Chinese
是那芒巴，因为那些神都在自身之外。按照我们的规矩，虽然不希望那样，但即使那样做了，对你们的过失也小，但总的来说，灌顶时所净化的神显得与自己不同是不好的。无论是观修身内还是身外，还是像自生本尊一样观修都可以。像五部母那样排列，或者五族等等，无论观修什么，都会变成在固定的位置观修，如果那样认为，则会削弱无定。如果每天随意想起什么就观修什么，那么谁会将那种杂乱的想法作为研究的对象呢？因此，除了安放在身体上别无选择。对此，一些上师认为，将七灌顶的所有神都安放在心间或脐间也没有矛盾，因为那是身体各部位的主要位置，而且心间是意之坛城的位置。然而，如果按照仪轨中出现的成就者瑜母等的观点，安放在各自的位置上，那么所净化之物和能净化之物的次第，以及相符程度比以前更大，所以相对于两者，这个更好。第五个是，水冠的灌顶是净化身体污垢的，所以共同的神基是身金刚，幡幢铃杵是净化语的污垢的，所以是语金刚，苦行和名意是净化意的污垢的，所以是意金刚，随许是净化智慧的污垢的，所以生起为智慧金刚，四金刚的认识也是如身语意加持所说的那样，是三金刚。那时，即使将智慧金刚生起为金刚萨埵也没有不可以的，因为生起次第的支分，其他续部的仪轨中说是可以的。如果对此有融通窍诀的续部，那么七灌顶就没有不行的理由，而且灌顶之路是有关联的。又，如果以时轮自宗著名的灌顶而作，身是无量光佛，语是不空成就佛，意是不空成就佛，智慧是毗卢遮那佛，这也是因为具有实修的传承。又，水风虚空和地火智慧的次第也可以，总而言之，在上面
English
It is Namongpa, because those deities are outside of oneself. According to our tradition, although we do not wish it to be so, even if it is done, the fault to you is small, but in general, it is not good for the deity to be purified during the empowerment to appear different from oneself. It does not matter whether one meditates inside or outside the body, or meditates like self-generation. Like the Five Mothers, whether arranged in a row or the five families, whatever is meditated, it will become meditating in a fixed position, so if you think so, it will weaken the unfixed. If you meditate on whatever you remember each day, then who will take that chaotic thought as an object of study? Therefore, there is no choice but to place it on the body. In this regard, some lamas think that there is no contradiction even if all the deities of the seven empowerments are placed in the heart or navel, because that is the main position of the body parts, and the heart is the position of the mind mandala. However, if according to the views of the great accomplished yogini Yumo and others who appear in the ritual, they are placed in their respective positions, then the order of what is to be purified and what can be purified, and the degree of conformity is greater than before, so this is better in relation to both. The fifth is that the water crown empowerment is to purify the impurities of the body, so the common deity base is the body vajra, the banners and bells are to purify the impurities of speech, so it is the speech vajra, asceticism and name-mind are to purify the impurities of mind, so it is the mind vajra, and the subsequent permission is to purify the impurities of wisdom, so it is generated as the wisdom vajra, and the recognition of the four vajras is also the three vajras as described in body, speech, mind, and blessing. At that time, even if the wisdom vajra is generated as Vajrasattva, there is nothing wrong with it, because the branch of the generation stage is said to be permissible in the rituals of other tantras. If there is a tantra of merging instructions for this, then there is no reason why the seven empowerments are not possible, and the path of empowerment is related. Also, if it is done with the empowerment famous in the Kalachakra self-tradition, the body is Amitabha, the speech is Ratnasambhava, the mind is Amoghasiddhi, and the wisdom is Vairocana, this is also because it has a lineage of practical practice. Also, the order of water, wind, space, and earth, fire, and wisdom is also acceptable, in short, above
Chinese
如前所说，仅生起为时轮本身也是可以的，因为是一切种姓的主尊。这些也并非以父父交合之身为主，仅以父尊也是可以的，这也要普遍如此理解：在密集等其他续部中，对二合的乐受赞叹很多，而时轮中却多有贬低和遮止业印之智慧。赞叹其他续部，是意指能象征的例子和方法殊胜，而这在此处也是认可的。此处贬低，是意指并非证悟真实义究竟实相之裸露，而那也是其他续部的意旨所在，因此这些意旨并不相违。然而，从言辞的角度来看，由于赞扬和贬低的差别很大，所以在许多仪轨实践中都强调了这一点。除了上位三灌顶之时和各种附带情况之外，应该理解为，不致力于以二根交合的仪轨来灌顶。特别是，如果在此处修习父父双运之后，还需要对此进行灌顶，那么因为这种方式不明确。因此，荣巴·谢僧巴等一些人，甚至在灌顶品上也用内供仪轨来生起，更不用说其他了。除了自宗派之外，所有其他宗派都为弟子进行内灌顶，这也是多余的，因为其他仪轨的宗派认为这种方法深刻且加持力大。然而，时轮宗派认为，除非有像上位灌顶那样的智慧介绍，否则不认为这种方法是深刻、广博和重要的。 第二，各个行为次第的意义是：有些人认为在儿童入坛之前进行六四具足的修习，这本身就是消除污垢，因此没有矛盾。然而，那是从《坛仪金刚鬘》中出现的，萨度普扎所取的，并且是从那之中喜欢广繁的其他时轮行者所取的。然而，在此续中，虽然说了要对所要加持的三所依进行消除污垢，但因为此处没有明确说明消除污垢，所以不重要。此外，为了七灌顶的共同意义，菩提金刚向佛陀等祈请，虽然是其他宗派的补充，但并非不可解释。其他仪轨。
English
As mentioned before, it is also permissible to generate oneself as the Kalachakra itself, because it is the lord of all lineages. These are also not mainly with the body of father-mother union, it is also permissible with only the father, and this should be generally understood as follows: In other tantras such as Guhyasamaja, there is much praise for the bliss of union, while in Kalachakra there are many instances of belittling and rejecting the wisdom of karmamudra. The praise in other tantras is meant to refer to the excellent examples and methods of symbolism, and this is also accepted here. The belittling here is meant to refer to the fact that it is not the nakedness that realizes the ultimate reality, and that is also the intention of other tantras, so these intentions are not contradictory. However, from the point of view of words, because the difference between praise and belittling is so great, this is emphasized in many ritual practices. Except for the time of the three higher empowerments and various incidental situations, it should be understood that one does not strive to empower with the ritual of two-root union. In particular, if one practices father-mother union here, and then needs to empower it again, it is because this method is not clear. Therefore, some people such as Rongpa Sher Sengpa, even generate the empowerment substances with inner offering rituals, let alone others. All other schools except for one's own school also perform inner empowerment for disciples, which is also superfluous, because other ritual schools consider this method to be profound and highly blessed. However, the Kalachakra school does not consider this method to be profound, extensive, and important unless there is an introduction to wisdom like the higher empowerments. Secondly, the meaning of each stage of action is: Some people think that performing the practice of six-four completeness before the children enter the mandala is itself the elimination of impurities, so there is no contradiction. However, that is taken from the Vajra Garland of Mandala Rituals, taken by Sadhuputra, and taken by other Kalachakra practitioners who like elaboration from that. However, in this tantra, although it is said that the three supports to be consecrated should be purified, it is not important because the purification is not clearly explained here. In addition, for the common meaning of the seven empowerments, Bodhi Vajra's prayer to the Buddha and others is a supplement from other schools, but it is not unexplainable. Other rituals.
Chinese
這些次第通常已經很清楚了，所以這裡不需要重複說明。如果有些地方不清楚，我來說明一下：在水灌頂的祈請文中，嗡 ཧཾ་ ཧཱཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等是催請寶瓶的種子字，阿 阿伊等是催請五佛母心續的種子字。有些灌頂的祈請文是對壇城本尊的祈請，例如在沒有迎請虛空灌頂天女之前進行祈請。雖然可以順便向外壇城的本尊祈請，但主要還是像一般的祈請文一樣，向金剛上師和壇城主尊無二無別的身語意祈請，因為壇城的所有本尊都完整地融入其中，所以是對他們祈請。另外，如果考察是誰在做灌頂，有些人不希望迎請灌頂天神，這與一般的觀點相矛盾，即無論是與外部相關的哪個灌頂主尊，都需要觀想所有佛陀都聚集在一起。如果迎請了灌頂天神，但他們卻不給予灌頂，那麼迎請他們就變得毫無意義。因此，應該按照通常的做法，祈請上師和壇城的所有本尊賜予灌頂，然後由作為執行者的灌頂天神來執行。然而，對於作為執行者的人來說，必須堅定地相信自己是金剛上師和壇城主尊無二無別的化身。還有很多人認為，無論是灌頂天神還是壇城中的任何本尊，例如水灌頂由五佛母、冠冕灌頂由五佛等給予，這在形式上並沒有什麼矛盾。但這並不重要，因為在這裡，灌頂天神的主尊，也就是時輪金剛本身，與根本上師無二無別，由他來給予灌頂才是最重要的。灌頂祈請文的咒語中，有各個本尊的名號，這表明灌頂的物品是各個本尊的本質，並以此來催請他們。但這並不是向灌頂天神或壇城本尊中的各個本尊祈請。因此，基於這個原因，各個本尊單獨給予灌頂是無法實現的，也沒有其他原因。在收集瓶水的咒語中，有四佛母的咒語，這在續部釋論中已經清楚地說明了
English
These sequences are usually clear, so there is no need to repeat them here. If there are some unclear points, I will explain them: In the prayer for the water empowerment, Oṃ Haṃ Hāṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) etc. are the seed syllables that urge the vases, and Ā Āī etc. are the seed syllables that urge the mind streams of the five mothers. Some of the empowerment prayers are prayers to the deities of the mandala, such as praying before inviting the sky-like empowerment goddess. Although it is possible to pray to the deities of the outer mandala as a side method, the main thing is to pray to the vajra master and the main deity of the mandala, who are inseparable, in the same way as a general prayer, because all the deities of the mandala are completely integrated into their body, speech, and mind, so it is to them that we pray. Also, if we examine who is giving the empowerment, some people do not want to invite the empowerment deities, which contradicts the general view that no matter which empowerment deity is related to the outside, it is necessary to visualize all the Buddhas gathering together. If the empowerment deities are invited, but they do not give the empowerment, then inviting them becomes meaningless. Therefore, according to the usual practice, we should pray to the master and all the deities of the mandala to grant the empowerment, and then the empowerment deities, as the performers, will carry it out. However, for the person who is the performer, it is necessary to have a firm belief that they are the inseparable emanation of the vajra master and the main deity of the mandala. Many people also think that whether it is the empowerment deity or any deity in the mandala, such as the water empowerment being given by the five mothers, the crown empowerment being given by the five Buddhas, etc., there is no contradiction in form. But this is not important, because here, the main deity of the empowerment deities, which is the Kālacakra itself, is inseparable from the root guru, and it is most important that he gives the empowerment. In the mantras of the empowerment prayer, there are the names of the various deities, which shows that the empowerment substances are the essence of the various deities, and this is used to urge them. But this is not praying to each of the various deities among the empowerment deities or the mandala deities. Therefore, for this reason, it is impossible for each deity to give the empowerment separately, and there is no other reason. In the mantra for collecting the vase water, there are the mantras of the four mothers, which is clearly explained in the commentary on the tantra itself.
Chinese
如是宣说。金刚界自在母的明咒，是结合了周遍轮转的名称明咒。此处灌顶的海螺法器，五瓶方位是尊胜佛母，十方方位是大尊胜佛母。此派系中，将宝瓶安放于坛城中，在坛城事业未完成之前，具有宝瓶形象的灌顶宝瓶都不需要移动，以此作为灌顶的方式。宝瓶的意义完整，但没有形象的尊胜佛母或大尊胜佛母宝瓶则是周遍运行的。因此，息增等一切事业都归纳于海螺法器中进行灌顶的原因，是因为不移动形象宝瓶的缘故。即使将宝瓶归纳于其他器物中进行灌顶，也并非绝对不允许。因此，有些人说，此派系的七种灌顶被称为水灌顶七种，而不称为宝瓶灌顶，是因为形象宝瓶不能进行灌顶，如果可以，就会变成宝瓶灌顶七种，这是非常不理解的说法。如果认为用宝瓶灌顶就会变成宝瓶灌顶七种，那么海螺法器的灌顶七种，以及其他事业中的铜器法器、木制容器和陶碗的灌顶七种等等，也会有同样的过失。因此，正确的理解是，依靠宝瓶所象征的智慧母的乳房进行灌顶，这是宝瓶灌顶，而用水灌顶的容器是海螺。如同时轮金刚自宗的宝瓶灌顶不会真正变成水灌顶一样，即使以宝瓶进行，也永远不会真正变成时轮金刚自宗的宝瓶灌顶。从与其他宗派相互协调的角度来看，通过海螺法器进行的水灌顶，也有可以使用宝瓶灌顶这个名称的情况，所以不要说太多无意义的废话。还有，有些人认为新迎请的灌顶本尊会对坛城本尊下达指令，这与任何坛城仪轨都不相符。通过生起次第生起、修持、供养的本尊主尊，坛城本尊，突然被迎请来的本尊反过来下达指令，这是非常不吉祥的仪轨，是被鬼神所驱使，就此打住吧。之后，在生起灌顶物时，海螺法器中观想五方佛母的种子字。