English
They should be made in their respective colors, or some may think that the front of the fingers should be red like the palm, but it is better as mentioned before. The colors of the finger joints, only at the joints, should have subtle curves like those drawn with a pen. Some also think that this should be done for the toes, which needs to be examined. Regarding the attributes, the length of the vajra and bell should be equal, being the twelve fingers of the deity itself. The fire arrow is both the nature of fire and is made into three based on the numerical meaning. The staff is a white vajra staff, not a skull staff. The expanded mouth of the Khaṭvāṅga is the five-pronged vajra at the top with raised horns. The jewel is a nine-cornered jewel, like excellent crystal, with eight corners around the sides, each with a point, and a point in the center, making nine. Brahma's head adorned with lotus flowers is the hairline bound by a garland of lotus flowers. In some translations, the lotus in the hand is translated as the meaning of Brahma's head being adorned. Adorning Brahma's head with a garland of flowers is in accordance with worldly fame, so it is better as mentioned before. The fire arrow is three red arrows. The garland of lotus flowers here is also written in the errata by the Dharma Lord, the Great Omniscient One. Regarding the body ornaments, the so-called vajra ornaments, some make bone ornaments in the shape of a vajra. In the twenty-four-armed Kalachakra, there also appear skull headdresses and so on. Here, the vajra ornaments are made of precious diamond, adorned with the shape of a vajra from various perspectives. Precious diamonds generally have five colors, but are mostly known to be yellow, so the ornaments should mainly be made in a golden color. The sizes of the vajras in the ornaments are needed like the bone ornaments of practitioners, but it seems that it is not necessary to specify this for the ornaments of deity images. The vajra garland here is a necklace with the tips of the vajras connected. The belt refers to the decoration of the belt, with hanging net-like or half-net-like decorations. The desire deity under the feet has a peaceful and lustful demeanor, with black hair adorned with silk and jewels, and the five arrows have flower arrowheads, these
Chinese
其象征意义是：制造贪欲，制造情欲，制造愚痴，制造{？}，制造束缚。忿怒相是不怒而怒，三眼獠牙，头发褐黄色向上竖立，身体粗壮，以虎皮、蛇和人头为装饰。观想二者以足踩踏，压制要害之相。有些认为，薄伽梵的头发有发髻和发冠的区别，发冠是将所有发梢都收进去等形式，但没有看到确定的说法。此处如果加上舍弃牛皮和蛇饰等装饰和武器，就更好了。这是全知大尊多波巴所说，是持种者的教言，一些古老的汉藏传承也这样认为，为了进入加持的特殊入口，将其安置于心间明点，根据情况认真修持。由于续释的真实教导中没有明确说明这一点，即使不在法会上或当着他人面做，也没有矛盾。对于自诩为了解经文和理证，名为瑜伽士的恶劣分别念者，要严加保密。如果此时修持时轮金刚二十六臂，那么佩戴所有装饰和武器就会显现。薄伽梵母多色母，具有五种骨饰的身体装饰，以及中等的瑜伽四面八臂母像，头发一半束起一半披散，一面二臂的头发是散开的。早期建造的许多佛像中，时轮金刚父母像穿着裙子，有些像中母像的右脚呈环抱姿势等，这似乎是早期许多汉藏时轮金刚修行者的观点，虽然看起来没有太大矛盾，但续释中没有明确说明，而且本宗也不认可。追随轮的八位能量母，有些人认为是从上述五种明觉中与主尊一同生起，但由于明确说明了这些的种子字和手印的生起次第，如果在胜乐金刚和时轮金刚中，八位能量母不是从种子字和手印中生起，那么在修法品中，说种子字和手印就变得没有必要了，因为前生起的
English
Its symbolic meanings are: creating desire, creating lust, creating ignorance, creating {?}, creating bondage. The wrathful form is non-angry yet wrathful, with three eyes and fangs, hair reddish-yellow and standing upright, a stout body adorned with tiger skin, snakes, and human heads. Meditate on the aspect of the two treading with their feet, suppressing the vital points. Some consider that the hair of the Bhagavan has distinctions of a hair knot and a crown of hair, the crown of hair being a form where all the ends are tucked in, but no definite statement has been seen. Here, it would be better to add ornaments and weapons, abandoning the oxhide and snake ornaments, etc. This is what the omniscient great Dolpopa said, it is the teaching of the Holder of Lineage, and some old Chinese and Tibetan lineages also hold this view. In order to enter the special gateway of blessings, place it in the heart's bindu and practice diligently according to the circumstances. Since this is not clearly stated in the actual teachings of the tantra commentary, there is no contradiction even if it is not done in the Dharma assembly or in front of others. For those who claim to understand scriptures and reasoning, and are called yogis but have evil discriminations, it should be kept strictly secret. If one practices the twenty-six-armed Kalachakra at this time, then the wearing of all ornaments and weapons will become manifest. The Bhagavati Variegated Mother has the bodily ornaments of five bone ornaments, and in the medium yoga four-faced eight-armed mother image, the hair is half tied up and half loose, and the hair of the one-faced two-armed one is loose. In many of the statues built in the early days, the Kalachakra father and mother are wearing skirts, and in some images, the mother's right foot is in an embracing posture, etc. This seems to be the view of many early Chinese and Tibetan Kalachakra practitioners, and although it seems that there is not much contradiction, it is not clearly stated in the tantra commentary, and the tradition does not approve of it. The eight power goddesses who follow the wheel, some think that they arise together with the main deity from the above five enlightenments, but since the arising order of these seed syllables and hand symbols is clearly stated, if in Chakrasamvara and Kalachakra, the eight power goddesses do not arise from the seed syllables and hand symbols, then in the practice chapter, saying the seed syllables and hand symbols becomes unnecessary, because the former arising of
Chinese
雖然有人說有時候是需要的，但那是在權利的壇城神祇安立的時候已經明確說過的緣故。重複說沒有必要。有些人讓明妃入胎，是因為之前已經說過這些的生起次第之後，以有一定順序的詞語說入胎就足夠了。智者說：「這些主要是要和父母一起生起，如果沒有包括在現證和入胎兩者之中，就會像客人一樣。」這樣說，變化的理由是什麼？即使變了，有什麼過失？幻網和佛陀合修以及月密明點等等，必須觀察眷屬生起的方式如何。此處的入胎也是因為沒有理解為歸納於現證的隨意之說。又說因為和勝樂金剛的心要瑜伽母四尊相似。黑行者等很多人都和心要瑜伽母們進行空行，所以很不確定。還有，外面其他的星曜和日月，那些都融入羅睺。裡面十氣融入命根。其他十度融入智慧和般若。八明妃融入雜色母和法界自在母的緣故，這樣說也是內外結合的方式不對，即使那些融入那些，也沒有必須同時生起的理由。將雜色母和法界自在母的名義結合，實際將其列入十明妃是錯誤的。如果錯誤，也要計算，那麼此時就必須生起法界自在母了。如果安立雜色母融入明妃們的理由，很有可能直接成為不需要修持八明妃的理由。從五現證中必須生起八明妃的理由是完全不成立的。如果實際計算十明妃，就沒有計算殊勝分母和明點母。那兩者就是般若波羅蜜多母和法界自在母的體性。或者說，如果說那兩者融入雜色母是好的。如果時輪老者不知道計算十明妃，就會出現大笑話。那也是因為十明妃具有十相的名稱。十相的最後兩個稱為殊勝分和明點，而不是雜色。
English
Although some say it is sometimes necessary, it is because it has been clearly stated when establishing the deities of the empowerment mandala. There is no need to repeat it. Some people cause the consort to enter the womb because after the generation sequence of these has been said before, it is sufficient to say the entry into the womb with words of a certain order. The wise one says, "These must mainly be generated together with the father and mother. If they are not included in both actualization and entry into the womb, they will become like guests." What is the reason for such a change? Even if it changes, what is the fault? In the Magical Net and the Buddha Union, as well as the Moon Secret Bindu, etc., one must observe how the retinue is generated. The entry into the womb here is also a casual statement because it does not understand that it is included in the actualization. It is also said to be similar to the four Heart Essence Yoginis of Hevajra. Many, such as the Black Practitioner, have performed sky-faring with the Heart Essence Yoginis, so it is very uncertain. Also, outwardly, the other planets and the sun and moon, those all merge into Rahu. Inwardly, the ten winds merge into the life force. Furthermore, the ten perfections merge into wisdom and prajna. It is also said that the eight consorts merge into the Variegated Mother and the Dharmadhatu自在Mother, but this is also an incorrect way of combining the outer and inner. Even if those merge into those, there is no reason why they must be generated at the same time. Combining the names of the Variegated Mother and the Dharmadhatu自在Mother, it is wrong to actually list them as the ten consorts. If it is wrong, it must also be calculated, then at this time the Dharmadhatu自在Mother must be generated. If the reason is established that the Variegated Mother merges into the consorts, it is very likely to directly become the reason for not needing to practice the eight consorts. The reason why the eight consorts must be generated from the five actualizations is completely untenable. If the ten consorts are actually calculated, then the Supreme Part Mother and the Bindu Mother are not calculated. Those two are the nature of the Prajnaparamita Mother and the Dharmadhatu自在Mother. Or, it would be better to say that those two merge into the Variegated Mother. If the old Kalachakra practitioner does not know how to calculate the ten consorts, there will be a big joke. That is also because the ten consorts have the names of the ten signs. The last two of the ten signs are called the Supreme Part and the Bindu, not the variegated.
Chinese
而且佛母也不是般若波罗蜜多。如是五种自性薄伽梵时轮金刚，也被称为具有金刚萨埵的顶严。因此，主尊父母是金刚萨埵父母的体性，被称为具有金刚萨埵的顶严。在事业至尊双运时，说识与虚空同在。与金刚界自在母一同于心莲中获得大乐，因此主尊是识界清净的不动佛，以及杂色母虚空清净的金刚界自在母的体性。又说：具有金刚之庄严，是胜者之主顶髻，即是不动佛的顶髻。因此，主尊父母，是不动佛父母的体性，清楚地宣说了不动佛的顶髻。有些智者说，坛城至尊的主尊是因金刚持不动佛的体性，以及事业至尊的主尊是果金刚持金刚萨埵的体性，这似乎很好，但释论的语句直接遮止了这种说法。父母本尊的智慧族相互拥抱，以及识族相互拥抱这两种情况都会发生。在《修法次第四十四品释》中说：至尊胜者的智慧蕴和杂色母的智慧界，是相互的身和意。识和虚空界。因为这样说的缘故。还有些智者认为，这两个因果金刚持的顶髻之神也是增益之神，并且认为这是异类的增益，而此续中遮止了同类的增益。因此，如果认为因是不动佛，果是金刚萨埵，那么，此处的顶严是代表自己属于何族的体性，而不是增益，因为在此续中，主尊五部父母自然成就为对其他一切进行增益者，因此，其他本尊不能反过来对主尊父母进行增益，因为在《大疏》中说：遮止了五部对自性的部进行增益，诸佛
English
Moreover, the Bhagavati is not the Perfection of Wisdom either. Thus, the Lord of the Five Natures, the Blessed One, the Kalachakra Vajrasattva, is also said to have the diadem of Vajrasattva. Therefore, the principal father and mother are said to have the nature of Vajrasattva father and mother, and to have the diadem of Vajrasattva. At the time of the supreme union of karma, it is said that consciousness is with space. Together with the Vajradhatu Isvari, in the lotus of the heart, there is great bliss, so the principal one is the Akshobhya who purifies the realm of consciousness, and the various mothers are said to be the nature of the Vajradhatu Isvari who purifies space. Again, it is said: "Endowed with the adornment of the vajra, the crest jewel of the Lord of Victors," which is the crest jewel of Akshobhya. Thus, the principal father and mother, the nature of Akshobhya father and mother, clearly proclaim the crest jewel of Akshobhya. Some scholars say that the principal deity of the mandala, the supreme Lord, is the nature of the cause, Vajradhara Akshobhya, and that the principal deity of the karma, the supreme Lord, is the nature of the result, Vajradhara Vajrasattva, which seems good, but the words of the commentary directly refute this. Both the wisdom family of the father and mother embracing each other, and the consciousness family embracing each other, occur. In the commentary on the Forty-Four Chapters of Sadhana, it says: "The wisdom aggregate of the supreme Lord of Victors and the wisdom realm of the various mothers are the body and mind of each other. Consciousness and the realm of space." Because it is said so. Furthermore, those scholars believe that the crown deities of these two cause-and-effect Vajradharas are also deities of augmentation, and they say that this is augmentation of a different kind, but that augmentation of the same kind is prohibited in this tantra. Therefore, if it is thought that the cause is Akshobhya and the result is Vajrasattva, then the diadem in this case represents the nature of the family to which one belongs, and is not augmentation, because in this tantra, the principal five father and mother are naturally established as augmenters of all others, so other deities cannot in turn augment the principal father and mother, because in the Great Commentary it says: "The augmentation of the self-nature family by the five families is prohibited, the Buddhas