Chinese
九等太阳指的次第。中央和上下三部分，收缩和伸展是寂静和猛厉。如是说。总的来说，它的三分之一是带面的莲花中心，花瓣也是它的三分之一。角与总的相等，在有方或无方中，角的圆形是四分之一。外角的三分之一在下，上方连接着刺柏刺的形状。如是说。耳环的金刚杵是金刚宝完全清净的一指。拇指的金刚杵是顶髻的轮完全清净的二指。发际的金刚杵鬘是额头的轮完全清净的四指。颈饰的金刚杵是喉咙的轮完全清净的五指。项链的金刚杵是心间的轮完全清净的八指。名为系于心间的金刚杵，需要守护和修持之用，它是脐轮完全清净的九指。密处的金刚杵是密轮完全清净的十二指。如是说。此处是密处的金刚杵，它纵向十二指。将其分为三份，最后两份是上下中央角的长度。中间一份也分为三份，上下两份是八瓣莲花的位置，中间是中心的位置，此处四滴（藏文：ཐིག་ལེ་བཞི་，梵文天城体：चतुर्बिन्दु，梵文罗马拟音：caturbindu，汉语字面意思：四滴）方便的部分完全清净，梵天四住（藏文：ཚངས་པའི་གནས་པ་བཞི་，梵文天城体：ब्रह्मविहार，梵文罗马拟音：brahmavihāra，汉语字面意思：梵天住处四）完全清净的权衡下，在四个方向做成四面。或者金刚杵是三十个明点完全清净的权衡下，因为没有元音无法言说，所以是无面的圆形。金刚杵中央角的长度是四指，将其分为三份，下面三分之一，上面有三分之二的交界处是角的粗细处，它的宽度是一指。从那向下是融化的痕迹，向上是融化的剩余部分细而尖锐，中央的角是方形，侧面的角稍微圆形，比中央角稍微细。无论是五角还是九角都可以，左右的角伸展开来也与中央角长短相等。
English
The order of the nine sun fingers. The central and upper and lower three parts, contraction and expansion are peaceful and fierce. Thus it is said. In general, one-third of it is the lotus center with a face, and the petals are also one-third of it. The horn is equal to the total, in the direction or without direction, the roundness of the horn is one-fourth. One-third of the outer horn is below, and the shape of juniper thorns is connected above. Thus it is said. The vajra of the earring is the vajra jewel completely pure one finger. The vajra of the thumb is the crown wheel completely pure two fingers. The vajra garland of the hairline is the forehead wheel completely pure four fingers. The vajra of the necklace is the throat wheel completely pure five fingers. The vajra of the necklace is the heart wheel completely pure eight fingers. The vajra called the vajra attached to the heart is needed for protection and practice, it is the navel wheel completely pure nine fingers. The vajra of the secret place is the secret wheel completely pure twelve fingers. Thus it is said. Here is the vajra of the secret place, it is longitudinally twelve fingers. Divide it into three parts, the last two parts are the length of the upper and lower central horns. The middle part is also divided into three parts, the upper and lower two parts are the position of the eight lotus petals, and the middle is the position of the center, here the four drops (Tibetan: ཐིག་ལེ་བཞི་, Sanskrit Devanagari: चतुर्बिन्दु, Sanskrit Romanization: caturbindu, Chinese literal meaning: four drops) the part of the method is completely pure, the four abodes of Brahma (Tibetan: ཚངས་པའི་གནས་པ་བཞི་, Sanskrit Devanagari: ब्रह्मविहार, Sanskrit Romanization: brahmavihāra, Chinese literal meaning: four abodes of Brahma) under the weight of complete purification, make four faces in four directions. Or the vajra is under the weight of thirty clear points completely pure, because it cannot be spoken without vowels, it is a faceless circle. The length of the central horn of the vajra is four fingers, divide it into three parts, one-third below, and the intersection of two-thirds above is the thickness of the horn, its width is one finger. From there downwards is the trace of melting, and upwards the remainder of melting is thin and sharp, the central horn is square, and the side horns are slightly round, slightly thinner than the central horn. Whether it is a five-pointed or nine-pointed horn, the left and right horns are also equal in length to the central horn when stretched.
Chinese
又因为腰部弯曲如弓的缘故，顶端比中央的角短。寂静尊的，侧面的角顶端接触中央的角，中央的角伸出半指左右。忿怒尊的，虽然开口张开，但中间部分弯曲得比寂静尊更厉害，约四指半。顶端呈尖锐的形状，约半指。由于侧面弯曲的差异，中央的角比边缘高出约半指。也就是从莲花的开口处横向向内测量约一指的距离，从那个位置长出侧面的角，笔直伸出约半指，然后向外伸出约一指等等。从那个位置开始，向外显示出如弓般弯曲的弧度。那些角的二分之一或三分之二处，无论哪个位置都会变粗，这是制作上的差异。如果以粗细处来计算，从东边的角末端到西边的角末端也有四指。如果将其周长测量为圆形，则为十二指，与金刚的长度相同。月亮上面有珍珠项链等，以及鳄鱼头等，因为本续中没有说明，所以不是必须的。但通常看来，即使做了也没有矛盾。像这样具有尺寸的，材质是金、银、铜等，以及经文中说的橛的材质也可以，根据情况而定。这里也是，本体是从（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字产生的，主要是时轮金刚本身显现为金刚的形象。第五，铃的剩余部分的情况。经文中说：“铃铛也同样分为三部分，上面与金刚相同，是牛面和莲花的形状。”又说：“铃铛的口也同样是花瓣金刚，也是牛面等的样子。”这里说的金刚铃，是指以金刚命名的铃。那个铃的高度为十二指。也就是将其上下分为三部分，上面的一部分是半个金刚，中间的部分是面的位置，下面的一部分是腹部，因此半个金刚的名称适用于角，与上面相同。将中央的部分分为三部分，上下两部分测量为莲花，中间的部分，也就是从四个明点中了解智慧的一面。
English
Also, because the waist is bent like a bow, the tip is shorter than the central horn. For the peaceful deity, the tips of the side horns touch the central horn, and the central horn protrudes about half a finger. For the wrathful deity, although the mouth is open, the middle part is bent more severely than the peaceful deity, about four and a half fingers. The tip has a sharp shape, about half a finger. Due to the difference in the curvature of the sides, the central horn protrudes about half a finger from the edges. That is, measure inward horizontally from the opening of the lotus for about one finger's distance, and from that position, the side horns grow, protruding straight for about half a finger, and then protruding outward for about one finger, and so on. From that point, the outward curve like a bow is shown. At half or two-thirds of those horns, whichever position becomes thicker, this is due to the difference in craftsmanship. If calculated by the thickness, there are also four fingers from the end of the eastern horn to the end of the western horn. If its circumference is measured as a circle, it is twelve fingers, which is the same as the length of the vajra. On top of the moon, there are pearl necklaces, etc., and crocodile heads, etc., but since they are not mentioned in this tantra, they are not necessary. But in general, it seems that there is no contradiction even if they are made. Like this, with dimensions, the material is gold, silver, copper, etc., and the material of the stake mentioned in the scriptures is also acceptable, depending on the situation. Here too, the essence is generated from the （藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）syllable, mainly the Kalachakra itself appearing as the form of a vajra. Fifth, the situation of the remaining part of the bell. The scriptures say, "The bells are also divided into three parts, the upper part is the same as the vajra, with the shape of a bull's face and a lotus." It also says, "The mouths of the bells are also the same as the petals of the vajra, and also have the appearance of a bull's face, etc." Here, the vajra bell refers to a bell named after the vajra. That bell is twelve fingers in height. That is, it is divided into three parts, top and bottom, the upper part is half a vajra, the middle part is the position of the face, and the lower part is the belly, so the name of half a vajra applies to the horns, which is the same as above. The central part is divided into three parts, the upper and lower parts are measured as lotus, and the middle part, that is, understanding the aspect of wisdom from the four bindus.
Chinese
以四清净解脱门为四面，或者为了铃（藏文：དྲིལ་བུ་，梵文天城体：घण्टा，梵文罗马拟音：ghaṇṭā，汉语字面意思：铃）和阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）音完全清净而宣扬佛法之声，故为一面。也就是说，如果金刚杵有四面，则铃也有四面；如果金刚杵没有面，则铃只有一面。金刚杵和铃这两种都有寂静和忿怒两种，所以金刚杵有四种，铃也有四种。其中又以九尖和五尖的区别分为八种，或者以角的区别分为多种。铃的铃身发际线的宽度，和制作金刚杵的角的粗细相同。然后，在三指处略微收缩，使口逐渐张开。对于寂静的，是牛脸口，即从那个位置开始，高度约为半指，外部突出约两粒青稞。然后，口的边缘向内收缩半指到一粒青稞的宽度。像这样，牛脸口上以顶端寂静的金刚杵作为标志。或者是莲花盛开的口，铃身三指之间的距离如前所述。然后，高度为一指，宽度为半指，比以前更加张开。口的边缘应该稍微加厚，内部没有收缩。这个以金刚杵（藏文：རྡོ་རྗེ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚杵）的角分开作为标志。金刚杵和铃都有寂静和忿怒的角的区别，所以面部也需要寂静和忿怒。铃的制作图样稍微也可以，上面的角做成四指左右。中间部分，上面是莲花，中间是面部，下面在莲花下面加上杖，顶端半指左右作为补充。剩余的顶端一指左右加在下面的铃身高度上，铃身实际做成四指，顶部高度做成一指。这时，铃身发际线有环绕的内边缘，和金刚杵的角的粗细的外边缘一样，这样做既不违背经典，又为了美观，这样做没有什么不好。这里《坛仪智慧海》中说：“寂静的像牛脸一样，以金刚杵的口闭合作为标志；忿怒的像莲花盛开一样，以金刚杵的口张开作为标志。”所说的意思是铃身是牛脸口和莲花口，而上面以口张开和闭合作为标志的意思，大家都能够理解。但是，司事法师却理解错误，把牛脸的意思理解为金刚杵
English
With the four pure doors of liberation as the four faces, or to proclaim the sound of Dharma with the bell (Tibetan: དྲིལ་བུ་，Sanskrit Devanagari: घण्टा，Sanskrit Romanization: ghaṇṭā, literal Chinese meaning: bell) and the complete purity of the A (Tibetan: ཨཱ，Sanskrit Devanagari: आ，Sanskrit Romanization: ā, literal Chinese meaning: A) sound, hence it has one face. That is to say, if the vajra has four faces, then the bell also has four faces; if the vajra has no face, then the bell has only one face. Both the vajra and the bell have both peaceful and wrathful aspects, so there are four kinds of vajras and four kinds of bells. Among them, they are divided into eight kinds by the distinction of nine points and five points, or into various kinds by the distinction of horns. The width of the hairline of the bell's body is the same as the thickness of the horns of the vajra being made. Then, it slightly contracts at three fingers, so that the mouth gradually opens. For the peaceful one, it is an ox-face mouth, that is, starting from that position, the height is about half a finger, and the outside protrudes about two barleycorns. Then, the edge of the mouth contracts inward by half a finger to the width of one barleycorn. In this way, the ox-face mouth is marked with a peaceful vajra at the top. Or it is a lotus-blooming mouth, the distance between the three fingers of the bell's body is as mentioned above. Then, the height is one finger, and the width is half a finger, which is even more open than before. The edge of the mouth should be slightly thickened, and there is no contraction inside. This is marked with the horns of the vajra (Tibetan: རྡོ་རྗེ，Sanskrit Devanagari: वज्र，Sanskrit Romanization: vajra, literal Chinese meaning: vajra) separated. Both the vajra and the bell have peaceful and wrathful distinctions in the horns, so the face also needs to be peaceful and wrathful. The design of the bell can be slightly different, the upper horn is made about four fingers. The middle part, the upper part is a lotus, the middle part is the face, and below the lotus, a staff is added, with the top half a finger as a supplement. The remaining top one finger is added to the height of the lower bell body, the actual bell body is made four fingers, and the top height is made one finger. At this time, the hairline of the bell body has a surrounding inner edge, which is the same as the outer edge of the thickness of the vajra's horns. Doing so does not violate the scriptures, and for the sake of beauty, there is nothing wrong with doing so. Here, in the "Mandala Ritual Wisdom Sea" it says: "The peaceful one is like an ox's face, marked with the mouth of the vajra closed; the wrathful one is like a lotus blooming, marked with the mouth of the vajra open." What is said means that the bell body is an ox-face mouth and a lotus mouth, and the meaning of marking the top with the mouth open and closed, everyone can understand. However, the officiating master misunderstood, and understood the meaning of the ox-face as the vajra.