English
Here, too, it should be fully explained. Therefore, the right hand of the remaining two hands is as black as a bee, and the left hand is the same color as gold. This indicates that the Skandha-mara has been subdued, but there is still a residue of the Skandha-mara, or a slight residue of the defilement of bad rebirths. Holding the oxhide indicates that a portion of the son of the gods Mara has been subdued. The black right hand holds the skull of the Asura King, filled with the blood of the Asura King himself, indicating that the Death-mara has been subdued, but a portion of it remains. The face, that is, the head, of the Death-mara itself is in the left hand. A slight residue of the subduing of the Klesha-mara is said to be the placing of a preta underfoot. The preta, in the case of Vajravega, refers to the king of the pretas, who cannot be subdued by others. Therefore, the term Klesha-mara, which in other cases refers to the fierce ones and the desire gods, should not be casually cited here. Therefore, Mara Klesha with sixteen legs is, in a way, the same in meaning as Klesha-mara here, so the arrogant ones should be cautious. In general, for these wrathful Kalachakras, some only trample the fierce ones and the desire gods underfoot, some only trample the king of the pretas underfoot, and some trample all three underfoot, which is just a choice. But for Vajravega, the preta cushion is specifically designated. This is very important, and these unique features should be particularly emphasized, so that the rest is the same as the general Kalachakra. Therefore, it is a good aspect to also trample the fierce ones and the desire gods underfoot. At that time, the preta cushion should be placed under the manner of pervading the sun cushion, and then the two deities should be trampled on with one right and left foot each. The Omniscient Great One himself also thinks so, and there is such a view in the sadhana of the mandala in the heart, and it is also in the Thangka of Vows. Or, it is also said that the essence of the Mara of Kleshas is the great preta. Later Jamyang Khyentse, Sherab Rinchen, the Sadhana Padzhal and his followers, Chodrak, and so on, made many commentaries on the generation stage. The head of the Death-mara is the head of Brahma among the twenty-four hands, and the blood of the Asura King's head is the skull held in the second left hand.
Chinese
而且，将压在脚下的也仅仅是大力欲天二者，而极力宣扬的那些过失之说的长篇大论，是由于嫉妒种姓具足者一切智者的善说，内心紊乱，似乎是某些对自己稍有偏爱的学者所为，但却是随口乱说。像“方面是剩余”等等的这些词语，仅仅是为了显示时轮第二十四位没有的剩余或者不同的特点。按照您的说法，第二十四位有死主和烦恼，以及天子魔的剩余，而想要表达的是完全没有蕴魔的剩余。如果说四魔被摧毁就是一同被摧毁，那又何必用摩夏姆之子来象征呢？又如果实际上不可能那样，但认为有因果的象征意义，那么，这方面你们的因果就颠倒了。因为从因，也就是烦恼产生果，也就是蕴，所以从之前的果的残余中，有蕴的延续。烦恼断绝是可能的，但舍弃并断绝了蕴之后，还有烦恼存在是不可能的。特别地，舍弃了蕴之后，没有舍弃死主也是绝不可能的。如果没有蕴，谁会死亡呢？如果说是为了显示方式，那么，显示兔子角的的方式有什么必要呢？在显示方式上，你们所有人和我们都一样。此外，虽然说所有密咒士都一样，但那也需要没有与世间相违背的内在矛盾。因为将佛陀的化身显示为妓女，因此，抓住那种方式，就永远不会成为宣说离贪之法的导师，以及出家人的堪布和轨范师。那些佛陀显现阿罗汉之相而利益众生，也绝不可能以那个身体手持武器进入战场，杀戮凶恶之徒。因此，佛陀的真实智慧不是众生所调伏的对象。化现为妓女和宣说离贪之法，二者在显示方式上是相同的，但并不属于同一个基础。化现为阿罗汉和军队首领，二者仅仅是在显示方式上相同，但实际
English
Moreover, those lengthy discourses of fault-finding, which emphatically assert that only the two powerful desire deities are pressed underfoot, are due to jealousy of the excellent teachings of the omniscient great lineage holders, causing mental disturbance. They seem to be the work of some scholars who have a slight bias towards themselves, but they are just random utterances. Words like "aspect is remaining" and so on, are merely to show the remaining or different characteristics that the twenty-fourth Kalki does not have. According to you, the twenty-fourth Kalki has the remaining of death and afflictions, as well as the Mara of the son of gods, and you want to express that there is absolutely no remaining of the Mara of the aggregates. If the four Maras are destroyed, then they are destroyed equally, so why use the son of Mosham to symbolize it? Furthermore, if it is actually impossible, but you think there is a symbolic meaning of cause and effect, then in this respect your cause and effect are reversed. Because from the cause, that is, afflictions, the result, that is, aggregates, arises, so from the remnants of the previous result, there is a continuation of the aggregates. It is possible for afflictions to be extinguished, but it is impossible for afflictions to exist after the aggregates have been abandoned and extinguished. In particular, it is also absolutely impossible to abandon the aggregates and not abandon the Lord of Death. If there are no aggregates, who will die? If you think it is to show a manner, what is the need to show the manner of a rabbit's horn? In showing a manner, all of you and we are the same. Furthermore, although it is said that all mantra practitioners are the same, it also needs to be without internal contradictions that are contrary to the world. Because the Buddha's emanation is shown as a prostitute, therefore, grasping that manner, one will never become a teacher who teaches the Dharma of detachment, and a preceptor and instructor of the ordained. Those Buddhas who take the form of Arhats and benefit sentient beings, it is also absolutely impossible for that body to take up weapons and enter the battlefield to kill the wicked. Therefore, the actual wisdom of the Buddha is not an object to be tamed by sentient beings. Emanating as a prostitute and teaching the Dharma of detachment, both are the same in showing a manner, but they do not belong to the same basis. Emanating as an Arhat and a military leader, both are only the same in showing a manner, but in reality
Chinese
一个也不行啊。同样，这里也是，即使允许已经舍弃了蕴的残余，和没有舍弃死主和烦恼的残余这二者，在示现方式上是相同的，也要明白与所修之神的一种清净不相符。此外，对于时轮金刚的生起次第进行分别解说的人，多数是后来出现的，虽然拥有被称为非常精通的名声，但是共同存在于一切之中的过失是，没有区分真实和生起次第的意修，存在着许多不懂佛法术语的无意义的破立之说，如果像这样理解，黑暗就会消散。那又是什么呢？对于生起次第没有获得明现的意修，仅仅是模糊不清，是形象和总义混杂在一起的。对于一个人在一个时间显现明现的坛城本尊众来说，也没有根器好坏的差别，因为一切都包含在修行者自己的心性之中。这些仅仅是瑜伽士自己的心中显现的，作为禅定所缘的形象而已。实际上，什么也不是佛和菩萨。也不是超世间的，因为是轮回者的心的显现之故。也不能说是世间神，因为那些没有被其他的传承所摄持，因此对于瑜伽士自己的心显现，不施加世间神的名称。此外，经典都说是清净的对境，和这相似的，也不安立为有漏的真实和世间者真实。暂时就世俗谛的方面来说，在没有获得共同的大成就或者胜成就之前，不认为修行者自己是本尊，所有被称为智慧本尊和世间本尊的，都是在修行者之外的其他传承上施加名称。如果获得了共同的大成就，那么修行者自己就变成了咒语的本尊，那自己的自性因为没有超出轮回，即使是世间的，因为和之前所说的一样和理由相同，所以也不说是世间神。获得殊胜成就时，瑜伽士自己就
English
It is not suitable for even one. Similarly, here too, even if it is allowed that both the abandonment of the residue of the aggregates and the non-abandonment of the residue of the Lord of Death and afflictions are the same in the way they are shown, understand that it does not correspond to the purity of one aspect of the deity to be meditated upon. Furthermore, most of those who explain the generation stage of the Wheel of Time are those who appeared later. Although they have the reputation of being very knowledgeable, the fault that is common to all is that they do not distinguish between reality and the conceptual meditation of the generation stage, and there are many meaningless assertions and refutations that do not understand the terminology of the Dharma. If understood in this way, the darkness will be dispelled. What is that? The conceptual meditation that has not attained clarity in the generation stage is merely vague and mixes the image and the general meaning. For the assembly of deities in the mandala that appears clearly to one person at one time, there is no difference between good and bad lineage, because everything is contained within the practitioner's own mind. These are merely the objects of experience, the images, that appear in the mind of the yogi through samadhi. In reality, they are neither Buddhas nor Bodhisattvas. They are not transcendent either, because they are reflections of the mind of samsara. They should not be called worldly deities either, because they are not held by other separate lineages, so the term worldly deity is not applied to the yogi's own mind-appearance. Furthermore, the scriptures say that they are the objects of purification, and similar to this, they are not established as defiled reality or worldly reality. For the time being, considering the aspect of conventional truth, until the attainment of the great common accomplishment or the supreme accomplishment, the practitioner himself is not considered a deity, and all those called wisdom deities and worldly deities are names applied to lineages other than the practitioner himself. If the great common accomplishment is attained, then the practitioner himself becomes the deity of mantra, and since his own nature does not transcend samsara, even though he is worldly, he is not called a worldly deity because the reason is the same as what was said before. When the supreme accomplishment is attained, the yogi himself
Chinese
是智慧之神，於此也有學與無學二者。然學位者亦能由一智慧幻化出無量壇城。又若謂壇城僅是心之顯現，則有某些人會如此思維：因外境斷滅之理，故一切顯現皆不離自心。若欲轉為世間神祇，則不需非自心之顯現，如是思維耶？此處所說皆須順應世間世俗諦，不需順應外境斷滅之理等尋求考察之理。總之，若順應彼理，則世間神祇之說不成立。彼如何能轉為彼？又，勝義智慧之神的壇城，雖無有任何差別，然因其為一切相，故無法絕對地確定其數量、顏色、大小與種子字。然就世俗色身的壇城之輪而言，亦有示現一智慧之不同幻化者。亦可藉由追隨先前身形之方式，安立不同續部之名。因主尊佛陀有眷屬弟子與凡夫之故，亦有不同續部之本尊眾，故非必為同一續部。因此，若有人說，密咒壇城之本尊眾，必為同一續部所遍滿，此乃不知任何理由與差別，且於未解之情況下，大聲呼喊，實乃愚蠢且心胸狹隘之舉。又，若僅就無上瑜伽而言，昔日導師宣說續部之時，若就為特定所化有情，於何壇城授予灌頂，則就彼壇城而言，雖多數受灌頂之對象眷屬為自續或異續，然就從何處獲得灌頂之壇城本尊眾而言，雖以同一續部之安立為主，然亦有如不共秘密中所說之異續耶？又，其餘一切眷屬眾，皆必定是主尊之化現者，若就此壇城而言，則種姓與具種姓者
English
It is a deity of wisdom, and there are both learners and non-learners in this. However, even learners can emanate infinite mandalas from one wisdom. Furthermore, if it is said that the mandala is merely a manifestation of the mind, some may think like this: Because of the principle of the cessation of external objects, all appearances are inseparable from one's own mind. If one wants to transform into a worldly deity, one does not need appearances that are not of one's own mind, is that what you think? What is explained here must be in accordance with the worldly conventional truth, and there is no need to conform to the logic of refuting external objects and other logics of seeking and investigating. In general, if one conforms to that logic, the so-called worldly deity will not be established. How can it be transformed into that? Furthermore, although there is never any difference in the mandala of the deity of ultimate wisdom, because it is all aspects, it is impossible to absolutely determine its number, color, size, and seed syllable. However, in the wheel of the mandala of the conventional form body, there are also manifestations of different emanations of one wisdom. It is also possible to establish the name of different tantras by following the previous body. Because the main Buddha has retinue disciples and ordinary beings, there are also assemblies of deities of different tantras, so it is not necessarily the same tantra. Therefore, if someone says that the assembly of deities of a single secret mantra mandala must be pervaded by the same tantra, this is without knowing any reason or distinction, and shouting loudly without understanding is merely a sign of foolishness and narrow-mindedness. Moreover, if only considering the Unsurpassed Yoga, when the teacher of the past taught the tantra, if it is for the sake of the trainees to be initiated into which mandala, then for that mandala, although most of the retinue of the initiated objects are self-tantra or different tantras, for the assembly of deities of the mandala from which the initiation is obtained, although the establishment of the same tantra is the main thing, is there also a different tantra as explained in the uncommon secret? Furthermore, all the other retinue assemblies are definitely emanations of the main deity. If this mandala is considered, then the lineage and the lineage holder