English
Secondly, the number of mandalas arising from this very tantra is described. Well, how many kinds of mandalas are taught in this king of tantras? There are three types of mandalas: those mentioned primarily, those actually taught, and those transformed through explanation. The first is: the complete mandala of body, speech, and mind of the glorious Kalachakra itself, the two vows, large and small, Guhyasamaja with thirty-four deities, and the Mayajala with forty-nine deities, these five. These are very different because the main deities and retinue deities cannot contain one within the other. Other mandalas are contained within these, and if these are not complete, they cannot be contained, so it is good to establish the name of the root mandala. However, the most important of all these is: the complete mandala of body, speech, and mind of the Kalachakra itself. The Kalachakra mandala with six hundred and thirty-six deities, which is extensively described in the chapter on sadhana, is called the mandala of Dharmadhatu Vagishvara. The mandala called the glorious constellations is the collective name of eleven or twelve mandalas. Like the wrathful king Vajravega being surrounded by sixty yoginis, the main deity is also slightly different, and the retinue deities such as the ten diminishing phases and the ten planets are not included in the six hundred and thirty-six deities and the one thousand six hundred and twenty glorious constellations, and these deities are generated through the generation stage and are also made into definite deities, so should this also be counted as a root mandala? I don't think so. This is just the assembly of deities needed for purification of the ground and the protection circle. Therefore, calling this a mandala is a mandala established through partial teaching or through obtaining meaning, it is not an actually taught mandala. If it is a root mandala, then it pervades the actually taught mandala, so it is not counted among them. Moreover, the diminishing phases are part of the formation of the surroundings, and the planets are also present among the surrounding deities, so are all the retinues included in the Vagishvara mandala? If you think so, that is not correct. Because the surrounding deities are a condensed version of the main deity.
English
The generation of deities through seed syllables and mudras by ུ་རླཽམ་པ་ and others is not in accordance with the tantric view. If one traces the root of this, it only amounts to the elaborate imagination of a pandit. Although constellations and the like are included within, the deities do not have the forms of those deities in the Dharmadhatu Speech Empowerment and the Auspicious Constellations, both of which are mentioned in the tantras. Secondly, if one differentiates from the five mandalas mentioned earlier, the mandalas become very numerous. The Sadhana states: "The solitary body or the one endowed with a consort, along with the nine abodes and the twenty-five lords, etc., if meditated upon, the mudras and other accomplishments will surely and truly manifest within a few days." The Great Commentary states: "The Bhagavan Kalachakra, the solitary hero, or the nature of wisdom and means, or the nature of the five, etc., the differences in faces, etc., will transform into peacefulness, etc." The commentary on the Hundred and Thirty Sections states that if one differentiates from the solitary body, there are the solitary hero and the co-emergent two. Although the root words do not cover it, the five deities also appear in the commentary. The nine deities with the main deity and consort, and the position of the Tathagata's increase, and the position of the main deity, in short, the nine deities with the main deity departed and the eight father-mother deities, and the heart mandala's twenty-five deities, which are widely known, and from the category of etc., the mandala of thirteen deities, the mandala of seventeen deities, the mandala of nineteen deities, and the complete mandala of the heart, these are shown to be (in accordance with what is said elsewhere). Among them, the thirteen deities are mentioned in the Inner Section, One Hundred and Fifty-One, which is surrounded by adding four wrathful deities to the eight departed father-mother deities. This is in the context of pacifying the evil spirits of children, and it is also said to be the mandala for empowerment. The mandala of seventeen deities is mentioned in the commentary on the Inner Section, One Hundred and Forty-Seven, saying that the measurement of the mandala of the nine deities is one cubit. The thirteen deities' mandala is two cubits. The so-called lord of men, the sixteen deities' mandala is four cubits. The sixteen deities mentioned here refer to the sixteen deities of the retinue. That is, the eight consorts and the eight Buddha father-mother deities, along with the main deity.
Chinese
十七尊。十九尊神是，在修法中关于起尸修法的坛城中宣说的，宣说了由四部、四母、十忿怒尊围绕的坛城。二十五尊的自性是，经中说：舍弃杜巴等八位天女后，有时在诸佛之主的莲花上，也变成具光荣的轮之精要的中央，二十五位人主的自性。这是说，舍弃八位能母后，其他心意坛城的神众是齐全的，对此，在所指的中央要做八瓣莲花，舍弃带柱子的善逝增补，八瓣上安住五部和四母。完整的心意坛城是，为了灌顶的缘故，坛城以外轮的力量而变得极其低劣。这样说，总的来说，从上面所说的神众数量少的情况来看，不仅仅是为了修持的目的，灌顶也是可以的，以十三尊的情况来说明。然而，这里所说的为了灌顶的缘故是，给那些（ }）母等灌顶是，稍微对续部成熟的力量小的人，除非是瑜伽士殊胜的行境，否则，在灌顶、开光等修法上，会有稍微衰损的遮破，主要为了修持的目的，要根据自己的智慧能力来结合，因为对于各自不同的意乐来说，一切都是好的，所以不应有取舍的区别。经中说：因为了解自己心的能力，所以瑜伽士们也要修持这些薄伽梵。就像这样，在二十五尊的情况下，这样说的是，从一勇士到二十五尊之间，主要是为了修持的目的而考虑的。在“唯一身”的场合中的一勇士和俱生是，暂时以多手的角度来做的。对于二十五尊的自性，也有修法和灌顶仪轨，也有给班智达和成就者们灌顶的传承，认为和完整的心意坛城几乎相同，因为简略所以非常合理，然而因为不能建立完整的语灌顶坛城，所以能建立广大的心意坛城。
English
Seventeen deities. The nineteen deities are, in the practice, spoken of in the mandala of the method of raising the corpse, and the mandala surrounded by the four families, four mothers, and ten wrathful deities is spoken of. The nature of the twenty-five deities is, in the tantra it says: After abandoning the eight goddesses such as Duba, sometimes on the lotus of the lord of the victorious ones, it also becomes the nature of the twenty-five lords of men in the center of the essence of the glorious wheel. This means that after abandoning the eight powerful mothers, the deities of the other mind mandala are complete. For this, eight-petaled lotus flowers should be made in the center of the symbol, and the five families and four mothers should reside on the eight petals, abandoning the Sugata supplement with pillars. The complete mind mandala is, for the sake of empowerment, the mandala becomes extremely inferior due to the power of the outer wheel of the families. It is said that, in general, from the small number of deities mentioned above, not only for the purpose of practice, but also empowerment is possible, as illustrated by the case of the thirteen deities. However, what is said here for the sake of empowerment is that, empowering those (}) mothers, etc., is for those who are slightly less powerful in maturing the tantra, unless it is the practice of the supreme yogi, there is a slight decline in empowerment, consecration, and other practices. Mainly for the purpose of practice, it should be combined according to one's own intellectual capacity, because everything is good for each different intention, so there should be no distinction between acceptance and rejection. The sutra says: Because of understanding the power of one's own mind, yogis should also practice these Bhagavan. Just like this, in the case of the twenty-five deities, what is said is that, from the one hero to the twenty-five deities, it is mainly considered for the purpose of practice. The one hero and the co-emergent in the case of "the only body" are temporarily done from the perspective of many hands. For the nature of the twenty-five deities, there are also methods of practice and empowerment rituals, and there is also a lineage of empowerment for the Panditas and Siddhas, which is considered to be almost the same as the complete mind mandala, and it is very reasonable because it is concise, but because it is not possible to establish a complete speech empowerment mandala, it is possible to establish a vast mind mandala.
Chinese
总之，被赞颂为圆满和利益没有差别的样子。心坛城和语坛城是有的，而身坛城像是被舍弃了。因为在那中间没有说其他的不同分类，所以心坛城广大而作了开展。必须修持身语意三者全部圆满，在那上面出现天尊多少的差别是容许的。另外，在吉祥星宿的时候所需要的时轮一千零四天尊的坛城，以及在修持地神的时候所说的金刚力五天尊的坛城，还有八龙围绕的坛城，这两个，以及大誓言一百二十天尊的坛城，和小誓言六十二天尊的坛城，以及密集金刚九天尊、十三天尊、十九天尊、二十五天尊、三十二天尊、三十四天尊，也就是密集金刚六族，以及幻化网四十三天尊、四十五天尊、四十九天尊等，以及各种佛母五十六天尊的坛城，以及瑜伽母三十六族的坛城，此时此处有二十八个坛城。第三，解释转变的类别的坛城，从经续词句所包括的和意义上获得的两种。第一种是，从吉祥星宿的坛城中，单独分出莲花座的坛城，在《内续》中说：“能母忿怒尊们次第增多为十，五者是佛母天女们。形等眼等六者，再次是人主天众二十六。瑜伽母和龙以及暴怒母称为八，存在中这些全部都加倍。”这样说到，这其中能母十尊也单独分出莲花座，并且每一个方便都真实拥抱，以及五部佛父佛母、十忿怒尊，十二尊勇识父和母，十二大天，八瑜伽母，八大暴怒母，八龙，这七十八尊都以方便拥抱智慧，以智慧拥抱方便的差别有一百五十六尊，以及称为增长的六天尊，加上六部主佛
English
In short, it is praised as being complete and without difference in benefit. The mind mandala and speech mandala exist, while the body mandala seems to have been abandoned. Because no other different classifications are mentioned in between, the mind mandala is vast and has been developed. It is necessary to practice the complete perfection of body, speech, and mind, and it seems permissible for differences in the number of deities to arise on that. Furthermore, the Kalachakra mandala of one thousand and four deities needed at the time of the auspicious constellations, and the Vajra Power Five Deity mandala mentioned at the time of practicing the earth deities, and the mandala surrounded by eight nagas, these two, and the Great Vow One Hundred and Twenty Deity mandala, and the Small Vow Sixty-Two Deity mandala, and the Guhyasamaja Nine Deity, Thirteen Deity, Nineteen Deity, Twenty-Five Deity, Thirty-Two Deity, Thirty-Four Deity, which are the six families of Guhyasamaja, and the Mayajala Forty-Three Deity, Forty-Five Deity, and Forty-Nine Deity, and the Various Mother Fifty-Six Deity mandala, and the Thirty-Six Families of Yoginis mandala, at this time and place there are twenty-eight mandalas. Third, the mandalas of the categories of interpretation and transformation, of the two types included in the words of the tantras and obtained in meaning. The first is, from within the mandala of the auspicious constellations, the lotus seat mandala is separated out. In the Inner Tantra it says: "The powerful wrathful mothers increase in order to ten, five are the Buddha goddesses. Forms and eyes are six, again the lord of men, the assembly of gods, is twenty-six. Yoginis and nagas and fierce mothers are called eight, in existence all of these are doubled." Thus it is said, in this, the ten powerful mothers also separate out the lotus seat, and each skillful means truly embraces, and the five victorious fathers and mothers, the ten wrathful ones, the twelve heroes and heroines, the twelve great gods, the eight yoginis, the eight great fierce mothers, the eight nagas, these seventy-eight, with the difference of skillful means embracing wisdom and wisdom embracing skillful means, there are one hundred and fifty-six, and the six deities called increasing, plus the six family lords