English
and offerings to disciples, these are definitely attainable. The actual basis of the subsequent permission is that only the pure Dharma is taught in the Kalachakra tradition itself, which is the substitute for the ascetic practices of other mandala ritual traditions. If the disciples have faith and devotion, this alone is sufficient, and it can be said to be superior to adding content, because the tradition itself is complete and without the admixture of other traditions. Secondly, regarding the occasion of children's entry, is it necessary to visualize the four vajras? I think that this is indeed done by some Indians and most Tibetans in the past and present. Considering the pure union, it is only in accordance with the ritual, but it is not necessary. Therefore, in the case of brevity, it is very good to visualize the disciple as the single father form of glorious Kalachakra, holding objects with both hands. Thirdly, nowadays most people like elaboration, and if it is permissible to add a little content, there is nothing wrong with it, but it should be done here as well. However, it is not good to expand and add content excessively, so it should not be done. What does that mean? It means visualizing each of the disciple's aggregates, elements, and sense bases as pairs of deities, and relying on the five consorts to recite the mantra of the water empowerment, and using it as the basis for everything, etc., these are all elaborate contents. In addition, after giving the disciples individual empowerments, inviting the deities of the same family from the mandala in the heart of the front generation deity and merging them into the disciple's deity. Although this is not a supplement to other rituals, some old Tibetan schools consider it to be very profound. All later people mistakenly believe that this is a characteristic and copy it without any basis. Also, after each empowerment, visualizing the disciple's aggregates, elements, etc. as deities as the pure result of that, is the self-tradition of this Dharma itself, and is the view of the upper masters such as Ra and Dro. If this is forbidden and the generation stage practice that conforms to the common ritual is done, then it is abandoning one's own tradition and joining another, which is very inappropriate. If it is thought that other expansions are also done by some Indians, then it is like the example of "fools are also in India." Even if one is proficient in the five sciences, one may...
Chinese
需要确定解释续部意义的名称基础。第四，还有些人认为，在生起共同和特殊的本尊两种时，特殊本尊的位置是不确定的。例如，对于两个水瓶，共同的本尊是生起为身金刚。在水灌顶的时候，如果观想弟子的五界为五母，并使其具有本尊面容手印的形象，那么这是将五界本身观想为本尊。如果说不需要确定在何处观想，那就非常矛盾了。因为那样的话，当生起五母时，五母会生起我慢，即使不观想身金刚也不行，因为为了灌顶的意义而生起的本尊没有做任何事情的缘故。身金刚本身融化后变成五母也不行，因为没有任何依据和理由。身金刚是自己，如果像前生起一样观想五母也不行，因为众所周知且已成立，前生起灌顶不会变成给弟子灌顶。最初身金刚是自己，但后来五母生起我慢时，即使把身金刚放在外面也不行。同时对五位天女生起我慢，除了只是信解观想外，对于初学者来说，很难在心中显现，因此，生起具有面容手印的五母后，位置不确定是不合理的。因此，如果自己的身金刚的形象和安住于我慢之中，那么五位天女是安住在自己的身体上，还是安住在外面，也需要一个确定的位置，因为没有既不在内也不在外的处所。还有，如果不定一个安放的确定位置，那么最好不要生起具有面容手印的形象，而只是信解观想。例如，专注于自己身体的内部，观想遍布于此的坚硬部分都是佛眼佛母，所有液体部分都是嘛嘛枳佛母等等。对于此，我们是在生起具有面容手印的形象时，确定一个位置。并且认为，在没有面容手印的形象，只是信解观想的情况下，也能完成七支神的生起仪轨。那时虽然没有确定的位置，但你们认为没有面容手印的形象是不行的，所以和我们不一样，对于没有确定位置，需要一个与所调伏者相符的生起方式。
English
It is necessary to identify the basis of the name that explains the meaning of the tantra. Fourth, some people think that when generating both common and special deities, the position of the special deity is uncertain. For example, for two water jars, the common deity is generated as the Body Vajra. During the water empowerment, if the disciple's five elements are meditated as the five mothers, and they are made to have the appearance of the deity's face and hand gestures, then this is meditating the five elements themselves as the deity. If it is said that it is not necessary to determine where to meditate, then it is very contradictory. Because in that case, when the five mothers are generated, the five mothers will generate pride, and it is not right even if the Body Vajra is not visualized, because the deity generated for the meaning of empowerment has not done anything. It is also not right for the Body Vajra itself to melt and become the five mothers, because there is no basis or reason. The Body Vajra is oneself, and it is also not right to visualize the five mothers as the front generation, because it is well known and established that the front generation empowerment will not become an empowerment for the disciple. Initially, the Body Vajra is oneself, but later when the five mothers generate pride, it is not right to put the Body Vajra outside. It is also difficult for beginners to visualize in their minds to generate pride in the five goddesses at the same time, except for just believing and meditating. Therefore, it is unreasonable to have an uncertain position after generating the five mothers with faces and hand gestures. Therefore, if one's own Body Vajra's image and pride are still present, then do the five goddesses reside in one's own body, or do they reside outside, and a definite position is needed, because there is no place that is neither inside nor outside. Also, if a definite position for placement is not made, then it is better not to generate the image with face and hand gestures, but just to believe and meditate. For example, focusing on the inside of one's own body, meditate that all the solid parts that pervade this are the Buddha Eye Mother, and all the liquid parts are the Mamaqi Mother, etc. For this, we determine a position when generating the image with face and hand gestures. And we think that even in the case of just believing and meditating without the image of face and hand gestures, the generation ritual of the seven-limbed deity can be completed. At that time, although there is no definite position, you think that the image of face and hand gestures is indispensable, so it is different from us. For an uncertain position, a generation method that is in accordance with the one to be tamed is needed.
Chinese
如果这样，从头顶到脚底，整个身体都被黄色、三面六臂的眼母所遍布，或者观想穿着白色或红色丝绸、三面六臂的眼母等等。如果必须这样观想，因为对所缘没有自在力，所以无法进行这样的观想。如果认为即使与所调伏者的姿势不符也没有关系，那绝对不行，这正是我们的观点。如果你们这样认为，那么为何认为将这些特殊的本尊按照口诀，在确定的位置上进行观想是错误的呢？因此，首先要修习将自己完全观空，之后仅仅生起五部母尊，虽然没有不适，但在此处，将自己的五蕴转化为五部母尊，具有不同的面容和手印。无论是否将自己的基础身体观为本尊，五部母尊都需要有确定的位置。而且，也不能在自身之外进行观想。如果那样观想，即使用海螺水也无法为弟子的身体灌顶，而必须为身体之外，观想本尊之处的虚空灌顶，因为你们共同的观点是必须为已经将弟子的蕴界观为本尊者灌顶，而这些本尊在自身之外。按照我们的观点，虽然不这样认为，但即使这样认为，与你们所犯的过失相比，过失较小。但总的来说，通过灌顶，将所净化之本尊显现为与自己不同的方式是不合适的。无论是观想在身体内部、外部，还是像自生本尊一样，无论是观想五部母尊的队列，还是五部聚集等等，都必须在确定的位置上进行观想，如果这样认为，则会失去确定性。如果每天随意想起什么就观想什么，那么谁会将这种混乱的想法作为研究的对象呢？因此，除了嘲笑身体之外别无选择。对于这一点，一些上师认为，将七部灌顶的本尊安置在心间或脐间也没有矛盾，因为那是身体各部位的主要位置，而且心间是意之坛城的位置。然而，如果按照仪轨中所说的，如成就者瑜母等的观点，将本尊安置在各自的位置上，那么净化对象和净化者的次第，以及
English
If so, from the crown of the head to the soles of the feet, the entire body is pervaded by the yellow, three-faced, six-armed Eyemother, or one must contemplate the Eyemother wearing white or red silk, three-faced, six-armed, etc. If one must contemplate in this way, it is because one does not have mastery over the object of focus, and therefore cannot perform such contemplation. If one thinks that it does not matter even if it does not conform to the posture of the one to be subdued, that is absolutely not the case, and that is precisely our view. If you think so, then why do you consider it wrong to contemplate these special deities in definite places according to the oral instructions? Therefore, one must first practice emptying oneself completely, and then merely generate the five Mother Goddesses. Although there is no discomfort, here, one transforms one's own five elements into the five Mother Goddesses, with different faces and hand gestures. Whether or not one visualizes one's own basic body as a deity, the five Mother Goddesses must have definite locations. Moreover, it is not permissible to contemplate outside of one's own body. If one contemplates in that way, even with conch water, one cannot empower the disciple's body, but one must empower the empty space where the deity is contemplated outside the body, because it is your common view that one must empower the one who has already visualized the disciple's aggregates and elements as deities, and these deities are outside of oneself. According to our view, although we do not think so, even if we do, the fault is smaller compared to the faults you commit. But in general, through empowerment, it is inappropriate to have the deity to be purified appear as different from oneself. Whether one contemplates inside or outside the body, or like a self-generated deity, whether one contemplates the array of the five Mother Goddesses, or the gathering of five, etc., one must contemplate in definite locations. If one thinks so, one will lose certainty. If one contemplates whatever comes to mind each day and night, then who would make such a chaotic idea the object of study? Therefore, there is no choice but to laugh at the body. On this point, some lamas think that there is no contradiction in placing the deities of the seven empowerments in the heart or navel, because that is the main location of the body parts, and the heart is the location of the mind mandala. However, if one places the deities in their respective locations according to the views of accomplished masters such as Yumo, as stated in the ritual texts, then the order of the object to be purified and the purifier, and