English
It is a substance of the mandala. In the Kriya Army Good, it says: In order to eliminate the kalpa of disease, place the five medicines in the vase. In order to make the precepts completely pure, also place the five fragrances in the vase. In order to fulfill the needs and desires, and to eliminate the kalpa of weapons, also place the five jewels in the vase. In order to eliminate the kalpa of famine, also place the five grains in the vase. In order to become the essence of all, and in order to accomplish the needs and desires, also place the five essences in the vase. Thus it is said. On top of that, adding the five ambrosias and five meats, which are the two great samaya substances of the Anuttarayoga, adding five groups, the seventh group is the unique characteristic of the Anuttarayoga vase substance, and the method of placing it in the vase with blessed mantras is also a unique characteristic of the Anuttarayoga. The first five groups are, respectively, placed in the vase with the mantras of Amitabha, Amoghasiddhi, Ratnasambhava, Akshobhya, and Vairochana, the five ambrosias with oṃ pañcāmṛta āḥ hūṃ (藏文，梵文天城体：ओं पञ्चामृत आः हूँ，梵文罗马拟音：oṃ pañcāmṛta āḥ hūṃ，汉语字面意思：Om Five Ambrosias Ah Hum), and the five meats with oṃ pañca māṃsa āḥ hūṃ (藏文，梵文天城体：ओं पञ्च मांस आः हूँ，梵文罗马拟音：oṃ pañca māṃsa āḥ hūṃ，汉语字面意思：Om Five Meats Ah Hum), or it is also acceptable to combine all the substances and mantras together. Thus, for the neck binding of the vase filled with substances, according to the lower tantras, in the commentary on the Buddha Secret Destroyer, it says: In addition, wrap a clean cloth that has not been used, in the form of three topknots. This symbolizes the three bodies. Similarly, in the Yoga Tantra, there are five crowns symbolizing the five bodies, and in the Anuttarayoga, on top of that, symbolizing the peaceful wisdom, so there are also said to be seven crowns. Similarly, the way of binding with white thread or colored thread, in the Dakini, it says: Decorated with colored thread. Thus it is said. Similarly, targeting the lower tantras, Acharya Vimala and the Happy Sprout also said to decorate with Durva grass, but it is meaningless to think of the logic of negating one with the other for the contents specifically designated in each text. Why? Because many Indian texts have said to decorate with mango and other five trees, and in some Vajrakila Tantras, it is also said to use juniper branches, and there are also many fierce samaya substances that are contrary to this, so one cannot cling to one side, and in the Vajra Dakini, it says: The mouth is decorated with fresh tree leaves. Thus it is said. Place a bunch of kusha grass as a seat.
Chinese
因此，根据以上所说，装饰品一定是树木，吉祥草一定是不能从座位上移开的。在《善妙摄持》中说：“以善妙枝条装饰诸口。”因此，枝条的声音范围很广，不能仅仅认为是树木的自主权。在《总续》中也说：“通过区分好的灌木和树的枝叶来了解。”因此，混合续部是佛陀的教言，所以在这里不做片面的判断。混合论典一定是补特伽罗的论著，所以不是改变。从清净结合的方式来看，按照外道密咒师的观点，瓶子的形状和颜色、装饰品和颈带，以及用海螺盛装的香水、白色鲜花装饰的供水等，以及带有护身金刚鲜花花环等等，外在显现的事物都象征着化身。注入二十五种精华，使众生的福德资粮圆满，从而增长受用，象征着受用圆满身。瓶子内部清凉的自性平息烦恼的酷热，象征着寂静法身。观修本尊是自性身，象征着四身。因此，菩提的诸法也自然圆满。按照内道密咒师的观点，在共同结合的坛城仪轨中说：“瓶子是天神之所，装饰品、颈带、马鞍饰品，护身线是大悲的象征，五药是大悲菩提心，谷物是天神的自性，五宝是身的光芒，心髓是智慧心的界限，香等是戒律功德之王。”像这样的瓶子，如果数量足够，就像在彩粉坛城中安放标志的次第一样，或者在事先准备好的八个门槛上，在每个香水坛上放置八个瓶子，主瓶则放置在中央。在这些瓶子中生起本尊的方式，也要按照从本尊的角度来简略瓶子数量的方面进行观察。如果没有其他的，只有尊胜佛母，那么就在这一个瓶子中生起所有本尊。事业瓶安放在东门左侧是印度人的习俗，而将尊胜佛母安放在宝座上，则有教证和理证的依据。
English
Therefore, according to the above, the ornaments must be trees, and the kusha grass must not be moved from the seat. In the 'Excellent Holding' it says, 'Adorn all mouths with excellent branches.' Therefore, the sound of branches is very broad, and it cannot be considered solely the autonomy of trees. In the 'General Tantra' it also says, 'Understand by distinguishing between good shrubs and the branches and leaves of trees.' Therefore, mixing tantras is the teaching of the Buddha, so no one-sided judgment is made here. Mixing treatises must be the treatises of individuals, so it is not a change. From the perspective of the method of pure union, according to the outer mantra practitioners, the shape and color of the vase, the ornaments and necklaces, the conch shell filled with fragrant water, the offerings adorned with white flowers, and the rosary of protective vajra flowers, etc., all external phenomena represent the Nirmanakaya. Filling it with the twenty-five essences completes the accumulation of merit for sentient beings, thereby increasing enjoyment, symbolizing the Sambhogakaya. The cool nature inside the vase pacifies the heat of afflictions, symbolizing the peaceful Dharmakaya. Meditating on the deity is the Svabhavikakaya, symbolizing the four kayas. Therefore, all the dharmas of Bodhi are also naturally complete. According to the inner mantra practitioners, in the mandala ritual of common union, it says, 'The vase is the abode of the deities, ornaments, necklaces, saddle ornaments, protective thread is the symbol of great compassion, the five medicines are great compassion Bodhicitta, the grains are the nature of the deities, the five jewels are the light of the body, the essence is the realm of the wisdom mind, incense etc. are the king of morality and qualities.' If there are enough such vases, like the order of placing symbols in a sand mandala, or on the eight thresholds prepared in advance, place eight vases on each incense mandala, and the main vase should be placed in the center. The method of generating deities in these vases should also be examined according to the aspect of abbreviating the number of vases from the perspective of the deities. If there is only one Namgyalma, then all the deities are generated in that one vase. Placing the karma vase to the left of the east gate is the custom of the Indians, while placing Namgyalma on the throne has the basis of scripture and reason.
Chinese
说有光网不需要，就把宝瓶台座的供桌等都扔掉，把三个宝瓶连接起来放置。如是说。这样，灌顶物都是观想从坛城主尊的心间突然化现，或者是因为是刚迎请的灌顶神灵突然出现的法器。关于生起本尊的位置，一些古代人认为，事部和行部在宝瓶之上的海螺口中观想本尊，瑜伽部和无上部在宝瓶中生起。但是，宝瓶之上的海螺口或者颅碗，以及无上部所说的头盖骨等，都只是供养供品的器皿，因此在《二观察续》中说：一切从水中，在卡姆碗中，稍微倾倒后，将从班字（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班）中生起的，胜利宝瓶之上放置。在那里生起坛城。这是直接理解了这句话，认为在宝瓶内生起，似乎是方向错乱的观点。因此，一切本尊都同样在宝瓶中生起，但瑜伽部以下迎请智慧尊，无上部在俱生大乐的境界中融入光明，这是可以研究的差别。尤其是在无上部的场合，在胜利宝瓶之上的海螺口等供养品，用香水和五甘露浸泡，念诵嗡 班匝 阿弥利多达 嘎 卡 卡 吽（藏文：ཨོཾ་བཛྲ་ཨ་མྲྀ་ཏོ་ད་ཀ་ཐ་ཧཱུྃ，梵文天城体：ॐ वज्र अमṛतोदक ठः हुं，梵文罗马拟音：oṃ vajra amṛtodaka ṭhaḥ hūṃ，汉语字面意思：嗡 班匝 甘露水 卡 卡 吽）和三字七遍，加持为智慧甘露的水微尘，观想其为金刚自性，最终通过念诵，作为供品供养的缘故，本尊融入光明。金刚鬘论师们先融入本尊，之后再念诵，也有人认为事业宝瓶的本尊不融入。如果这样，就委托了遣除障碍的事业。在那些时候，印度人对于在宝瓶室内是否生起本尊有两种观点，但如鸠鸠惹匝的清净结合一样，由于胜利是具备所依和能依的仪轨，因此生起的多且好。如果按照后者，在宝瓶内莲花等座垫上生起三个仪轨左右的本尊，大多数事业宝瓶都是如此。无论何时，宝瓶内所依的本尊
English
It is said that there is no need for the net of light, and the offering table of the vase stand, etc., were thrown away, and the three vases were connected and placed. So it is said. Thus, the empowerment substances are all visualized as suddenly emanating from the heart of the mandala lord, or because they are the emblems of the suddenly appearing empowerment deities who have just been invited. Regarding the location of generating the deity, some ancient people believed that in the Action and Performance Tantras, the deity is visualized in the conch shell on top of the vase, while in the Yoga and Anuttara Tantras, the deity is generated inside the vase. However, the conch shell or skull cup on top of the vase, and the skull mentioned in the Anuttara Tantra, etc., are only vessels for offering offerings, so in the Two Examinations Tantra, it says: "Everything from water, in the kam bowl, after pouring a little, place it on top of the precious vase that arises from the syllable Bam (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: Bam). There, the mandala should be generated." This is a direct understanding of this statement, and it seems to be a confused view to generate it inside the vase. Therefore, although all deities are similarly generated inside the vase, the difference is that in the Yoga Tantra and below, the wisdom being is invited to depart, and in the Anuttara Tantra, they dissolve into light in the state of great bliss and emptiness, which is worthy of investigation. Especially in the case of the Anuttara Tantra, the offerings such as the conch shell on top of the victory vase are soaked with fragrant water and the five nectars, and reciting Om Vajra Amritodaka Tha Hum (Tibetan: ཨོཾ་བཛྲ་ཨ་མྲྀ་ཏོ་ད་ཀ་ཐ་ཧཱུྃ, Devanagari: ॐ वज्र अमṛतोदक ठः हुं, Romanized Sanskrit: oṃ vajra amṛtodaka ṭhaḥ hūṃ, literal Chinese meaning: Om Vajra Ambrosia Water Tha Hum) and the three syllables seven times, the subtle particles of water blessed as the nectar of wisdom are visualized as the vajra nature, and ultimately, through recitation, the deity dissolves into light due to the cause of being offered as offerings. The Vajra Garland masters first dissolve the deity, and then recite, and some also believe that the deity of the action vase does not dissolve. If so, then the task of averting obstacles is entrusted. At those times, the Indians had two views on whether or not to generate the deity in the vase room, but like the pure union of Kukkuraja, since victory is complete with the support and the supported ritual, it is better and more common to generate it. According to the latter, the deity of about three rituals is generated on the lotus and other cushions inside the vase, and most action vases are like that. Whenever, the deity supported inside the vase