English
It should be abandoned with awareness. The subsequent mantras such as Oṃ Sarva Tatatha (Tibetan: ༀ་སརྦ་ཏ་ཐཱ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ sarva tathā, Literal Chinese meaning: Om, all, thus gone) and so on, are merely holding the pride of those six in one place. Fifth, in general, during the stage of merely practicing self-generation sadhana, it is permissible not to make the Torma of the local deity and village deity at this time. However, doing so is a good component. Some say that the Torma of the local deity and village deity should be made during the ground consecration ritual, and it is not allowed to do it at this time. This is not correct, because those who hold this view themselves must perform the preliminary Torma at the beginning of the sadhana, which contradicts their own view. For self-generation practices such as Sadhana and Puja, it is definitely necessary. For ordinary cases, since it is also the ritual of the preliminary Torma, it is good if it can be accomplished. The blessing of this Torma is that, since cleansing and purification precede it, focus on the Samaya substance itself. It is sufficient to use the four mantras such as Oṃ Oṃ Vajra Candra (Tibetan: ༀ་ༀ་བཛྲ་ཙནྡྲ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ oṃ vajra candra, Literal Chinese meaning: Om, Om, Vajra, Moon), the four mudras, and the Samadhi of the four syllables. For ordinary worldly people, the ten divisions of Samaya substances are not necessary. Just as the moon eliminates the poison of all things such as grass and trees, Oṃ (Tibetan: ༀ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) purifies the substances. Just as the sun ripens and increases the taste and energy, Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: , Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah) multiplies it. Just as Rahu separates the radiance and energy of things so that they do not mix, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: , Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) makes it burn. Because both the Dakini and the fire at the end of time have the ability to transform poison into nectar, etc., with the mudra of the Dakini and the syllable Hoḥ (Tibetan: ཧོཿ, Sanskrit Devanagari: , Sanskrit Romanization: hoḥ, Literal Chinese meaning: Hoh), it is transformed into nectar. Some boast that the moon purifies the changeable with unchanging bliss, the blazing Tummo melts the nectar, and the fire of Tummo at the end of time makes the bliss blaze, etc., are explanations of definitive meaning, which is purely fabrication. If you do not know the names of the local deity and village deity, it is sufficient to say "local deity" or "the owner of this place," etc. If you know the names, it is fine to say the actual names. Furthermore, the commentary says that if the letters of the name are the same, that is, if the pronunciation is consistent, then the first and last two letters of the name are combined, such as Mahakala, Mala, etc. If the letters of the name are not the same, and there are many letters, then one letter is taken from each of the beginning, middle, and end, such as Danda Bhairava, then Dabeva, etc., are said. Among them, it is said that the local deity resides in Magadha.
Chinese
如同说地方神祇眷属等。城镇神祇如同说王宫所住眷属等。地方和城镇是总和个别的差别。在土地仪轨等时候做这些，是为了在恶魔焚烧，忿怒尊欢喜，橛钉钉住，舞步跳动等时候，对于不是损害者的处所安住者，为了不发生移动和冲突，也是为了事业的名声不散播。如上所引经续中所说的金刚三，是指以金刚三加持的瑜伽士布施食子之意。那是做到安立六支之前就能成就的。或者也可以解释为以嗡啊吽（藏文：ༀ་ཨཱཿཧཱུྃ།，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）为首的食子真言来布施之意。 第六个是说以四金刚等。简而言之，就主要意义而言，仅仅从额头、喉咙、心间、肚脐这四个地方的金刚生起火焰也可以，否则就按照通常的方式观想一切。这大概是容易理解的。如果归纳意义，就是加持六个脉轮，同时加持事业和行为的轮，加持六根，加持六种业力，安立金刚有四个意义类别。像这样，从“自身”开始就是真正的焚烧恶魔。此处的咒语是名为金刚火的忿怒尊咒语，所以上师们认为忿怒尊之王与金刚力是相同的。金刚角的数量，每个剩余的角都是脉轮的中心，其他的都是脉瓣的数量。舌头和小舌，舌头是品尝味道的舌根，安立在其金刚舌的根部方向。舌头和上颚等，是语言表达的业力之舌，安立在其金刚舌的顶端。以及意之脉阿瓦都帝，精液之脉冬坚玛，顶髻和头，头是会众或者发际线，秘密处是肚脐下八指的身体中央。额头的金刚尖端十七个，是真正的脉轮，顶轮是大乐轮。
English
Like saying local deities and their retinues. Town deities are like saying the retinues residing in the royal palace. Localities and towns are different in terms of general and specific. Doing these during land rituals and the like is because, during the burning of demons, the rejoicing of wrathful deities, the staking of pegs, and the performance of dances, for those who dwell in places that are not harmful, in order to prevent movement and conflict, and also for the sake of the fame of the activity not being scattered. As quoted above, the "three vajras" from the tantras means that the yogi blessed by the three vajras gives the torma. That is accomplished by doing up to the establishment of the six limbs. Or it can also be interpreted as giving with the torma mantra headed by Om Ah Hum (藏文：ༀ་ཨཱཿཧཱུྃ།，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽). The sixth is said to be through the four vajras, etc. In short, for the main meaning, it is sufficient to generate fire from the vajras of the four places of forehead, throat, heart, and navel. Otherwise, contemplate everything as usual. This is probably easy to understand. If the meaning is summarized, it is to bless the six chakras, to bless the wheel of action and activity together, to bless the six senses, to bless the six karmic powers. There are four categories of meaning for establishing the vajra. In this way, starting from "oneself" is the actual burning of demons. The mantra here is the wrathful deity mantra called Vajra Fire, so the lamas consider the king of wrathful deities to be the same as Vajra Force. The number of vajra horns is that each remaining horn is the center of the chakra, and the others are the number of petal veins. Tongue and uvula, the tongue is the tongue root that tastes flavors, and it is placed towards the root of its vajra tongue. Tongue and palate, etc., are the tongue of the karmic power of speech, and it is placed on the tip of its vajra tongue. And the vein of mind, Avadhuti, the vein of semen, Dungchenma, the crown and the head, the head is the assembly or the hairline, and the secret place is the center of the body eight fingers below the navel. The seventeen vajra tips of the forehead are the actual chakra, and the crown chakra is the wheel of great bliss.
Tibetan
ས། དཔྲལ་བའི་དཀྱིལ་དང་མཐོ་དམན་མཉམ་པ་ལ་དཔྲལ་ བ་ཞེས་བརྗོད་མོད། རྩ་འཁོར་དེ་དཔྲལ་བའི་ངོས་ལ་ཟུར་ལངས་སུ་གནས་པ་མ་ཡིན་ཀྱང་། འདིར་དམིགས་པས་བསྒྱུར་ཏེ། མེ་སྤྲོ་བ་བླ་བའི་དོན་དུ་དེ་ལྟར་བསྒོམ་དགོས་ཞེས་ཀྱང་ཟེར་ རོ། །ཞེས་པ་དཔལ་དུས་ཀྱི་འཁོར་ལོའི་བསྐྱེད་རིམ་རྣམ་པར་བཤད་པ་ལས། སྤྱི་ཆིངས་དང་ སྔོན་འགྲོ་སྣ་ཚོགས་པའི་སྡེ་ཚན་ཏེ་གསུམ་པའོ།། །། ༄། །བཞི་པ། སྲུང་བའི་འཁོར་ལོའི་སྡེ་ཚན། གཉིས་པ་སྲུང་འཁོར་དངོས་གཞི་ལ། རྟེན་གྱི་སྲུང་འཁོར་བསྐྱེད་པ། གཙོ་བོ་རྡོ་རྗེ་ཤུགས་ བསྐྱེད་པ། ཕྱག་རྒྱ་དང་ཕྱག་མཚན་དགོད་པ། བཀའ་སྦྱིན་པོའི་ང་རྒྱལ་འཛིན་པ། འཁོར་ ཚོགས་སྤྲོ་བ། སྲུང་འཁོར་གྱི་ང་རྒྱལ་བཟུང་སྟེ་བཀའ་བསྒོ་བ། གནོད་བྱེད་ལ་ཕུར་བུས་ གདབ་པ་སྟེ་བདུན་ནོ།། །། དང་པོ་ནི། ཧཾ་ལས་བྱུང་བའི་ནམ་མཁའི་རང་བཞིན་ཞེས་པ་ནས། དེ་དང་མཉམ་པའི་ཉི་ མའི་གདན་ཞེས་པའི་བར་ཏེ། འབྱུང་བཞིའི་དཀྱིལ་འཁོར་འོག་གཞལ་ཡས་ཁང་གི་སྐབས་ 3-77 སུ་འཆད་པར་འགྱུར་བ་དང་འདྲ་ལ། སྣ་ཚོགས་རྡོ་རྗེ་ཁ་སྦྱར་བས་ཞེས་པ་ཡང་ཁ་ཅིག་དཀྱིལ་ འཁོར་རེ་རེའི་སྟེང་དུ་ཁ་སྦྱོར་རེ་དང་། འོག་ཏུ་ཁ་སྦྱོར་རེ་འདོད་པ་དང་། གཞན་དག་འོག་དང་ སྟེང་དུ་རེ་རེ་ཀ་ཡིན་ཀྱང་ཆོད་ཆེ་བས་འབྱུང་བཞི་སོ་སོའི་དབུས་སུ་རྒྱ་གྲམ་གཉིས་པོ་རེག་པ་ དེ་གཉིས་ཁ་སྦྱོར་ཞེས་བྱ་ལ། འོག་དངོས་གཞིའི་སྐབས་སུ་མ་རེག་པའོ། །ཞེས་འདོད་ཀྱང་། འདི་དང་འོག་གི་དངོས་གཞིའི་སྐབས་ལ་ཚིག་གི་བརྗོད་ཚུལ་མི་གཅིག་པ་ཙམ་ལས་དོན་ལ་ ཁྱད་པར་མེད་དོ། །དཀྱིལ་འཁོར་བཞི་པོ་གཅིག་ཏུ་འདྲེས་པ་ཞེས་སོགས་ནི། དངོས་གཞིའི་ སྐབས་སུ་འབྱུང་བཞི་རི་རབ་དང་བཅས་པའི་སྟེང་དུ་གཞལ་མེད་ཁང་སྒོམ་པ་འཁོར་ལོ་སྡོམ་ པ་སོགས་མ་རྒྱུད་མང་པོ་དང་མཐུན་ཅིང་། སྲུང་འཁོར་གྱི་སྐབས་འདིར་འབྱུང་བཞི་ཡོངས་ སུ་གྱུར་པ་ལས་ཁང་བརྩེགས་སོགས་སྒོམ་པ། གསང་འདུས་ལ་སོགས་པ་ཕ་རྒྱུད་གྲགས་ཆེ་ བ་རྣམས་དང་མཐུན་ཞེས་གསུངས་པ་ནི། རྒྱུད་སྡེ་གཞན་གྱི་ཆོ་ག་འདིར་དྲངས་པའི་དོན་མ་ ཡིན་གྱི། དུས་འཁོར་རང་གི་ཆོ་གའི་བབས་ལ་དེ་བཞིན་དུ་ཡོད་པ། རྒྱུད་དེ་དག་ལས་འབྱུང་ བ་དང་ཚུལ་འདྲའོ་ཞེས་འདྲ་ཚུལ་གསུངས་པ་ཡིན་ནོ། །ཤེས་རིན་པ་སོགས་འབྱུང་བཞི་གྱུར་ པའི་གཞལ་ཡས་ཁང་དང་། འབྱུང་བཞིའི་སྟེང་དུ་གཞལ་ཡས་ཁང་སྒོམ་པ། ཕ་མ་སོ་སོའི་ རྒྱུད་ཀྱི་ཐུན་མོང་མ་ཡིན་པའི་ཁྱད་ཆོས་ཡིན་ཚུལ་སོགས་སྨིན་གྲོལ་གྱི་སྐབས་ཐམ
Chinese
ས། 额头的中间和高低相同叫做额头。虽然那个脉轮不是竖立在额头表面，但这里通过意念转变，也有人说为了火供增上的缘故需要那样观想。这段话出自《吉祥时轮的生起次第的分别解说》，是总纲和各种前行等科判的第三部分。 ༄། 第四，守护轮的科判。 第二，在真实的守护轮中，有：生起所依的守护轮，生起主要金刚力，安立手印和法器，执持教敕者的我慢，开展眷属众，执持守护轮的我慢而下令，用橛降伏作害者等七个部分。 第一是，从“由ཧཾ་（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：啥）产生的虚空自性”到“和它相同的太阳座垫”之间，和四大的坛城下，宫殿的时候将要讲述的内容相同。有些认为“以各种金刚交合”也是在每个坛城上面交合一次，下面交合一次。其他一些人认为，虽然下面和上面各一次也可以，但是因为间距大，所以在四大各自的中央，两个十字相交，那两个叫做交合，下面实际的时候不相交。虽然这样认为，但是这个和下面的实际时候，只是词语的表达方式不一样，意义上没有差别。像“四个坛城混合成一个”等等，实际的时候，在四大须弥山等的上面观想宫殿，和胜乐金刚等许多母续相同。守护轮的这个时候，观想四大完全变化，而不是观想楼房等，这和密集金刚等著名的父续相同，这样说并不是把其他续部的仪轨引用到这里的意思，而是时轮自身的仪轨的安立就是那样存在的，是和那些续部产生的方式和方式相似，是说了相似的方式。像智藏等，四大变化成的宫殿，和在四大上面观想宫殿，是父母各自续部的不共特征等，在成熟解脱的时候全部
English
sa. The middle of the forehead and the same height are called the forehead. Although that chakra is not standing upright on the surface of the forehead, here it is transformed by intention, and some say that for the sake of increasing the fire offering, it is necessary to visualize it that way. This passage comes from the "Detailed Explanation of the Generation Stage of the Glorious Wheel of Time," which is the third part of the general outline and various preliminary divisions. ༄། Fourth, the section on the protection wheel. Second, in the actual protection wheel, there are: generating the support of the protection wheel, generating the main vajra force, establishing mudras and implements, holding the pride of the commander, expanding the retinue assembly, holding the pride of the protection wheel and giving orders, subduing the harm-doers with the phurba, etc., which are seven parts. The first is from "the nature of space arising from haṃ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：啥)" to "the sun cushion that is the same as it," which is the same as what will be explained in the case of the palace under the mandala of the four elements. Some think that "with various vajras joined" is also joined once on each mandala and once below. Others think that although it is possible to have one each below and above, because the distance is large, the two crosses intersect in the center of each of the four elements, and those two are called joining, and they do not intersect in the actual time below. Although this is thought, this and the actual time below, only the way of expressing the words is different, and there is no difference in meaning. Like "the four mandalas are mixed into one," etc., in the actual time, visualizing the palace on top of the four great Mount Meru, etc., is the same as many mother tantras such as Chakrasamvara. At this time of the protection wheel, visualizing the four elements completely transformed, rather than visualizing buildings, etc., is the same as the famous father tantras such as Guhyasamaja. Saying this does not mean that the rituals of other tantras are quoted here, but that the establishment of the Kalachakra's own rituals is as it is, and the way and manner of arising from those tantras are similar, and the way of similarity is said. Like Jñānarāja and others, the palace transformed from the four elements, and visualizing the palace on top of the four elements, are the uncommon characteristics of the father and mother tantras, etc., all at the time of ripening liberation.