English
Therefore, names like "Bhairozaṇa's Brun" and "Peacock's Crest" are names that types of herbs have, not Brun and feathers. Other medicines are measured in large and small portions with "Sho" and "Char," and the amount of portions is determined by weight. Grains are counted by the number of grains. It is said. Then, the vases are fumigated with Gugul incense. The surroundings of the vase are thoroughly cleaned with white mustard seeds that have been recited with the six-syllable mantra. Wrap it with silk and thread. Place it on a cushion and fill it with clear, unpolluted water. While reciting the six realms mantra, the essences are placed inside. The mantra of Vajraśīrṣa, and Om Ta Bte, etc. The mantras for summoning wrathful deities are not needed here. Because those are just for others to fill in the content. Moreover, it is not very important in other rituals. Fifth, regarding the method of generating the vase. There are two types: other traditions and one's own tradition. First, in the Kalachakra mandala ritual, it is believed that "from the Hum syllable arises the vase palace. From the Pam syllable arises the ocean of milk and water." Sādhuputra generates the vase from the Pam syllable. Some ancient Tibetans also generated it from the Bhrum syllable, but since this contradicts the vase seed syllable explicitly stated in the tantra commentary. Therefore, this seems to be a trick and has no meaning. Some scholars also quote the lotus commentary of the "Glorious Vajra" as a backing for completing the mandala in conch shell dharma: "Everything from water to the element bowl. Pour in a small amount, it is of the Victorious Mother. From the Pam syllable arises the vase. The precious vase is placed on top. There the mandala is to be generated." This refers to generating the mandala in the vase, not interpreting "there" as conch shell dharma, which is a wrong understanding. Furthermore, most later Tibetan Kalachakra followers generate the names of the vases as deities, generate only the five Buddha Mothers in each vase, or generate ten deities of the five Buddha Fathers and Mothers, and generate the deities of each direction in the vases of each direction, etc. There are various elaborate and concise deity generation rituals. It is said that as many deities of the mandala are empowered in the Great Victorious Mother, that many deities are generated. All the deities are also blessed with the six lineages, inviting wisdom deities, merging, expanding, etc. There are various elaborate and concise rituals. And Om Vajrasattva Ya Svaha, etc., many self-created mantras.
Chinese
做顶礼二十瓶尊赞等。总之，以众多名相的散乱扰乱相续。其他续部中，由汉藏其他论师所作的坛城仪轨中，瓶生起时生起本尊众。因担心其不遍及，而做了许多忆念之处。因此，此续中，线、彩、瓶、金刚铃，无论主次大小，以无有差别的角度，已经宣说了余依。因此，那些仪轨无论广略都适宜。不需要与其他续部和其他宗派相符，因为那些没有金刚铃余依，彩线加持也不作为余依。因为没有将物质的本尊处视为相同。这是自宗的瓶生起仅以此就足够了，对于那些极力采纳其他宗派的繁琐做法的人来说，这是有额外过失的第一个理由。无论在续部注释的哪个阶段，都没有出现瓶生起需要具有本尊面容和手足的明示或暗示，这是第二个理由。续部注释中说，线彩的智慧尊五部佛母，观想迎请为线彩本身之相。因此，向上到瓶，向下到童子入坛的所有灌顶物之间，都必须这样理解。既然智慧尊迎请为线彩之相，那么誓言尊也只能是线彩之相。因为誓言尊与智慧尊相同，这既是普遍所有持明者的宗派，也是此续部中极力强调的，从味等同的章节等中可以得知。因此，这是第三个理由。此外，此续部之王中，除了佛像和经函等极少数最重要的之外，对于稳固的物体，在加持的时候，没有展现生起具有面容和手足之相，因此，普遍的理智也必须应用于此，这是第四个理由。还有，这里的八个瓶，与大乐轮的八个瓶意义相同。因为那些是空行母们的方便，是秘密和隐藏的身。即使在所有其他本尊都生起为面容和手足之相的生起次第修习的派别中，那些形象也不会生起为瓶子之外的其他形象。那么，在这里不需要面容和手足之相的本尊的派别中，又有什么可说的呢？
English
Making praises such as the Twenty Homages to the Vase. In short, the mindstream is disturbed by many distractions of characteristics. In the mandala rituals composed by other Indian and Tibetan masters in other tantras, the deity assembly is generated during the vase generation. Because of the fear that it may not be all-encompassing, many reminders are made there. Therefore, in this tantra, the thread, color, vase, and vajra bell, whether major or minor, are said to have the same importance, and the remainder has been explained before. Therefore, those rituals, whether elaborate or concise, are appropriate. There is no need to conform to other tantras and other systems, because those do not have the vajra bell remainder, and the blessing of the thread and color is not considered as the remainder. Because the deity places of the substances are not considered the same. This is the first reason why our own system's vase generation is sufficient, and there is an additional fault for those who insist on adopting the elaborations of other systems. In any stage of the tantra commentary, there has been no explicit or implicit statement that the vase generation needs to have deities with faces and hands, which is the second reason. In the tantra commentary, it is said that the wisdom deities, the five families of mothers, are invited in the form of the thread and color themselves. Therefore, it is necessary to understand that this applies from the vase upwards to all the empowerment substances of the child entering the mandala downwards. Since the wisdom deities are invited in the form of thread and color, the commitment deities must also be in the form of thread and color. Because the commitment deities are the same as the wisdom deities, this is the system of all vidyadharas in general, and it is also emphasized in this tantra, as can be known from the sections on equal taste and so on. Therefore, this is the third reason. Furthermore, in this king of tantras, except for a few of the most important ones such as statues and scriptures, the practice of generating faces and hands during the blessing of stable objects is not emphasized. Therefore, the general intelligence must also be applied to this, which is the fourth reason. Also, the eight vases here have the same meaning as the eight vases of the Great Bliss Wheel. Because those are the skillful means of the consorts, which are secret and hidden bodies. Even in the category of generation stage practices where all other deities are generated with faces and hands, those forms are not generated as anything other than vases. So, what need is there to say about the category where deities with faces and hands are not needed here?
Chinese
还用说什么呢，这是第五个理由。还有，你们很多人将线和颜色从各自的种子字中，虽然本质是神，但形式仍然是线和颜色本身，不改变成其他的誓言智慧融合在一起。因为那些和这个没有理由上的区别。这指的是，这个方式有能成立的，以及对于有瓶子的脸和手的有害的量，这是第六个理由。还有，那些不相同，认为在灌顶的时候瓶子最重要，所以需要生起脸和手，不是这样的。线和颜色比瓶子更重要，如果没有线和颜色所成的坛城，瓶子的作用是空虚的。坛城和瓶子哪个更重要，随便问谁都知道吧？你们如果先承认自己的方式有错误，为了不失去那个把柄。明明知道是错误，却始终不承认，只是做一些看似有道理的狡辩。对于正确的道理，却一味地憎恨和诽谤。这是因为被偏见的魔鬼迷惑，变得非常愚蠢，自己欺骗自己。但是，确实是这样，出现过失的是这个恶劣的时代啊。还有些人说，如果这个时候不在瓶子里生起神，那么之后的水灌顶就没有意义了，因为不是神加持过的水。这是胡说八道。即使这个时候没有生起神，之后在灌顶的时候生起神的情况非常多，就像其他坛城仪轨中的头饰和金刚铃一样。因此，不能因为在那里没有生起，所以在这里就不能生起。也不能因为这里没有生起，所以那里就不能生起。实际上，我们无论在这个时候，还是灌顶的正行等所有时候，瓶子和瓶水都同样生起为神，但不是具有脸和手的形象，因为是相同的，所以两个阶段没有不相同的过失，而且本来也不需要相同。如果一定要相同，那么过失就在你们自己身上。瓶子准备阶段的神，和水灌顶阶段的神，这两个是一个还是不是一个，如果考察时轮金刚的坛城仪轨或其他坛城仪轨，无论哪个都一样，自然就能明白。只是被强烈的贪嗔嫉妒蒙蔽了心
English
What else needs to be said, this is the fifth reason. Also, many of you are merging the samaya and jñana beings from their respective seed syllables, although their essence is deity, but their form remains as lines and colors themselves, without transforming into anything else. Because there is no difference in reason between those and this. This refers to the fact that this system has something that can be established, and a valid cognition that is harmful to a vase with a face and hands, this is the sixth reason. Also, those are not the same, thinking that the vase is most important at the time of empowerment, so it is necessary to generate a face and hands, it is not like that. Lines and colors are more important than the vase, because if there is no mandala made of lines and colors, the function of the vase is empty. Which is more important, the mandala or the vase, doesn't everyone know no matter who you ask? If you first admit that there is a mistake in your own system, in order not to lose that handle. Knowing that it is a mistake, but never admitting it, only making some seemingly reasonable sophistry. But for the correct doctrine, they are only intent on hating and slandering. This is because they are deluded by the demon of prejudice, becoming very foolish, deceiving themselves. However, it is true that it is this bad time that is at fault. Also, some people say that if a deity is not generated in the vase at this time, then the water empowerment later will be meaningless, because it is not water blessed by a deity. This is nonsense. Even if a deity is not generated at this time, there are very many cases where a deity is generated at the time of empowerment later, just like the crown ornament and vajra bell in other mandala rituals. Therefore, it is not that because it is not generated there, it cannot be generated here. Nor is it that because it is not generated here, it cannot be generated there. In reality, we generate both the vase and the vase water as deities equally at this time, and at all times such as the main part of the empowerment, but not with the form of having a face and hands, because they are the same, so there is no fault of being different in the two stages, and it is not necessary to be the same in general. If it is necessary to be the same, then the fault is on you. The deity at the time of preparing the vase, and the deity at the time of the water empowerment, are these two the same or not the same, if you examine the Kalachakra mandala ritual or other mandala rituals, whichever it is, you will naturally understand. It's just that the mind is blinded by strong attachment, hatred, and jealousy.
Chinese
在感到困惑的时候，无论采取什么方法都无法给予确定。按照我们的观点，水灌顶的水是天神的本体，因为它是从咒语的字句中真实化现出来的，并且特别倾向于天神的本体。总的来说，像你们这样干巴巴的经院学者如果修持密法，那么最重要的天神，即字句的天神，永远无法彻底理解。如果对天神的坚定信仰也不能使之成为天神，那么事先进行天神生起仪轨后祈求的瓶水，按照你们的观点，也会变成不是天神的自性，因为认为“这就是天神”的信仰不能使之成为天神，无论从实体还是观想的角度，它都不具备面容和手足的形态。如果认为即使那样，因为有天神生起作为前行，所以可以，那么自生起、地基仪轨、祈请等，这里也有许多天神生起作为前行。如果认为不是，而是因为需要那个基础，那么难道不知道在放置瓶子之前已经进行了天神安住吗？如果认为不是，而是需要将灌顶物本身生起为天神，那么，灌顶物就是瓶水，你们在瓶水上方的虚空中生起天神，那会变成什么样呢？如果认为天神身中产生瓶水，天神是瓶水的因，所以那水是天神的自性，那是不合理的。如果从世俗谛的角度来看，水是从水本身的同类前世延续而来，怎么会是从瑜伽士心中观想的天神身中产生呢？如果认为是随信仰而定，如果认为“是从天神中产生的瓶水”，就会变成天神的自性，那么我们如果认真地信仰“这个瓶子和瓶水就是天神”，为什么瓶水不是天神的本体呢？因此，对于以前没有确定的一切，不要用只看到其他仪轨一方面的眼睛来衡量。特别是驳斥时轮宗的自宗，然后写作时轮的论著，就像假装是儿子来断绝血统一样。这样，在对吉祥觉囊派的自宗获得定解之后，瓶修仪轨的真正主体就是坛城仪轨《智慧海》本身，念诵按照两者的顺序，所以其他都容易理解。经中说：“阿等、嘎等金刚持者，于自心间莲花日月火上。”