Chinese
因为这显示了与共同成就之神（指本尊）的等同，以及行为的一致。同样，自宗上师传承的口诀也主要在于此。关于上方的穷尽，是安置在楼房上方的虚空中；关于下方的穷尽，是安置在楼房地基空旷之处的内部。在方位守护供养时，出现梵天绿色等身坛城之神与颜色不同等情况，对此进行诸多怀疑和考察，除了是过度推敲的疑虑之外，由于场合和需要不同，所以不需要消除疑惑和避免矛盾。关于财神座上的无量宫殿、车辆和轮子等各不相同的情况，其梵语称为“毗摩那”（梵文天城体：विमान，梵文罗马拟音：vimāna，汉语字面意思：宫殿，飞行器），意思是说，在天界，就像日月星辰一样，无量宫殿可以随意前往任何地方。例如，就像《勇猛军经》中所说的那样，内外皆知。其中，有的是没有车辆轮子的，有的是有却无牵引的，也有的是有牵引的，各种各样。在人间，与此相似的被称为“毗摩那”的事物，由于没有轮子和牵引无法移动，所以必须在下部制作车辆轮子的形状，上面是房屋或帷幕，有一层、两层或三层等，由牵引者牵引。这里也是，如果没有轮子，仅凭房屋无法代表是乘坐的工具，所以是轮子牵引的楼房。在行星供养时，因为旧的围墙是方便之法，所以认为与行星方位守护相同。还有，荣巴·谢尔僧认为，通过焚烧祭品，将各自的火神和手持物与颜色改变相一致。有些人认为行星星宿的坛城形状是圆形的等等，虽然出现了各种各样的情况，但是没有面容和手势是不符合月亮力量之理的。其他的，如果是确定的口诀，则没有矛盾；如果只是按照文字的字面意思去推测，则什么用处也没有。因此，自宗的观点是，行星的手持物等与普遍为密宗行者所知的一致，而身色是真实的。
English
Because it shows the equality with the deity of common accomplishment and the consistency of behavior. Similarly, the oral instructions of the lineage of gurus of our own school are also mainly this. Regarding the exhaustion of the upper part, it is placed in the sky above the building; regarding the exhaustion of the lower part, it is placed inside the empty space of the foundation of the building. When offering to the directional guardians, there are many doubts and examinations about the appearance of green Brahma and other deities of the body mandala with different colors. Apart from being a suspicion of excessive speculation, there is no need to dispel doubts and avoid contradictions because the occasion and need are different. Regarding the various appearances of immeasurable palaces, vehicles, and wheels on the seat of the wealth deity, its Sanskrit name is "Vimana" (梵文天城体：विमान，梵文罗马拟音：vimāna，汉语字面意思：palace, aircraft), which means that in the heavenly realm, just like the sun, moon, and stars, the immeasurable palace can go anywhere at will. For example, as stated in the "Brave Army Sutra," it is known to everyone inside and out. Among them, some have no vehicles or wheels, some have them but no traction, and some have traction, in various ways. In the human realm, things similar to this that are called "Vimana" cannot move without wheels and traction, so it is necessary to make the shape of vehicles and wheels in the lower part, with a house or curtain on top, with one, two, or three floors, etc., which are pulled by a tractor. Here too, if there are no wheels, the house alone cannot represent a vehicle, so it is a building pulled by wheels. When offering to the planets, because the old enclosures are a means of convenience, it is considered the same as the directional guardians of the planets. Also, Rongpa Sher Seng believes that by burning offerings, the respective fire gods and hand implements are made consistent with the color change. Some people think that the shape of the mandala of planets and stars is round, etc. Although various situations have arisen, the absence of faces and gestures is not in accordance with the logic of the power of the moon. Others, if they are definite oral instructions, there is no contradiction; if it is just speculation based on the literal meaning of the text, then it is of no use. Therefore, the view of our own school is that the hand implements of the planets, etc., are consistent with what is generally known to tantric practitioners, and the body color is real.
Chinese
如教中所明示一般行事，此乃འབྲོ་ལུགས་པ་（'bro lugs pa）等诸多译师班智达的口诀一致之处。后世藏地出现的时轮生起次第释论，都是极力挑剔以前的宗派，然后建立自己的宗派。其中，修法《莲面》（pad zhal pa）及其追随者说，在《释论》中，“ཨི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字完全变化为宝剑，它完全变化为天或天女手中的宝剑。”等等，这样说来，没有特别指明的诸神中，风界的诸神是宝剑，火界的诸神是宝珠或箭，水界的诸神是莲花或乌 উৎপལ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），土界的诸神是轮，空、慧二者也得到金刚杵和弯刀，因此，尽相（ཟད་པར་）都是空界的诸神，所以手持弯刀。还说在毗补底（བི་བྷཱུ་ཏའི་）的眉批里有，这也只是碰巧符合，才作为依据来使用。星曜都是火界的诸神，所以手持珍宝或箭。他们这样说着，极力宣扬自己。还有，嘉木林（བྱམས་གླིང་）的智仁秋扎（ཤེས་རིན་ཆོས་གྲགས་པ་）等也异口同声地否定了那种宗派，在同样的经文出处中寻找不同的理解，以尽相和星曜的区别，认为黑色的两个持宝剑，红色的两个持箭等等，他们这样认为，那些都像是一个抄袭另一个，然而其他的人却不了解续部注释的意义，反而像用自己的智慧新发现了一样，非常骄傲地宣扬。大喇嘛仁钦扎巴（རྣམ་རྒྱལ་གྲགས་པ་）说，愤怒尊有手印，尽相没有说，护方神有说，星曜没有说，龙族有说，却不讲精灵，理由是那里说了手印，所以把这个作为最后的说明，以前没有说的两个也和这个一样。这是为了理解，有些古代人也是这样认为的。这样解释道。要寻找一下那位古代人是谁，如果是合格的其他人的说法和口诀传承，那也不矛盾，似乎也是一种很好的说法。然而，所有后世的宗派，都是自己看了续部注释和各种修法仪轨，用自己的智慧来推测，认为这样才能得到意义，必须是这样，从而以阻止其他边见的方式来建立自己的宗派。
English
Acting as clearly stated in the teachings, this is also where the oral instructions of many translators and scholars such as 'Bro lugs pa agree. The commentaries on the generation stage of the Kalachakra that later appeared in Tibet all criticize the previous schools as much as possible and then establish their own schools. Among them, the Sadhana 'Lotus Face' (pad zhal pa) and its followers say that in the commentary, "The letter A (ཨི་，藏文，梵文天城体，梵文罗马拟音，汉语字面意思) completely transforms into a sword, and it completely transforms into a god or goddess holding a sword in their hand." And so on. Thus, among the gods without specific designations, the gods of the wind element are swords, the gods of the fire element are jewels or arrows, the gods of the water element are lotuses or utpalas, the gods of the earth element are wheels, and the two, space and wisdom, also receive vajras and curved knives. Therefore, all the diminishing phases (ཟད་པར་) are gods of the space element, so they hold curved knives. It is also said that it is in the gloss of Vibhuti, which is just a coincidence, so it is used as a basis. The planets are all gods of the fire element, so they hold jewels or arrows. They say this, and they are eager to promote themselves. Also, Jamyangling (བྱམས་གླིང་), Sherin Chodrak (ཤེས་རིན་ཆོས་གྲགས་པ་), and others unanimously deny that school, and seek different understandings from the same source of scripture, distinguishing between the diminishing phases and the planets, believing that the two black ones hold swords, and the two red ones hold arrows, and so on. They think so, and those are like one copying another, but others do not understand the meaning of the tantra commentary, but instead proclaim with great pride as if they have newly discovered it with their own wisdom. The great lama Namgyal Drakpa (རྣམ་རྒྱལ་གྲགས་པ་) said that the wrathful deities have hand symbols, but the diminishing phases do not, the guardians of the directions have, the planets do not, the nagas have, but the spirits are not mentioned, the reason is that the hand symbols are mentioned there, so this is used as the final explanation, and the two that were not mentioned before are also the same as this. This is for understanding, and some ancient people also thought so. This is how it is explained. One should look for who that ancient person is, and if it is a qualified statement of others and a lineage of oral instructions, then it is not contradictory, and it seems to be a good statement. However, all the schools of later generations have looked at the tantra commentaries and various sadhana rituals themselves, and speculated with their own wisdom, thinking that this is how meaning can be obtained, and it must be like this, thereby establishing their own schools by preventing other extreme views.
Chinese
从修法来说，其他方面，无论是具量经典的依据，还是理性的论证，以及口诀的传承等，都完全没有显现，因此无法令人信赖。特别地，对于没有特别规定的诸神，追溯其来源的界部，而说手印也同样如此，这在《修法品》第一百四十三颂中，“ཨི་རྀ་ཨུ་ལཱི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是明亮，ยะར་ལ་ཝ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是风、火、水和土”，似乎是想到了这段释文，但这只是在修息等事业时，从虚空中显现的某些本尊的法器，并不是指时轮经中所说的所有没有特别规定的本尊的法器。因此，当修法者莲面者宣称这是没有特别规定的本尊的法器时，许多其他人也未经考察就盲目附和，并将其作为基础。他们也不想遵循那种体系，而是对那种体系的一半进行了许多驳斥，似乎将一半变成了自己的体系。后一种体系的说法也不合理，因为在《大疏》中，除了顶髻轮转王和生起物之外，在守护轮的章节中，没有提到任何法器，因此，认为对方位守护神说了，对星曜没说等等的区分是不合理的。因此，如果说是生起物究竟的显现，那么除了忿怒顶髻母之外，所有的六部护法都会拿着刀和颅骨。或者，如果认为忿怒尊、方位守护神、龙等在其他场合已经说过，那么这首先是在灌顶品中说的，而那些是在修法品中说的，因此最后的显现首先出现，真是太奇怪了。因此，这是考虑到普遍知名的星曜和损耗而没有明确说明。有些人认为不能与火神星曜相提并论的原因是，藏语中只有一个“星曜”，但汉语中有“瓦拉”和“格拉哈”，意义也不同。例如，七星曜被说成是火神的舌头，瓦拉指的是星期，而星期是从太阳本身的一部分中分离出来的，这也是家主做七个火舌的原因。这里所说的这些是格拉哈，用汉话说就是“星曜”，似乎稍微与意义相关。生起物
English
From the perspective of practice, other aspects, such as the source of valid scriptures, logical proofs, and the lineage of oral instructions, are not at all apparent, making them unreliable. In particular, regarding the statement that the hand implements of deities without specific designations are determined by tracing their origin to the elements, as stated in the 143rd verse of the 'Practice Section,' "ཨི་རྀ་ཨུ་ལཱི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）are brilliantly clear, and ยะར་ལ་ཝ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）are wind, fire, water, and earth," it seems that this commentary is being considered. However, this refers to the implements of some deities manifested from space during the practice of pacifying and other activities, not to the implements of all deities without specific designations mentioned in the Kalachakra Tantra. Therefore, when the practitioner Padzhälwa proclaimed that these are the implements of deities without specific designations, many others blindly followed without investigation and took it as a basis. They did not want to follow that system entirely, but rather refuted half of it and seemed to have turned the other half into their own system. The statements of the latter system are also unreasonable because, in the 'Great Commentary,' no implements are mentioned in the section on protection circles except for the Crown-Turning King and the manifested beings. Therefore, the distinction of saying it for the directional guardians but not for the planets is unreasonable. Furthermore, if it is said to be the ultimate manifestation of the manifested beings, then all six classes of protectors, except for Wrathful Crown Mother, would be holding knives and skulls. Alternatively, if it is thought that the Wrathful Ones, directional guardians, nagas, etc., have been mentioned in other contexts, then these were first mentioned in the empowerment section, while those were mentioned in the practice section. Therefore, it is very strange that the final manifestation appears first. Thus, it was not explicitly stated, considering the commonly known planets and consumption. Some argue that the reason why the fire god and planets cannot be compared is that there is only one word for 'planet' in Tibetan, but in Chinese, there are 'Wara' and 'Graha,' which have different meanings. For example, the seven planets are said to be the tongues of the fire god, where 'Wara' refers to the days of the week, and the days of the week are separated from the sun itself, which is also the reason why the householder makes seven tongues of fire. The ones mentioned here are Grahas, which are explained as 'planets' in Chinese, and seem to be somewhat related to the meaning. Manifested beings