Chinese
这些仪轨的顺序确定是，也必须通过无垢光（Vimalamitra）的教证来理解。也就是，变成净化身、语、意、智慧的咒语之词，从“……”到“用头等抓住”。金刚的口清净，降伏六道，用四个金刚净化，降伏六支，这些不间断地按先后顺序宣说，因此确定这四者的顺序。这些仪轨是从根本续部所说之义，除了在注释中以黑团的方式宣说外，在略续中没有用直接显示的词语来涵盖。然而，最初“金刚三”和之后“用金刚四”的注释，是由于主要之故而宣说的。文中出现的这些，都是以暗示的方式提出的。此外，还应将吉祥金刚安于肢体上，从“额头上是月亮的坛城”到“修行者应修行是确定的”之间。除了橛的安插外，其余的守护轮仪轨都广说，但实际的顺序是这样说的：如此布施食子后，处所的守护神离去，然后用先前所说的仪轨焚烧魔众，并观想守护轮。因此，布施食子、焚烧魔众、观想广大的守护轮，这些是按顺序宣说的。紧接着，向六十守护神布施食子，以及守护轮的诸神离去，因此这两个守护轮的后续仪轨就清楚了。下面，在将守护轮的咒语集中在一处宣说时，嗡 吽 卓达 因卓 吽（藏文，梵文天城体：，梵文罗马拟音：oṃ hūṃ kro dha indro hūṃ，汉语字面意思：嗡 吽 忿怒 因陀罗 吽）等，在执持主尊我慢的咒语之后，没有橛安插等的咒语，而是嗡 吽 等，对忿怒尊进行命令，并宣说了执持守护轮我慢的咒语。因此，这些在守护轮的诸神生起完毕，在未进行橛安插等事业之前，必须进行这些，这一点很清楚。有些人认为，在进行橛安插之后，执持主尊的我慢，以及命令忿怒尊，这是在事业完成之后再次催促事业。
English
The definite order of these rituals is that it must also be understood through the scriptural authority of Vimalamitra. That is, it transforms into the words of mantras that purify body, speech, mind, and wisdom, from "..." to "seizing with the head, etc." The vajra's mouth is purified, the six realms are subdued, purified with the four vajras, and the six limbs are subdued. These are spoken in sequence without interruption, so the order of these four is determined. The meaning of these rituals is spoken from the root tantra. Except for being spoken in the commentary in the manner of a black mass, there is nothing in the abridged tantra that is encompassed by words of direct exposition. However, the commentaries on "first the three vajras" and later "with the four vajras" are spoken for the sake of the main thing. What appears in the text is implied. Furthermore, the glorious vajras should be placed on the limbs, from "on the forehead is the mandala of the moon" to "the practitioner should practice, that is certain." Apart from the insertion of the stake, the remaining protective circle rituals are extensively spoken, but the actual order is said as follows: Thus, after giving the torma, the lord of the place departs, and then with the previously spoken ritual, burn the hordes of demons and contemplate the protective circle. Therefore, giving the torma, burning the hordes of demons, and contemplating the extensive protective circle are spoken in sequence. Immediately after that, offering tormas to the sixty protectors and the departure of the deities of the protective circle are spoken, so these two subsequent rituals of the protective circle become clear. Below, when the mantras of the protective circle are spoken together in one place, Oṃ Hūṃ Krodha Indro Hūṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ hūṃ kro dha indro hūṃ，汉语字面意思：嗡 吽 忿怒 因陀罗 吽) etc., immediately after the mantra of holding the pride of the main deity, without the mantra of inserting the stake etc., but rather Oṃ Hūṃ etc., commanding the wrathful ones, and the mantra of holding the pride of the protective circle are spoken. Therefore, it is clear that these must be done before the deities of the protective circle have been generated and before the actions of inserting the stake etc. have been done. Some people think that after inserting the stake, holding the pride of the main deity and commanding the wrathful ones is urging the action again after the action has been completed.
Chinese
无关，{因为在此守护的主要作用是橛的安插。}所说的次第，虽然不一定完全有顺序，但大多数是有顺序的。为了守护橛，说要安置十忿怒尊，这是在土地仪轨等场合，以外在的标志物橛来安插的情况下，因为需要守护它，所以才这样做。如果仅仅以禅定来安插的橛，也需要安置守护神，那就太过分了，因为每个宫殿和坛城都需要守护者。因此，有些人这样做太过分了，禅定的橛是永远存在且无碍的，邪魔无法看见，即使看见了，又怎么能拔出橛呢？应该这样想。有些人安插橛，说这是在土地仪轨等场合，与守护轮的组成部分无关，这是不理解《大疏》所说的：以将要宣说的次第，用橛安插魔、邪魔和邪引导者的意义，以及为了守护处所而赞叹，所以要修持守护轮。有些人说，烧魔之后立即要在守护轮之前安插橛，因为在摧毁魔的咒语之后就说了安插橛。这是没有区分土地仪轨和自生，如果这些关于它们的次第也需要在自生守护轮的场合中用到，那么在它们之前也需要土地女神的仪轨，以及在安插橛之后立即说的站姿也需要用到，这与上面引用的《大疏》的教证非常矛盾，因为“为了安插橛而修持守护轮”，意思是先修持守护轮，然后是为了安插橛的目的，而不是为了修持守护轮的目的而先安插橛，次第完全颠倒了。因此，在守护轮的完整仪轨中，对忿怒尊们的命令已经完成，在没有供养食子之前，必须安插橛，这是成立的。还有金刚的清净面容的
English
unrelated, {because the main function of protection here is the placement of the stake.} Although the sequence mentioned is not always fixed, it mostly follows a certain order. The statement that ten wrathful deities are to be placed to protect the stakes refers to situations such as land rituals where external symbolic stakes are placed. This is done because they need protection. If deities also need to be placed to protect stakes placed solely through meditative stabilization, it would be excessive, as each palace and mandala would require protectors. Therefore, some people go too far in doing this. The stake of meditative stabilization is permanent and unobstructed, invisible to obstacles. Even if they could see it, how could they remove the stake? One should consider this. Some people place stakes, saying that it is only in the context of land rituals and is not related to the components of the protection wheel. This shows a lack of understanding of what the Great Commentary says: "By the sequence that will be explained, one should meditate on the protection wheel, praising the meaning of staking down demons, obstacles, and false guides with stakes, and for the purpose of protecting the place." Some say that immediately after burning the demons, the stake must be placed before the protection wheel because the placement of the stake is mentioned immediately after the mantra for destroying the demons. This shows a failure to distinguish between land rituals and self-generation. If these sequences concerning them are also needed in the context of self-generation protection wheels, then the ritual of the earth goddess before them, and the posture mentioned immediately after the placement of the stake, would also be needed. This is highly contradictory to the quote from the Great Commentary above, because "meditating on the protection wheel for the purpose of staking down" means that the protection wheel is meditated on first, and then it is for the purpose of staking down, not that the stake is placed first for the purpose of meditating on the protection wheel. The order has been completely reversed. Therefore, in the complete ritual of the protection wheel, the command to the wrathful deities has been completed, and it is established that the stake must be placed before the offering of the torma. Also, the pure face of the Vajra
Chinese
还说了“做各种姿势”等等。注释中说，首先要清洁口腔等，然后将五甘露丸放入嘴里，这样口腔就会变得清洁。同样，前面所说的“以殊胜手印从头部开始”等等，虽然在灌顶中说了金刚口清净的咒语和三摩地，但这里没有说物质，这里说甘露丸是物质。以殊胜手印作为净化的象征，将这四法放在防护轮之前，并说“在……之后进行防护”，因此说之后进行防护。然后，在防护之后，积累福德资粮七支供，以空性为先导，必须修习正行本尊瑜伽。在修习空性和本尊瑜伽之前，在仪轨广大的时候，为了平息空性和本尊修习的障碍等支分，必须像这样修习金刚口清净等，这样进行了详细的解释。如果说在七支供和空性等之后，还要再次修习口清净等，那么，将在修法品中讲述的本尊修习，就是正行坛城的轮，因此，金刚口清净等这些必须在正行之后做，这样就成了后续仪轨了。因此，萨度布扎等人的说法是，虽然对印度班智达的错误解释也很多，但即使如此，班智达没有理解这些注释词句也不是绝对的，而是因为对于那些不修习坛城正行，如内心坛城或身语意圆满，而是将金刚力士和六十护法母的防护轮本身作为现证修行的核心的人们，这样做是有帮助的，或者说是这样想的。然而，在这种情况下，在口清净之前积累资粮是不好的，最好将它放在焚烧魔障仪轨的前后任何一个部分，其中放在后面更好。又，大疏中说：“首先，导师应当思维守护自己的身体和处所”，因此，所有这些前后的守护都是自守护和处所。
English
It also said, "Make various gestures," and so on. The commentary says that first, one should purify the mouth, etc., and then put the five nectar pills into the mouth, so that the mouth will become pure. Similarly, the previously mentioned "starting from the head with the supreme mudra," etc., although the mantra and samadhi of Vajra's mouth purification were mentioned in the empowerment, the substance was not mentioned here, but the nectar pill is mentioned as the substance. By using the supreme mudra as a symbol of purification, these four dharmas are placed before the protection wheel, and it is said, "After... perform protection," so it is said that protection is performed afterwards. Then, after the protection, one must accumulate merit and gather the seven branches of accumulation, with emptiness as the guide, and one must practice the main practice of deity yoga. Before practicing emptiness and deity yoga, when the ritual is extensive, in order to pacify the obstacles to the practice of emptiness and deity, etc., one must practice Vajra's mouth purification in this way, and so on, and a detailed explanation was given. If it is said that after the seven branches and emptiness, etc., one must practice mouth purification again, then the deity practice that will be explained in the chapter on practice methods is the wheel of the main mandala, therefore, Vajra's mouth purification, etc., must be done after the main practice, so it becomes a subsequent ritual. Therefore, the statement of Sadhuputra and others is that although there are many wrong explanations of Indian panditas, even so, it is not absolute that the pandita did not understand these commentary words, but because for those who do not practice the main mandala, such as the inner mandala or the complete body, speech, and mind, but take the protection wheel of Vajra Power and the sixty protector mothers themselves as the core of the realization practice, doing so is helpful, or that is what they think. However, in this case, it is not good to accumulate resources before mouth purification, it is better to put it in any part before or after the ritual of burning obstacles, and it is even better to put it in the back. Also, the Great Commentary says: "First, the teacher should think of protecting his own body and place," therefore, all these previous and subsequent protections are self-protection and place.
Chinese
总而言之，（守护）归纳为两种，即守护轮和守护处所。守护轮的实际作用是守护处所，因此，间接地，安立六支和摧毁魔众主要就是守护自身。虽然经文和注释中没有明确说明，但守护瑜伽主要在于橛的安立，有些{人}也这样认为，其他则是仪轨的支分。虽然主要如此，但焚烧魔、实际的守护轮和橛的安立，从部分的角度来说，也各自包含了三种守护。其中，守护自身是指保护自己的身语意免受邪魔的驱使，以及保护身体和语言免受疾病等其他损害。守护处所是指在所希望的区域范围内，保护依赖瑜伽士自身的人们免受人与非人以及自然灾害的侵害，也就是保护财富、仆从、朋友和用具等所依赖的障碍。因为众生与（瑜伽士）不同，所以不对不依赖自身的事物进行守护，有些人认为应该守护瘟疫和歉收等修行上的障碍。守护瑜伽是指对治禅定和心中障碍的唯一方法，即由先前的业和习气所产生。据说，这种守护的主要方法是空性和慈悲。因此，我认为，在此，清净面容等三者也是守护瑜伽本身。如此一来，通过确定守护轮的顺序，就能获得总体的理解。
English
In summary, (protection) is categorized into two types: the protection wheel and the protection of the place. The actual function of the protection wheel is to protect the place. Therefore, indirectly, establishing the six branches and destroying the hordes of demons are primarily for protecting oneself. Although it is not explicitly stated in the scriptures and commentaries, the protection of yoga primarily lies in the establishment of the peg. Some {people} also hold this view, while others consider them to be branches of the ritual. Although it is mainly like this, burning demons, the actual protection wheel, and the establishment of the peg, from a partial perspective, each contains all three protections. Among them, protecting oneself refers to protecting one's body, speech, and mind from being driven by evil spirits, as well as protecting the body and speech from diseases and other harms. Protecting the place refers to protecting those who rely on the yogi himself from humans and non-humans, as well as natural disasters, within the desired area. That is, protecting obstacles that rely on wealth, servants, friends, and utensils. Because sentient beings are different from (the yogi), protection is not performed for things that do not rely on oneself. Some people think that plagues and crop failures should be protected as obstacles to practice. Protecting yoga refers to the only way to counteract the obstacles of meditation and mind, which arise from previous karma and habitual tendencies. It is said that the main method of this protection is emptiness and compassion. Therefore, I think that here, the pure face and the other three are also the protection of yoga itself. In this way, by determining the order of the protection wheel, a general understanding can be obtained.