同和特殊的誓言」是文字錯誤，五部共同的誓言是三律儀，這與此處的獲得有關。7。以宣說受持律儀並非真正獲得律儀，而是你再次授予該灌頂之後，勸誡說必須受持學處中的共同誓言。以前在那時要受持的也是發心和甚深戒律。從灌頂儀軌的力量中獲得了什麼呢？增長五種等等。༈ །།不共的行儀是，手印身的誓言是與手印一同結合的安樂。7。這是寶瓶灌頂無上獨一的真實。༈ །།不退轉輪的灌頂是給予三種誓言，宣說壇城和現在的如實清淨。阿闍黎事業是，金剛因等。無上誓言和律儀是，不應輕蔑阿闍黎，等等是舒緩。此灌頂接在寶瓶灌頂之後，因此被稱為十一寶瓶灌頂，但現在四種灌頂在一個座墊上授予，因此接在智慧灌頂之後。
English
At that time, after all the deities have been generated, although the ordinary vase water has become potent, here, it is specifically related to generating Achala (Immovable One). At the time of bestowing the crown and other empowerments, it is not the actual activity of longevity, therefore, like blessing feelings etc. as Achala, it will not be forgotten. The vajra of Amitabha and the holder of the samaya vajra of Achala are the same person, the former is established as the phenomenal substance, and the latter is established as the definitive meaning. 7. It is mainly said that blessing feelings etc. as Ratnasambhava etc., but it is not just holding onto those alone, because if you want to hold onto them, then there would be the fault of becoming form etc. with characteristics. 7. In the letter bestowed in the Lamdre (Path and Result) text, without the empowerment water being diminished, it says, "Increase with the seven empowerments, the three wheels, and the four realities." It means to increase with the nature of the deity, with the four ways of using the path. Therefore, it should be known that these four realities have two situations, namely the completion of the four limbs and entering the four path uses. 7. In the empowerment water, it says, "After obtaining the five wisdom empowerments in this way, you should learn to protect and rely on the common vows, precepts, etc. of the five families of the Tathagatas." What is written here as "common and special vows" is a textual error, the common vows of the five families are the three vows, which are related to obtaining them here. 7. By proclaiming and taking the vows, the actual vows are not obtained, but after you have bestowed that empowerment again, you are advised that you must take the common vows in the precepts. What is to be taken at that time is also bodhicitta and profound precepts. What is obtained from the power of the empowerment ritual? Increasing the five, etc. ༈ །། The uncommon conduct is, the samaya of the mudra body is the bliss of uniting with the mudra. 7. This is the actual unsurpassed unique vase empowerment. ༈ །། The empowerment of the irreversible wheel is giving the three vows, proclaiming the mandala and the present reality of purity. The activity of the Acharya is, Vajrahetu, etc. The unsurpassed samaya and vows are, one should not despise the Acharya, etc. is relaxation. This empowerment is connected to the end of the vase empowerment, therefore it is known as the eleven vase empowerments, but nowadays the four empowerments are bestowed on one seat, therefore it is connected to the end of the wisdom empowerment.