Chinese
是故如是说。因此，对具种性者，允许增殖种性；但对于仅仅是种性而非具种性者，则没有其他的增殖者。主要父母仅仅是种性，因为他们不是具种性者。时轮父母是不动佛或金刚萨埵的形象，无论显现何种形象，都不需要增殖。然而，对于五部佛，也并非完全没有在续部中允许以自种性增殖的情况。那么，这是什么意思呢？对于个别或近支的佛，禁止以自种性增殖，增殖的主要尊神是置于头饰上的本尊。一般来说，任何本尊的父母相互交合，也属于手印增殖的范畴。对于遍行种性，不进行增殖，即使进行增殖，无论由谁增殖，也不会变成其他种性，因为自种性本身是遍一切处的。对于相同的自种性，不需要寻找颜色和名称不同的，因为颜色相同和名称相同本身就是增殖。因此，时轮根本金刚持父母被说成是智慧蕴和智慧界的清净结合，以及果位金刚持父母被说成是识和虚空的清净结合，这是因为种性的根本与智慧和识各自相符，或者是因为金刚萨埵被视为智慧，而不动佛被视为识的象征，这仅仅是术语上的用法。实际上，这两者并非是近支的智慧和识，而是对于三十六蕴界的一切都无有远近的清净者。如果外坛城中所安立的眷属是金刚萨埵，那么就仅仅是智慧的蕴界，如果眷属是不动佛，那么就仅仅是识和虚空的清净者。像这样的是个别种性的金刚萨埵和不动佛，像这样的在莲花座本尊的情况下是必须的。那么，这是什么样的呢？不仅如此，现在语灌顶的坛城中安立了十个宝瓶，但是对于莲花座本尊或吉祥星宿，则必须将其视为真实的本尊身。这些也变成了十力的方便，吉祥
English
Therefore, it is said as such. Thus, it is permissible to propagate the lineage for those who possess lineage. However, for those who are merely lineage and not lineage holders, there is no other propagator. The main parents are merely lineage, because they are not lineage holders. The Kalachakra parents, whether they manifest as Akshobhya or Vajrasattva, do not need to be propagated. However, for the five Buddha families, it is not entirely absent in the tantras that there are instances where propagation by one's own lineage is allowed. So, what does this mean? For individual or closely related Buddhas, propagation by one's own lineage is prohibited. The main deity for propagation is the deity placed as a crown ornament. Generally, any deity whose parents are in union also belongs to the category of mudra propagation. For pervasive lineages, propagation is not performed. Even if propagation is performed, no matter who propagates, it will not become another lineage, because the self-lineage itself is all-pervasive. For the same self-lineage, there is no need to seek different colors and names, because the same color and the same name are themselves propagation. Therefore, the Kalachakra root Vajradhara parents are said to be the pure union of the aggregates of wisdom and the realm of wisdom, and the fruition Vajradhara parents are said to be the pure union of consciousness and space. This is because the root of the lineage corresponds to wisdom and consciousness respectively, or because Vajrasattva is regarded as wisdom and Akshobhya is regarded as a symbol of consciousness, which is merely a terminological usage. In reality, these two are not closely related wisdom and consciousness, but are pure ones without near or far for all thirty-six aggregates and realms. If the retinue to be placed in the outer mandala is Vajrasattva, then it is merely the aggregate and realm of wisdom. If the retinue is Akshobhya, then it is merely the pure one of consciousness and space. Such are the Vajrasattva and Akshobhya of individual lineages, and such is necessary in the case of the lotus-seated deity. So, what is this like? Moreover, now, even though ten vases are placed in the mandala of speech empowerment, for the lotus-seated deity or the auspicious constellation, it is necessary to regard them as the actual deity body. These also become the means of the ten powers, auspicious
Chinese
时轮金刚自身具有十种不同的身相，然而可以显现为身色各异、四面八臂等形象。至于手印，是否可以与八臂时轮金刚相同，我对此表示疑问。此外，心脏的十脉完全清净，化为十力母；脉中运行的风和甘露精华混合，完全清净，则化为十父。对于此，无需像其他主母那样，将各种明妃从本尊母中分离出来，单独观修殊胜分和明点母。因此，将这些尊神安置于上下位置。然而，诸父的名号和手印，在《略续》及其注释中并未明确说明。由于根本续如今已不再使用，因此难以断定其具体形象。不动金刚和金刚萨埵也应安置于主尊的上方和下方。对于莲花座坛城，在授予语灌顶时，虽然可以将十瓶的自性观想为十尊神，但为了与其他清净坛城相对应，需要在增补的如来之间的格子中额外安放宝瓶或颅器。那么，如果莲花座坛城中宣说了五佛父和五佛母，那么六族又是如何产生的呢？当将时轮金刚观想为金刚萨埵时，不动金刚是眷属，因此位于上方；当观想为不动金刚时，金刚萨埵是眷属，因此位于下方。这是因为同时只会显现五位眷属佛。此外，虚空和智慧二者是遍行之族，因此是普遍存在的。如果认为这是因为它们遍及四大元素，那么，遍及的方式有两种：因遍及和有遍及。这二者遍及其他四者，是同时混合的状态，即具有不同状态的有遍及。由于四者不是虚空和智慧，因此不会成为因遍及。这只是名为遍行，属于近取。法性无种性是所有三十六蕴界的法性，一切的法性也仅仅是它。显现为蕴界的一切其他事物，以及识本身，也仅仅是识的体性，除此之外别无他物。识也并非独立于智慧之外。因此，它象征着
English
The Kalachakra himself has ten different forms of body appearance. However, it can be manifested as different body colors, four faces and eight arms, and so on. As for the mudras, I wonder if they can be the same as the eight-armed Kalachakra. In addition, the ten pulses of the heart are completely purified and transformed into ten Shakti mothers; the wind and nectar essence that circulate in the pulses are mixed and completely purified, then transformed into ten fathers. For this, there is no need to separate various consorts from the main mother and practice the supreme part and bindu mother separately like other main mothers. Therefore, these deities are placed in the upper and lower positions. However, the names and mudras of the fathers are not clearly stated in the Condensed Tantra and its commentary. Since the root tantra is no longer in use today, it is difficult to determine its specific form. Akshobhya and Vajrasattva should also be placed above and below the main deity's dwelling place. For the lotus seat mandala, when granting the speech empowerment, although the nature of the ten vases can be visualized as ten deities, in order to correspond to other pure mandalas, it is necessary to additionally place vases or skull cups in the grids between the Tathagatas. So, if the lotus seat mandala speaks of the five Buddha fathers and five Buddha mothers, then how do the six families arise? When Kalachakra is visualized as Vajrasattva, Akshobhya is the retinue, so it is located above; when visualized as Akshobhya, Vajrasattva is the retinue, so it is located below. This is because only five retinue Buddhas appear at the same time. In addition, space and wisdom are the pervasive families, so they are ubiquitous. If it is thought that this is because they pervade the four elements, then there are two ways of pervading: pervading by cause and pervading by existence. These two pervade the other four, which is a state of simultaneous mixing, that is, a pervasive existence with different states. Since the four are not space and wisdom, they will not become pervading by cause. This is only called pervasive, belonging to the proximate cause. Dharma nature without lineage is the Dharma nature of all thirty-six aggregates and realms, and the Dharma nature of everything is only it. All other things that appear as aggregates and realms, and consciousness itself, are also only the nature of consciousness, and there is nothing else besides that. Consciousness is also not independent of wisdom. Therefore, it symbolizes
Chinese
而且其他所有天神也都是主尊的化现。由于主尊显现于一切处，所以这个周遍的遍行者才是真正的遍行者。因此，金刚萨埵三十七尊中，也有遍行金刚萨埵和遍行处金刚萨埵显现的关键。因此，大多数人认为，在时轮教法中，五部以不同部的印玺来印证，并且确定任何本尊都只有不同部的印玺的拥抱方式。有些人不讲道理，只是虚伪地说这是普遍的特殊情况。还有些人对两者都犹豫不决，好像要阻止两者一样，不建立自己的宗派等等。在时轮教法中，所有关于自部和他部的说法，都仅仅是以地、水、火、风、空、智慧这六者的差别来计算的。法称却认为，为了产生快乐，只需要他部。他把这个想法放在心里，并且在这里清楚地说明了智慧的蕴界和虚空识的结合，所以用言语来掩盖。即使在智慧上相同，但由于蕴和界的部类不同，所以说是他部，这样胡说八道。然后宣称这是别人没有的妙语，制造了许多混乱的辩论。把蕴和界算作他部，这在时轮派看来是前所未闻的说法。那样的话，权、境也是他部，业和事业也会变成他部。因此，像父亲义成办这样的本尊，即使被度母拥抱，由于蕴界的部类不同，也会变成他部。那么，还需要说其他天女的拥抱吗？最终，自己的部类的印玺将变得不可能。现在说多了也没什么用。像这样，在因金刚持的阶段，父亲不动佛是母亲般若佛母的体性。在果金刚持的阶段，父亲金刚萨埵被母亲法界自在母拥抱等等，也只是自己随便说说而已，因为这与经文直接矛盾。现在进入正题，不仅主尊是父母，而且八大明妃也都是具有金刚萨埵顶饰的金刚萨埵部的明妃。明妃是至高无上的部分，明点母则是次第
English
And all other deities are also manifestations of the principal deity. Since the principal deity appears everywhere, this pervasive pervader is the true pervader. Therefore, in the Vajrasattva thirty-seven deities, there is also the key to the appearance of the pervading Vajrasattva and the pervaded Vajrasattva. Therefore, most people believe that in the Kalachakra teachings, the five families are sealed with different family seals, and it is determined that any deity only has the embrace of different family seals. Some people do not speak reasonably, but just hypocritically say that this is a universal special case. There are also some who hesitate about both, as if to prevent both, and do not establish their own sect, and so on. In the Kalachakra teachings, all statements about one's own family and other families are only calculated by the difference between the six elements of earth, water, fire, wind, space, and wisdom. Dharmakirti, however, believes that in order to generate happiness, only other families are needed. He keeps this idea in mind, and here he clearly explains the combination of the aggregates and realms of wisdom and the consciousness of space, so he covers it up with words. Even if they are the same in wisdom, they are said to be other families because the categories of aggregates and realms are different, talking nonsense like this. Then they proclaim that this is a wonderful saying that others do not have, creating many confusing debates. Considering the aggregates and realms as other families seems to be an unprecedented statement in Kalachakra. In that case, power and environment are also other families, and karma and activities will also become other families. Therefore, a deity like the father Amoghasiddhi, even if embraced by Tara, will become another family because the categories of aggregates and realms are different. Then, what need is there to talk about the embrace of other goddesses? In the end, the seal of one's own family will become impossible. Now there is no use in saying more. Like this, in the stage of cause Vajradhara, the father Akshobhya is the nature of the mother Prajnaparamita. In the stage of fruit Vajradhara, the father Vajrasattva is embraced by the mother Dharmadhatu-ishvari, etc., but it is only said casually, because it directly contradicts the scriptures. Now let's get to the point, not only is the principal deity the father and mother, but the eight great vidyadharis are also the vidyadharis of the Vajrasattva family with the Vajrasattva crown. The vidyadhari is the supreme part, and the bindu mother is the order.
Chinese
由于是智慧和般若波罗蜜多，因此一切都汇集于薄伽梵母多种佛母之中。因此，从名相上来说，这是三者汇集之自性。这八位能量母在莲花座的情况下，除了主尊的莲花之外，都各自安住在红莲花和月亮座上。虽然在光芒鬘中也这样说过，但通常在语自在的坛城中，是安放在主尊的莲花花瓣上。在主尊的莲花花瓣上再做其他的莲花，虽然在名号赞、现观等中有，但非常不好。第二，四轮本尊众的幻化中，}是贪欲随顺之事业，以及真实本尊众之生起。第一，从“对于以大贪欲所调伏之有情”至“也从中再次返回而融入自己”，即是说，完全清净之蕴、界和处，以及所管辖之境等，乃是法界如来藏，原本即是完全清净之自性，成为真实义蕴、界、处以及所管辖之境等，原本就安住在真实义智慧本尊身之坛城中。以意念也清楚观想为坛城本尊众之本尊众，融入自己显现为时轮金刚之身，也就是说，与通常的贪欲随顺相类似，从父之身幻化出诸本尊而融入母身，这象征着父亲对母亲生起极大的贪恋，因此母亲之身也增长了贪恋。又，这些从母亲之身幻化而出而融入父亲之身，这象征着母亲对父亲生起极大的贪恋，因此父亲的贪恋也更加增长。此外，父母相互之身幻化的必要是，为了成就果位诸本尊之因，父母之身的菩提心光明二者融合而成就之故。首先融入父亲之身，然后融入母亲之身，这是两者。再次融入父亲之身，是为了融入菩提心。此处说“以大贪欲所调伏之有情，是为了融入最初之佛”，这指的是所净之物和圆满次第之阶