English
There is no need to divert to other places, because it is said according to the order of directions and the limits of letters. At this time, there is no difference in the number of words and the difficulty of understanding whether they are explained separately or combined together. Also, do not think that it is not beautiful because the numbers on the left and right are not equal, whether it is beautiful or not is a distinction made at will, and there is no fixed standard. Equal numbers are not absolutely necessary, as can be seen from the mandala of the Planet Mother (gza' yum) and the mandala of the one-legged guru in the Dictionary (mngon brjod). Therefore, everything said by the speaker of the mantra tantra should be believed, and it cannot be negated or affirmed by the wisdom of ordinary people. Therefore, the direct instructions in the commentary on the Empowerment Chapter (dbang le) are not modified, but accepted as one of the choices. So, what is the arrangement of eight in each direction and one in each of the four corners? This is not arbitrarily modified for the sake of beauty. In the commentary on the Practice Chapter (sgrub le), it is said that after being combined with their respective manifestations, everything is placed in the direction of self-awareness and realm, which has already been explained. In this regard, there are various different arrangements in both China and Tibet. The arrangement of the Buddhas and the combination of seed syllables have been explained in the practice, and the arrangement of the implements has been explained above, all of which are the unerring oral instructions of the guru. Furthermore, the arrangement that appears in the Garland Treatise ('phreng ba las) is as follows: Utpala flower, clothes and curved knife, wheel, khatvanga, the right side of the east is curved knife, sword, a pair of curved knives, lotus, corpse vessel, staff, shakti, lotuses, etc., the right side of the south is battle axe, arrow and a pair of curved knives, wheel, conch, dharma wheel, vajra, needle and wheels, etc., the right side of the west is dharma origin, wheel, a pair of curved knives, Utpala flower, mirror, trident, lotus, Utpala flowers, etc., the right side of the north is lute, hammer, a pair of curved knives. In short, the Kriya Samudaya is only its follower, and Sadhu Putra is also almost following it. It may be a translation error or a textual error, and the dharma origin (chos 'byung) has been mistakenly written as "Phub", but the rest is the same. The arrangement of four on the left side of each direction, later Tibetans made various different changes, which seems to be mostly their own fabrications, so do not follow.
Chinese
迎請也不太需要。總的來說，對於沒有經文明確闡述的種類，依賴上師的口訣至關重要。第五，正行之初，修持壇城。壇城修持的準備，以及壇城修持的正行。初者，陳設供品，挖掘事業，獻火供，以及陳設寶瓶等必需的物品。初者，陳設供品與通常的做法相同，容易理解。二者是，然後對於適合擔任阿闍黎的四位，授予金剛鈴杵，給予阿闍黎的許可。任命為四門的阿闍黎，並且也任命掌管寶瓶者和火供的阿闍黎。三者是，將一位精通十事的優秀弟子任命為火供的事業金剛。在阿闍黎自己進行自生本尊之前，都由他來進行火供。如果沒有，則阿闍黎自己進行火供，為了如經續和釋論的實際指示的順序一樣地修持和供養，在之前進行淨化，並使其吉祥圓滿。必須在壇城房屋中進行息增懷誅任何一種的火供，或者在上層房屋中壇城的正上方，或者在其他壇城房屋中進行所有事業的火供也可以。如果是修持各自事業的灌頂，則是修持與之相應的火供。這些詳細內容應在遍知大師所著的火供文獻中了解。十個火爐的尺寸，也應在法王ཕྱོགས་ལས་རྣམ་རྒྱལ་（Chosgyal Phakle Namgyal，法王勝方）的線圖中了解。這樣就能夠毫不錯誤地理解此處經續和釋論的含義。如果此處沒有完成火供，在壇城供養的時候進行也能夠成就目的，這是上師們的口訣。四者是，然後迎請寶瓶。如果總共有十個寶瓶，則在八個方位放置八個寶瓶，勝者（རྒྱལ་བ་，梵文：Jina，勝利者）位於東方寶瓶的東方，རྣམ་པར་རྒྱལ་བ་（梵文：Vijaya，勝利）位於西方寶瓶的西方，彼此中心之間留有約兩指寬的空隙進行放置。在勝者寶瓶的上方放置རྣམ་རྒྱལ་ཆེན་པོ་（梵文：Mahāvijaya，大勝利）海螺法器，在རྣམ་རྒྱལ་（梵文：Vijaya，勝利）寶瓶的上方放置魚
English
Even invitation is not very necessary. In general, for those types not explicitly explained in the scriptures, relying on the oral instructions of the guru is crucial. Fifth, the first of the main practice is the accomplishment of the mandala. The preparation for the accomplishment of the mandala, and the actual accomplishment of the mandala. The first is arranging the offerings, excavating the activities, offering the fire puja, and arranging the necessary items such as vases. The first, arranging the offerings, is the same as the general practice, and is easy to understand. The second is, then, for the four who are suitable to be appointed as acharyas, the vajra and bell are entrusted, and the permission of the acharya is given. Appoint them as the acharyas of the four gates, and also appoint those who manage the vases and the acharya of the fire puja. The third is, appoint a good disciple who knows the ten things as the karma vajra for the purpose of the fire puja. Until the acharya himself performs the self-generation of the deity, he will perform the fire puja. If there is none, then the acharya himself should perform the fire puja, in order to practice and offer in the same order as the actual instructions of the tantras and commentaries, purify it beforehand, and make it auspicious and complete. It is necessary to perform any kind of fire puja, whether pacifying, increasing, or subjugating, in the mandala house itself, or directly above the mandala in the upper house, or it is also acceptable to perform the fire puja for all activities in another mandala house. If it is an empowerment for accomplishing individual activities, then the corresponding fire puja is performed. These details should be understood in the fire puja texts written by the omniscient great master. The measurements of the ten hearths should also be understood in the line drawings of Chosgyal Phakle Namgyal (法王勝方). In this way, one will be able to understand the meaning of the tantras and commentaries in this context without error. If the fire puja is not completed here, it can also accomplish the purpose by performing it during the mandala offering, which is the oral instruction of the lamas. The fourth is, then, invite the vases. If there are a total of ten vases, then place eight vases in the eight directions, with Jina (རྒྱལ་བ་, 梵文：Jina，梵文羅馬轉寫：Jina，汉语字面意思：勝利者) located to the east of the eastern vase, and Vijaya (རྣམ་པར་རྒྱལ་བ་, 梵文：Vijaya，梵文羅馬轉寫：Vijaya，汉语字面意思：勝利) located to the west of the western vase, leaving a gap of about two fingers' width between their centers. Place the Mahāvijaya (རྣམ་རྒྱལ་ཆེན་པོ་, 梵文：Mahāvijaya，梵文羅馬轉寫：Mahāvijaya，汉语字面意思：大勝利) conch shell on top of the Jina vase, and place a fish on top of the Vijaya vase.
Chinese
或者，在海螺器皿中放置五甘露，以及五盏灯的丸药，六种姓氏的种子字念诵七遍后放置。五瓶的方向是四个方向，以及之前的四个胜瓶。胜瓶之上是尊胜瓶，其自性即是海螺。装满誓言物的颅器放置于西方的瓶子处。此外，供品、朵玛和灌顶物等也近处陈设。对于所有的装饰和供品朵玛的陈列，希望念诵主尊的咒语，以及“嗡 斯帕ra纳 康 (藏文：ཨོཾ་སྥ་ར་ཎ་ཁཾ་，梵文天城体：，梵文罗马拟音：oṃ spharaṇa khaṃ，汉语字面意思：嗡，遍满，空)”后安放。供品的基座、墙壁等虽然不一定需要，但供品是越丰盛越好，因此没有任何禁止和矛盾。第二，实际修持坛城，分为讲述他人的观点和自己的宗派两种。第一种是，在据说由时轮足所著的坛城仪轨中，“将自己的坛城幻化并融合”，这是其他续部的广略。杰•喜饶僧格说：“具有坚定观想的瑜伽士观修自前无别，如果不坚定，则观修自前有别。”成就者玉莫观修完自生后，观修前生宫殿。从心间的五现证菩提中生起主尊父母，从其虚空中幻化出主尊，安坐于中央的座垫上等，布置诸尊后，以父母双运的结合来迎请智慧尊。对此，一些智者批评说：“虽然这是彩粉的种类比对，但断绝了生起誓言尊。”但这个过失似乎不成立。这些也都是各自上师的口诀。一般来说，也可以用其他续部的仪轨来修持，因此不应诽谤，但与直接揭示的续部注释不符。 第二种，自己的宗派是按照续部注释的直接揭示，首先圆满观修自生，也念诵后，将自生的坛城收摄于自身。以安住于主尊慢的姿态，清净前生坛城，生起包括宫殿和座垫。座垫也可以从简略的嗡字和邦字中生起，虽然也能理解，但此处赞叹对心间的莲花座垫等进行种子字扩展。那
English
Alternatively, place the five nectars in a conch shell vessel, and the pills of the five lamps, after reciting the seed syllables of the six lineages seven times. The direction of the five vases is the four directions, and the victorious vases as before. Above the victorious vase is the vase of complete victory, whose nature is the conch shell itself. Place the skull cup filled with samaya substances at the western vase. Furthermore, arrange offerings, tormas, and empowerment substances nearby. For all the arrangements of ornaments and offering tormas, it is desired to recite the main deity's mantra, and "Oṃ Spharaṇa Khaṃ (藏文：ཨོཾ་སྥ་ར་ཎ་ཁཾ་，梵文天城体：，梵文罗马拟音：oṃ spharaṇa khaṃ，汉语字面意思：Oṃ, pervading, space)" before placing them. Although the base of the offerings, walls, etc., are not necessarily required, the more extensive the offerings, the better, so there is no prohibition or contradiction. Secondly, the actual practice of the mandala is divided into stating the views of others and one's own tradition. The first is, in the mandala ritual said to be composed by Dus-zhabs-pa, "Emanate and merge one's own mandala," which is the extensive and concise of other tantras. Je Sherab Senge said, "A yogi with stable visualization meditates on self and front as inseparable; if not stable, then self and front are meditated on as separate." The great accomplished Yumo, after completing the self-generation, meditates on the front-generation palace. From the five manifest enlightenments in the heart, generate the main deity parents, and from within their space, emanate the main deity, seated on the central cushion, etc., arrange the deities, and invite the wisdom deity through the union of the parents in union. To this, some scholars criticize, "Although this is a comparison of colored powders, it cuts off the generation of the samaya deity." But this fault does not seem to hold. These are also the oral instructions of each of their own gurus. In general, it can also be practiced with the rituals of other tantras, so one should not slander, but it does not agree with the directly revealed tantra commentary. Secondly, one's own tradition is according to the direct revelation of the tantra commentary, first completely meditate on the self-generation, also recite, and then gather the self-generation mandala into oneself. With the attitude of abiding in the pride of the main deity, purify the front-generation mandala, and generate the palace with the cushion. The cushion can also be generated from the abbreviated Oṃ syllable and Paṃ syllable, although it can be understood, but here it is praised to expand the seed syllables on the lotus cushions in the heart, etc. That
Chinese
我們大家都有五個五個的字，即蓮花的根，也就是莖；莖幹，也就是帶葉子的枝幹；花的花瓣、花蕊和花心，這五者的種子。例如：薩（藏文，梵文天城體：सां，梵文羅馬擬音：sāṃ，漢語字面意思：薩）是花心，花蕊；夏（藏文，梵文天城體：क्षां，梵文羅馬擬音：kṣāṃ，漢語字面意思：夏）是花瓣；夏（藏文，梵文天城體：शां，梵文羅馬擬音：śāṃ，漢語字面意思：夏）是帶葉子的枝幹；那（藏文，梵文天城體：नां，梵文羅馬擬音：nāṃ，漢語字面意思：那）是根的種子。這些都各自歸類。每個字母的類別都與其各自產生的元素相符。長短的區別，以及後面的鼻音和強音，都是方法和智慧的差異。也就是說，主尊的座墊是方法和智慧的平衡，因此有頭部環繞的是方法，長的是智慧的集合。此外，父尊主要是帶頭部環繞的或短的類別，母尊主要是帶強音的或長的。主尊的座墊上結合了地界，象徵著普遍的智慧界。主尊的座墊是日月羅睺，由嗡（藏文，梵文天城體：अं，梵文羅馬擬音：aṃ，漢語字面意思：嗡）、啊（藏文，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：啊）、阿（藏文，梵文天城體：अ，梵文羅馬擬音：a，漢語字面意思：阿）產生。眷屬方面，由ra產生太陽，ma和a產生月亮等等。之後，諸神的生起次第有廣、中、略的區別，但主要是金剛四部和寶瓶部、陀羅尼部的，只有種子字，上下的龍王和暴怒母等瞬間生起。其他主尊和眷屬則僅由種子字和手印生起。在迎請智慧尊的時候，經續中說：「從金剛蓮花中生起」，在五種解釋中說到從智慧和方法中產生。正如在修法中所說的那樣，即使使者金剛力士是單獨的父尊，也顯示了他是方法和智慧雙運的本性。並非使者是從空中變幻出來的，也不是將智慧尊放入嘴裡，然後又從空中變幻出來混合在一起的意思。這可以用經文來證明。正如釋論中所說：「然後，上師面向東方坐著，以將要講述的修法儀軌，進行懺悔等，然後進行壇城勝妙、事業勝妙、明點瑜伽和微細瑜伽。然後，從智慧和方法中產生，從金剛蓮花中生起的極度暴怒的國王，以修法中具備方法的儀軌，用匝（藏文，梵文天城體：जः，梵文羅馬擬音：jaḥ，漢語字面意思：匝）、吽（藏文，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）、榜（藏文，梵文天城體：वं，梵文羅馬擬音：vaṃ，漢語字面意思：榜）、霍（藏文，梵文天城體：होः，梵文羅馬擬音：hoḥ，漢語字面意思：霍）這些咒語的詞句，匝字是迎請。