English
Since it is wisdom and prajñāpāramitā, everything is gathered in the Blessed Mother, the manifold mother of Buddhas. Therefore, in terms of nomenclature, this is the nature of the gathering of the three. These eight energy mothers, in the case of the lotus seat, each reside on a red lotus and a moon seat other than the main lotus. Although it is also said in the Garland of Light, usually in the mandala of speech empowerment, it is placed on the lotus petals of the main deity. Making other lotuses on the lotus petals of the main deity, although it exists in the Praise of Names, Abhisamayalankara, etc., is very bad. Second, in the manifestation of the four wheels of deities,} is the activity of following attachment, and the actual generation of the deity assembly. First, from "For sentient beings to be subdued by great desire" to "Also returning from that and entering into oneself," that is, the completely pure aggregates, realms, and sources, including the objects of control, are the Dharmadhatu Tathagatagarbha, which is originally the nature of complete purity, becoming the ultimate meaning aggregates, realms, sources, and objects of control, etc., which originally reside in the mandala of the ultimate meaning wisdom deity body. The deity assembly that is clearly visualized as the mandala deity assembly by the mind enters into oneself appearing as the body of Kalachakra, that is, similar to the usual following of attachment, the deities are manifested from the father's body and absorbed into the mother's body, which symbolizes that the father generates great attachment to the mother, therefore the mother's body also increases attachment. Also, these are manifested from the mother's body and absorbed into the father's body, which symbolizes that the mother generates great attachment to the father, therefore the father's attachment also increases even more. In addition, the necessity of the parents' mutual body manifestation is because the cause of the fruition deities is accomplished by the union of the two lights of the bodhicitta of the parents' bodies. First entering the father's body, and then entering the mother's body, these are the two. Again entering the father's body is for the purpose of entering the bodhicitta. Here it says, "Sentient beings to be subdued by great desire are for the purpose of entering the first Buddha," which refers to the object to be purified and the stage of the completion stage.
Chinese
因此，为了所说之目的而无法到达，除了修习成果的时候没有其他办法，那么自己是否将要获得的用于修习呢？主要的是，这与过去诸佛的行持相符，是后学者们修习的方式。修行者自己成佛的时候，也与调伏大批有缘众生的行持间接相关。而且，过去佛陀宣说续部的时候，在幻化大坛城时，从智慧的宫殿中显现五种菩提，以主要身像建立开始，到摄略之间的次第，是为了向实际的所化众生清晰地展示。那时，与通过后起之行幻化眷属坛城的行为相一致地进行修习，并且也必须生起信 Desire。 第二，正行生起眷属本尊众的时候，必须这样理解：对此，首先是疑惑的辨析，以及本尊众如何开展的方式。第一是：此时，在《大疏》中说：“变成甘露月亮的所有，从自己的金刚中放出，在自己的明妃莲花中，那些完全变化，从中产生本尊和佛母的众坛城，具有所依和能依的特征。”因此，有些人认为在虚空中生起宫殿。另一些人则强调说，从所依种子字和手印中生起所依的本尊身像。对此，许多人反对说，将所依置于宫殿，能依置于本尊，这与普遍的密咒师的说法相矛盾。有些人自认为将此应用于秘密集会智慧足的慈悲灌顶之明妃，如果解释说，坛城胜王的本尊众开展，不是在外面的宫殿中进行，而是在虚空中的宫殿中开展本尊，那么，无论在续部还是疏部的任何地方，都没有在虚空中观修宫殿的明确说明。而且，如果在这里生起，那么之后必须向外面开展，但是根本没有开展的词语，而且，按照道理，如果在虚空中同时生起所有本尊，那么观修宫殿也是合理的。但是，这里是按照胎月的顺序，本尊们每次同时生起一组，而且一生起就向外放出，因此，对于这种类型，宫殿
English
Therefore, it is not possible to arrive for the purpose of what is said, and there is no other way than the time of practicing the results. So, whether or not to apply what one has to obtain to practice? Mainly, this is in accordance with the deeds of the Buddhas of the past, and it is the way for the followers to practice. When the practitioner himself becomes a Buddha, it is also indirectly related to the deeds of taming a large number of fortunate beings. Moreover, when the Buddha of the past spoke the Tantra, when manifesting the great mandala, from the palace of wisdom, the five enlightenments are manifested, starting with the establishment of the main body image, to the order between the collection, in order to clearly show to the actual disciples. At that time, practice in accordance with the behavior of manifesting the mandala of the retinue through the practice of subsequent arising, and it is also necessary to generate desire. Second, when the main practice of generating the retinue deity assembly, it must be understood as follows: For this, first is the analysis of doubts, and the way how the deity assembly unfolds. The first is: At this time, in the Great Commentary, it says: "All those who have become nectar moon are emitted from one's own vajra, and in one's own consort's lotus, those are completely transformed, from which the mandala of the assembly of deities and goddesses arises, having the characteristics of the support and the supported." Therefore, some people think that the palace arises in the sky. Others emphasize that the deity body that relies on the support seed syllable and hand seal arises. To this, many people object that placing the support in the palace and the supported in the deity contradicts the common saying of the mantra practitioners. Some people assume that they apply this to the consort of the compassion empowerment of the Secret Assembly Wisdom Foot, if they explain that the deity assembly of the Mandala Supreme King unfolds, not in the outer palace, but in the palace in the sky, then, whether in the Tantra or the Commentary, there is no clear explanation of meditating on the palace in the sky. Moreover, if it arises here, then it must be unfolded to the outside later, but there is no word of unfolding at all, and also, according to reason, if all the deities arise in the sky at the same time, then it is reasonable to meditate on the palace. However, here, according to the order of the womb months, the deities arise in groups at the same time each time, and as soon as they arise, they are released to the outside, therefore, for this type, the palace
Chinese
没有殿宇也可以。一旦同时生起，之后无论是次第显现，还是生圆次第显现，在建造殿宇时，于生起不适之处，无论如何进行不同时生起的显现方式，都不需要殿宇。因此，此处确定无疑是不观修殿宇。将种子字安立为所依之名，也并非完全相违，因为多数情况下是将因安立为所依，将果安立为所依处。然而，这并不符合此处的语境，因此也不正确。还有，解释说在虚空中的殿宇中显现本尊，这无疑是认识到与所有时轮都不相符的名声的量所造成的损害。此外，如果本尊们是同时生起的，那么就与将所调伏的月份分别结合起来次第观修的说法相矛盾。如果本尊们是次第生起的，那么在虚空中也必须多次显现菩提心，并且诸本尊如集市般次第进入虚空中的殿宇，这是前所未有的。还有一些人认为在虚空中生起殿宇有其他特殊的理由，因为这里说“我为了圆满往昔的愿望，以及为了转法轮，以入胎的方式，通过生起次第宣说了薄伽梵的修法”。如果其含义是必须像释迦牟尼佛进入母亲的子宫一样进行观修，那么在《广大嬉戏经》中说母亲的子宫中有三层楼阁，是旃檀蛇心之自性等等。他们这样说。这仅仅是说，如同诸佛示现降生之神变一样，观修本尊生起法，就像自己未来成佛的时刻一样进行观修。并非必须与我们导师的传记相符，特别是与《广大嬉戏经》和《律藏》也没有太大关系，因为《广大嬉戏经》中说母亲的子宫中有楼阁，如果因此就必须在此处观修虚空中的殿宇，那么在《现观庄严论》和四部律藏中都没有说母亲的子宫中有楼阁，{因此此处
English
There is no need for a palace. Once generated simultaneously, whether manifesting in sequence or in the order of generation and completion, when building a palace, in situations where discomfort arises, no matter how one manifests the method of not generating simultaneously, there is no need for a palace. Therefore, it is certain that in this context, one does not meditate on a palace. There is also no absolute contradiction in establishing the term "support" for the seed syllable, because in many cases, the cause is established as the support and the effect is established as the supported. However, this does not become the meaning of the context here, so it is also not correct. Furthermore, explaining that deities are manifested in a palace in the sky is definitely knowing that it is harmful by the measure of fame that is inconsistent with all Kalachakras. Moreover, if all the deities are generated at the same time, it contradicts the statement that one must meditate in sequence by combining the objects to be tamed with each month. If the deities are generated in sequence, then the mind of enlightenment must also be manifested many times in the sky, and it would be unprecedented for the deities to enter the palace in the middle of the sky in sequence like a gathering in a market. Some others say that there is another special reason for generating the palace in the sky, because here it says, "Here, I have spoken of the method of practice of the Bhagavan through the stages of generation in the manner of entering the womb in order to fulfill the aspirations of the past and for the sake of turning the wheel of Dharma." If its meaning is that one must meditate in accordance with the Buddha Shakyamuni entering his mother's womb, then in the Extensive Play Sutra, it says that in the mother's womb there is a three-story mansion, which is the nature of sandalwood snake heart, etc. That's what they say. This is merely saying that one should meditate on the generation rite of the deities in the same way that the Buddhas show the miracle of birth, just like the time when one will become enlightened in the future. It is not necessary to conform to the biography of our teacher alone, and in particular, there is not much connection with the Extensive Play Sutra and the Vinaya, because the Extensive Play Sutra says that a mansion appeared in the mother's womb, so if one must meditate on the palace in the sky here, then the Manifestation of Enlightenment and the Four Agamas do not say that a mansion appeared in the mother's womb. {Therefore here
Chinese
不做之理由亦成过失。又，若谓与胎月诸尊之结合，乃以能仁（释迦牟尼佛）住胎为前提，则汝等所生之宫殿，当于胎月第四月时出现，故须认为于胎之第四月时，胎中出现前所未有之新旃檀楼阁。若不如此结合，则能仁降生最为重要，不与父母结合，反与胎中幻化之天众结合，与生起次第之总别皆不相符。且空行天众极多，最初之子之主尊融入父尊等，实属不知，徒成愚见。若谓因乐器与时轮不协调，可能发生无可奈何之偶然情况，则仅协调外在之宫殿与旃檀楼阁尚可。然则，何谓“所依与能依”？所谓“于自之明妃莲花中”，即是所依；“天尊与天母之体性”即是能依之体性，应如是结合。故此处宫殿之替代，即是母胎之安住，乃所依坛城之体性，其中由金刚所化现之菩提心，化为天尊与天母之众，乃能依之体性之坛城。如是，此非于胎中观修宫殿之成立之因，而多半成为不观修之成立之因。又，后出之时轮师多半如是说：于坛城胜乐之场合，诸天刹那生起，且如于业胜乐中风成就一般，诸天由手印种子生起。若如是，则业胜乐将较坛城胜乐更为广大，如是则与密咒之总规亦不相符。且果位之天乃清净者，故二者观修相同。若因风为所调伏之因，故需种子手印，则此处为表征脉成就，为何不需要种子手印？又，有者如是说：释中说，于智慧之莲花中，有咒语之自性，各个字等。其后，由莲花中生出面与手与相好，及形相之体性者，乃智慧