English
Since the complete mandala is generated, it is considered that all lineages can be entered later, therefore, the key to Kalachakra and those ideas is the same. However, in reality, in other places, only Akshobhya father and mother or only Akshobhya are generated, so they belong to the same lineage. Here, five mothers are generated, so they belong to all lineages. It is generally believed that water is only the purity of Mamaki, and this is also believed here. However, the vase water has five elements because it can generate seed syllables and mantras, so it is particularly excellent to be used as five mothers here. Moreover, from the perspective of whether there is a difference in the way of integrating uncommon blessings, this system is also the most excellent. In general, the symbolism of the empowerment substance and the student's realm (Sanskrit: dhātu) is important, but the symbolism of the material of the empowerment substance is not important. If it were so important, then vajra bells and the like would also need the purity of earth, which would be absurd. Similarly, for the crown, it can also be considered according to the system of other tantras that it contains the remaining four families, because jewels are actually the category of qualities, and qualities are also the qualities of body, speech, and mind, so it contains the three of body-Vairocana, speech-Amitabha, and mind-Akshobhya. Activity and wisdom come from equanimity wisdom, arrogance is the actor, and jealousy is the agent, for these reasons, it belongs to the karma family and is integrated into one jewel. However, the reason for combining the crown with jewels is that the crown is in the form of jewels such as the crest jewel, and it is universally present in the hands of Ratnasambhava, therefore, the crown is considered to be Ratnasambhava. In the Yoga Tantra, the empowerer is also described as the activity of Vajra Ratnasambhava, and the key is similar to this. Therefore, these and that idea are the same, but in reality, there is a difference between having all five deities and one deity. Therefore, this system is more able to mature the student's continuum than other systems. Therefore, if measured from this tantra, then the empowerments mentioned in other tantras cannot replace water crowns, etc., this is not true, because the ideas are the same. However, it is not that there is no difference in depth, because the actual enjoyment, the enjoyer, and the results of practice have very large differences in size. The key is
Chinese
这个理解非常重要，否则，那些主要修持其他续部的人会认为这个法门不够深奥，这就像认为普通的食物比甘露更好一样。而且，如果依靠这个法门而认为那些（其他续部的）灌顶没有意义，那么贬低《二十部坛法》和《四百五十法》等等，甚至贬低《至尊金刚鬘》等续部中所说的内容，就会变成不可饶恕的重大恶业。有些人说这是各自的传统，这只是用不确定的理由来掩饰而已。其中，后续的悬挂灌顶，是依靠十力母来授予稳固的基础，所以这是这个续部的特殊之处，其他的法门没有悬挂灌顶，或者即使有，也只是头饰的附属，没有稳固的基础的灌顶。这里，关于将十风安置于心中的方式，虽然以前的人有两种不同的观点，但是，自己宗派通常所说的方式与产生的顺序相符。十力母中的八个没有不同意见，有些人认为剩下的两个是杂色母和金刚界自在母，实际上虽然没有太大意义上的错误，但是暂时非常不合理，如果像力母一样排除金刚界自在母，那么也必须排除度母等等，而且杂色母是时轮金刚的妃子轮转母，因此从名声的角度来看，使用力母这个词也不好，因为妃子和力母是世俗用语，用法不同。从名称的角度来看，那样排除也不合理，因为十力母是十种符号的自性，八个都带有各自符号的名称，而没有理由两个不带名称。因此，自己的宗派是，上面的力母是殊胜的查玛，下面的力母是明点母，即使认为这两个与金刚界智慧度母二者在体性上相同，但是，神的类别完全不同，而且不一定在任何情况下体性都相同，因为所净和能净非常不同。因此，中央的主尊薄伽梵母，只是说包含了上下两个力母而已，并不是说杂色母是上下的
English
This understanding is extremely important. Otherwise, those who mainly practice other tantras will consider this system not profound enough, which is like considering ordinary food better than nectar. Moreover, if relying on this dharma and considering those (other tantric) empowerments meaningless, then belittling the 'Twenty Mandala Rituals' and the 'Four Hundred and Fifty Practices,' and even belittling what is said in tantras such as the 'Supreme Vajra Garland,' would become an unforgivable great evil deed. Some people say that these are separate traditions, but this is just a disguise with uncertain reasons. Among them, the subsequent hanging empowerment is conferred based on the ten power-holding mothers to establish a firm foundation, so this is a special feature of this tantra. Other systems do not have hanging empowerments, or even if they do, they are only appendages of the head ornament and do not have empowerments with a firm foundation. Here, regarding the way to place the ten winds in the heart, although there are two slightly different views from previous people, the way that one's own school usually speaks of is in accordance with the order of arising. There is no disagreement among the eight of the ten power-holding mothers, and some people think that the remaining two are the Variegated Mother and the Vajradhatu Ishvari. In fact, although there is not much error in meaning, it is very unreasonable temporarily. If the Vajradhatu Ishvari is excluded like the power-holding mothers, then Tara and others must also be excluded. Moreover, the Variegated Mother is the consort of Kalachakra, the Wheel-Turning Mother, so from the perspective of reputation, it is not good to use the term 'power-holding mother,' because consort and power-holding mother are worldly terms with different usages. From the perspective of name, it is also unreasonable to exclude them in that way, because the ten power-holding mothers are the nature of the ten symbols. Eight are associated with the names of their respective symbols, and there is no reason why two should not be associated with names. Therefore, one's own school is that the upper power-holding mother is the supreme Chama, and the lower power-holding mother is the Bindu Mother. Even if it is thought that these two are the same in essence as the Vajradhatu Prajnaparamita, the categories of deities are completely different, and it is not certain that they are the same in essence in all cases, because what is to be purified and what purifies are very different. Therefore, the central principal deity, the Bhagavati, is only said to include both the upper and lower power-holding mothers, and it is not said that the Variegated Mother is the upper and lower.
Chinese
我等乃是其中之一的民族。又，如果认为此处出现种子字ཕྲཻཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的缘故，就是多种佛母，那么，此处出现种子字ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的缘故，另一位就不是法界自在母了，因为如果仅仅凭种子字就要推测是哪位本尊，那么，法界自在母的种子字ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）在其他任何地方都没有出现过。又，有人会这样说：如果ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字是法界自在母的种子字，那么，下面出现铃的种子字ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的缘故，铃就不是多种佛母，而是会变成法界自在母了。因此，自己的宗派不能仅仅执着于一个种子字，而应该在不改变各个场合的说法的情况下，尽可能地进行组合。这两位能母的法器与多种佛母相同，身色是查玛绿，明点母是蓝色的。因此，脉、面容与身躯相同，左右后方都像是吉祥时轮金刚。在金刚铃灌顶中，将主尊父母安置在身体上时，观想左脉清净者，从时轮金刚左侧向右侧观看，右脉清净者，多种佛母从右向左显现，在脐间中央平等结合。因为这金刚铃是依靠主尊父母而授予的，所以在七灌顶中是最重要的，因此称之为父母双运，并且说在灌顶之后要授予水灌顶。其他地方分别宣说金刚和铃的灌顶，而这里将二者合二为一，其他两个灌顶也无法替代这一个灌顶，而且主要在于面容和手印的清净，以众多的本尊、母音、子音、脉、气、明点等众多名相的清净，因此胜过其他灌顶。金刚铃主要与父母双运结合，其他续部的灌顶仪式中，也有生殖和贪欲的因，精液仅仅是不显现的边际，不净的精液与气界成就也相结合，因此这些和那些的要点是一样的。以七灌顶生起本尊的这些，必须要有先后顺序，不能重复，如果有些人观想绿色的和蓝色的幡幢为多种佛母和金刚界自在母，那么，法界自在母就和水灌顶重复了，多种佛母就和这个重复了。行仪。
English
We are one of those nations. Furthermore, if it is thought that because the seed syllable ཕྲཻཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) appears here, it is the manifold mother, then because the seed syllable ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) appears here, the other one would not be the Dharmadhatu Ishvari, because if one has to guess which deity it is only by the seed syllable, then the seed syllable ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) of the Dharmadhatu Ishvari has not appeared anywhere else. Also, it is said that if the syllable ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is the seed syllable of the Dharmadhatu Ishvari, then because the seed syllable ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) of the bell appears below, the bell would not be the manifold mother, but would become the Dharmadhatu Ishvari. Therefore, one's own system should not be fixated on only one seed syllable, but should combine them as appropriately as possible without changing the explanations of each occasion. The emblems of those two female energies are the same as the manifold mother, and their body colors are chama green, and the bindu mother is blue. Therefore, the channels and face are the same as the body, and the right, left, and back are like the glorious Kalachakra. When placing the main father and mother on the body during the vajra bell empowerment, contemplate that the pure left channel looks to the right from the left side of the Kalachakra, and the pure right channel, the manifold mother, appears from right to left, and they unite equally in the center of the navel. Because this vajra bell is bestowed based on the main father and mother, it is the most important of the seven empowerments, therefore it is called the union of father and mother, and it is said that after the empowerment, the water empowerment should be bestowed. In other places, the vajra and bell empowerments are spoken of separately, but here they are combined into one, and the other two empowerments cannot replace this one, and mainly because of the purity of the face and hand gestures, with the purity of many deities, vowels, consonants, channels, winds, and bindus, it is superior to other empowerments. The vajra bell is mainly combined with the father and mother in union, and in the empowerment rituals of other tantras, there is also the cause of generation and desire, semen is merely the unmanifested edge, and impure semen is also combined with the wind element accomplishment, therefore the key points of these and those are the same. These deities generated by the seven empowerments must have a sequence and not be repeated. If some people contemplate the green and blue banners as the manifold mother and the Vajradhatu Ishvari, then the Dharmadhatu Ishvari would be repeated with the water empowerment, and the manifold mother would be repeated with this. Conduct.
Chinese
在灌顶的时候，其他的坛城仪轨中，有将五部总集金刚萨埵的清净法结合起来的。有些地方将意金刚作为其要点，这与那个要点是一致的。那个金刚萨埵与诸部之主金刚持稍微有些不同，实际上在瑜伽续中，与所说的金刚部转轮金刚萨埵相似。但在无上瑜伽中，一切部的怙主，从五部佛陀中产生的金刚萨埵的体性，不像瑜伽中所说的菩提萨埵，仅仅是佛陀。在瑜伽续中，是菩萨转轮王。在无上瑜伽中，是坛城的主尊或者说是转轮王，是五部中的。这里的金刚萨埵虽然是佛陀，但不是转轮王，而是做事业的本尊。因此，从其他续部中出现的行持的场合的金刚萨埵的意金刚，虽然是金刚萨埵，但还没有完全圆满，所以还在果位上有所增长，因此称为因的金刚萨埵。从遍主金刚萨埵中化现五部，从五部中化现出他，所以虽然是周遍，但不是主宰，所以不能称为遍主。在时轮中，将菩萨分为男女十二位，这十二位是由五部或六部化现的。因为是五部佛的事业的作者，所以那个和这个要点是一致的。从其他方面来说，就是以平凡的行为来行持，进入大金刚持的行持，这也是对于灌顶境的各种显现，舍弃不清净的显现和执着，以乐空来印持，因此是进入显现为乐空自性的金刚持的行持，这里也是为了使灌顶境清净。这个和那个，二者的意旨要点是一致的，这里行持是使意清净的，所以与生起意金刚也是一致的。然而，在那里没有对灌顶境各自差别的清净方法，而这里通过十二位菩萨和佛母的方面有详细的阐述，因此这里是特别殊胜的。这里也有灌顶物金刚指环，以及任何一种花朵。