Chinese
在两次日食期间的仪轨中，热丹·孜吉大师说：“虽然旧的传统符合经典，但这里采用了祖尔派的传统。”他在中间阶段这样实践。我个人认为，无论采用哪种旧传统，都没有冲突。然而，如果根据各自经典的基础来区分，那么在寂静仪轨中，按照祖尔派的方式是合理的，因为在《小网》和《光鬘》中就是这样描述的。在忿怒仪轨中，按照荣派的方式是合理的，因为《圣饰》中就是这样描述的。在松顿的传统中，热丹大师说：“因为父亲被授予王位，儿子自然成为王族，所以不需要先授予再授予。”因此，从两位王子的仪轨中产生之源是：在《海洋》中说：“不违背自然现象，因为了解果的道路，将所有坛城明点，观想为我的儿子。”又说：“谁向谁祈祷，通过慈悲净化加持，如果心意融入无别，成为儿子，意在何处？”又说：“从道路和果的区别中，证悟的智慧从光明中产生，通过加持和果的直接联系，观想为逝者的儿子们。”这种方法的口诀出自《小网》和《光鬘》等。第三种观点是，在三种仪轨中，第一种是语文字的仪轨：从根本字展开四十二个字，放置在各自的座垫上，然后将根本字融入所有字中，从这些字中进行展开和收摄。第二种是心意手印的仪轨：所有字都融化为光，变成各自的手印，如金刚和法轮等，从中进行展开和收摄。第三种是圆满身的仪轨：从所有手印完全转变而来，念诵各自的生起咒，如 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, 班杂（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）, 达热嘎（藏文：དྷྲྀཀ，梵文天城体：धृक，梵文罗马拟音：dhṛka，汉语字面意思：持）等，生起四十二位佛的身相。正如《观想本尊身之口诀》中所说：“观想根本字，观想心意所依手印，观想为圆满身。”第二，生起本尊的特征，如何安住之方式，安住于何处之境，执持何物
English
Regarding the practices during both solar eclipses, Rta ston Gzi brjid said, "Although the old tradition conforms to the scriptures, here it is done according to the Zur tradition." He practiced it in the intermediate stage. As for me, I don't see any contradiction in doing either of the two old traditions. However, if we consider the distinctions based on conforming to the root texts of each, then in the peaceful practice, it is reasonable to follow the Zur tradition, because it appears that way in the 'Small Net' and 'Light Garland'. In the wrathful practice, it is reasonable to follow the Rong tradition, because it appears that way in the 'Holy Ornament'. In the tradition of Sum ston, Rta ston said, "Because the son who is empowered to the father's kingdom naturally becomes a royal lineage, it is not necessary to empower first and then empower later." Thus, the source of generating through the rituals of the two sons is: In the 'Ocean', it says, "Not contradicting natural phenomena, because knowing the path of the fruit itself, contemplate all mandalas and bindus as my sons." And it says, "By whom is prayer offered to whom? Through compassion, blessings are purified, if the mind enters and is inseparable, where does the thought of becoming a son reside?" And it says, "From the difference between the path and the fruit, the wisdom of realization arises from light, through the direct connection of blessings and the fruit, contemplate the assembly of Sugata's sons." The oral instructions for this method come from the 'Small Net' and 'Light Garland', etc. The third view is that among the three rituals, the first is the ritual of speech syllables: From the root syllable, expand forty-two syllables and place them on their respective cushions, then dissolve the root syllable into all the syllables, and from these, perform the expansion and contraction. The second is the ritual of mind hand symbols: All the syllables dissolve into light and become their respective hand symbols, such as the vajra and the wheel, etc., from which the expansion and contraction are performed. The third is the ritual of the fully complete body: From the complete transformation of all the hand symbols, by reciting their respective generation mantras, such as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum), Vajra (Tibetan: བཛྲ, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Literal Chinese Meaning: Diamond), Dhṛka (Tibetan: དྷྲྀཀ, Sanskrit Devanagari: धृक, Sanskrit Romanization: dhṛka, Literal Chinese Meaning: Holding), etc., generate the bodies of the forty-two Buddhas. As it is also said in the 'Oral Instructions for Contemplating the Deity's Body': "Contemplate the root syllable, contemplate the mind support hand symbols, contemplate as the fully complete body." Second, regarding the characteristics of generating the deity, the manner in which they reside, the place where they reside, what they hold
Chinese
是关于手印，如何显现的身色，如何安住的姿态，如何放射的光芒，以及附带的装饰和坛城的尺寸的解说。第一，在座垫上圆满和菩萨的姿态。这些是通过“在座垫上圆满和菩萨的姿态”等来展示的。为了使先前的那些座垫上五部如来和普贤如来等的行为圆满，就是圆满的跏趺坐，即五部如来是共同的跏趺坐，而普贤如来是金刚跏趺坐。五部佛母是以禁行者的跏趺坐从左侧拥抱，而善妙母是莲花跏趺坐。菩萨们因为行为没有圆满的缘故，是下降的姿态，即佛父们是右腿伸展的半跏趺坐，而佛母们以与此相反的姿势从左侧拥抱。门神们为了调伏凶恶者，以勇士的站姿面向外。六能仁是以走向利益众生的姿态正直地站立。第二，在“轮王”等章节中展示，四个轮辐加上中心的五个是五部如来父和母，以及从右侧以见闻等安置四位心识菩萨的方式。这里，一些古代学者说，在《怖畏金刚电光》中，“五眼隆起处美丽，持金刚青蓝色。”因此，如果将持金刚安置在东方的隆起处，那么南方的隆起处将是见地藏，因为那是主尊面向东方观看的右侧，并且在《小疏》和《上师修法续义明释》中也是这样说的。对此，娘氏注疏者说，那是不合理的，因为这里说的是“超过此的智慧隆起处”，如果那样，就会变成不是超过的。我认为，仅仅以那样的理由是无法驳斥的，但是，我认为安置在轮辐旁边是更好的，理由是，在解释续部《金刚镜》中说：“从轮的轮辐旁边东南方，地藏白色持苗。”等等，以及在《斯帕卡》中说：“轮辐旁边是四位心识菩萨，次第是按照字母的顺序说的，排列是完全符合仪轨的。”并且，在《现观庄严论》中也说：“主尊的右侧，轮的轮辐旁边，有地藏父和母等，以及妃嫔的眷属。”
English
It explains the hand gestures, how the body color appears, how the posture is maintained, how the light radiates, and the dimensions of the accompanying ornaments and mandala. First, the complete and bodhisattva postures on the seat. These are shown by "complete and bodhisattva postures on the seat," etc. In order to complete the actions of the five families and Kuntuzangpo on those previous seats, it is the complete lotus posture, that is, the five families are in a common lotus posture, and Kuntuzangpo is in the vajra posture. The five consorts of the families embrace from the left side with the posture of ascetics, while the Good Mother is in the lotus posture. The bodhisattvas, because their actions are not complete, are in a descending posture, that is, the fathers are in a half-lotus posture with the right leg extended, and the mothers embrace from the left side in the opposite posture. The gatekeepers, in order to subdue the wicked, stand facing outward in a heroic stance. The six Thubpas stand upright in the manner of going for the benefit of beings. Second, it is shown in the section of "Wheel King" etc., the five with four spokes plus the center are the five families of fathers and mothers, and the way to place the four mind bodhisattvas from the right with seeing and hearing etc. Here, some ancient scholars say, in the Fierce Thunderbolt, "The five eyes are beautiful at the protuberance, Vajrapani is blue-green." Therefore, if Vajrapani is placed on the eastern protuberance, then the southern protuberance will be Seeing Earth-Essence, because that is the right side of the main deity facing east, and it is also said so in the Small Commentary and the Guru Sadhana Tantra Meaning Clarification. To this, Nyang's commentator said, that is not reasonable, because it is said here "the protuberance of wisdom exceeding this," if so, it would become not exceeding. I think that it cannot be refuted by that reason alone, but I think that placing it next to the spokes is better, because, in the explanation tantra Vajra Mirror, it says: "From the southeast next to the wheel's spokes, Earth-Essence white holds sprouts." etc., and in Sparakha it says: "Next to the spokes are the four mind bodhisattvas, the order is said according to the order of the letters, the arrangement is completely in accordance with the ritual." And, in the Abhisamayalankara it also says: "On the right side of the main deity, next to the spokes of the wheel, are Earth-Essence father and mother etc., and the retinue of consorts."
Chinese
印制完毕。之所以在有“印制完毕”字样的上方，加上以前的理路和上师传承的惯例作为注释，是因为这个缘故。因此，在东南方的肋位上，安置地藏菩萨父父，然后顺时针依次是：虚空藏菩萨，观世音菩萨，金刚手菩萨，各自都和他们的佛母在一起。四个隅角的东南方开始依次是弥勒佛，除盖障菩萨，普贤菩萨，文殊菩萨，都和他们的佛母在一起，顺时针方向。中间的走廊里有六能仁：如《光次第》中所说：东南方是天，南方是人，西南西北是饿鬼和旁生，北方和东北是非天和地狱。用“和”字，不仅如此，走廊的前后，也就是东西方，也有普贤父母。如《金刚》中所说：走廊的前后，是普贤父母，天空的颜色。这里有些人说：有坛城颠倒的过失，因为六道导师以环绕的方式住在走廊里。回答是：在讲解续部的时候，这个标志是不成立的，因为那时他们住在坛城的中央。就像《海》中所说：宫殿中央的中心，主人普贤转法轮，听命的士夫在前面。在安置坛城的时候，主要的神不在走廊里是不成立的，因为在这个心意幻化的场合，不动金刚是主要的，如《广大》中所说：金刚萨埵是坛城的中心，四部族的天神和天女围绕着。因此，主要的神被认为是移动的。在任何情况下，说法者本身也不一定是坛城的主要神，就像《文殊幻网》和《净续》等的主要神不是能仁一样。四个门廊从东方开始顺时针方向：尊胜佛母，大力明王，马头明王环绕，都和佛母在一起。如果这样，那不就变成寂静的坛城了吗？从主要的一面来说，没有过失。第三，用“金刚轮宝”等来表示手印的执持次第。也就是在这个面容和手势展开的场合，有广、中、略三种：广的是从解说续部金刚开始，除了能仁和佛母之外，都是三面
English
It is printed. The reason for adding the previous reasoning and the practice of the Lama lineage as a commentary on top of the phrase "It is printed" is for this reason. Therefore, on the southeast rib, arrange the Earth Store Bodhisattva Father and Mother, and then clockwise in order: Space Store Bodhisattva, Avalokiteśvara, Vajrapani, each with their respective consorts. From the southeast of the four corners, in order, are Maitreya, Sarvanivāraṇaviṣkambhin, Samantabhadra, and Mañjuśrī, all with their consorts, in a clockwise direction. In the middle corridor are the six Thubpas. As stated in the "Light Sequence": "Southeast is Deva, South is Man, Southwest and Northwest are Preta and Animals, North and Northeast are Asura and Hell." The word "and" means: Moreover, in the front and back of the corridor, that is, in the east and west, there are also Samantabhadra Father and Mother. As stated in the "Vajra": "In the front and back of the corridor, are Samantabhadra Father and Mother, the color of the sky." Here, some say: There is a fault of the mandala being reversed, because the six teachers themselves reside in the corridor in a circular manner. The answer is: When explaining the tantra, the sign is not established, because at that time they reside in the center of the mandala. As stated in the "Ocean": "In the center of the palace's core, the master Samantabhadra turns the wheel, the attendant male is in front." When arranging the mandala, it is not established that the main deity resides in the corridor, because in this case of mind's illusion, Akṣobhya Vajra is the main one. As stated in the "Extensive": "Vajrasattva is the center of the mandala, the deities and goddesses of the four families surround." Therefore, the main deity is considered to be moving. In any case, the expounder himself is not necessarily the main deity of the mandala, just as the main deity of the Mañjuśrīnet and the Purifying Tantra, etc., is not Thubwang. The four gate frames, starting from the east in a clockwise direction: Vijaya, Mahabala, Hayagriva coiled, all reside with their consorts. If so, wouldn't it become a peaceful mandala? From the perspective of what is most important, there is no fault. The third is to show the order of holding the hand symbols with "Vajra Wheel Jewel," etc. That is, in this case of expanding faces and hands, there are three: extensive, medium, and concise. The extensive one starts from the explanatory tantra Vajra, except for Thubpa and the consorts, all have three faces.