Chinese
关于土地生起、燃烧、炽热和沸腾等，虽然只是盛大法会的支分，但被认为是次要的。在手掌中生起金刚的四面三目六臂等，也只不过是喜欢繁琐而已，并非必须。因此，在任何容器中，对一种或适合的多种物质进行加持即可。然后享用内供，念诵嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等咒语。观想顶髻上方的邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字等。念诵三遍吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字非常重要，观想也应做三遍。按照藏地的习惯，如果口中念诵观想内容，念诵一遍词句即可。在此，在各种事业的场合，寂静和增益时观想月亮。作为月亮的替代，诛杀和驱逐时观想由央（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央）字产生的罗睺星。愚痴和僵化时观想由朗（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）字产生的时火。怀柔和勾招时观想由让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字产生的太阳，各自具有其元素的颜色。对于恢复，据说观想由杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）字产生的虚空坛城为绿色等。有些人认为任何时候都只观想月亮，另一些人说对于所有事业来说，绿色是合适的，因此通常观想绿色是可以的，这两种说法都是不行的。因为诛杀和驱逐等不适合白色，并且只有恢复才说是绿色，所以所有事业的意义不仅仅是恢复。还有人说这可以代替百字明的观修和念诵，这也是不合理的。因为这只是享用甘露后净化口部的场合的观想，并且也没有说要长时间念诵这个咒语。有些人认为自己显现为时轮金刚，并如此观想，使身体变成月轮的形状，这也是混淆了比喻和意义，只是随口说说而已。这里，变成无垢身体的意义是，在普通的身体上，观想舍弃了血肉等的白色光身。在寂静和增益的事业中，生起由邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字产生的月亮。通常在被称为“成就殊胜”的修法中，也大多与寂静和增益相符。与所有事业相符的情况很少，因此白色是合适的。那么，什么是“成就殊胜”呢？因为它只是长轨仪轨的一种说法。殊胜的真实
English
Regarding the generation of earth, burning, blazing, and boiling, although they are merely branches of an elaborate ritual, they are considered minor. Generating the four-faced, three-eyed, six-armed Vajra in the palm of the hand, etc., is merely indulging in elaboration and is not necessarily required. Therefore, it is sufficient to bless one or as many substances as appropriate in any container. Then, partake of the inner offering and recite mantras such as Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Ah), Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum). Meditate on the visualization of the Bam (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: Bam) syllable, etc., above the crown of the head. It is important to recite the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) syllable three times, and the visualization should also be done three times. According to the Tibetan tradition, if the visualization is recited verbally, one recitation of the phrase is sufficient. Here, in the context of various activities, one meditates on the moon for pacifying and increasing activities. As a substitute for the moon, for subjugation and expulsion, one visualizes Rahu arising from the Yam (Tibetan: ཡཾ, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: Yam) syllable. For ignorance and rigidity, one visualizes the fire of time arising from the Lam (Tibetan: ལཾ, Devanagari: लं, Romanized Sanskrit: laṃ, Literal meaning: Lam) syllable. For magnetizing and attracting, one visualizes the sun arising from the Ram (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal meaning: Ram) syllable, each having the color of its respective element. For restoration, it is said that one visualizes the green mandala of space arising from the Ham (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Ham) syllable, etc. Some believe that one should only visualize the moon at all times, while others say that green is suitable for all activities, so it is acceptable to usually visualize green. Both of these views are incorrect because white is not suitable for subjugation and expulsion, etc., and green is only mentioned for restoration. Therefore, the meaning of all activities is not just restoration. Furthermore, it is unreasonable to say that this can replace the practice and recitation of the Hundred Syllable Mantra because this is merely a visualization for purifying the mouth after partaking of nectar, and it is not said that this mantra should be recited for a long time. Some people think that they appear as Kalachakra and meditate in that way, causing the body to become the form of a moon mandala, but this is just speaking arbitrarily, confusing the metaphor and the meaning. Here, the meaning of becoming a stainless body is to visualize the ordinary body as a white light body, devoid of flesh and blood, etc. In pacifying and increasing activities, one generates the moon arising from the Bam (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: Bam) syllable. In the usual practice known as "Accomplishing the Supreme," most of the practices are in accordance with pacifying and increasing. Since it rarely corresponds to all activities, white is appropriate. So, what is "Accomplishing the Supreme"? It is merely a type of long-form ritual. The true supreme
Chinese
仅仅是泛泛而谈，所以在此处保持中立。实际上，手本身就是加持，做太多的修习和能修是无意义的。如果详细阐述，阿阿伊伊乌乌（藏文：ཨ་ཨི་རི་ཨུ་，梵文天城体：अ इ उ ऋ，梵文罗马拟音：a i u ṛ，汉语字面意思：阿伊乌日）的意义是无穷无尽的，但只讲当下需要的内容就足够了。
English
It's just a general discussion, so I'll leave it at that here. In reality, the hand itself is a blessing, and doing too much practice and what can be practiced is meaningless. If explained in detail, the meaning of a a i i u u (Tibetan: ཨ་ཨི་རི་ཨུ་，Sanskrit Devanagari: अ इ उ ऋ，Sanskrit Romanization: a i u ṛ，Literal Chinese meaning: A I U Ri) is endless, but it is enough to only talk about what is needed at the moment.
Chinese
在《大疏》中说了两种不同的安立六支的方式。通常所用的那种，是为守护之义，是根本续中所说的密意，在注释中被写成黑体字。另一种方式在修法仪轨中说：“在头、颈、心、脐、密、顶髻处，安立自己所有金刚的支分。安立于二者种姓的支分，在睡眠时、供养时和交合时。”这里说，心间的字是脐间的ཧྲཱྀཾ་（藏文，梵文天城体hrīḥ，梵文罗马拟音hrīḥ，惭），头部的字是心间的ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，吽），顶髻的字是颈间的ཧྲཱྀཾ་（藏文，梵文天城体hrīḥ，梵文罗马拟音hrīḥ，惭），所有支分的表示是头部的ཧྲིཾ་（藏文，梵文天城体hriṃ，梵文罗马拟音hriṃ，赫利），眼睛的表示是顶髻的ཧྲཾ་（藏文，梵文天城体hraṃ，梵文罗马拟音hraṃ，赫兰），兵器的表示是密处的ཧྲཱཿ（藏文，梵文天城体hrāḥ，梵文罗马拟音hrāḥ，赫阿）。这样，在六轮中，也做了一种生起命字，与界相合的结合方式。根本续中所说的心间等，虽然是直接显示的，也只是权宜之义的表示而已。如果从究竟意义上与六内界清净相结合，就必须像后者那样。因此，根本续中以心间等六个词语所表示的，如果解释为具有密意，并非字面意义，那么就会像后者那样。有些人说，注释解释注释本身具有密意，并且把“心间的字表示脐间”解释成“脐间的字表示心间”这种颠倒的说法，应该避免。根本续中所说的心间等，与《略续》中所说的脐间等相结合，意义的关键是相同的。然而，在六轮中，六种姓的真实明咒，是指方便智慧六种姓的六种音调，这是确定的意义。因为需要，而与其他的各种结合，则没有确定性。这样解释就是“安立于二者种姓的”的意思。对于这两种方式，虽然没有其他分别安立为有密意和无密意、权宜和究竟意义的意义，但前者是与其他续部相通的，并且可以相互参照，后者只是时轮本身的确定位置的意义。因此，两种方式可以任选其一。但是，有些人同时采用两种方式，这通常显得多余，而且特别显得对任何一种方式都不信任，因此应该避免。
English
In the Great Commentary, two different ways of establishing the six limbs are mentioned. The one commonly used is the intention of the Root Tantra for the purpose of protection, which is written in bold in the commentary. The other method is in the sadhana ritual: "At the head, neck, heart, navel, secret place, and crown, establish the limbs of all your vajras. The limbs that abide in both lineages are for the time of sleep, offerings, and intercourse." Here it says that the letter of the heart is hrīḥ (藏文，梵文天城体hrīḥ，梵文罗马拟音hrīḥ，惭) at the navel, the letter of the head is hūṃ (藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，吽) at the heart, the letter of the crown is hrīḥ (藏文，梵文天城体hrīḥ，梵文罗马拟音hrīḥ，惭) at the neck, the indication of all limbs is hriṃ (藏文，梵文天城体hriṃ，梵文罗马拟音hriṃ，赫利) at the head, the indication of the eyes is hraṃ (藏文，梵文天城体hraṃ，梵文罗马拟音hraṃ，赫兰) at the crown, and the indication of weapons is hrāḥ (藏文，梵文天城体hrāḥ，梵文罗马拟音hrāḥ，赫阿) at the secret place. Thus, in the six chakras, a method of combining the life letters with the elements is also made. What is said in the Root Tantra about the heart and so on, although directly shown, is only a provisional indication. If, in the ultimate sense, it is combined with the purification of the six inner elements, it must be like the latter. Therefore, if what is indicated by the six words of the heart and so on in the Root Tantra is interpreted as having a hidden meaning and not being literal, then it will be like the latter. Some say that the commentary explains that the commentary itself has a hidden meaning, and that the statement "the letter of the heart indicates the navel" is interpreted as "the letter of the navel indicates the heart," which is a reversed statement that should be avoided. What is said in the Root Tantra about the heart and so on, when combined with what is said in the Abbreviated Tantra about the navel and so on, the key point of the meaning is the same. However, in the six chakras, the actual mantras of the six lineages refer to the six tones of the six lineages of method and wisdom, which is a definite meaning. Because of need, there is no certainty in combining with other various things. This explanation is what is meant by "abiding in both lineages." Although there is no other meaning of separately establishing the two as having hidden meaning and not having hidden meaning, provisional and ultimate meaning, the former is consistent with other tantras and can be cross-referenced, and the latter is only the meaning of the definite position of the Kalachakra itself. Therefore, either of the two methods can be chosen. However, some people use both methods at the same time, which usually seems redundant, and especially seems to show a lack of confidence in either method, so it should be avoided.
Chinese
嗡 萨尔瓦 达塔 等咒语之后的是，那六者只是将傲慢执持于一处而已。 第五，通常在自生仪轨修法的练习阶段，此地不做地神和村神的朵玛也可以，做了是好的支分。有些人认为地神和村神的朵玛是在地供时做的，此时不能做，这不是的，因为那样认为的人自己在修法开始时也必定要做前行朵玛，这自相矛盾了。像修供之类的自生是必定需要的，平时也是前行朵玛的仪轨，能做成是好的。此朵玛的加持是，因为先做了净化，所以专注于誓言物本身，用嗡 嗡 班匝 赞扎 等四咒，以及四手印，和四字（种子字，梵文天城体，梵文罗马拟音，汉语字面意思）的禅定就可以了。对于世俗之人不需要誓言物十种的区分。这就像月亮消除草木等一切事物的毒素一样，嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）净化物质；像太阳使味道和能力成熟增长一样，阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）使其增殖；像罗睺使事物的所有光彩和能力不混杂而分离一样，吽（藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）使其燃烧；因为空行母和劫末火二者都有将毒转化为甘露等改变事物的能力。所以，用空行母的手印和 霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍）字使其成为甘露。有些人自诩为，月亮以不变的乐来净化可变的，拙火燃烧使甘露融化，劫末火拙火之火使乐燃烧等等是决定意义的说法，这完全是臆造。如果不知道地神村神的名字，说地神，或者说此地的地主等等就可以了，如果知道，说真实的名字也可以。还有，注释中说，如果名字的字母相同，即发音一致，就将字母的首尾二者合起来，比如 玛哈嘎拉拉，玛拉 这样。如果名字的字母不同，而且字母很多，就从首中尾三个地方各取一个字母合起来，比如 丹达 贝ra瓦，就说 达贝瓦 这样。其中，地神就像是住在摩揭陀的地神 萨帕 瑞瓦拉 这样。村神