English
It is said thus. The mantra of the Vajradhatvishvari is a combination of the name mantras that revolve universally. Here, the conch shell used for empowerment is, for the five-vase direction, Ushnishavijaya, and for the ten directions, Mahavijaya. In this tradition, the vases are arranged in the mandala, and until the mandala activity is completed, the empowerment vases with vase forms should not be moved. The meaning of the vase is complete, but the Ushnishavijaya or Mahavijaya vase without form is constantly moving. Therefore, the reason why all peaceful, increasing, and other activities are summarized into the conch shell for empowerment is because the vase with form is not moved. Even if the vase is summarized into other objects for empowerment, it is not absolutely forbidden. Therefore, some say that the seven empowerments in this tradition are called the seven water empowerments, and not the vase empowerments, because the vase with form cannot be used for empowerment. If it could, it would become the seven vase empowerments, which is a very misunderstanding. If it is thought that empowering with a vase would become the seven vase empowerments, then the seven empowerments of the conch shell, as well as the seven empowerments of copper vessels, wooden containers, and earthenware bowls in other activities, would also have the same fault. Therefore, the correct understanding is that empowering based on the wisdom mother's breast symbolized by the vase is the vase empowerment, and the container for the water empowerment is the conch shell. Just as the Kalachakra's own tradition of vase empowerment does not truly become water empowerment, even if it is done with a vase, it will never truly become the Kalachakra's own tradition of vase empowerment. From the perspective of coordinating with other traditions, there are also cases where the water empowerment given through the conch shell can also be called the vase empowerment, so do not say too much meaningless nonsense. Furthermore, some people think that the newly invited empowerment deities give instructions to the mandala deities, which is not in accordance with any mandala ritual. The main deity of the mandala, who is generated, practiced, and offered to through the generation stage, is suddenly given instructions by the invited deity, which is a very inauspicious ritual, driven by demonic forces. Let's stop here. Then, when generating the empowerment substances, visualize the seed syllables of the five mothers in the conch shell.
Chinese
于中央和四方观想五尊坛城。以各自祈请所生之宝瓶水灌顶。此亦是各别观想五母尊。此处宝瓶水等七灌顶之灌顶物皆为各别本尊之体性。显现上，生起各别灌顶物之誓言尊。智慧尊亦是体性各别本尊，显现上迎请彼彼灌顶物之相状的智慧尊。此于自宗，以五种物质及圆满处所而作种姓比对。多数观点亦以线绳及彩粉之理而成就。此续于稳固之物上可生起，彼种姓为主故如是成就。生起之五处为：头顶、左右肩、左右眼。如是，以海螺之水灌顶之果，学人之五蕴清净，生起五母尊面容手印之相。又，此续中，将动摇之物生起为本尊，乃以面容手印之相为主之理。其中融入智慧尊，于《大疏》中云：于坛城作七灌顶之仪轨后，其后，应思维弟子为佛所加持。如是宣说。关于宝冠之灌顶，材料于《大疏》中云：珍宝及金宝冠，或丝绸宝冠。珍宝者，乃以因陀罗尼蓝等所庄严者。于其他续部中云：珍宝生者宝冠之灌顶。乃不了义，否则，与花朵所着为部族之本尊相违。何为宝冠，乃于一切中最为尊崇者。譬如，以珍宝生者为宝冠，则须恭敬顶戴。花朵若着于观世音，则修彼本尊，一者作供养，一者求悉地，则成相违。此处，如云：五佛主尊持宝冠。如是，五部皆作宝冠灌顶，若平等恭敬依止，则花朵所着之本尊亦无不摄于五部中任何一部，故无供养与修持相违之过失。如是，若仅以金刚部之水作沐浴，则其他四
English
Meditate on the five assemblies in the center and the four directions. Visualize the vase water that arises from each individual request. This is also visualizing the five consorts separately. Here, the substances for the seven empowerments, such as vase water, are the essence of the individual deities. In appearance, generate the samayasattva of each empowerment substance. The wisdom being is also the essence of the individual deities, but in appearance, invoke the wisdom being with the form of that particular empowerment substance. According to our own tradition, this is a lineage comparison using the five substances and the complete abodes. According to most views, it is also accomplished through the knowledge of thread lines and colored powders. This tantra allows generation on stable objects, and since that lineage is the main one, it is accomplished in that way. The five places of generation are: the crown of the head, the right and left shoulders, and the right and left eyes. Thus, as a result of being empowered with conch water, the five aggregates of the disciple are completely purified, and the five consorts are generated with the forms of faces and hands. Moreover, in this tantra, the generation of moving objects as deities is based on the principle that the forms of faces and hands are the most important. The absorption of the wisdom being is explained in the Great Commentary: "After performing the ritual of the seven empowerments for the mandala, then one should contemplate that the disciple is blessed by the Buddha." This is what is taught. Regarding the crown empowerment, the material is mentioned in the Great Commentary: "A jewel or a golden crown, or a cloth crown." The jewel is adorned with Indra-nila and so on. In other tantras, it is said: "The empowerment of the jewel-born crown." This is provisional, otherwise, it would contradict the fact that the deity of the family is the one on whom the flower lands. Whatever is made into a crown is the most revered of all. For example, if the jewel-born one is made into a crown, one must respectfully honor it. If the flower lands on Avalokiteshvara and one practices that deity, it becomes contradictory because one is making offerings to one and seeking accomplishment from the other. Here, as it says: "The five Buddha lords hold the crown." Thus, all five families are empowered with the crown, and if one relies on them with equal respect, then the deity on whom the flower lands is also included in one of the five families, so there is no fault of contradiction between offering and practice. Similarly, if bathing with water is done only by the Vajra family, then the other four
Chinese
不适合进入前者，因为宝生佛和无量光佛等的灌顶与不动佛的洗浴关联较小。此处五部佛母的作用是普遍适用的，因为五部佛母是五部佛的妃子，对于其他诸神来说，也以母亲和姐妹等方式存在，因此与将所修持和依止的所有本尊都修成无垢状态有非常密切的关联。如此说来，在《灌顶次第论》第七品的注释中，虽然讲述了这种方式和其他方式的水冠灌顶在胜劣方面的差别，但其意义的核心在于建立的方式，然而注释者们对此并没有明确说明。因此，在《大疏》中说：“没有水等的清净，因为其他仪轨具有力量。”这是因为，其他坛城仪轨的水冠、发冠等的清净并不完全具备，所以使弟子相续成熟的方式力量较小。而“其他仪轨”指的是《集密》等，而从其他《时轮金刚》续部中所说的是，使弟子相续成熟的方式具有力量，因为做了许多本尊的清净。也就是说，即使如此，也不是将《金刚鬘续》和《金刚幕续》等其他续部都贬低为不了义的虚假之谈，而是存在着一个共同的密意要点。那又是什么呢？就像《时轮》的仪轨一样，五界清净广大而细致，这在其他续部中暂时是没有的。这也是因为，如果相对于《时轮》，其他无上瑜伽续部主要在于从根本上产生的界清净较小。对此，灌顶之物水，从本体的方面来说是嘛嘛枳佛母的清净，而嘛嘛枳佛母在其他续部的仪轨中，作为金刚部和宝生部两种姓的所依，也主要是不动佛的金刚部。依靠佛母来表示佛父，因此这是将水观想为不动佛的原因。那些时候的不动佛，即使实际上是近际的，但因为心是金刚的自性，所以心是普遍周遍的，因此实际上是普遍的。因此，发冠等其他灌顶也可以进行那些作用。而且，在其他一些仪轨中，水灌顶的时候也有不新产生本尊的情况，以前在瓶灌顶的时候
English
It is not appropriate to enter the former, because the empowerment of Ratnasambhava and Amitabha, etc., has little connection with the ablution of Akshobhya. Here, the action of the five consorts is universally applicable, because the five consorts are the consorts of the five victorious ones, and for other deities, they also exist as mothers and sisters, etc. Therefore, there is a very close connection with transforming all the deities that are practiced and relied upon into a state of stainlessness. In this way, in the commentary on the seventh chapter of the "Empowerment Sequence," although it is said that there is a difference in superiority and inferiority between this method and other methods of water crown empowerment, the essence of the meaning lies in the way it is established, but the commentators do not clearly state this. Therefore, in the "Great Commentary," it says, "There is no purification of water, etc., because other rituals have power." This is because the purification of water crown, hair crown, etc., in other mandala rituals is not completely complete, so the way to ripen the student's continuum is less powerful. And "other rituals" refers to the "Guhyasamaja," etc., while what is said from other "Kalachakra" tantras is that the way to ripen the student's continuum has power, because the purification of many deities is done. That is to say, even so, it is not to degrade other tantras such as the "Vajramala Tantra" and the "Vajrapanjara Tantra" to mere untrue statements of indirect meaning, but there is a common key point of intention. What is that? Like the Kalachakra ritual, the purification of the five elements is extensive and detailed, which is temporarily absent in other tantras. This is also because, compared to Kalachakra, other Anuttarayoga tantras mainly rely on the purification of the elements that arise from the base being less important. In this regard, the empowerment substance water, from the aspect of the entity, is the purification of Mamaki, and Mamaki, in the rituals of other tantras, as the support of the two families of Vajra and Ratna, is also mainly the Akshobhya of the Vajra family. Relying on the consort to represent the consort, therefore this is the reason for visualizing water as Akshobhya. The Akshobhya at those times, even if it is actually near, but because the mind is the nature of Vajra, the mind is universally pervasive, so it is actually universal. Therefore, other empowerments such as hair crowns can also perform those functions. Moreover, in some other rituals, there are also cases where new deities are not generated during the water empowerment, previously during the vase empowerment.
Chinese
由于生起完整的坛城后，考虑到之后能进入所有部族，因此，时轮金刚和那些想法的关键是一致的。然而，实际上，其他地方只生起不动金刚父父或仅生起不动金刚，因此属于同一部族。而这里生起五位佛母，因此属于所有部族。一般认为水仅仅是嘛嘛枳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的清净，这里也这样认为。但瓶水是通过生起种子字和咒语等方式，具备五种元素的，因此在这里作为五位佛母，显得特别殊胜。而且，从是否存在非共同的加持融入方式的差别来看，也是这个法系最为殊胜。总的来说，灌顶物和弟子的界（梵文：dhātu）的象征意义很重要，但灌顶物的材料的象征意义并不重要。如果那样重要，那么金刚铃等也需要地的清净，这将会是荒谬的。同样，对于头饰，也可以按照其他续部的法系，认为包含了剩余的四部，因为珍宝实际上是功德的部类，而功德也是身语意的功德，因此包含了身-毗卢遮那佛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），语-无量光佛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），意-不动金刚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）三者。事业和智慧是来自于平等性智，我慢是作者，嫉妒是行动者，因为这些原因，属于事业部，并且融入于一个珍宝之中。然而，头饰与珍宝结合的原因是，头饰是顶髻宝珠等珍宝的形态，而且普遍存在于宝生佛的手中，因此，头饰被认为是宝生佛。在瑜伽续中，也将灌顶者描述为金刚宝生的事业，其关键也与此相似。因此，这些和那个想法是一致的，但实际上，存在五位本尊全部具备和一位本尊的差别。因此，这个法系比其他法系更能成熟弟子的相续。因此，如果从这个续来衡量，那么其他续中所说的灌顶，不能取代水冠等，这不是真的，因为想法是一致的。然而，也不是没有深浅的差别，因为实际的受用、能受用和修习成果在大小方面存在非常大的差别。关键是