English
Also, regarding the two, for five and six, it's the speech mandala; for the body mandala, it's one each, and the great bliss wheel is done separately. Alternatively, five are the main deity and the four families, six are the six families, etc., ultimately up to six hundred thirty-six deities, which can be equal to the number of deities. If it exceeds that, then the main deity has ten vases, etc., which is the way to distinguish the families. What is needed now is either five or ten, either one is fine. Moreover, making many vases is for the consecration and the empowerment of supreme accomplishment, and for all activities and pacifying and increasing, etc. For other activities, it's not permissible to have more than ten vases. For ten, it's the great victorious one, and for five, it's also the victorious one. For consecration, etc., between pacifying and increasing, use the conch dharma; for killing, expelling, and separating, use a skull cup; for attracting power, use copper and gold; for ignorance and rigidity, it is said to use an earthenware bowl, and each is determined. These also have the distinction of pervader and pervaded. The tantra says: "The treasure of the dragon and the four, golden vases, etc., the king, the nature of the earth, with jewels." It is said that for the ten vases, the pervader is the eight vases of the directional corners; for the five vases, the pervader is the four vases of the directions. That is to say, for ten, the four directions and the upper victorious one belong to the king's vase itself, and the lower victorious one and the four corners belong to the victorious one itself, and the great victorious one pervades all ten. According to the five, the east, north, and upper three are the victorious ones' side, and the southwest conch dharma three are the victorious ones' side. For all of these, the victorious ones' side is method, and the victorious ones' side is wisdom. Here, the activity vase, most of the former practitioners made it, so the practice of manifest signs should not be prohibited. However, the intention of the tantras and commentaries is that it is also sufficient to cleanse with the great victorious one or the victorious conch dharma. As said during the fire offering, it is also permissible to separately accomplish cleansing water with the six-syllable mantra (嗡嘛呢呗美吽，oṃ maṇi padme hūṃ，唵嘛呢叭咪吽), and the activity of the activity vase is done by that. Having explained the characteristics of the vase itself, now I will explain the implements. The base of the vases can be carved, sewn with cloth, made of earth, painted on cloth, or made of sand mandala, whatever is fine, make it in the shape of an eight-petaled white lotus, and the decoration of the mouth should also be silver.
Chinese
有的用树木等做成白莲花的样子，即使在藏地找不到真正的莲花，用普通的白花也可以。柳树枝是必须的。颈部缠绕方面：各自的事业有各自相应的，共同的用干净的衣服，全部是纯白色或者纯黄色，或者一半白一半黄也可以。有些人用方位颜色也没有相违背。总之，为了象征上衣和下裙的成双，为了稳固本尊咒语的力量，为了象征梵线，以及为了吉祥，用白线在宝瓶的颈部缠绕七圈。宝瓶的标志是：对于尊胜佛母来说，在各种莲花日月罗睺之上是蓝色的三棱金刚杵。对于佛陀来说，是绿色的五股金刚杵。或者，对于佛陀来说是金刚杵，对于尊胜佛母来说是弯刀。东方和东南方是宝剑，南方和西南方是珍宝，西方和西北方是法轮，北方和东北方是莲花，这些是方位颜色。那些也安放在莲花日月的座垫上。总而言之，所有的宝瓶标志没有座垫也可以。萨度布扎在西南方用红莲花，东北方用乌巴拉花，这似乎是按照四位佛母的宝瓶来做的。因为自己的宗派里，宝瓶不是五部佛母的宝瓶，所以不需要那样，仅仅是象征六界（地、水、火、风、空、识）的标志而已。第四，内部的物品是：如果总结经续解释中出现的，金刚石按照颜色分为五种。蓝宝石、红莲花、水晶、红宝石、绿宝石是五种最上等的珍宝。珍珠、珊瑚、琥珀、角石和第六种滴石是中等的珍宝。水晶、吉瓦、扎蒂、多哈日、缠缚物、绿水晶是五种下等的珍宝。金、银、铜、铁、磁铁、熔化的铁，被称为五种铁。这样二十五种中，取任何五种珍宝和五种铁。樟脑、豆蔻、姜黄、苏合香和杜鹃花是第一组五种。狮子、母扎、卡果、毕扬古、黑阿嘎如和石蚕是第二组。白檀香、肉豆蔻、藏红花、没药和芸香是第三组。布扎花、头发、答麻拉叶、龙脑香、旃檀、须芒草，这些是第四组五种香。比伦达、布伦、汉地香、花朵和
English
Some make the shape of a white lotus from wood, etc. Although real lotuses are not found in Tibet, it seems that ordinary white flowers are also acceptable. Willow branches are definitely necessary. Regarding the neck binding: Each activity has its corresponding one, and for general use, clean clothes are used, all in pure white or pure yellow, or half white and half yellow is also acceptable. Some use directional colors, which is not contradictory. In any case, to symbolize the pair of upper and lower garments, to stabilize the power of the lineage mantra, to symbolize the Brahma thread, and for auspiciousness, white thread is wrapped around the neck of the vase seven times. The emblems of the vase are: For the Namgyalma (尊胜佛母，Uṣṇīṣavijayā), a blue three-edged vajra on top of various lotuses, sun, moon, and Rahu. For the Gyalwa (佛陀，Buddha), a green five-pronged vajra. Alternatively, a vajra for the Gyalwa and a curved knife for the Namgyalma. A sword for the east and southeast, a jewel for the south and southwest, a wheel for the west and northwest, and a lotus for the north and northeast are the directional colors. These are also placed on lotus, sun, and moon cushions. In short, all vase emblems can be without cushions. Sadhuputra using a red lotus for the southwest and an utpala for the northeast seems to be based on the vases of the four mothers. Since in our tradition the vases are not the vases of the five families and five mothers, that is not necessary; they are merely emblems symbolizing the six elements. Fourth, the internal substances: If we summarize what appears in the tantra commentaries, diamonds are divided into five types according to color. Sapphire, red lotus, crystal, carnelian, and emerald are the five supreme jewels. Pearl, coral, amber, lapis lazuli, and the sixth, thigle (滴石) are the intermediate jewels. Crystal, jiva, jati, dauharika, binding object, and green crystal are the five inferior jewels. Gold, silver, copper, iron, lodestone, and molten iron are known as the five metals. Thus, from these twenty-five, take any five jewels and the five metals. Camphor, cardamom, turmeric, styrax, and rhododendron are the first group of five. Lion, mudra, kakola, priyangu, black agar, and shilen are the second group. Sandalwood, nutmeg, saffron, myrrh, and rue are the third group. Putrika, hair, tamala leaves, dragon's brain, sandalwood, and ushira are the fourth group of five fragrances. Bhirunda, brun, Chinese incense, flowers, and
Chinese
药蔓草名曰甘松，以及茅香和贝拉嘎，此为五者，这些是芳香部类的二十五种。遍入天的压制和梵天的手杖，以及忿怒者的头发，同样还有布拉斯巴，天授树部类有兔子的。阿陀布什巴、卡尔尼嘎，以及因陀罗瓦茹尼和拉克沙纳，名为猪耳朵的草药，被认为是药物部类的眼睛之数。乔提斯亚提、度比亚、拉扎鲁阿，以及阿卡、木什里，这些是世间。第四个五组是普特兰扎日和，莫哈内和哈萨德瓦，以及克里塔尼亚扎里、阿扎卡尔纳。康达卡日、甜树、孔雀冠，布里哈提和邦嘎拉扎日，五组是根，即二十五种。大豆荚、豆荚、门豆，以及白色恰纳、黑芝麻，五组是身体。小麦和白芝麻，以及科扎拉巴，绿豆五组被称为行走。油菜籽、特里普达和青稞，以及门豆、奥什塔，这五组是火。小扁豆、巴尔巴提嘎、黄芥末，以及花斑鸠、杜瓦日是水藏。库兰塔和瓦尔纳恰纳纳，阿塔什和卡拉迪等，从谷物部类来说，五组是箭。如果无法找到五种珍宝，也可以用五种颜色的花朵来代替。每个五组各自从一份到，五份之间，要用智慧来调配。一份是虚空界，即上下，两份是风，即东方，三份是火，即南方，四份是菩提，即北方，五份是西方，即土地。如是说。而且，在瓶子中，不倒置是最重要的。在尊胜幢法或尊胜大仪轨中，据说必须放入将所有五组五种全部加在一起的药包。其中，五种五组是五种珍宝、五种金属、五种香、五种药、五种谷物。从这些之中，无论找到哪种五大元素的顺序都可以，所以在西藏找到的替补品，就像写在坛城仪轨中一样。详细情况可以参考坛城仪轨《智慧海》本身，以及续部注释的水灌顶章节，还有内篇芳香章节。关于药物的识别，据说这是罗扎瓦和班智达的口头传承，也有人说是邬金巴仁钦巴拉确定的，但以前写过很多，要完全相信这些似乎也很困难，所以就保持中立吧。
English
The medicinal creeper known as Glar-tsi, along with Spang-spos and Bālakā, these are five. These are the twenty-five categories of fragrant substances. The suppressor of Khyab-jug (Vishnu) and the staff of Tsangpa (Brahma), as well as the hair of Dragpo (Rudra), similarly Prāsibha, the Deva Dāli category with rabbits. Adho Puṣpa, Karṇikā, as well as Indra Varuṇī and Lakṣaṇa, the herbal medicine called Pig's Ear, is said to be the number of eyes in the medicine category. Jyoti Syati, Dubya, Lajjaluā, as well as Arka, Muṣali, these are the world. The fourth group of five is Putraṃ Jārī, and Mohane and Hasa Deva, as well as Krita Nyājali, Aja Karṇa. Kaṇḍa Karī, sweet tree, peacock crest, Brihati and Bhaṃga Rājari, the five groups are roots, that is twenty-five. Large soybeans, soybeans, Mon beans, as well as white Chana, black sesame, the five groups are the body. Wheat and white sesame, as well as Kozarapa, Mudge beans, the five groups are called walking. Yunag Tripuṭā and barley, as well as Mon beans, Auṣṭha, these five groups are fire. Small lentils, Parbaṭikā, yellow mustard, as well as speckled partridge, Tuvari is a water treasure. Kulantha and Varṇa Chānana, Atashi and Kharadi, from the grain category, the five groups are arrows. If the five jewels cannot be found, they can be replaced by flowers of five colors. Each of the five groups, from one part to five parts, should be mixed with wisdom. One part is the space element, that is, above and below, two parts are wind, that is, east, three parts are fire, that is, south, four parts are enlightenment, that is, north, five parts are west, that is, earth. So it is said. Moreover, in the vases, it is most important not to turn them upside down. In the Namgyal Dungchos or the great Namgyal ritual, it is said that a bundle containing all five groups of five must be included. Among them, the five groups of five are the five jewels, the five metals, the five fragrances, the five medicines, and the five grains. From these, whichever order of the five elements is found is sufficient, so the substitutes found in Tibet are as written in the mandala ritual. For details, refer to the mandala ritual "Ocean of Wisdom" itself, as well as the water initiation chapter of the commentary on the tantras, and the fragrant chapter of the inner section. Regarding the identification of medicines, it is said that this is the oral tradition of Lotsawas and Panditas, and some say that it was determined by Ugyenpa Rinchen Pal, but much has been written before, and it seems difficult to completely trust these, so let's remain neutral.
Chinese
因此，像“贝若扎那的布仁”和“孔雀的顶髻”之类的名称，是草药的种类所具有的名称，而不是布仁和羽毛。其他的药物，用“肖”和“查尔”来衡量大小的份量，通过重量来确定份量的多少。谷物则按照谷粒的数量来计算。如是说。然后，用古古熏香熏陶宝瓶。用念诵六字真言的白芥子，将宝瓶的周围清洗干净。用绸缎和丝线缠绕。放置在座垫上，注入清澈无杂质的水。一边念诵六道真言，一边将心髓放入其中。金刚顶髻的咒语，以及嗡 达贝等等。忿怒尊勾招的咒语，这里不需要。因为那些仅仅是他人用来填充内容而已。而且，在其他的仪轨中也不是很重要。第五，关于生起宝瓶的方式。有他宗和他宗两种。首先，在时轮金刚的坛城仪轨中，认为“从吽字生起宝瓶宫殿。从邦字生起水乳之海”。萨度布扎从邦字生起宝瓶。一些古老的藏族人也从仲字生起，但是，由于这与续部注释中明确说明的宝瓶种子字相违背。因此，这似乎是一种诀窍，没有意义。一些学者也引用《吉祥金刚》的莲花注释，作为在贝壳法中圆满观修坛城的后盾：“一切从水到元素钵中。注入少量，乃是尊胜佛母的。从邦字生起宝瓶的。珍宝宝瓶置于上方。在那里生起坛城。”这指的是在宝瓶中生起坛城，而不是像“在那里”那样解释贝壳法，这是错误的理解。此外，大多数后来出现的藏族时轮金刚的信徒，将宝瓶的名称都生起为本尊，在每个宝瓶中生起五部佛母，或者生起五部佛父佛母十尊，以及将各个方向的本尊生起在各个方向的宝瓶中等等，有各种广略不同的本尊生起仪轨。据说，在尊胜佛母那里灌顶多少坛城的本尊，就生起多少本尊。所有的本尊也进行六种姓的加持，迎请智慧尊，融入，增广等等，有各种广略不同的仪轨。以及嗡 班杂萨埵 亚 梭哈等等，许多自创的咒语。