English
When one is bewildered, no matter what method is employed, certainty cannot be given. According to our view, the water of the water empowerment is the essence of the deity, because it is truly manifested from the syllables of the mantra, and because one is particularly devoted to the essence of the deity. In general, if dry scholars like you practice tantra, then the most important deity, the deity of syllables, will never be thoroughly understood. If even firm faith in the deity does not transform it into a deity, then the vase water requested after performing the deity generation ritual beforehand, according to your view, will also become not the nature of the deity, because the belief that "this is the deity" does not transform it into a deity, since it does not possess the form of face and hands from either a substantial or visualized perspective. If you think that even so, it is because there is deity generation as a preliminary, then self-generation, ground purification rituals, supplications, etc., here too, many deity generations have gone before. If you think that it is not so, but rather that foundation is needed, then do you not know that deity abiding has been performed before placing the vase? If you think that it is not so, but rather that the empowerment substance itself needs to be generated as the deity, then the empowerment substance is the vase water, and what will happen if you generate the deity in the sky above the vase water? If you think that the vase water arises from the deity's body, and the deity is the cause of the vase water, so that water is the nature of the deity, that is unreasonable. If from the perspective of worldly phenomena, water arises from the continuation of the same kind of water from previous lives, how could it arise from the deity's body visualized in the mind of a yogi? If you think it depends on faith, and if you think that "the vase water that arises from the deity" becomes the nature of the deity, then if we earnestly believe that "this vase and vase water are the deity," why is the vase water not the essence of the deity? Therefore, for everything that has not been determined before, do not measure it with eyes that only see one aspect of other rituals. In particular, refuting the self-view of the Kalachakra tradition and then writing treatises on Kalachakra is like pretending to be a son to cut off the lineage. Thus, having gained certainty in the self-view of the glorious Jonangpa, the true basis of the vase practice ritual is the mandala ritual, the Ocean of Wisdom itself, and the recitation follows the order of the two, so the others are easy to understand. In the tantra it is said: "Those who possess the vajra, such as A and Ka, on the lotus, moon, sun, and fire in their own hearts."
Chinese
如果想要增广明晰，虽然是从五种现证中生起时轮，但简略来说，从刹那或种子中生起就可以了。而且宝瓶都是本尊父母双运的体性，因此，从父母心间的日月交合中放出铁钩。线绳和铃是天女的体性，因此，从佛母心间的太阳中放出铁钩。彩粉金刚是本尊父的体性，因此从父亲心间的月亮中放出铁钩。宝瓶是何种本尊的体性呢？坛城的时候，由于十力母单独存在，所以作为单独的父亲，而这里对于黑焰等十位父亲，也可以做各自相应的佛母，因为是遍一切种姓的缘故。如果黑焰被黄焰拥抱等，做成其他种姓的方式也可以。而且黑焰的空形，在追忆的时候会变成本尊父母，任何众生获得圆满正等觉的时候，也会变成智慧本尊黑焰和黑焰母。其他的也同样类推。心释的密意，宝瓶增上的意义唯有这个。系绳金刚等也按照共同的方式进行，虽然经典注释中没有说，不做也可以，如果做的话，金刚的影像显现在水中等，是象征诸佛心意的金刚，而系绳或花鬘，如经中说，是咒语的光芒运行的道路。在印度，对于任何事物念诵咒语时，按照西藏卫藏没有污垢者们的行为，不像说“ཐུ་ཐུ་”那样，而是有放路的传统，因此没有相违。然而，如果系上系绳金刚，就会受到别人的目光，如果认为是殊胜的供养容器，那就会造成很大的损失。第二，线绳。一般来说，这部经典中说的二十肘、十六肘和十二肘的坛城，都可以做成各自的两倍线绳。八肘的线绳也可以拉长来使用，比四肘小的坛城，要做成各自的两倍，并且要加粗。
English
If you want to increase clarity, although the Kalachakra is generated from the five Abhisambodhis, in short, it is enough to generate it from a moment or a seed. Moreover, the vases are the nature of the union of the deity father and mother, therefore, the iron hook is released from the union of the sun and moon in the hearts of the father and mother. The thread and bell are the nature of the goddess, therefore, the iron hook is released from the sun in the heart of the mother. The colored powder vajra is the nature of the deity father, therefore, the iron hook is released from the moon in the heart of the father. What kind of deity is the nature of the vases? At the time of the mandala, since the ten power mothers exist separately, they are regarded as separate fathers, and here for the ten fathers such as Black Flame, one can also make their respective consorts, because they are all-pervasive in all lineages. If Black Flame is embraced by Yellow Flame, etc., it can also be made in the manner of other lineages. Moreover, the empty form of Black Flame will become the deity father and mother at the time of recollection, and when any being attains complete and perfect enlightenment, it will also become the wisdom deity Black Flame and Black Flame Mother. The others are also analogous. The meaning of the Mind Commentary, the meaning of the vase enhancement is only this. The string vajra etc. are also performed in a common way, although it is not mentioned in the commentary, it is okay not to do it, if you do it, the image of the vajra appearing in the water etc. is the vajra symbolizing the minds of the Buddhas, and the string or garland of flowers, as it is said in the scriptures, is the path of the rays of light of the mantra. In India, when reciting mantras for anything, according to the behavior of the Tibetans in U-Tsang who are without defilement, instead of saying "Thu Thu", there is a tradition of opening the way, so there is no contradiction. However, if the string vajra is tied, it will be noticed by others, and if it is regarded as a supreme offering vessel, it will cause a great loss. Second, the thread. In general, the mandalas of twenty cubits, sixteen cubits, and twelve cubits mentioned in this scripture can be made into their respective double threads. The thread of eight cubits can also be stretched and used, and the mandala smaller than four cubits should be made into their respective doubles and thickened.
Chinese
正如所说，是门的二十分之一。虽然不需要八肘的线，但总的来说，其中身体的根本线四肘的正方形是坛城。不包括酒的情况下，它的两倍的八肘被主要赞颂。还说了四倍的十六肘。剩余的超过二十肘，甚至到一千肘，也只用那个线。对于达到八肘及以上的，粗细也是阿阇梨的一粒麦子，是拇指的八分之一。如果坛城非常大，就逐渐拉直来绘制。无论如何，那个线因为三脉完全清净而三缠绕。对于人身四肘的尺寸，因为方便智慧的区分完全清净而八肘。通过四滴清净的门也变成十六肘。三脉融为一体的乐空双运，或者象征金刚四。三缠绕是，对于一切事业普遍地做黑红白三缠绕是好的，也与脉的清净相合。但做成与各个事业相合的颜色，做成白色三缠绕等也是好的。其他坛城仪轨的智慧线有五种颜色的线与各个本尊相合，但这里想这三缠绕如何与五母相合呢？这里因为不生起面容手印的形象，所以那个疑惑不成立。因为五个种子就是五母本身。那些融为一体就变成了线，所以线整体从金刚界自在母，到整体眼母之间也是五母共同的基础，所以那个疑惑根本没有。如果观想成面容手印的形象，那么将线分成五份，一份观想成一个母就可以了，三缠绕与五尊不相违背。这个续部注释里根本没有说智慧线和事业线的区分。坛城的线说成是一个，所以说是安立金刚线，不做事业和智慧的区分。第三个是彩粉，续部里说：金刚等和五宝以及黄金和绿宝石、珊瑚、珍珠等等，以及
English
As it is said, it is one-twentieth of the door. Although the eight-cubit thread is not needed, in general, among them, the four-cubit square of the body's root thread is the mandala. Without including alcohol, its double, the eight-cubit one, is mainly praised. It is also said that the quadruple sixteen-cubit one. The remaining one exceeds twenty cubits, and even up to a thousand cubits, only that thread is used. For those reaching eight cubits and above, the thickness is also one grain of the Acharya's barley, which is one-eighth of the thumb. If the mandala is very large, it is gradually straightened to draw. In any case, that thread is triple-wound because the three channels are completely pure. For the four-cubit size of the human body, it is eight cubits because the distinction between skillful means and wisdom is completely pure. Through the gate of the purity of the four drops, it also becomes sixteen cubits. The union of bliss and emptiness where the three channels merge into one, or symbolizes the four vajras. The triple winding is, for all activities, it is good to generally make black, red, and white triple winding, which also agrees with the purity of the channels. But it is also good to make it into colors that match the respective activities, such as making white triple winding. In other mandala rituals, the wisdom thread has five colors of threads that match the respective deities, but here, how can this triple winding be matched with the five mothers? Here, because the appearance of faces and hand gestures is not generated, that doubt is not valid. Because the five seeds are the five mothers themselves. Those merged into one become the thread, so the thread as a whole, from Vajradhatu Ishvari to the All-Seeing Mother, is also the common basis of the five mothers, so that doubt is fundamentally non-existent. If you meditate on the appearance of faces and hand gestures, then dividing the thread into five parts, meditating on each part as one mother is sufficient, the triple winding and the five deities are not contradictory. In this tantra commentary, the distinction between the wisdom thread and the activity thread is not mentioned at all. The thread of the mandala is said to be one, so it is said to be establishing the vajra thread, and no distinction is made between activity and wisdom. The third is colored powder, the tantra says: vajra and so on, and the five precious substances, and gold and emerald, coral, pearl, and so on, and
Chinese
如所说“五谷之粒或多种宝物以及被认为是真实的颜料等”。如果弟子是真正的转轮王，那么未经加工的天然颜料，金刚石的五种颜色的细沙各自，以及绿宝石、印度青、红莲宝、月亮水晶、红宝石、大绿松石等六种颜色的珍宝的真粉末，是经过加工的颜料。如果是普通的转轮王，则是黄金、珍珠、珊瑚、绿松石以及四种颜料混合的绿色，或者因为绿色颜料稀少，所以用绿宝石和大绿松石之类的石头粉末。如果是普通人，则用未损坏的谷物颜料代替天然金刚石粉末，例如白色和黑色，如黑白芝麻等。因为有非常多种类的细小谷物，所以也可以用它们来改变颜色。如果坛城非常大，那么用大谷物也可以。或者，用谷物或石头等代替被认为是宝物的东西，颜色也有天然和人造两种。据说在这些东西中，还需要分别混合肉、血、尿、粪便、精液等成分，所以至少也要有这种意愿。这里所说的转轮王，不是像《律藏》和《俱舍论》中所说的黄金、白银、青铜、钢铁等有明确规定的东西，而是指具有力量的转轮王，也属于这里的转轮王。普通的转轮王，则是按照婆罗门们的意愿，战胜四大洲之王的意义。这里的颜料如果有六种颜色，白色，那么在中央的蓝色上面放绿色，东方放黑色等，按照方位的顺序排列。在生起次第的时候，也需要在中央的绿色和蓝色颜料上，观想从（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：无）字产生的形态，将绿色和蓝色颜料的本体观想为火运行等，因为混合与不混合的区别，所以和线绳不同，这里必须分别生起。第四，在金刚神住所的时候，《智慧品》中说：宝物顶髻、额头、喉咙、心间的位置以及肚脐、秘密处，金刚是：一、二、水藏、箭和龙王。
English
As it is said, "The grains of the five cereals or various jewels, as well as the colors that are considered to be real." If the disciple is a true Chakravartin, then the unprocessed natural pigments, the five colors of diamond dust, each, and emeralds, indranila, padmaraga moon crystal, ruby, large turquoise, etc., the real powder of the six colors of jewels, are the processed pigments. If it is an ordinary Chakravartin, then it is gold, pearls, coral, turquoise, and green mixed with four colors, or because green pigment is scarce, so use stone powder of emerald and large turquoise. If it is an ordinary person, then use undamaged grain pigments instead of natural diamond powder, such as white and black, such as black and white sesame seeds. Because there are very many kinds of small grains, they can also be used to change the color. If the mandala is very large, then large grains can also be used. Or, use grains or stones, etc., instead of things that are considered to be jewels, and the colors are both natural and artificial. It is said that in these things, it is also necessary to separately mix components such as meat, blood, urine, feces, semen, etc., so at least there must be this intention. The Chakravartin mentioned here is not something like gold, silver, bronze, steel, etc., which are clearly defined in the Vinaya and Abhidharma, but refers to the Chakravartin with power, which also belongs to the Chakravartin here. The ordinary Chakravartin is the meaning of defeating the kings of the four continents according to the wishes of the Brahmins. If there are six colors of pigment here, white, then put green on the blue in the center, put black in the east, etc., arrange according to the order of the directions. At the time of the generation stage, it is also necessary to visualize the form arising from the (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：无) syllable on the green and blue pigments in the center, and visualize the essence of the green and blue pigments as fire moving, etc., because of the difference between mixing and not mixing, so it is different from the thread, here it is necessary to generate separately. Fourth, at the time of the Vajra deity's abode, the Wisdom Chapter says: Jewel crest, forehead, throat, the position of the heart and the navel, secret place, the Vajra is: one, two, water store, arrow and dragon king.