English
If it is combined based on reliance, it is not contradictory, because what comes from the oral instructions cannot be denied. However, it is not the actual intention of the tantric commentaries, and all of us rely on the lineage of blessings of those teachers to enter this Dharma, and it is not the same. Therefore, it is good not to do that in one's own tradition, and if one relies on the lineage of blessings of those teachers, it is good to do according to their tradition, but since it is not the intention of the tantric commentaries, seeking blessings from Ra, Dro, etc., and holding the tradition of other teachers is a surprising tradition. However, the view of Jikme Jungne has the special feature of combining his own guru's oral instructions and the symbolic meaning arising from the power of the deities, but you who are attached to the four-tiered mandala of the Kalachakra of the sun, moon, and planets have not even touched the edge. I have already explained this elsewhere, so I will not elaborate. The above quotation says that in the stage of self-generation, it is most important that the main lotus of the main deity is also generated from the syllable Om (ཨོཾ་, Devanagari: ओम्, Romanized Sanskrit: oṃ, perfection), and that generating from the five stacked syllables is only important for the mandala of front generation, thangkas, etc., and also due to the difference in faith, both self-generation and front generation can be generated from the syllable Pam (པཾ). Now, if we explain the seats of the retinue, the deities inside the walls of the heart mandala reside on lotus seats, and it is also said in the tantra: "In its center, on a vajra ground, a multitude of jewel rays illuminates the mandala completely. The lotus of the supreme Victorious One, born from the wisdom of the syllable Om (ཨོཾ་, Devanagari: ओम्, Romanized Sanskrit: oṃ, perfection), is the seat of the moon and the sun. Outside is the mandala of speech, this jewel lotus is inferior to the moon and the sun. Outside, in the directions and corners, are the lotuses of the daytime, and in the middle of the doors are the chariots." It is said like that. Are all the lotus seats of the deities, or are the lotus sun and moon of the deities of the heart mandala generated from seed syllables, and the other seats are generated in an instant? The way the seed syllable of the lotus transforms into Om (ཨོཾ་, Devanagari: ओम्, Romanized Sanskrit: oṃ, perfection) is as follows: "The root and stem are the syllable A (ཨ་, Devanagari: अ, Romanized Sanskrit: a, without), and the petals and stamens are also the syllable U (ཨུ་, Devanagari: उ, Romanized Sanskrit: u, u). In the center, the auspicious lotus heart and the two, moon and sun, the place of the feet is the syllable Ma (མ་, Devanagari: म, Romanized Sanskrit: ma, mother)." It is said like that, the heart mandala of
Chinese
所有的莲花必定是带有茎的。它的根和茎的种子是阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），花瓣和花蕊的种子是乌字（藏文：ཨུ་，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌），中心的种子是无生气的嘛字（藏文：མ་，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：嘛）或者说是空点。阿、乌、嘛三者结合就是嗡（藏文：ཨོཾ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），是莲花的种子。在注释中说：月亮的座垫是从嘛字产生的。太阳的座垫或者是从ra字产生的。这样说来，日月二者从嘛字单独产生也可以，或者月亮从嘛字产生，太阳从ra字产生。如同在修法仪轨的第二十和第二十一品中所说的那样，在那个时候，对于成为主要的神和神母，黑色的和白色的，做月亮座垫，是为了白色的法；对于红色的和黄色的，做太阳座垫，是为了微尘的法。或者，位于东方、北方和上方的是月亮座垫，位于南方、西方和下方的是太阳座垫。或者，位于角落的是月亮座垫，位于方位的是太阳座垫。像这样，无论如何结合都可以，对于如来佛母，有方位和角落的区别，对于其他，按照如何适合来结合就能成就。如何修习的方法在现观庄严论的纲要中很清楚。像这样，在心间的主尊的座垫是莲花、月亮、太阳、罗睺、神，是五层叠加，或者有两个神，实际上也有六个。心间其他的神是带有茎的莲花、月亮、太阳任何一个的座垫。十个瓶子和四个金刚只有莲花的座垫，如果仅仅修习心间坛城的时候，只有四个守门忿怒尊，如果以下面的门存在为前提，那么上下两个，也就是有六个忿怒尊的时候。然而，四个方位和上方的忿怒尊，也就是五个是最主要的。无论如何，对于心间坛城的神已经安排好之后，上下方的忿怒尊不做木车，而是莲花、太阳、月亮的座垫。在自宗，对于语金刚瑜伽母和身坛城的莲花，也要稍微带有一些茎，而在动物之上做莲花的那些宗派来说，没有做茎的方法，但是那种宗派是不好的。对此，在一些汉地的修法仪轨和夏尔巴的译本等中，虽然有在动物之上的莲花。
English
All lotuses must have stems. The seed of its root and stem is the letter A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese Meaning: A), the seed of the petals and pistil is the letter U (Tibetan: ཨུ་, Sanskrit Devanagari: उ, Sanskrit Romanization: u, Literal Chinese Meaning: U), and the seed of the center is the inanimate letter Ma (Tibetan: མ་, Sanskrit Devanagari: म, Sanskrit Romanization: ma, Literal Chinese Meaning: Ma) or the bindu. The combination of A, U, and Ma is Om (Tibetan: ཨོཾ་, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om), which is the seed of the lotus. In the commentary, it says: The moon seat is produced from the letter Ma. The sun seat is also produced from the letter Ra. Thus, it is acceptable for the sun and moon to be produced solely from the letter Ma, or the moon is produced from the letter Ma and the sun from the letter Ra. As explained in the twentieth and twenty-first chapters of the Sadhana, at that time, the black and white deities and goddesses who are the main ones have moon seats, for the sake of the white dharma; the red and yellow ones have sun seats, for the sake of the dharma of dust. Alternatively, those located in the east, north, and above have moon seats; those located in the south, west, and below have sun seats. Alternatively, those located in the corners have moon seats; those located in the directions have sun seats. In this way, whichever combination is suitable, for the Additional Sugata, there is a distinction between directions and corners, and for others, it is accomplished by combining as appropriate. The method of how to meditate is clear in the outline of the Abhisamayalankara. Thus, in the heart center, the main seat is the lotus, moon, sun, Rahu, and deity, which are five layers, or there are two deities, so in reality there are six. The other deities in the heart center have seats with stems of lotus, moon, or sun. The ten vases and four vajras have only lotus seats, and if one meditates only on the heart center mandala, there are only the four wrathful gatekeepers, and if one assumes that the lower gate exists, then there are two, above and below, which means there are six wrathful deities. However, the five wrathful deities of the four directions and above are the most important. In any case, after the deities of the heart center mandala have been arranged, the wrathful deities above and below do not have wooden chariots, but only lotus, sun, and moon seats. In our own tradition, the lotuses of the Speech Yogini and the Body Mandala deities also have some stems, but for those traditions that place lotuses on top of animals, there is no way to make stems, but that tradition is not good. In some Chinese Sadhana texts and Sharpa translations, there are lotuses on top of animals.
English
According to the translations of our own school's translators, here, in the center of the eastern lotus, the seat of Tsamuṇḍā is a large red corpse. And, the seat on the unreal lotus is a red corpse. It appears as such. Regarding this, later scholars, thinking of whatever comes to mind, speak it out, broadly covering up others, seemingly altering the translation forcefully according to their own verbal desires, but it is not so. In the pure translation of 'Bro, it says, here, the seat of the great red corpse of Tsamuṇḍā in the east is in the center of the lotus. And, the seat of the unreal lotus is a red corpse. In the translation of Rwa, it also says: In the center of the eastern lotus, the seat of the red corpse is Tsamuṇḍi. In the translation of A-zha Indian composite, it also says: Here in the east, the seat of the large red corpse is in the center of the lotus. And, the seat of the unreal lotus is a red corpse. In the translation of Gyi-jo, it says: In the east, in the center of the lotus and on the eight petals, the great red corpse resides, which belongs to the goddesses such as old women. And, on the unreal lotus is a red corpse. And so on. The later translator Yar-lung-pa said: Here in the east, the seat of the red corpse is on the stamen of the lotus of Tsamuṇḍā. According to Gyi-jo, it is clear that on the lotus, each of the main deity and retinue has an animal seat. In some paintings built in India, it is also seen that way. However, there is a flaw in the seats of the main deity and retinue becoming the same. Therefore, in the case of the entire mandala, this is not desirable. All those translations agree that they are under the lotus and on top of the animal. Some people make a fuss saying that in the Indian Sanskrit text, there is preta-padma, meaning corpse lotus, that is, there is a Sanskrit word for lotus on top of an animal. Just because there is such an Indian Sanskrit text, a translation that matches it has occurred. Moreover, more importantly than that reason, in the Complete Garland and Vajra Garland, etc., it is also said that the animals are under the lotus. However, not all Indian Sanskrit texts are the same, and it seems that there are various versions. These two teachers had such teachings and instructions, but that is not universally applicable to everyone. Therefore, Yoga Perfect
Chinese
གས་འཕྲེང་ལས（章节名）中说，阎魔死神黑尊（藏文：གཤིན་རྗེ་གཤེད་ནག་པོ་）也有坐在水牛上的莲花等等的说法。就像依据其他经典，没有必要那样认为一样，这里也相同。因此，大多数旧译本中，莲花上出现生物。旧时轮金刚的梵文版本中，多数都证实了这一点。因此，总的来说，遵循这种方式是好的，形态也与仪轨相符，主尊眷属的坐骑大小的差别等等，有很多利益。特别是加持上师传承的口诀也只有这个，不要羡慕那些无聊的东西。身体护门的忿怒尊们有木车的坐骑，木车是忿怒母们的住所。因此，忿怒母们面朝外看，与此相符，木车的车头也朝外，牵引的生物们也像是朝外走的样子。上下两个朝向东西，所以生物稍微向上或稍微向下，木车是直立的。其中，名为“空行阿尼拉”的安住，阿尼拉是风的名字，所以空行之王像风一样快，所以被称为风。第五种颜色是与智慧金翅鸟的理相结合。有些人认为这也是一种忿怒相。八足狮子是狮子夏惹巴（藏文：སེངྒེ་ཤ་ར་བྷ་），也就是黑色或蓝色的狮子，有两个手臂，两个臀部有黄色或杂色的小鸟翅膀。对于这些忿怒尊，也有人认为要有莲花和日月坐垫，但是因为没有说明就是最好的证明，所以不需要。那么，难道不是莲花坐垫的女神吗？如果是，那么莲花坐垫的分类是，以吉祥星宿的本尊众为主的另一个坛城，所以不要互相混淆。龙族的坐垫，此时念诵中没有，但是此时需要观想。这里风的坛城是圆形的，水的坛城是三角形，这并不矛盾。因为在广为人知的普遍方式中，就像这两个颠倒过来一样。这部续经中也说了各种各样的，但是安坐的清
English
In the "ga 'phreng las" (chapter name), it is said that Yama, the Black Destroyer (Tibetan: gshin rje gshed nag po), also has lotus seats on top of buffaloes, etc. Just as it is not necessary to think that way based on other scriptures, it is the same here. Therefore, in most old translations, creatures appear on the lotus. In the old Kalachakra Sanskrit versions, it is mostly confirmed that this is the case. Therefore, in general, it is good to follow this method, and the form is also in accordance with the ritual. There are many benefits, such as the difference in the size of the seats of the main deity and the retinue. In particular, the oral instructions of the blessing master lineage are only this one, so don't envy those boring things. The wrathful deities who guard the body's doors have wooden chariots as seats, and the wooden chariots are the dwellings of the wrathful mothers. Therefore, the wrathful mothers look outwards, and in accordance with this, the front of the wooden chariot also faces outwards, and the creatures that pull it also seem to be going outwards. The upper and lower two face east and west, so the creatures are slightly upwards or slightly downwards, and the wooden chariot is upright. Among them, the one who abides called "Kha-lding A-ni-la," A-ni-la is the name of the wind, so the king of Garuda is as fast as the wind, so it is called wind. The fifth color is combined with the reasoning of the wisdom Garuda. Some people think that this is also a wrathful appearance. The eight-legged lion is the lion Sharabha (Tibetan: seng ge sha ra bha), which is a black or blue lion with two arms and small yellow or variegated bird wings on both hips. For these wrathful deities, some people think that there should be lotus and sun and moon cushions, but since not explaining it is the best proof, it is not necessary. So, isn't it a lotus-seated goddess? If so, then the classification of the lotus seat is another mandala dominated by the assembly of deities of the auspicious constellations, so do not confuse them with each other. The seats of the Nagas are not in the recitation at this time, but it is necessary to visualize them at this time. Here, the mandala of wind is round, and the mandala of water is triangular, which is not contradictory. Because in the well-known universal way, just like these two are reversed. Various things are also said in this tantra, but the purity of the sitting posture