English
Although there are no obvious contradictions, if there are no oral instructions and sources, it is just conceptualization. During the subsequent permission, this and other mandala ritual subsequent permissions are only the same in terms of key points of the oral instructions, with only one key point. Most of the others are not used as actual empowerments, but as auxiliary. Here, it is generally used as an actual empowerment, and especially the all-pervading Vajrasattva and the explanation are the most excellent and superior. The opening ཨེ་ཝཾ་ (Tibetan, Devanagari: एवं, Romanized Sanskrit: evaṃ, literal Chinese meaning: thus) of the prayer here is also the seed syllable of Vajrasattva's parents, representing the five immutable and the collection of all immutable. The seed syllable ཧཾ་ཀྵཿ (Tibetan, Devanagari: हं क्षः, Romanized Sanskrit: haṃ kṣaḥ, literal Chinese meaning:హం క్షః) is the seed syllable of the formless Vajra, which means formless. The object is great bliss, and the subject is the union of desire and Vajra, which is the Vajrasattva wisdom Vajra parents. Although the empowerment substance here is not explicitly stated in the tantra explanation, according to the meaning of the mantra, it is the Dharma wheel itself. The other Vajras and so on are only added as a side effect by those who like elaboration, and are not fundamental. If you do not like elaboration, it is best not to do it. Here, the aggregate of wisdom is the difference of change that transforms and blesses other aggregates. In the three realms, it is the manifested part that is gathered by its own realm. The realm of wisdom is not different in essence from it, but the essence depends on the component of habit and manifests, and is the one with the ability to generate the next moment. On the disciple's body, the place where Vajrasattva's parents are generated is the wheel of secret place bliss protection. Because the mother is also the realm of wisdom, it is Prajna, not the Dharmadhatu Ishvari. Here, those who meditate on Dharmadhatu Ishvari are because the child empowerment is performed once, and Dharmadhatu Ishvari is suspended like mercury for subsequent permission, appearing in all three occasions, repeating three times. Some people also need to generate both Vajrasattva and Prajna mother. If those two are combined, the wisdom embraces each other, thinking it is not appropriate, so they added Akshobhya and Vajradhatu Ishvari, so that Vajrasattva embraces Dharmadhatu Ishvari, and Prajna mother embraces Akshobhya. At this time, generating four deities is to apply four purifiers to the two to be purified.
English
Therefore, when all methods are exhausted, the generation stage is allowed, but excessive cleverness becomes a sign of stupidity, and some people use this terminology that is not related to Kalachakra, causing all Kalachakra practitioners who do not understand the distinction between the pervader and the pervaded to suffer. Therefore, because this is the incorporeal Vajra, it is the pervading Vajrasattva, so it is also acceptable to cover it with one's own nature. Or, because its nature is great desire, it is good to combine Vajrasattva with Prajnaparamita. In general, the consorts, Buddhas, vidyas, vidyadharas, wrathful deities, and wrathful goddesses in the seven empowerments are not union bodies, because they represent energy, so union is not necessarily required here. In this way, there is no dispute about the water empowerment for these seven empowerments. Starting from the crown empowerment, take water from the conch shell with their respective mantras, and the water empowerment precedes it. At the time of the crown empowerment, the Great Commentary says this: Then, at the crown empowerment, empower the five places of birth with this mantra: oṃ a ā i ṛ ū ḷ pañca tathāgata pariśuddha svāhā. It is said in this way. The empowerment item is the water in the conch shell, and the empowerment is performed with the mantra of the crown empowerment itself. The Great Commentary says: After that, immediately tie a jewel or gold crown, or a cloth crown. It is said that the headdress should be tied after the previous one. It is also said that it is the same between the subsequent empowerments. Therefore, it goes without saying that each empowerment item needs its own mantra again. Also, like this, first for water, one becomes a layperson. In the explanation, it says: For these seven empowerments called water. In this way, although it is established that all need water empowerment, there are no others except these water empowerments with clear explanations. Moreover, all of these, the water empowerment before each empowerment item, are said to be empowered with the respective mantras of each empowerment. In the case of the vajra bell, the vajra bell is placed on the top of the head. In the case of conduct, it is the ears, etc. In the case of the name empowerment, it is said that the feet and hands are empowered with the empowerment item. Therefore, other empowerment items besides the conch shell are not necessarily empowered in the five places of birth. Practice
Chinese
其传承看来是那样做的。随许的系缚传承和释论中所说的不同之处是，开示清净之法。虽然没有直接说，但说了“连同系缚”，因此暗示需要咒语的随许。从上师处获得咒语的加持，与灌顶正行中的每一个部分的重要性没有差别，即使是随许的组成部分，也适用于所有七种灌顶。其他如眼药、镜子、弓箭、讲经等，如经中所说，其他续部可以了解，并非没有关联。对于喜欢广说的人来说，也可以成为好的支分，但不是必需的支分，所以要随顺喜欢。此时要生起七种灌顶的慢心。之后经中说：执持金刚铃，以极胜慈悲，开示清净之法。这里给予金刚铃，是因为此续部主要将金刚萨埵和不动佛融为一体。因此，给予此二者的法器，作为允许穿戴的灌顶。给予法器后所吩咐的教言是：务必是金刚种姓等。例如，给予黑汝嘎种姓法器钺刀、喀章嘎等后，说“黑汝嘎，此吉祥手印”等，类似于给予要点。所谓清净之法，即是明智的行为。因此，这里说的是从其他地方行持的行为。为了方便实践的展开，给予金刚铃时，有念诵“无始无终的菩萨”等的习惯。但不是像其他地方那样给予三昧耶戒，而且一般来说，给予三昧耶戒，在其他续部的宗派中，也不一定是上师。这次，无论是此续部还是任何续部的宗派，都不是作为金刚阿阇黎灌顶的种类。说是瑜伽续以下的金刚阿阇黎，以及无上部其他金刚阿阇黎的灌顶。手印身的誓言是父续，是面授，是瓶灌顶，重复或不重复等等。
English
It seems that the tradition is done that way. The uncommon things said in the empowerment's binding lineage and commentary are that it teaches the pure Dharma. Although not explicitly stated, it is said "together with the binding," so it is implied that mantra empowerment is definitely necessary. Receiving the blessings of mantra from the teacher is no different in importance from each part of the main part of the empowerment, and even though it is a part of the empowerment, it applies to all seven empowerments. Other things like eye medicine, mirrors, bows and arrows, and Dharma talks are not unrelated, as it is said that other tantras can understand them. For those who like elaboration, it can also become a good limb, but it is not a necessary limb, so it should be followed according to preference. At this time, one should take pride in the seven empowerments. After that, the tantra says: Holding the vajra bell, with supreme compassion, teach the pure Dharma. The giving of the vajra bell here is because this tantra mainly integrates Vajrasattva and Akshobhya. Therefore, giving the emblems of these two is considered an empowerment that allows one to wear them. The instructions given after giving the emblems are: Be sure to be of the Vajra lineage, etc. For example, after giving the emblems of the Heruka lineage, such as the chopper and khatvanga, it is said, "Heruka, this auspicious mudra," etc., which is similar to giving the key points. The so-called pure Dharma is the conduct of intelligence. Therefore, here it is said to be the conduct practiced from other places. In order to facilitate the unfolding of practice, when giving the vajra bell, there is a custom of reciting "the bodhisattva without beginning or end," etc. But it is not for the purpose of giving the three samayas as in other places, and in general, giving the three samayas is not necessarily the master in other tantric systems. This time, whether it is this tantra or any tantra's system, it is not considered a type of Vajra Acharya empowerment. It is said to be the Vajra Acharya of the Yoga Tantra and below, and the empowerment of other Vajra Acharyas of the Anuttara Tantra. The vow of the mudra body is the father tantra, it is oral instruction, it is the vase empowerment, repeated or not repeated, etc.
Chinese
不要像愚人聚会的疯话那样，暂时对类似的事情产生怀疑也是愚蠢的，更不用说回答有很多特点之类的话了。例如，某人看到母牛，在多玛地区说这是大象，其他人说这是森林里的大象，需要调伏。另一些人说，这是雪山的大象，不需要调伏，这就像是行持的苦行。他们说，这叫做三昧耶，是金刚阿阇黎的灌顶，需要将拥抱的快乐作为道。另一些人说不需要，如果那样做就成了宝瓶灌顶和重复。这不是金刚阿阇黎的灌顶之类，也没有三昧耶。这只是没有争论对象的争论。给予金刚铃和讲解清净法也不是各自的仪轨，而是阿阇黎将金刚铃作为身体的业给予弟子，讲解清净法作为语言的业。也就是，先呼唤“喂”，然后说出秘密的名字，说“听着，这叫做金刚”，然后用偈颂来讲述清净法。因为将金刚铃递到手中没有其他明确的词句，所以汉藏两地的坛城仪轨作者为了方便，依靠加入那些偈颂而产生了错误的根源，以至于所有人都感到困惑。这里所说的清净法，是指在清净的基础——如来藏之上，清净的对象——三种障碍，通过清净的方法——三种资粮来净化，从而显现清净的结果——三身的道理或次第。虽然总体上可以这样理解，但在这里是将总名安立在别相上，即作为一种特殊的清净方式，将理性的苦行解释为清净法。也就是说，在这里，烦恼障的对治是福德资粮，嗔恨的对治是慈爱，贪欲的对治是出离，吝啬的对治是布施，对自我的贪恋的对治是将自己的身语意三门施与众生等等，是各种烦恼各自对治的集合。
English
Do not act like the mad talk of a gathering of fools. It is foolish to even entertain doubts about such things for a moment, let alone respond to claims that there are many special qualities. For example, if someone sees a cow and says in the Toma region, "This is an elephant," others might say, "This is a forest elephant, so it needs to be tamed." Others might say, "This is a snow mountain elephant, so it does not need to be tamed." This is like the asceticism of practice. They say, "This is called samaya, the empowerment of the Vajra Acharya, and the bliss of embrace must be used as the path." Others say it is not necessary, and that doing so would be the vase empowerment and repetition. This is not the kind of empowerment of the Vajra Acharya, and there is no samaya. It is just an argument without a basis for argument. Giving the vajra bell and explaining the pure Dharma are not separate rituals. Rather, the Acharya gives the vajra bell to the disciple as the action of the body, and explains the pure Dharma as the action of speech. That is, after calling out "Hey," and saying the secret name, saying "Listen, this is called Vajra," and then teaching the pure Dharma in verses. Because there are no other clear words for handing the vajra bell into the hand, the authors of mandala rituals in China and Tibet, for the sake of convenience, relied on adding those verses, which caused the source of error, so that everyone was confused. Here, the pure Dharma refers to the basis of purity, the essence of the Sugata, upon which the object of purification, the three kinds of obscurations, are purified by the means of purification, the three accumulations, so that the pure result, the three kayas, is manifested. Although it can be understood in general, here the general name is applied to the specific, that is, as a special way of purification, the asceticism of reason is explained as the pure Dharma. That is, here, the antidote to the obscuration of afflictions is the accumulation of merit, the antidote to hatred is love, the antidote to desire is renunciation, the antidote to miserliness is generosity, and the antidote to attachment to self is giving one's own body, speech, and mind to sentient beings, and so on. It is a collection of various antidotes to each affliction.