English
Because there is none. The fifth examination. Among the six wheels, some consider it inappropriate to have an outer circumference because it is not mentioned in the tantras and commentaries. When drawing lines, each wheel is divided into six small parts, with two parts being the center and four parts being the spokes, which is contradictory. Because the center has a garland of hand symbols, if there is a circumference, it should also be there, but it is not mentioned. The sixth examination. Also, some people think that the sixteen charnel grounds are the eight doors and eight platforms themselves. This contradicts the statement in the great Kalachakra mandala that there are charnel grounds around the fire and wind. If the signs of charnel grounds, such as corpses and skeletons, are placed on the gatehouses and platforms, it is an unprecedented story. If it is not allowed to be placed, then saying charnel ground is also a joke. Therefore, saying the charnel ground of the east gate, etc., refers to the environment on the side of the east gate. Beyond the line of the veins, it is the place where the charnel ground mistresses, the dakinis, travel and enjoy. Their residence is the threshold, because relative to themselves, it is both the main place and nearby. It is the best place, and the thresholds will not be empty. If a pavilion with doors is not visualized, then there will be no promenade and four major environments. Then the charnel grounds will appear on the vajra ground outside the wheel of space. At that time, the sixteen dakinis also live in the charnel ground. Whether there is a hall with doors or not, the way of placing the charnel ground and the charnel ground mistress is different. This is the same for the three vows of Kalachakra, large, medium, and small, the accomplishment method of Vajravarahi, and what was made by Khyabjukpa, and the mandala of Vajrapani's upper commentary. In the mind commentary of the Condensed Bliss Supreme, it says: "The crow-faced mother always travels in the great charnel ground of the east." etc. If you ask the later Kalachakra Khavobas, what is the boundary of the charnel ground? The answer is: Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Tik (藏文：ཏིག，梵文天城体：टिक्，梵文罗马拟音：ṭik，汉语字面意思：滴) Pa (藏文：པ，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：巴) is different with or without. The seventh examination. Also, each of the six wheels, considering one-third of each to be the center.
Chinese
是，仅仅是内轮，以及一些只有一个轮次的情况。这样说是一种过分的类比，因为根本没有考虑到多个轮次的结构。如果这样做，那么在后来的轮次中，如果观想安住在其中的诸神与各自的位置相称，那么主尊的身量会非常小，而后来的轮次中的神灵会逐渐增大，这会非常不协调且不美观。如果根据主尊来推断，使眷属变小，那么即使在后来的轮次的辐条上安置诸神，也会像每个人都坐在一个巨大的空旷空间中一样，非常不美观。因此，使主尊的位置、莲花的花瓣以及各个轮次的辐条的宽度相等才是最重要的。第八个考察。此外，还有，在这种仪轨的详细修法中，在胜乐金刚和胜乐轮 दोनों में，都要进行手印装饰。其中，在事业金刚生起誓言的时候，或者在加持之后也可以，这是口诀。中等的情况，在事业金刚的时候不需要，简略的情况，即使没有手印装饰也可以。这些是需要牢记在心的自宗观点。为了证明金刚力士不能进行手印装饰，因为金刚力士和怖畏金刚是不同的，装饰只属于怖畏金刚。不仅如此，还说这是在遮止恶相等降伏恶毒者的场合说的，而不是在保护轮的场合说的。那些持有这种宗见的人，如果在胜乐金刚和胜乐轮 दोनों में进行手印装饰，那么这种反驳会反过来针对他们自己，因为这是为了遮止恶相，所以是对金刚怖畏金刚而言的，而不是对胜乐金刚的生起次第说的。因此，在随顺者的修法中也没有。自生金刚藏在坚持之前的承诺的同时，对胜乐金刚大灌顶的坛城主尊进行装饰，也会犯内部矛盾的过失。全知大士认为多种主尊的胜乐金刚坛城可以进行手印装饰，这是不合理的，因为时轮是手印和时
English
Yes, it is only the inner wheel, and some cases with only one level of wheels. To say so is an excessive analogy, as it does not consider the structure of multiple levels of wheels at all. If one does so, then in the later wheels, if one visualizes the deities residing therein as being commensurate with their respective positions, then the size of the main deity will be very small, and the deities in the later wheels will gradually increase in size, which would be very disproportionate and unsightly. If one infers from the main deity to make the retinue smaller, then even if the deities are placed on the spokes of the later wheels, it would be very unsightly, as if each person were sitting in a huge empty space. Therefore, it is most important to make the position of the main deity, the petals of the lotus, and the width of the spokes of each wheel equal. The eighth examination. Furthermore, there is also, in the detailed sadhana ritual of this, in both Heruka and Chakrasamvara, handprint decorations are performed. Among them, it is a secret instruction that it is permissible to generate the samaya being in the karma-vajra, or after the blessing. In the medium case, it is not necessary in the karma-vajra, and in the concise case, it is permissible even without handprint decorations. These are the views of one's own school that need to be kept in mind. To prove that handprint decorations are not permissible for Vajra-vega, because Vajra-vega and Bhairava are different, and decorations are only for Bhairava. Moreover, it is said that this is said in the context of averting bad omens and subduing the wicked, not in the context of the protection wheel. Those who hold this view, if they perform handprint decorations in both Heruka and Chakrasamvara, then this refutation will turn against themselves, because this is to avert bad omens, so it is for Vajra Bhairava, not for the generation stage of Chakrasamvara. Therefore, it is also not in the sadhana of the followers. While upholding his previous commitment, Jowo Namdag (bdag po rnam grags) also incurs the fault of internal contradiction by decorating the main deity of the Chakrasamvara mandala of the Great Empowerment. The Omniscient Great One's (kun mkhyen chen po) statement that handprint decorations are permissible for the Heruka mandala of various main deities is unreasonable, because Kalachakra is handprint and time.
Chinese
因为必须观修，所以后来记录那些是不合理的，因为在实际修法的时候没有讲到这些。这样阻拦着，对萨钦的第一位法王那样做，是没有领会装饰的意义，而且非常健忘，是不安住的言论。对于萨钦，也因为同样的理由，会导致手印装饰不合理。一般来说，装饰的意义不是以前什么都没有，然后加上新的装饰和法器，而是以前已经生起的，用咒语加持的意思。因此，那个损害不会发生，因为是调伏魔障的意思，所以一般来说，对于杂色主尊和金刚怖畏两者都适用，对于二十六臂的尤其重要。因此，对于金刚力，也一定合理地需要装饰，因为在调伏魔的必要意义上是相同的。例如，穿盔甲和陈列武器的工作，对于所有进入战场的人都需要，就像进入小战场需要，守护则不需要一样，没有这样的差别。手印装饰也是，金刚怖畏用以降伏魔，金刚力用以降伏魔不需要，这样的差别是不合理的。因此，不要跟随以一种分别念摧毁另一种分别念的托词，而要遵循大车的论典才是好的。第九品观察完毕。这个修法的需要修正的和修正者简略来说，是出自于现观的文句，详细的修饰则需要从续部注释中了解。修正和修正者的主要方面，是清净、圆满、成熟三者结合的方式，大部分与吉祥时轮大坛城的修法相同，大部分是指五个仪轨相同。在开展坛城的时候，胎月十月无明等等，前后次第不要错乱，不能用在这个上面。一般来说，只是结合六轮的十二宫和十二时合，不需要安排月份或顺序。在时轮大坛城中，事业成就的时候，所有前后次第的神众聚集
English
Because one must meditate, it is unreasonable to record those things later, because they are not mentioned during the actual practice. While preventing this, doing so for the first Sakya Gongma is not understanding the meaning of ornamentation, and is very forgetful, and is unstable speech. For Sakya Chenmo, for the same reason, it would lead to the unreasonableness of handprint ornamentation. Generally, the meaning of ornamentation is not that there was nothing before, and then adding new ornaments and instruments, but rather the meaning of blessing with mantras what has already arisen before. Therefore, that harm does not occur, because it means subduing demonic obstacles, so generally, it is applicable to both the variegated main deity and Vajrabhairava, and it is especially important for the twenty-six arms. Therefore, for Vajravega, ornamentation is certainly reasonable, because it is the same in the necessary meaning of subduing demons. For example, the work of wearing armor and displaying weapons is necessary for all who enter the battlefield, just as it is necessary to enter a small battlefield, but not for guarding, there is no such difference. The handprint ornamentation is also necessary for Vajrabhairava to subdue demons, and it is unreasonable to have a difference that Vajravega does not need to subdue demons. Therefore, do not follow the pretext of destroying one conceptualization with another, but it is good to follow the treatises of the great chariot. The ninth chapter of examination is completed. The things to be corrected and the correctors of this practice, in short, are those that are extracted from the text of the Abhisamayalankara, and the detailed embellishments should be understood from the tantra commentary itself. The main aspect of correction and correction is the way of combining purification, completion, and maturation, which is mostly the same as the practice of the great mandala of the glorious Kalachakra, mostly meaning that the five rituals are the same. When unfolding the mandala, the ten months of the womb, ignorance, etc., the order of before and after should not be confused, and cannot be used on this. Generally, it is only the combination of the twelve houses of the six wheels and the twelve time combinations, and there is no need to arrange months or order. In the great mandala of Kalachakra, at the time of accomplishing the activity, all the deities of the before and after order gather.
Chinese
如同从地生起五界本尊众的显现方式一样，这里对两个胜乐金刚也这样做。在胎中，由五界组成的身体、语言、意念三者增长，这是为了净化而显现胜乐金刚坛城本尊众；从胎中刚出生时，为了净化五坛城的风脉运行，这是事业胜乐金刚的五种显现。在时轮根本坛城中，也有五界本尊众混合显现的方式，但如同没有各个界的分类一样，这里也是如此。对此，智慧虚空界被视为一个，或者智慧被视为普遍存在，这二者并不矛盾，但按照前一种显现方式更为主要，因此能母和尸林天女们属于虚空界。其余四个轮如果从大种的角度来说，四个轮与四大种结合。如果从小种的角度来说，东方和火的天神们与风等方位的次第四大种结合。空行母的两个轮，从居住地的分类上，也归于空行母的类别；从身色的分类上，也归于四大种的类别，因此显示了两个方面。能母们虽然有各自的身色，但因为是金刚萨埵的种姓，所以也可以转变为智慧，有时也显现为空界，所以也可以转变为空界。因为与主尊一同生起，所以不属于五种显现的本尊。第十个观察。在此，在仪轨广大的时候，以祈请歌来祈请，观自在等作为众生的母亲来做是很好的。即使只用简略续部的词句，对于中等以下的仪轨来说也是好的，但有些人认为，因为大誓言的坛城本尊中实际上没有观自在等五位明妃，所以说“观自在，我是众生的母亲”等等是不允许的。:ཐུམ་གོ་（《ཛཾ》རྨུ་མགོ་）即祈请歌所祈请的四位天女，是刹那间或者从明点中化现出来的，而不是坛城中本来就有的。第十一个观察。在此，有些智者认为，时轮金刚在续部和释心中出现的词句，不需要翻译成大誓言或者金刚怖畏金刚。
English
Just as the manifestation of the five-element deity assembly arises from the earth, it is done here for both supreme joys. In the womb, the body, speech, and mind, which are composed of the five elements, increase. This is the manifestation of the supreme joy mandala deity assembly for purification. From the womb, immediately after birth, to purify the flow of winds in the five mandalas, these are the five aspects of the activity supreme joy. In the Kalachakra root mandala as well, there is a mixed way of manifesting the five-element deity assembly, but just as there are no separate categories for each element, it is the same here. Regarding this, considering wisdom as one space element, or considering wisdom as all-pervasive, both are not contradictory, but according to the former manifestation, it is more important, so the power goddesses and charnel ground goddesses belong to the space element. If the remaining four wheels are considered in terms of the great elements, the four wheels are combined with the four elements. If they are considered in terms of the small elements, the deities of the east and fire are combined with the four elements in the order of wind and other directions. The two wheels of the dakinis, from the classification of the dwelling place, are also included in the category of dakinis; from the classification of body color, they are also included in the category of the four elements, thus showing both aspects. Although the power goddesses have their respective body colors, because they are of the Vajrasattva lineage, they can also be transformed into wisdom, and sometimes they also manifest as the space element, so they can also be transformed into the space element. Because they arise together with the main deity, they do not belong to the deities of the five manifestations. The tenth observation. Here, during the extensive ritual, it is good to invoke with a prayer song, and to perform Avalokiteshvara and others as the mother of beings. Even with just the words of the condensed tantra, it is good for medium and lower rituals, but some think that because there are actually no five consorts such as Avalokiteshvara in the mandala deity of the great vow, it is not permissible to say "Avalokiteshvara, I am the mother of beings," and so on. :ཐུམ་གོ་（《ཛཾ》རྨུ་མགོ་）ba ste zhu ba glus bskul gyi lha mo bzhi ni. The four goddesses invoked by the prayer song are emanated in an instant or from a bindu, and are not originally present in the mandala. The eleventh observation. Here, some scholars think that the words Kalachakra that appear in the tantra and commentary, do not need to be translated as the great vow or Vajrabhairava.