Chinese
这是道理。如果与此相反，重要之处在于，除非其他续部对坛城的主尊进行广布覆盖，否则时轮的自性就不会显现，因此说“要点有误”是因为，由于时轮的普通特征过于细微而感到困惑，不了解能遍和所遍的区别。因此，您没有认识到时轮自性中最深奥、最关键的要点。续部中说，将“识”和“虚空”说成是方便和智慧，也是因为不了解在什么情况下需要。如果按照您的观点，坛城胜乐的主尊不是不动金刚，因为子宫坛城的主尊不动金刚需要扩展并融入到主尊中，而不是不动金刚被不动金刚所广布覆盖。如果有人说：“我不希望那样被广布覆盖。”那么，我们也不希望头饰等被广布覆盖，因为它不是灌顶的标志。如果认为因为是头饰，所以与广布覆盖的方向相同，那么，无二地融入也与广布覆盖的方向相同，因为其他续部中所说的四印的广布覆盖也仅仅是无二混合的意思，而这里也是因为无二地融合的缘故。因此，经文中说“不动金刚完全融入到胜乐金刚中”，以及“观想不动金刚为殊胜的主尊”，如果主尊本身是不动金刚，那么就无法实现誓言和智慧的融合。自己融入自己是没有必要的，而且虚空中的坛城的主尊也因为与自己本体相同，所以说“殊胜的主尊”而安立殊胜之名是不合理的，因为殊胜是超越，是解脱的意思。因此，首先要知道胜乐金刚的主尊是父母双运，之后就形成了与明妃相拥的金刚萨埵，因此，后来的胜乐金刚的主尊就形成了与金刚界自在母相拥的不动金刚的体性。如果能量尊们先前与父母双运一起融入，{因此，这里也仅仅是从吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和金刚一起，就能成就主尊父母和能量尊。}如果不融入，那么仅仅是显现先前存在的能量尊和四金刚也可以。或者，在融入的时候，有各种各样的方式。
English
This is the reasoning. If it's the opposite of this, the important point is that unless other tantras extensively cover the main deity of the mandala, the Svabhava of Kalachakra will not appear. Therefore, saying "the key point is wrong" is because, being confused by the subtle ordinary characteristics of Kalachakra, one does not understand the difference between the pervader and the pervaded. Therefore, you have not recognized the deepest and most crucial point of the Svabhava of Kalachakra itself. In the tantra, it is said that "consciousness" and "space" are said to be skillful means and wisdom, also because one does not understand in what situation it is needed. According to your view, the main deity of the Supreme Mandala is not Akshobhya, because the main deity of the Womb Mandala, Akshobhya, needs to be expanded and merged into the main deity, rather than Akshobhya being extensively covered by Akshobhya. If someone says, "I don't want to be extensively covered like that," then we also don't want the headdress, etc., to be extensively covered, because it is not a symbol of empowerment. If one thinks that because it is a headdress, it is in the same direction as extensive coverage, then merging without separation is also in the same direction as extensive coverage, because the extensive coverage of the four mudras mentioned in other tantras is only the meaning of inseparable mixing, and here it is also because of the inseparable merging. Therefore, the scriptures say, "Akshobhya is completely absorbed into the Supreme Joy," and "Meditate on Akshobhya as the supreme lord." If the main deity itself is Akshobhya, then the union of samaya and wisdom cannot be achieved. It is not necessary for oneself to merge into oneself, and the main deity of the mandala in space is also the same as one's own essence, so it is unreasonable to establish the name of "supreme lord" by saying "supreme lord," because supreme is transcendence, which means liberation. Therefore, first, one must know that the main deity of the Supreme Joy is the union of father and mother, and then it is formed into Vajrasattva embracing the consort. Therefore, the main deity of the later Supreme Joy is formed into the nature of Akshobhya embracing Vajradhatvishvari. If the energy goddesses previously merge together with the union of father and mother, {therefore, here also, only from the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) together with the vajra, can the main deity, father, mother, and energy goddesses be accomplished.} If they do not merge, then it is also sufficient to merely manifest the previously existing energy goddesses and the four vajras. Or, at the time of merging, there are various ways.
Chinese
当母（佛母）消融时，其他的能量如果没有消融本身的执著，就像月亮西沉时水中的月影也会消失一样。{因此，这里可以像先前一样从种子字和手印中生起。} 然而，似乎是在先前的修行中进行，并且“四金刚也成就”的说法是在意识领域中成就，所以只是先前的显现而已。而且，由于没有面容和手印的形象，所以很明显不是由于后天的因素而消融。另外，对于使十种能量自然消失的方面来说，四金刚也像那样做。{因此，从种子字中生起似乎也没有矛盾。} 第二，生起眷属众：从虚空中生起眷属的坛城。{因此，这里只是生起所净化的风，没有红白明点互相帮助的区别，所以不需要诸佛进入主尊父母的身体。} 将安住在虚空中的诸佛迎请入口中，同时从五部佛父母开始，直到欲界天，先前所生起的所有本尊都进入主尊的口中。在消融为菩提心之后，就像坛城胜尊一样。在生起胎藏坛城的主尊金刚萨埵与般若波罗蜜多佛母拥抱之后，进行利益众生的事业，然后融入主尊本身。先前的不动佛就是时轮金刚，然后观想与金刚萨埵成为一体。因此，前后两次的胜尊都是为了圆满六部佛，所以必须这样理解。有些前代人认为，在先前的胜尊时，应该配合所净化的胎藏阶段，在菩萨之前生起忿怒尊，但这里不是这样，所以说在菩萨之后生起忿怒尊。在这里，对于所净化的阶段，各个部分可能有先后顺序，但除非是以正确的现量来观察，否则没有理由和根据说只是随着受控制的风而产生业力的风。粗略计算，从善逝增上开始，所净化的是同时的，所以没有先后的差别。因此，也没有必须在那之后做那件事的执著。
English
When the mother (Buddha-mother) dissolves, the other energies, without the clinging to the dissolution itself, are like the moon setting, and the moon's reflection in the water also disappears. {Therefore, here, it can be generated from the seed syllable and mudra as before.} However, it seems to be done in the previous practice, and the statement that "the four vajras are also accomplished" is accomplished in the realm of consciousness, so it is only the previous manifestation. Moreover, since there is no image of face and mudra, it is obvious that it is not dissolving due to subsequent factors. In addition, for the aspect of making the ten energies naturally disappear, the four vajras are also done like that. {Therefore, it seems that there is no contradiction to generate from the seed syllable.} Second, generating the retinue: generating the mandala of the retinue from the sky. {Therefore, here, only the wind to be purified is generated, and there is no difference between the red and white bindus helping each other, so it is not necessary for the Buddhas to enter the bodies of the main deity parents.} Inviting the Buddhas who reside in the sky into the mouth, and at the same time, starting from the five Buddha-parents, up to the desire realm, all the deities previously generated enter the mouth of the main deity. After dissolving into the Bodhicitta, it is like the mandala supreme. After generating the main deity Vajrasattva of the womb mandala embracing the Prajnaparamita Buddha-mother, performing the work of benefiting sentient beings, and then dissolving into the main deity itself. The previous Akshobhya is Kalachakra, and then contemplate becoming one with Vajrasattva. Therefore, both the former and latter supreme ones are for the purpose of completing the six Buddha families, so it must be understood in this way. Some former people thought that in the case of the previous supreme one, one should coordinate with the stage of the womb to be purified, and generate the wrathful deity before the Bodhisattva, but here it is not like that, so it is said that the wrathful deity is generated after the Bodhisattva. Here, for the stage to be purified, each section may have a sequence, but unless it is observed with correct direct perception, there is no reason or basis to say that the wind of karma arises only with the controlled wind. Roughly calculated, from the Sugata increase onwards, what is purified is simultaneous, so there is no difference in sequence. Therefore, there is also no clinging that it is necessary to do that after that.
Chinese
是合理的。如何生起的方式是，仅仅“如前”这个词就和曼荼罗胜尊完全相同，如前所述。因此，在菩萨之前生起忿怒尊是合理的。对此，有些人说，如果先前的胜尊在外面的宫殿里生起本尊，那么那里就已成立誓言曼荼罗，这与在此胜尊中说要生起誓言曼荼罗相矛盾。然而，虽然前者只是誓言曼荼罗的一部分，但由于其事业尚未完成，为了完成它，再次生起誓言曼荼罗并不矛盾。什么叫做事业尚未完成呢？从所净治的粗大烦恼方面来说，虽然脉已圆满，但气脉尚未圆满；从清净和合二十要点方面来说，前者是天神作为有情众生的生者，在空中消融是死者，并由此生起中阴身的天众；而后者则需要与此再次受生结合。对于那些认为事业胜尊是卵生的人来说，更不用说了。从净治道方面来说，虽然主要本尊及其明妃有通过歌声引发的乐的增长，但其他本尊没有，因此为了将生起的本尊们修持为主要本尊父母大乐的本体，需要再次消融于菩提心中，然后进行空生。因此，在消融时将三个字等收摄也是不合理的。同样，一些古代人和仲巴·曲杰巴也认为，先前的胜尊的本尊没有收摄，而生起后面的本尊并融入其中也是不好的。作为其论据，后来的一些人说，在迎请智慧尊的时候，“如前，与誓言轮成为同味”中的“如前”是指将后面的本尊融入先前的胜尊本尊中。这种说法也是不好的，因为可以认为这是指迎请智慧尊的方式、灌顶等许多先前的阶段，特别是，在紧接着之前清楚地说明了这一点，所以说“如前”。但在事业胜尊生起的时候，实际上是不需要混合的。
English
It is reasonable. The way to arise is that the word "as before" is exactly the same as the mandala supreme, as mentioned above. Therefore, it is reasonable to arise the wrathful deity before the Bodhisattva. Some say that if the previous supreme deity arises in the outer palace, then the samaya mandala is already established there, which contradicts the statement that the samaya mandala should arise in this supreme deity. However, although the former is only a part of the samaya mandala, since its activity has not been completed, it is not contradictory to arise the samaya mandala again in order to complete it. What is meant by the activity not being completed? From the point of view of the object to be purified, the great mass of afflictions, although the channels are complete, the winds are not complete; from the point of view of the twenty essential points of pure union, the former is that the gods of the sky are the beings who give birth to sentient beings, and dissolution in the sky is the one who causes death, and from this arises the assembly of deities with the body of the intermediate state; and the latter needs to be combined with this again to take birth. For those who believe that the karma supreme deity is born from eggs, there is no need to mention it. From the point of view of the path of purification, although the main deity and his consort have the increase of bliss induced by song, the others do not, so in order to practice the arisen deities as the essence of the great bliss of the main deity, father and mother, it is necessary to dissolve them again into the mind of enlightenment and then perform the arising from emptiness. Therefore, it is also unreasonable to collect the three letters at the time of dissolution. Similarly, some ancient people and Drungpa Chöjépa also thought that it was not good to arise the later deities and merge them into the deities of the previous supreme deity without collecting them. As an argument for this, some later people said that when inviting the wisdom deity, the "as before" in "as before, becoming of the same taste with the wheel of samaya" refers to merging the later deities into the deities of the previous supreme deity. This statement is also not good, because it can be considered to refer to many previous stages such as the way of inviting the wisdom deity, empowerment, etc. In particular, it is clearly stated in the immediate past, so it is said "as before". But when the karma supreme deity arises, it is only necessary that it does not need to be mixed in reality.
Chinese
即使需要，也没有混合的词语，却说“如前”这样的话，实在有些牵强。 以后还会解释这个道理的。 还有些人说，前代胜乐金刚，只是从明点中生起，后代的胜乐金刚，是从种子字中生起，是因为种子字是风的象征，所以和所调伏的对境非常相符，这完全是狡辩的理由。即使所调伏的是风，也没有理由必须只和向外流动的气息相结合。 自己生起本尊的座上的动物等一切，都努力和种子字相结合，难道那也是仅仅为了调伏风吗？ 同样，在护轮等时候，也结合吗？ 还有，你们如果无论如何都要将风和种子字结合，那么坛城胜乐金刚就必定需要从种子字中生起，因为那里有所调伏的十种风等一切风产生。 总之，为了从具有习气的心的所调伏对境中，产生圆满的果位身语，所以从因种子字中生起果位本尊。 稍微详细地说，种子字是语、手印、意，面容和手圆满是身，每一尊本尊也是和金刚三清净相结合的。 明点是从顶髻等处融化的连续，是口，所以总的来说是最初的因，但是不是每一尊本尊生起仪轨都包含的因，因为是共同的缘故。 以前有些前辈说，第一尊胜乐金刚是胎生调伏，这尊是卵生调伏，是区分胎生和卵生的意思。 对此，布顿大师在《词汇释名》中说：“卵生没有歌声，舍弃了声音和非声音。”这样说与此相违背，这样驳斥已经结束，符合道理。 还有后来的许多注释者，将以前的说法复活，说卵生是风的出生地，第二尊胜乐金刚也是调伏风的，所以不顾后面，提出正面的论证。 其中有些人说，《词汇》的教证是针对所有生起次第是否都是卵生调伏，如果你们是那样的理由，那么第一尊胜乐金刚是胎生调