Chinese
有些是父亲以莲花坐姿拥抱（佛母），这是他们自己的传统。有些人认为当佛母是主要的时候，父亲拥抱的时候，佛母坐在父亲的金刚跏趺坐的腿上。佛母的脸比父亲的脸高，以这种坐姿不协调的姿势建造佛像时，会发生不知道哪面是正面哪面是背面的情况，非常不美观。关于身饰和姿态，因为说五佛部都是头发呈散乱发髻状，所以在身上也要安放六种骨饰手印。光明鬘经中说，菩萨和菩萨母都是珍宝发髻状，所以要用丝绸和珍宝来装饰，这也不是不好。但在仪轨传统上，除了发髻的差别之外，其他的都一样，只有少许薄纱和珍宝饰品。其中，五部之首不动佛父母，最初生起时，虽然是能将意识与虚空结合的特殊部族，但在虚空中做有情众生的利益。之后，从作为主要的时轮金刚的主尊开始，要么与主尊无二无别，要么在顶髻或心中以影像的方式安立，都可以，因为是一切部族。在唯一的传承期间，改变身体的形象也是不合理的，因为后来的阶段是主尊本身。被相似的佛母金刚界自在母拥抱。这样，以前主尊是普贤金刚萨埵，因为他进入后，以智慧和意识同味的姿态，也清楚地显现为普贤不动佛的体性。对此，与其说是以影像的方式安住在身体里，不如说是融为一体更好。那时，虽然总的来说是普贤，但如果从六部的角度来说，要知道主尊是二部合一为主。这样，经续的注释里只说了这么多，因为不做其他的繁琐解释就是经续的特点，所以有些智者认为是因的金刚持不动佛父母，以及果的金刚持金刚萨埵父母。在两位至尊面前，虚空嬉戏的主尊是父亲不动佛。
English
Some are those where the father embraces in the lotus posture, which is their own tradition. Some say that when the mother is the main one and the father embraces, the mother sits on the father's vajra posture lap. The mother's face is higher than the father's face. When building statues in this discordant posture, it happens that one doesn't know which side is the front and which is the back, which is very unsightly. Regarding body ornaments and gestures, because it is said that the five Buddha families all have hair in a disheveled bun, six bone ornaments should also be placed on the body. The Garland of Light Sutra says that Bodhisattvas and Bodhisattva mothers all have jewel buns, so they should be decorated with silk and jewels, which is not bad either. But in the ritual tradition, apart from the difference in the bun, the others are the same, with only a few thin veils and jewel ornaments. Among them, the first of the five families, the Akshobhya Buddha parents, although they are a special tribe that can combine consciousness and space when they first arise, they benefit sentient beings in space. Afterwards, from the time when they enter as the main Lord of the Kalachakra, they are either inseparable from the main deity, or they can be established in the crown or heart in the form of an image, because they are all families. During the period of the single lineage, it is also unreasonable to change the appearance of the body, because the later stage is the main deity itself. Embraced by the similar mother, the Vajradhatvishvari. In this way, previously the main deity was Samantabhadra Vajrasattva, because after he entered, in the posture of wisdom and consciousness being of the same taste, he also clearly manifested as the nature of Samantabhadra Akshobhya. In this regard, it is better to be integrated into one taste than to reside in the body in the form of an image. At that time, although generally it is Samantabhadra, if viewed from the perspective of the six families, one should know that the main deity is the combination of two families as the main one. In this way, only this much is said in the commentary on the tantras, and because not making other elaborate explanations is the characteristic of the tantras, some scholars consider the cause to be the Vajradhara Akshobhya Buddha parents, and the result to be the Vajradhara Vajrasattva parents. In front of the two supreme ones, the main deity of the space play is the father Akshobhya.
Chinese
将主尊母尊金刚界自在母分别安立后，仅仅略微开展眷属的佛母般若母和父尊金刚萨埵拥抱，认为不动佛连同佛母融入父尊，金刚界母连同父尊融入母尊，有些汉地典籍也与此相同，但如果开展不动佛父母双运，然后收摄，分开，融入主尊父母各自，那么，在第一世嘉瓦仁波切时，主尊不动佛融入不动佛，不动佛增加一倍多，金刚萨埵断绝。第二次，主尊金刚界自在母的体性中也融入金刚界母，自在母增加一倍，般若母从根本上断绝，这两种方式都不好。还有后来的有些人，在两位嘉瓦仁波切处，同时生起金刚萨埵和不动佛，也另外生起金刚界母和般若母，各自让父母互相拥抱，开展这些，金刚萨埵和不动佛连同佛母，即四尊神融入父尊，金刚界母和般若母被父尊拥抱，即四尊神融入母尊，如果这样做，这仅仅是为了自己莲花座者，整理错谬的本尊数量，但自创的形态非常明显，一般人也很容易理解。虚空中出现掌管眷属的主尊男女各异四位，以及佛母融入男神等，不仅与所有教证、理证、诀窍相违背，而且也与世间常理相悖。像这样修持的人不多，这看起来是好事。如果多起来，世间将会增长衰败和恶运，这要从言语中得知。对于莲花座者本尊数量的整理，这也无济于事，因为那需要外在真实存在的，融入后住在里面是没用的。另外，融入智慧尊会使本尊数量变得非常多。对此还有其他的理智妨害，比如像密集金刚两种仪轨的坛城，如同嘉瓦仁波切一样，胎藏坛城的主尊安住在外坛城主尊的自性中，需要成为他的体性
English
After establishing the main deity, the mother Vajradhatvishvari, separately, and merely elaborating on the consort goddess Prajnaparamita and the father Vajrasattva embracing, it is considered that Akshobhya, together with his consort, dissolves into the father deity, and Vajradhatvishvari, together with her father deity, dissolves into the mother deity. Some Chinese texts also agree with this, but if one elaborates on the union of Akshobhya and his consort, then retracts them, separates them, and dissolves them into the respective main father and mother deities, then, during the time of the First Gyalwa Rinpoche, the main deity Akshobhya dissolves into Akshobhya, increasing Akshobhya more than twofold, and Vajrasattva is cut off. The second time, the essence of the main deity Vajradhatvishvari also dissolves into Vajradhatvishvari, increasing the Dhatvishvari twofold, and Prajnaparamita is completely cut off, so these two methods are not good. Furthermore, some later individuals generate both Vajrasattva and Akshobhya simultaneously for both Gyalwa Rinpoches, and also separately generate Vajradhatvishvari and Prajnaparamita. They have the fathers and mothers embrace each other separately, and then elaborate on these. Vajrasattva and Akshobhya, together with their consorts, that is, the four deities, are placed into the father deity, and Vajradhatvishvari and Prajnaparamita are embraced by the father deity, that is, the four deities are dissolved into the mother deity. If this is done, this is merely for the sake of arranging the number of deities in the Lotus Seat, which is a mistaken way of counting the deities, but the self-created form is very clear, and it is easy for most people to understand. There appear four different main male and female deities who control the retinue in the sky, and the dissolution of male deities into the mother deity, etc., not only contradict all scriptural authority, reasoning, and key instructions, but also contradict worldly customs. It seems good that not many practitioners practice in this way. If it increases, degeneration and misfortune will increase in the world, and this should be understood from speech. This is also not helpful for arranging the number of deities of the Lotus Seat, because it requires something that exists externally in reality, and it is useless to dissolve it and have it reside inside. Furthermore, dissolving the wisdom deities will cause the number of deities to become very large. There are other intellectual harms to this. For example, in the mandala of the two systems of Guhyasamaja, like the Gyalwa Rinpoche, the main deity of the womb mandala resides in the nature of the main deity of the outer mandala, so it is necessary to become his essence.
Chinese
思及，如果主尊是金刚萨埵，则无需将金刚萨埵融入；如果是金刚不动佛，则无需将金刚不动佛融入，因为本来就是那个。又，如果为了成为自己的种姓，那么，将金刚萨埵融入金刚不动佛是不合理的，另一种情况也相同。因此，我宗认为，在此胜乐金刚中，将主尊金刚萨埵与金刚不动佛无二融合，则六种姓全部具足，不需要两个主尊。在后来的胜乐金刚中，将主尊金刚不动佛融入金刚萨埵也同样如此。此外，以佛母为主的坛城和以佛父为主的坛城，各自的支配者，无论男女，都是各自的本尊。并没有说佛父佛母二者在实际上没有主次之分，完全平等。因此，在此二种胜乐金刚中，因为佛父是主尊，所以展开并融入虚空中的主尊，只是针对佛父，不需要针对多种佛母。如同给树根浇水，所有的树叶都能得到滋养一样，实际上佛母也融入了佛父。又，如果像修持密集金刚两种次第的坛城时那样，修持者与业印明妃一同展开坛城，那么，其他的观想次第相同，修持者生起主尊佛父的慢，明妃生起主母的慢。那时，可以将虚空中的主母融入明妃，因为从修持者的角度来说，是观修以佛父为主的坛城，但从明妃的角度来说，就变成了观修以佛母为主的坛城。然而，这里完全不是这样，而且那些仪轨也只是在修持时才这样做，在念诵时则不是。因此，这里多种佛母也是坛城的自在母，但是必须按照吉祥时轮金刚的轮的方式来做，不能认为力量上也没有丝毫差别的平等，如果将胎藏界的主尊融入等等，做成相同平等，那么，主次之分就完全消失了。第二
English
Considering that, if the main deity is Vajrasattva, then there is no need to dissolve Vajrasattva; if it is Akshobhya, then there is no need to dissolve Akshobhya, because it is already that. Furthermore, if it is to become one's own lineage, then it is unreasonable to dissolve Akshobhya into Vajrasattva, and the same is true for the other. Therefore, our tradition believes that in this Chakrasamvara, dissolving the main deity Vajrasattva into Akshobhya inseparably integrates all six lineages, and there is no need for two main deities. In the later Chakrasamvara, dissolving Vajrasattva into the main deity Akshobhya is also the same. In addition, in the mandala where the mother is the main deity and the mandala where the father is the main deity, the controllers of each, whether male or female, are each a deity. It has not been said that the father and mother are actually equal without any distinction of primary or secondary. Therefore, in both of these Chakrasamvaras, because the father is the main deity, the main deity in the sky is expanded and dissolved only into the father, and is not needed for the various mothers. Just as watering the roots of a tree nourishes all the leaves, in reality, the mother is also integrated into the father. Moreover, if it is like the time when practicing the mandala of the two stages of Guhyasamaja, if the practitioner and the Karma Mudra consort together expand the mandala, then the other stages of visualization are the same, the practitioner generates the pride of the main father deity, and the consort generates the pride of the main mother deity. At that time, it is permissible to dissolve the main mother deity in the sky into the consort, because from the practitioner's perspective, it is meditating on the mandala where the father is the main deity, but from the consort's perspective, it becomes meditating on the mandala where the mother is the main deity. However, this is not the case here at all, and those rituals are only done during practice, not during recitation. Therefore, here the various mothers are also the sovereign mothers of the mandala, but it must be done in the manner of the wheel of the glorious Kalachakra, and one cannot regard it as equal without any difference in strength. If one dissolves the main deity of the Garbhadhatu, etc., and makes them the same and equal, then the distinction between primary and secondary will completely disappear. Second
Chinese
之時，忿怒母們可以生起黃色輪、白色烏巴拉花、紅色蓮花、黑色卡杖嘎等作為手印，這是無畏生處在欲樂時所說的，良友善知識也與此相同。雖然沒有太大衝突，但自宗的忿怒母們除了種子字之外，不需要手印的生起次第。菩提心母們生起的標誌也有經典說為多種樂器、衣服、鏡子、骨灰罐、海螺法器和法生等。那樣也可以作為一種分類，但不會作為主要的實踐。寂靜尊們主要以父尊站立和母尊站立兩種方式存在。互相擁抱的本尊是次要的，因此不從種子字和手印生起，而是直接生起。由於沒有單獨的忿怒母部，所以與忿怒尊擁抱，忿怒母們自然而來，並非站立式，因此必須從種子字生起。至於手印的生起次第，因為經典和注釋中沒有明確說明，所以不作為實踐。此外，度母的手印在卡杖嘎的位置上是藍色烏巴拉花，普賢王如來的手印在梵穴的位置上也是烏巴拉花，這是一種選擇。關於寶瓶，注釋中說：「東方本尊蓮花位置的北方和南方是ഹി（藏文，梵文天城體，hi，驚嘆詞）ཧཱིཿ（藏文，梵文天城體，hīḥ，驚嘆詞）或者兩個寶瓶。」因此，有些人不將四方的格子放在左右，而是在中央不空成就佛所處的格子裡，在不空成就佛的身旁放置兩個腳被堵住的寶瓶等，也可以與其他進行比較。即使放置在左右的格子裡，也是蓮花座的南北，不會去其他地方，所以引用這個作為理由非常不確定。另外，有些人認為在它的周圍是自己方向的彎曲顏色，說如果把那個位置記在心裡，就會變成尋找方向。認為在中央左右的格子是在方向和方位之間。如果是這樣，那麼下面將要出現的心壇城和身壇城的東方之右和東方之左等將會變得不合理，因為那些是方向。