English
The reason for not doing also becomes a fault. Furthermore, if this union with the lunar months of the womb is based on the premise that the Thuba (Shakyamuni Buddha) is residing in the womb, then the palace that you generate will come about during the fourth lunar month of the womb. Therefore, it must be assumed that in the fourth lunar month of the womb, a new sandalwood mansion that never existed before appears in the womb. If you do not combine it in this way, then the most important thing is the birth of the Thuba, and instead of combining with the parents, you combine with the deities manifested from the womb. This is not in accordance with the general and specific generation stages. Moreover, the chief of the sons of the extremely numerous Dakini deities dissolves into the father, etc., which is very ignorant and only becomes foolish judgment. If it is said that the misalignment of the Indian music and the Kalachakra may lead to unavoidable accidental situations, then it is only reasonable to align the external immeasurable palace and the sandalwood mansion. What, then, is meant by "support and supported"? The phrase "in the lotus of one's own consort" is the support, and "the nature of the deities and goddesses" is what should be combined as the nature of the supported. Therefore, here, the substitute for the palace is the abode of the mother's womb, which is the nature of the mandala of the support. Within it, the mind of enlightenment manifested from the vajra, transformed into a host of deities and goddesses, is the mandala of the nature of the supported. Therefore, this does not become proof for meditating on the palace in the womb, but rather it mostly becomes proof for not meditating. Furthermore, most of the later Kalachakrins say this: In the context of the supreme mandala, the deities are generated in an instant, and like the winds being accomplished in the supreme karma, the deities are generated from hand symbols and seeds. However, if that is the case, then the supreme karma will become much more extensive than the supreme mandala, and if that is the case, then it will not be in accordance with the general system of secret mantras. Moreover, the deity of the result is the purifier, so the meditation on both is equal. If the causal winds need seed hand symbols to be purified, then why are seed hand symbols not needed here to represent the accomplishment of the channels? Furthermore, some say this: In the commentary, it says that in the lotus of wisdom, there are the individual letters that are the nature of mantras. Then, from the lotus, there are the faces, hands, marks, and those with the nature of forms, which are wisdom.
Chinese
我应当欢喜于身语意的坛城。如是坛城极欢喜。ཀྱང་字表示如前。如是说，在事业自在中最初说咒语自性的文字，}如前，是指在面和手上按压字，在事业自在中从种子字生起，自在王第一世没有说任何这样的安立。{必定是从现在生起，自己孩提时代所说的话，后来也努力支持着说。对此应当这样说：自在王第一世的时候，详细说了面和手的变化。自在王第二世圆满之际，详细说了种子字和手印。如果把那些或上或下任何一种方式集中起来讲，自在王二世，一个显示的词多，一个显示的词少，因为觉得文章不美观，所以在续部中分开说了。如果不是这样，自在王第一世显示的经典中，没有说种子字和相，如果那样就不需要了，那么在事业自在王中，诸佛欢喜的时候，不观想种子字和手印，在已经广大之后，也必须观想那些，因为那时说了。另外，应当这样说：你们把之前的语句执着于文字，先说种子字，之后如前，把面和手结合起来，像这样，在母胎中变成文字，从胎中展开时变成面和手。这样一来，必须认为从莲花中种子展开，在外变成神，如果具有相的意思是已经生起的神手中拿的手印，那么神的生起法中就没有手印了，如果这是那样，那么已经变成神的那位，又必须变成手印。那是为了遮止没有老师而随意进入，是凭借词的组合而展开的，如果说是意义混乱的组合，那么这里也是同样，在智慧的莲花中，如前，咒语的自性各个文字和相。之后从莲花中面和手，等等。
English
I should rejoice in the mandalas of body, speech, and mind. Thus, may the mandalas be exceedingly joyful. The word "ཀྱང་" indicates "as before." As it is said, in the context of Karma Chakme, it is first stated that the letters are of the nature of mantra. "As before" refers to pressing the letters onto the face and hands, and in Karma Chakme, they arise from the seed syllables. Since the first Gyalwang did not mention any such arrangement, it must be generated from the present moment. Whatever he said in his childhood, he diligently supports and speaks of later on. In this regard, it should be said that during the time of the first Gyalwang, the transformations of the face and hands were extensively discussed. In the second Gyalwang's completion stage, the seed syllables and hand gestures were extensively discussed. If these were combined and spoken of in one way or another, the two Gyalwangs would have one with many words and one with fewer, and because it was seen that the text would not be beautiful, they were spoken of separately in the tantra. If it were not so, and the first Gyalwang's explanatory texts did not mention seed syllables and signs, then they would not be necessary. Then, in Karma Chakme, when the deities rejoice, without meditating on the seed syllables and hand gestures, after having already expanded, it would be necessary to meditate on them, because they were spoken of at that time. Furthermore, it should be said that you cling to the previous statement, first saying "seed syllable," and then "as before," combining the face and hands. In this way, it goes that in the mother's womb, it becomes letters, and when it unfolds from the womb, it becomes face and hands. Thus, it must be assumed that from the lotus, the seed unfolds and becomes a deity externally. If the meaning of "with signs" is the hand implements held in the hand of the deity who has already arisen, then there would be no hand implements in the deity's generation practice. If this is the case, then the one who has already become a deity would have to be transformed back into hand implements. That is to prevent entering arbitrarily without a teacher, and it is developed by the power of the combination of words. If it is said to be a combination that confuses the meaning, then here too it is the same. In the lotus of wisdom, as before, the individual letters and signs of the nature of mantra. Then from the lotus, face and hands, and so on.
Chinese
要说的。特别是经部中说：“国王以智慧方便再次圆满所有坛城，也是非常欢喜的。”在强调这句话的实际意义时，“也”字表示和以前一样，意思是两位国王在开展坛城的方式上没有区别。如果没有区别，就像智慧的莲花等上面所说的那样。还有，从三十二相的坛城开始，“像这样生起种子字相，以及以相生起本尊，瑜伽士应当在一切时分都了知。”这样说，就说两位国王都需要种子字相。有些人说，这是在国王的场合说的，所以只针对事业国王，否则就会没有刹那间生起的本尊。但那是不对的，如果只着眼于这其中的直接含义，那么也不是事业国王，而只是三十二相的本尊众。如果考虑到隐含的意义，因为说了“在一切时分”，按照你的说法，完全抛弃了坛城国王，那“一切”的声音又如何适用呢？然而，刹那间生起也不会没有，因为“一切”是大部分的意思，不必考虑普遍性。例如，说“所有人的食物是粮食”没有不妥，即使有各种各样不靠粮食生活的人也不矛盾，因为大部分人是靠粮食生活的。如果说“所有人都有胡子”，就像因为一半以上的人没有胡子而不妥一样，如果第一位国王的所有本尊都不是从种子字和手印中生起，那么就有一半没有生起，所以“一切”的声音不妥。即使两位国王中的任何一位，允许有少量不是从种子字和手印中生起的，因为不多，所以和“一切”的声音不矛盾。而且，如果这里没有刹那间生起，又有什么过失呢，也应该认真地问。这些也是就仪轨广大的方面来说的，否则，两位国王都可以只从种子字生起，或者只有刹那间生起，或者一个刹那间生起，一个知道，另一个做，或者第一位国王只生起主尊，第二位开展眷属众。
English
to be said. In particular, the tantra says, "The king, with wisdom and means, again completes all mandalas, which is also very joyful." When emphasizing the actual meaning of this sentence, the word "also" means the same as before, meaning that there is no difference between the two kings in the way they develop the mandala. If there is no difference, it is as said above, such as the lotus of wisdom. Also, starting from the mandala of the thirty-two marks, "Like this, generating the seed syllable sign, and generating the deity from the sign, the yogi should understand at all times." Saying this, it is said that both kings need seed syllable signs. Some people say that this is said in the context of the king, so it only applies to the Karma King, otherwise there would be no deities arising in an instant. But that is not right, if you only focus on the direct meaning of this, then it is not the Karma King either, but only the assembly of deities of the thirty-two marks. If you consider the implied meaning, because it says "at all times", according to your statement, completely abandoning the mandala king, how does the sound of "all" apply? However, arising in an instant will not be absent, because "all" means most, and universality does not need to be considered. For example, saying "the food of all people is grain" is not inappropriate, even if there are various people who do not live on grain, it is not contradictory, because most people live on grain. If you say "all people have beards", just like it is inappropriate because more than half of the people do not have beards, if all the deities of the first king do not arise from seed syllables and hand gestures, then half of them have not arisen, so the sound of "all" is inappropriate. Even if any of the two kings allows a small amount not to arise from seed syllables and hand gestures, because there are not many, it does not contradict the sound of "all". Moreover, if there is no arising in an instant here, what fault is there, it should also be asked seriously. These are also in terms of the vastness of the ritual, otherwise, both kings can only arise from seed syllables, or only arise in an instant, or one arises in an instant, one knows, and the other does, or the first king only generates the main deity, and the second develops the retinue assembly.
Chinese
并且，即使颠倒这些也不会有冲突。荣巴·谢僧巴·卓瓦说，第一世嘉瓦仁波切中断了，拉巴说后世中断了，如果按照详细的仪轨来解释，这似乎是合理的。但总的来说，这是肖贝巴的观点。因为根据需要进行扩展或缩减是允许的，不应该对此进行指责。第一世嘉瓦仁波切的所断和断果主要以能量和合的方式完整存在。后世生起誓言者的清净、圆满、成熟三者，也有可以主要以能量和合的方式进行归纳的情况。像这样普遍了解之后。第二，如果区分如何展开坛城众，有五种方式：展开中央和善逝增补的坛城众、展开意坛城真实的坛城众、展开语坛城的坛城众、展开身坛城的坛城众、以及展开随从的坛城众。第一种是从“从阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中生起的绿色金刚”到“化为宝瓶”之间。也就是说，如果逝者父母需要从各自的种子字，或者从带有种子字和手印中生起，那么意坛城墙内的诸神必须生起寂静父母。语和身坛城等则不一定。在这些时候，当女性是主要的时候，女性自身是莲花坐姿，当男性是主要的时候，男性自身是金刚坐姿。有些人认为，拥抱女性的男性也是金刚坐姿，拥抱男性的女性是莲花坐姿，但这种情况很多。然而，除了意坛城内的寂静和忿怒诸神中，主要以女性形象呈现的是莲花坐姿，主要以男性形象呈现的是金刚坐姿之外，并没有明确说明父母的坐姿必须不同。在站立的姿势中，右伸和左伸两种姿势也是相同的。除非特别说明，在交合时需要嘎乌盒对齐，否则圆形、萨嘎等父母坐姿相同的情况是合理的。因此，当男性以主要形象呈现并以金刚坐姿坐着时，女性也以金刚坐姿拥抱他。当女性以主要形象呈现并以莲花坐
English
And, there is no conflict even if these are reversed. Je Rongba Sher Sengba Drowa said that the first Gyalwa Rinpoche was interrupted, and Rapa said that the later ones were interrupted. If explained according to the detailed ritual, this seems reasonable. But in general, this is the view of Shobepa. Because it is permissible to expand or contract according to need, and one should not accuse it of that. The objects to be abandoned and the results of abandonment of the first Gyalwa Rinpoche mainly exist completely in the form of energy union. The three purifications, perfections, and ripenings of the later oath-takers can also be summarized mainly in the form of energy union. Having generally understood it in this way. Second, if we distinguish how to unfold the mandala assembly, there are five ways: unfolding the central and Sugata supplementary mandala assembly, unfolding the actual mandala assembly of the mind mandala, unfolding the mandala assembly of the speech mandala, unfolding the mandala assembly of the body mandala, and unfolding the assembly of attendants. The first is from "the green vajra arising from the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)" to "transformed into vases." That is, if the deceased parents need to arise from their respective seed syllables, or from seed syllables and mudras, then the deities inside the walls of the mind mandala must arise as peaceful parents. Speech and body mandalas, etc., are not necessarily so. At these times, when the female is the main one, the female herself is in the lotus posture, and when the male is the main one, the male himself is in the vajra posture. Some people think that the male embracing the female is also in the vajra posture, and the female embracing the male is in the lotus posture, but this happens a lot. However, apart from the peaceful and wrathful deities in the mind mandala, those mainly presented as female figures are in the lotus posture, and those mainly presented as male figures are in the vajra posture, there is no clear statement that the parents' postures must be different. Among the standing postures, the right extension and the left extension are also the same. Unless specifically stated, it is reasonable that the parents' postures are the same in round, Saga, etc., because there is a need for the Gau box to be aligned during intercourse. Therefore, when the male is presented as the main figure and sits in the vajra posture, the female also embraces him in the vajra posture. When the female is presented as the main figure and in the lotus posture,