Chinese
略述。观想从五种子字化为五位明妃。仅以海螺水灌顶，心想五种学徒界已成五明妃，由此生起身之形相。如是次第配以宝冠等，直至后许可轮灌顶之间，其他一切相同。唯于坛城之北方置水冠，南方置丝铃，东方置行仪与名号，西方施予后许可。安立处无有定所。其他灌顶皆以水灌顶为先，金刚铃则于前后两次皆行水灌顶。于名号灌顶之末，赐予密名。于后许可之支分中，仅施予真言之后许可与口传许可。心怀骄慢，交付学徒金刚铃。宣说清净之法，宣告堕罪，仅如是宣说使知晓时节。如是虽非由他者补足，然于文句中自然获得者有：迎请灌顶本尊并供养，每一灌顶或定于水灌顶之前行吉祥语，将灌顶物与学徒之本尊融入智慧尊，以及学徒献供等，皆是必定获得者。后许可之安立之实事，唯有依时轮自宗宣说清净之法，是为其他坛城仪轨之宗派中行持之行仪之替代。若诸学徒信解且具信心，则仅此便已足够，不仅如此，于一补足者而言，此法更为殊胜，因其自宗圆满且无有他者之掺杂故。 第二，于孩童入门之时，于此是否需要生起四金刚？如是思惟。此亦为某些印度人与藏地前后多数所造，然就清净和合而言，仅是合乎仪轨而已，并非必须。故于摄略之时，学徒观想为单身时轮金刚，具二臂，亦甚为贤妙。 第三，今时多数人喜好繁杂，若稍作补足亦无妨，如是此处亦当如是行。然他者之广为遮盖与补足太过分则不善，故不应作。何谓如是？即学徒之蕴界与灌顶物之部分一一作二倍
English
Abbreviated. Visualize the five seed syllables transforming into the essence of the five goddesses. By bestowing empowerment solely with conch water, contemplate that the five constituents of the disciple have become the five consorts, thereby generating the form of the body. In that same order, adorn with crowns and so forth, associating with the respective families. Until the post-permission wheel empowerment, everything else is the same. Only in the north of the mandala, place the water crown; in the south, the silk bell; in the east, the conduct and name; in the west, bestow the post-permission. There is no fixed place for the adornments. For other empowerments, the water empowerment precedes, and for the vajra bell, water empowerment is bestowed both before and after. At the end of the name empowerment, bestow a secret name. As a branch of the post-permission, only bestow the mantra post-permission and the oral transmission permission. Holding pride, hand over the vajra bell to the disciple. Explain the pure Dharma, proclaim the downfalls, and merely speak in such a way as to make them aware of the timing. Although not supplemented by others, what is naturally obtained in the context is: inviting and offering to the empowerment deities, each empowerment or definitely the auspicious words preceding the water empowerment itself, merging the empowerment substances and the disciple's deity with the wisdom deity, and the disciple making offerings, all of these are definitely obtained. The actual basis for the establishment of the post-permission is solely explaining the pure Dharma according to the Kalachakra system itself, which is the substitute for the conduct of practice in other mandala ritual systems. If the disciples have faith and confidence, then this alone is sufficient, and not only that, for one who supplements, this method is even more excellent, because its own system is complete and there is no mixing with others. Secondly, at the time of children's entry, is it necessary to generate the four vajras at this time? Thus thinking. This is also done by some Indians and most Tibetans both before and after, but in terms of pure union, it is only in accordance with the ritual, and it is not necessary. Therefore, when summarizing, it is very good to visualize the disciple as a solitary Kalachakra, with two arms. Thirdly, nowadays most people like complexity, and it is not contradictory to make some supplements, so it should be done here as well. However, it is not good for others to widely cover up and supplement too much, so it should not be done. What is it like? That is, each of the disciple's aggregates and elements and the parts of the empowerment substances are doubled.
Chinese
那是关于安立坛城之神，以及依靠五部母尊进行水灌顶的咒语，为了稳固一切而念诵等等的诸多繁琐之事。此外，在分别给予弟子灌顶之后，从前生坛城本尊的意中心间迎请同族的本尊，融入弟子的本尊之中。这虽然不是其他仪轨的补充，但一些旧派藏人却将其视为深奥之法。后来的所有人都误以为这是特点，从而毫无根据地照搬。还有，在各自灌顶之后，为了获得相应的清净果，将弟子的五蕴等观想为本尊，这本是此法的自宗，也是惹、卓等上师们的观点。如果禁止这种做法，而采用符合共同仪轨的生起次第，那也是抛弃自宗而趋向他宗，非常不合理。如果认为其他仪轨的补充，有些印度人也这样做，那就像“即使在印度也有傻瓜”的例子一样。即使精通五明，也要认识到以学者的傲慢自居，讲解续部意义的现象。第四，还有些人对于共同和特殊本尊都进行观想的方法，对于特殊本尊的处所没有确定。例如，对于两个水供品，共同的本尊是观想为身金刚。在水灌顶的时候，如果将弟子的五蕴观想为五部母尊，并使其具有本尊的面容和手印，这只是将五蕴观想为本尊，并非一定要确定在何处观想。这种说法非常矛盾。因为，当观想为五部母尊的时候，如果五部母尊生起我慢，即使不观想身金刚也不合理，因为为了灌顶而观想的本尊没有任何作用。让身金刚融化后变成五部母尊也不合理，因为没有任何依据和理由。如果认为身金刚是自己，而将五部母尊视为前生坛城一样也不行，因为前生坛城灌顶，无法对接受灌顶的弟子进行灌顶，这是众所周知且成立的。最初身金刚是自己，但之后五部母尊生起我慢，将身金刚置于外面也不行。同时对五位女神生起我慢
English
That is about establishing the deity of the mandala, and the mantra for bestowing the water empowerment based on the Five Mothers, reciting it to stabilize everything, and so on, with many elaborations. Furthermore, after individually bestowing empowerments on the disciples, inviting a deity of the same lineage from the heart center of the front-generation mandala deity assembly, and merging it into the disciple's deity. Although this is not a supplement to other rituals, some old Tibetan schools regarded it as a profound method. All later practitioners mistakenly believe this is a special characteristic, and thus carry it out without any basis. Also, after each empowerment, visualizing the disciple's aggregates, elements, etc., as deities for the sake of the corresponding purification result is the self-tradition of this Dharma, and is the view of the upper teachers such as Ra and Dro. If this is prohibited and a generation stage practice that conforms to the common tradition is adopted, it is abandoning one's own tradition and joining another, which is very unreasonable. If one thinks that other rituals are supplemented by some Indians also doing this, it is like the example of "even in India there are fools." Even if one is proficient in the five sciences, one must recognize the phenomenon of claiming to explain the meaning of the tantras with the pride of a scholar. Fourth, there are also some who, in the method of generating both common and special deities, do not fix the location of the special deity. For example, for the two water offerings, the common deity is generated as the Body Vajra. During the water empowerment, if the disciple's five elements are meditated upon as the Five Mothers, and they are made to have the form of a deity's face and hands, this is only meditating on the five elements as deities, and there is no need to determine where to meditate. This statement is very contradictory. Because, when meditating on the Five Mothers, if the Five Mothers arise with pride, it is not reasonable even if the Body Vajra is not visualized, because the deity visualized for the purpose of empowerment has no function. It is also unreasonable to have the Body Vajra melt and become the Five Mothers, because there is no basis or reason. It is also not permissible to consider the Body Vajra as oneself and the Five Mothers as if they were the front-generation mandala, because it is well known and established that the front-generation mandala empowerment cannot empower the disciple receiving the empowerment. Initially, the Body Vajra is oneself, but later, when the Five Mothers arise with pride, it is also not possible to place the Body Vajra outside. Simultaneously generating pride in the five goddesses
Chinese
而且，仅仅是信解修习，对于初学者来说，很难在心中显现，所以五佛母具有面容和手印的生起次第，没有固定的位置是不合理的。因此，如果安住在自身金刚之相和慢心的状态中，那么五位佛母是安住在自身上呢？还是安住在外面？即使安住在外面，也必须有固定的位置，因为没有既不在内也不在外的处所。还有，如果不安置固定的位置，那么最好不要生起具有面容和手印的形象，仅仅是信解修习就好。例如，观想自己的身体内部，认为遍布于此的坚硬部分都是佛眼佛母，液体部分都是嘛嘛嘎佛母等等。对此，我们是在修习广大的具有面容和手印的形象时，才安置固定的位置。并且认为，即使没有面容和手印的形象，仅仅是信解修习，也可以完成七灌顶本尊的生起次第。那个时候虽然没有固定的位置，但是你们认为没有面容和手印是不行的，所以和我们不一样。如果在没有固定位置的情况下，进行与所净治相符的生起次第，那么就必须观想从头顶到脚底，整个身体都遍布着黄色三面六臂的佛眼佛母，或者观想还有白色、红色三面六臂的佛母等等。因为没有掌握观想，所以无法进行那样的修习。如果认为即使与所净治的姿势不符也没有关系，那绝对是不行的，这正是我们所赞同的。如果你们是这样，那么为什么要认为像这样将这些特殊的本尊像诀窍一样安住在固定的位置进行修习是有过失的呢？因此，如果完全不观想自己，而只是在那之后生起五佛母，也没有不妥，但是在此处，将自己的五蕴生起为五佛母具有面容和手印的形象时，无论是否将自己的基础身体生起为本尊，五佛母都必须有固定的位置。而且，不能观想在自己身体的外面，如果那样观想，即使用海螺水也不能给弟子的身体灌顶，而必须给观想本尊的身体外面的虚空灌顶，因为必须给已经将弟子的五蕴生起为本尊的形象灌顶，这是你们共同的主张。
English
Moreover, merely having faith and practicing visualization is difficult for beginners to manifest in their minds. Therefore, it is unreasonable for the five consorts, who have faces and hand gestures in the generation stage, to not have a fixed location. So, if one is abiding in the form of one's own Vajra body and pride, then do the five goddesses abide in one's own body? Or do they abide outside? Even if they abide outside, they must have a fixed location, because there is no place that is neither inside nor outside. Furthermore, if one does not establish a fixed location for placement, then it is better not to generate forms with faces and hand gestures, but simply to have faith and practice visualization. For example, focusing on the cavity of one's own body, one contemplates that all the solidity pervading this is Buddha Locana, and all the liquidity is Mamaki, and so on. In this regard, we do establish a fixed location when practicing the extensive form with faces and hand gestures. And we believe that even without the form of faces and hand gestures, merely having faith and practicing visualization can accomplish the generation stage of the seven empowerment deities. Although there is no fixed location at that time, you believe that it is impossible to be without faces and hand gestures, so we are not the same. If one performs a generation stage that is in accordance with what is to be purified without a fixed location, then one must contemplate that the entire body from the crown of the head to the soles of the feet is pervaded by the yellow, three-faced, six-armed Buddha Locana, or that there are also white and red three-faced, six-armed goddesses, and so on. Because one does not have mastery over visualization, one cannot practice in that way. However, if one thinks that it does not matter even if it does not conform to the posture of what is to be purified, that is absolutely not the case, and that is exactly what we agree with. If that is the case for you, then why do you consider it a fault to meditate on these special deities as instructions in a fixed location? Therefore, if one practices without visualizing oneself completely, and then simply generates the five goddesses in that space, there is no discomfort. But in this case, when generating one's own five elements as the five consorts with faces and hand gestures, whether or not one generates one's own basic body as a deity, the five goddesses must have a fixed location. Moreover, it is not permissible to visualize them outside of one's own body. If one visualizes in that way, even the conch water cannot empower the disciple's body, but it would be necessary to empower the empty space outside the body of the deity being visualized. Because it is necessary to empower the disciple's aggregates and elements that have already been generated as the deity, this is the common assertion of all of you.