Chinese
总的来说，金刚怖畏自在和，黑汝嘎与时轮，说是意义相同。这样说也是可以的。不仅如此，如果要做世俗本尊各自的区分，那么，总续的主尊就是，唯有时轮，不是胜乐轮。如果说是时之轮，那么，会有不是总续的嫌疑，哪里需要呢？因此，这是，本尊时轮的坛城。是从续总续中宣说的一个，所以叫做总续。不要把时轮理解为胜乐或叫做总续的另外一个本尊。如果那样理解，就会像觉沃扎玛里和，甘布内塘巴的怙主像解说一样，变成笑话了。第十二个考察完毕。这样，与修法相关的疑难解答，简略地说完了。 现在稍微说说时轮根本坛城的仪轨中，转移供品的方式。第一天，准备好物品后，做前行朵玛，处所和供品加持，祈请等，从皈依开始，到坛城收摄之间，按照上面所说的总续的现观来做。然后，念诵“嗡 萨瓦 达塔嘎达 阿迪巴迪”等，生起我慢，布施地主、村主的朵玛，然后挖地，焚烧魔众，向地神祈请允许，用土地事业来净化，念诵“raksa raksa hum hum phat”等，直到进入仪轨智慧海一样来做。然后是观修守护轮，广的可以观修六十守护神，也可以，为了坛城正行的仪轨和广略适宜，按照心坛城修法中所说的，观修金刚力士和十忿怒尊等就可以了。从“吽”字所生的虚空自性中，念诵“扎格拉 索巴瓦 阿玛果杭”。然后打橛，从供品加持，到祈请摧毁的事业之间，和仪轨母续相同，然后用“嗡 阿 吽”十二遍加持供品开始，到地神融入大地，以及朵玛供养和，发愿吉祥等，也按照仪轨来做。
English
In general, Vajrabhairava Empowerment and, Heruka and Kalachakra, are said to have the same meaning. It is acceptable to say so. Moreover, if we are to differentiate each of the conventional deities, then, the main deity of the Samvara Tantra is, only Kalachakra, not Chakrasamvara. If it is called the Wheel of Time, then, there is a suspicion that it is not Samvara Tantra, where is the need? Therefore, this is, the mandala of the deity Kalachakra. It is one that is spoken from the Samvara Tantra, so it is called Samvara Tantra. Do not understand Kalachakra as another deity called Chakrasamvara or Samvara Tantra. If you understand it that way, it will become a laughing stock, just like the explanation of the statue of Jowo Jamali and the protector of Gampo Nenangpa. The twelfth examination is over. Thus, the necessary doubts related to the practice method have been briefly explained. Now, let's talk a little about how to transfer offerings in the ritual of the Kalachakra root mandala. On the first day, after preparing the items, do the preliminary torma, blessing of the place and offerings, and offering prayers. Starting from taking refuge, until the mandala is dissolved, do it according to the visualization of the Samvara Tantra mentioned above. Then, reciting "Om Sarva Tathagata Adhipati" etc., generate pride, give tormas to the local deities and village deities, then dig the ground, burn the demon hordes, ask the earth goddess for permission, purify with the earth work, recite "Raksha Raksha Hum Hum Phat" etc., until entering the ritual wisdom sea. Then, the meditation on the protection wheel, the extensive one can meditate on the sixty protective deities, but also, for the sake of the actual mandala ritual and the appropriateness of the extensive and concise, according to what is said in the heart mandala practice method, it is enough to meditate on Vajravega and the ten wrathful deities etc. From the nature of space born from the syllable "Hum", recite "Cakra Svabhava Atma Koham". Then drive the stake, from the blessing of the offerings, to the prayer for the destructive activity, the same as the ritual mother tantra, then starting from blessing the offerings with "Om Ah Hum" twelve times, until the earth goddess merges into the earth, and the torma offering and, prayers for auspiciousness etc., also do according to the ritual.
English
Regarding whether it is necessary to distinguish the glorious colored powders on the days when one cannot draw the mandala, it is necessary according to the qualifications. Because on those days, those actions are considered appropriate and auspicious, not determined solely by whether the work is completed or not. In between those days, other recitations and offerings pass the time. Nowadays, this is not done because the ritual performers mainly prioritize busyness, so there is no place to discuss the Dharma here. Therefore, the ritual is just a formality. Then, on the actual day, from the preliminary torma onwards, until the mandala is absorbed into oneself, it is the same as before, only changing the manifestation of the self-generation deity. Purify the front-generation mandala with OM AH HUM HRAH PHAT, cleanse with SVA BHAVA. From emptiness, starting from the vajra nature, ten-spoked circular center, up to what is called the wheel of space, it should be understood by combining the heart mandala and the practice of the Great Accomplishment. On top of the central lotus seat, the seed syllables of the main deity HUM and PHREM transform into the deity, that is, the blue five-pronged vajra arising from HUM, and the glorious Kalachakra dakini net great vow arising from it, until those are the wheels of great bliss, just like the self-generation deity. In the other deity positions, from SHI SLI onwards, up to KSHA KSHA, etc., and the hand implements vajra and curved knife, etc., transform into these. After these have completely transformed, they become Vajra Dakini and the assembly of dakinis, that is, in the east of the wisdom wheel, from SHI VAJRA MA LA onwards, up to countless mantra mothers. In the wind mandala, adorned with the crown of Vajrasattva, surrounded by a vast ocean of heroes and yoginis, they abide. Then, the HUM in one's own heart completely transforms, becoming a blue five-pronged vajra, and the vajra force arising from it, until the HA on the crown and the vajra in the heart abide. Having thus empowered, all defilements are purified and sealed, that is, the green ones arising from the skandha of consciousness.
Chinese
从不动佛开始，无能摧毁的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。从自己的心间放出光芒，从自性之境，从上师本尊处，至“至上的莲花，我向您顶礼，我向您顶礼！”之间，与坛城仪轨中所说相同，只是那摩（藏文：ན་མཿ，梵文天城体：नमः，梵文罗马拟音：namaḥ，汉语字面意思：敬礼）大供养的预备阶段的念诵省略。之后，大誓盟本身的坛城赞颂，再次念诵。从那之后，到供养食子，自入，以及后行仪轨坛城简略为止，除了详略的差别将在下文阐述之外，与吉祥时轮法界语灌顶的坛城仪轨没有差别。如果弟子在灌顶的时候，显现本尊形象时，省略念诵，像其他的语灌顶一样进行修持，也不是不可以。上部注释派系的胜乐金刚，以及种姓自在遍入所著的，修法的随行金刚亥母的坛城仪轨中，也与坛城眷属双手合十相同，灌顶本尊也双手合十。这和此（仪轨）也是同类，因此这里也双手合十为好。如此说：化为五母者，顶髻为虚空界金刚界自在母，绿色，持金刚杵和铃；前额为风界度母，黑色，持宝剑和盾牌；颈部为火界白衣母，红色，持达玛茹和宝珠；心间为水界嘛嘛枳，白色，持锤和莲花；脐部为土界佛眼母，黄色，持法轮和海螺。一切都做拥抱姿势，以莲花跏趺坐于莲花月轮之上。如此说。在宝冠的时候，五佛也以此类推，以金刚跏趺坐于莲花日轮之上。悬挂幡幢的时候，东南方为乌龟之风烟色母，黑色；西南方为豺狼之风幻影母，红色；东北方为天神布施之风空相母，白色；西北方为财神自在之风灯火母，黄色；上方为命持之风至上分母，绿色；下方为下泄之风明点母，蓝色。都持杖、颅碗、卡杖嘎，右腿伸展的姿势
English
Beginning with Akshobhya, the indestructible A syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). Light radiates from one's own heart, from the realm of self-nature, from the lama yidam, to "Supreme lotus, I prostrate to you, I prostrate to you!" As it is said in the mandala ritual, except that the recitation of the preparatory stage of the great offering of Namaḥ (Tibetan: ན་མཿ, Sanskrit Devanagari: नमः, Sanskrit Romanization: namaḥ, Chinese literal meaning: Homage) is omitted. Then, the praise of the mandala of the Great Vow itself is recited again. From then on, until the offering of the torma, self-entry, and the subsequent abbreviated mandala ritual, except for the differences in detail that will be explained below, there is no difference from the mandala ritual of the Kalachakra Dharmadhatu Speech Empowerment. If, when the disciple is being empowered, when the deity's form is manifested, the recitation is omitted and the practice is performed like other speech empowerments, it is not incorrect. In the Chakrasamvara of the Upper Commentary school, and in the Vajravarahi mandala ritual following the sadhana composed by the Hidden One of the Lineage Holders, the deities of the empowerment also make the two-handed gesture, similar to the retinue of the mandala making the two-handed gesture. Since this and that (ritual) are of the same kind, it is good to make the two-handed gesture here as well. Thus it is said: Those who have become the five mothers are: on the crown of the head, the green Vajradhatvishvari, the mistress of the space element, holding a vajra and a bell; on the forehead, the black Tara, the wind element, holding a sword and a shield; on the throat, the red Gosa, the fire element, holding a damaru and a jewel; in the heart, the white Mamaki, the water element, holding a hammer and a lotus; on the navel, the yellow Buddhalochana, the earth element, holding a wheel and a conch shell. All make the embracing gesture and sit in the lotus posture on a lotus moon disc. Thus it is said. At the time of the crown, the five Buddhas are also inferred in the same way, sitting in the vajra posture on a lotus sun disc. At the time of hanging the banners, in the southeast is the black Smoke Mother, the turtle wind; in the southwest is the red Mirage Mother, the jackal wind; in the northeast is the white Sky Appearance Mother, the god-given wind; in the northwest is the yellow Lamp Mother, the Vaishravana wind; above is the green Supreme Part Mother, the life-sustaining wind; below is the blue Drop Mother, the downward-clearing wind. All hold staffs, skull bowls, khatvangas, and the posture of extending the right leg.
Chinese
以地而住，头发散开。金刚铃的场合，父尊二十六臂，母尊不生起双臂。苦行之场合，于耳之位置，耳之根识，绿色的金刚手，持金刚和铃。境是声，青色的声金刚母，如同普贤。于心间，意之根识，蓝色的普贤，持弯刀和颅碗。境是法，绿色的法界金刚母，如同金刚手。特别这样说，其他五部和父尊母尊相同。父尊们以金刚跏趺坐于莲花日轮上，母尊们以莲花跏趺坐于莲花月轮上。这样说。名目不同者，于双眼，眼之根识，红色的地藏，持火焰箭和弓。这样做也可以。由此其他的也类推，此处不说了。名号灌顶的场合，忿怒尊顶髻者和忿怒母猛母二者都是绿色的。由此所代表的手和脚之神，也是忿怒父尊母尊身色相同。作秽母红色，持铁钩和索也可以。语极精勤母，和排泄物僵直母来做也可以。一切也都是三只眼，黄色头发向上竖立，右手臂扬持手印，左手置于心间，以虎皮和蛇装饰，右伸左屈的姿势安住于莲花日轮上。这样说。随许的场合也是，秘密处智慧之蕴金刚萨埵和智慧之界般若波罗蜜多所化现者，身色青蓝色，持弯刀和颅碗，剩余和五部相同。总的来说这本来就是大坛城，如果按照吉祥时轮身语意圆满的坛城，因为这些坛城是稍微简略的坛城之故，仪轨也稍微简略会更好，弟子自身主尊只生起双臂者，舍弃生起四金刚，随许的场合，只用轮宝手印即可。附加进行讲经的随许和咒语灌顶。清净的讲经时，布施金刚铃的场合，不生起金刚萨埵父尊母尊。
English
Residing on the earth, with hair unbound. In the case of the vajra bell, the father deity has twenty-six arms, and the mother deity does not generate two arms. In the case of asceticism, at the location of the ear, the ear consciousness, the green Vajrapani, holding a vajra and a bell. The object is sound, the blue Sound Vajra Mother, like Samantabhadra. At the heart, the mind consciousness, the blue Samantabhadra, holding a curved knife and a skull cup. The object is dharma, the green Dharma Realm Vajra Mother, like Vajrapani. It is especially said like this, and the other five families are the same as the father and mother deities. The father deities sit in vajra posture on a lotus sun disc, and the mother deities sit in lotus posture on a lotus moon disc. It is said like this. For different categories, in the two eyes, the eye consciousness, the red Earth Essence, holding a fire arrow and a bow. It is also acceptable to do this. By this, others are also inferred, but it is not mentioned here. In the case of the name empowerment, both the Wrathful Crowned One and the Wrathful Fierce Mother are green. Represented by this, the deities of the hands and feet also have the same body color as the wrathful father and mother deities. It is acceptable to make the Smothering Mother red, holding an iron hook and a lasso. It is also good to make Speech Extremely Diligent Mother and Excrement Discarding Stiffening Mother. All also have three eyes, yellow hair standing upright, the right hand raising a hand gesture, the left hand placed at the heart, adorned with tiger skin and snakes, residing on a lotus sun disc in a right-extended and left-bent posture. It is said like this. Also in the case of the subsequent permission, in secret, the aggregate of wisdom Vajrasattva and the realm of wisdom Prajnaparamita transformed into, body color blue-green, holding a curved knife and a skull cup, the remainder is the same as the five families. Generally, this is originally a large mandala, but if it is in accordance with the complete mandala of the body, speech, and mind of the glorious Kalachakra, because these mandalas are slightly abbreviated mandalas, it would be better if the ritual were also slightly abbreviated. The disciple, the main deity himself, is generated with only two arms, abandoning the generation of four vajras. In the case of the subsequent permission, only the wheel jewel hand gesture is sufficient. Additionally, only the subsequent permission of teaching the Dharma and mantra empowerment are performed. During the pure Dharma teaching, in the case of giving the vajra bell, the Vajrasattva father and mother deities are not generated.