English
Forty-eight arise, and adding the lotus-seated ones, there are a total of one thousand and four. All of these are just the retinue. On top of that, adding the main deities, father and mother, there are one thousand and six. Then, counting the deities of the Chakrasamvara (འཁོར་ལོ་སྡོམ་ཆེན) father and mother in union as one, there are forty-eight, and there are twenty-four solitary goddesses, so with the bell (དྲིལ་བུ), there are seventy-two. The main Chakrasamvara father and mother, plus the six deities of increase needed for all mandalas. Among these, the retinue alone is one thousand and eighty, which is the pure assembly of three years of days and nights. Adding up the six lineages of Guhyasamaja (གསང་འདུས), there are one hundred and thirty-two deities in union. Adding up the three lineages of Mayajala (སྒྱུ་དྲ), there are one hundred and thirty-seven deities in union. Adding these two together, there are two hundred and sixty-nine deities in union. If the father and mother are counted separately, there are five hundred and thirty-eight. Here, adding the five hundred and thirty-eight to the one thousand and eighty above, there are one thousand six hundred and eighteen, and adding the speech empowerment (གསུང་དབང་) and the main deity of Chakrasamvara, Kalachakra (དུས་ཀྱི་འཁོར་ལོ) father and mother, who are of the same essence, there are one thousand six hundred and twenty. By purifying and combining them in the same way as the number of stellar hours and the number of deities, it is called the Glorious Stellar Mandala. To substitute for the deities of Chakrasamvara, the seventy-two Desire Gods (འདོད་) are also included, which is said to have been allowed at some times in the past. As the tantra says, "All are gathered together, including the explicit words, the sun's days and nights become three times." The commentary on this says, "In the Yogini Tantra, the gods and goddesses of the assembly of three years of days and nights should be known." And, since the explicit words are clarified to mean the explicit words of one hundred thousand verses, Chakrasamvara is definitely necessary. Therefore, in this stellar mandala, for the sake of the Desire Gods, the Desire Gods and the nagas and fierce mothers (རབ་གཏུམ་མ་) above and below are clearly absent. Therefore, the commentaries of these times say that Guhyasamaja and Mayajala are both method tantras, and Kalachakra and Hevajra are also wisdom tantras. The wisdom tantra is spoken from the eastern face, and Chakrasamvara is elaborated from the western face, so the Yogini Tantra is the actual mind, and the Mother Tantra is the special wisdom, so Chakrasamvara is the mind vajra, and Kalachakra is mainly the wisdom vajra.
Chinese
将要阐述中间的意义。这样，如果将直接阐述和混合等一般地进行归纳，主要有单身父尊，以及双运，五尊佛母，两种九尊佛母，十三尊佛母，十七尊佛母，十九尊佛母，二十五尊佛母，心间坛城广大式，莲花座坛城，身语意圆满，身语意金刚坛城这三者。主要从时轮金刚自身分出的十五个坛城，以及各色各样的五十六尊佛母坛城，金刚力士被六十护法围绕，被十忿怒尊围绕，被八龙王围绕，被四忿怒尊围绕，这是金刚力士的四个坛城。后面的这个被称为单身勇士坛城，这是没有理解意义。三十七尊部的坛城是父佛母，一百尊部的坛城是三十二相的坛城，大小两种誓言。幻化网有三种，总共二十九个。对于时轮金刚的眷属众的每一位本尊的修法，虽然在注释的直接阐述中，没有出现从如来到尸林之间的明确说明，但通过七十功能母可以获得，虽然没有布置在实际坛城之外，但由于必须要有金刚萨埵父佛母和不动明王父佛母，所以为了莲瓣天女和欲自在母，以及功能母等，有五百一十六个单身佛母，六部有六佛母，十二个菩萨，十二个大神，忿怒尊、龙族和三界各自有十个，八瑜伽母，即父佛母双运七十四尊布置在实际坛城中。由于力量上也会出现以十忿怒母为主的情况，所以有八十四双运。将其与之前的五百一十六个单身佛母混合，就有六百个，这样仅仅是眷属众的坛城就有这么多。密集金刚六部由于主尊发生了变化，所以有一百三十二个。语金刚瑜伽母及其眷属有八个坛城，身金刚大天及其眷属有十二个坛城，总共二十个。这样，六百个，一百三十二个，二十九个，二十个加在一起，总共有七百
English
The intermediate meaning will be explained. Thus, if direct explanations and mixtures are generally summarized, the main ones are the single father deity, as well as union, five-deity mother, two types of nine-deity mother, thirteen-deity mother, seventeen-deity mother, nineteen-deity mother, twenty-five-deity mother, the extensive heart mandala, the lotus seat mandala, complete body, speech, and mind, and the three vajra mandalas of body, speech, and mind. Mainly, fifteen mandalas separated from the Kalachakra itself, as well as the fifty-six various mother deity mandalas, the Vajra Power surrounded by sixty protectors, surrounded by ten wrathful deities, surrounded by eight nagas, surrounded by four wrathful deities, these are the four mandalas of Vajra Power. The latter is called the Single Hero Mandala, which is a misunderstanding of the meaning. The thirty-seven deity family mandala is the father-mother Buddha, the hundred deity family mandala is the thirty-two marks mandala, two types of vows, large and small. The Illusion Net has three types, totaling twenty-nine. For the practice methods of each deity in the Kalachakra retinue, although in the direct explanation of the commentary, there is no clear explanation from the Tathagata to the charnel ground, but it can be obtained through the seventy functional mothers. Although not arranged outside the actual mandala, since Vajrasattva father-mother and Achala father-mother are necessary, for the sake of the lotus petal goddess and the desire-free mother, as well as the functional mothers, there are five hundred and sixteen single mothers, the six families have six mothers, twelve bodhisattvas, twelve great gods, wrathful deities, nagas, and the three realms each have ten, eight yoginis, that is, seventy-four father-mother unions are arranged in the actual mandala. Since the ten wrathful mothers may also appear as the main ones in terms of power, there are eighty-four unions. Mixing it with the previous five hundred and sixteen single mothers, there are six hundred, so there are so many mandalas of the retinue alone. The six families of Guhyasamaja have one hundred and thirty-two because the main deity has changed. The speech yogini and her retinue have eight mandalas, the body great deity and his retinue have twelve mandalas, totaling twenty. Thus, six hundred, one hundred and thirty-two, twenty-nine, and twenty are added together, totaling seven hundred.
Chinese
总共出现八十一。加上吉祥星宿中的时轮广法，以及总计十一个或十二个坛城的星宿坛城，总共七百八十三。主要时轮坛城如前所述的十五个，加上后面的这两个，即十七个坛城，主要尊神的脸和手有多有少，各有不同。主要时轮本身有五种转位方式，以及火供的十个火坛等，幻网三种，加上主尊的转位，还会变得更多，但暂时先放下这些繁琐的细节。如前所述，主尊的脸和手的数量也有一个脸两个手，两个脸四个手，三个脸六个手，身色有绿、蓝两种，四个脸八个手，四个脸二十四个手，四个脸二十六个手，五个脸十个手，六个脸六个手，八个脸十六个手，十二个脸二十四个手，其中还有实际上获得的二十六个手。能清楚理解的是这十二种。主尊的脸和手不同的分类，仅仅是因为各自的意愿和根器不同而产生的需要。一些藏地的时轮修行者也认为有身体坛城。按照续部注释的直接指示，能依和所依的坛城都说是与身体结合的，但并不是像胜乐金刚的身体坛城那样，是毫无疑问的独立的身体坛城。如果具有上师的口诀传承，则不矛盾。比如密集金刚圣众的身体坛城，有印度论典的依据；再如喜金刚身体坛城，被认为是口耳相传的秘诀。如果是自己用分别念推测的，则没有意义。还有，他们的想法是，如果这部续中没有提到身体坛城，就会担心这部续不如其他讲述身体坛城的续部那样深刻。但事实并非如此。一般来说，身体坛城相对于生起次第来说，在某种程度上可能会被赞扬为比其他法门更深刻，但与
English
A total of eighty-one appeared. Adding the extensive Kalachakra within the auspicious constellations, and the constellation mandalas totaling eleven or twelve mandalas, the total is seven hundred and eighty-three. The main Kalachakra mandalas are the fifteen mentioned earlier, plus these two later ones, making seventeen mandalas, with variations in the number of faces and hands of the main deities. The main Kalachakra itself has five types of transpositions, and ten fire altars for fire offerings, etc. If the three types of illusion networks are combined with the transposition of the main deity, there will be even more, but for now, let's leave aside those details. As mentioned above, the number of faces and hands of the main deity also varies: one face and two hands, two faces and four hands, three faces and six hands with two body colors of green and blue, four faces and eight hands, four faces and twenty-four hands, four faces and twenty-six hands, five faces and ten hands, six faces and six hands, eight faces and sixteen hands, twelve faces and twenty-four hands, and also the twenty-six hands that are actually obtained. Those twelve that can be clearly understood are these. These different classifications of the main deity's faces and hands are merely due to the different inclinations and faculties of individuals, and are only for the sake of necessity. Some Tibetan Kalachakra practitioners also consider there to be a body mandala. According to the direct instructions of the tantra commentaries, the supporting and supported mandalas are said to be combined with the body, but it is not like the Chakrasamvara body mandala, which is an independent body mandala without any doubt. If one has the lineage of the guru's oral instructions, then there is no contradiction. For example, the Guhyasamaja Arya assembly's body mandala has the authority of Indian treatises; and the Hevajra body mandala is considered to be an oral transmission of secret instructions. If it is speculated by one's own conceptual mind, then it is meaningless. Furthermore, their thought is that if the body mandala is not mentioned in this tantra, there is a concern that this tantra would be less profound than other tantras that explain the body mandala. But that is not the case. In general, the body mandala, in relation to the generation stage, may at times be praised as being somewhat deeper than other methods, but compared to
Chinese
由於在此廣泛闡述了其他續部不明顯的次第要點，因此僅從這方面思考就足以了解此續部的偉大之處。此外，由於極其眾多甚深特點，因此無需僅僅在身壇城方面喋喋不休。此外，對於後世某些時輪派人士，實際依據續部注釋所記載的三百一十一壇城，以及通過暗示所揭示的一千六百壇城等分類方式，應當始終考察其是否恰當。因為，如果從此續部之王中出現了眾多的壇城分類，並且也極其廣泛地宣講了生起次第的儀軌，那麼，在其他地方貶低生起次第，而讚揚圓滿次第的情況則佔多數。有些如密集金剛等隱藏了圓滿次第，而著重強調生起次第，也有些如喜金剛一樣，雖然沒有隱藏子圓滿次第，但卻極其讚揚生起次第。因此，此處貶低生起次第，是因為它不是究竟的道路，也不是成就圓滿菩提不可或缺的因素，並且禁止僅僅因為生起次第成就就自認為是真實的佛陀等等。在其他一些地方隱藏圓滿次第，是因為考慮到那些沒有資格的人，並且是為了禁止隨意進入，並非是說它對初學者沒有用處，也不是說它會障礙成佛。讚揚生起次第，是因為它對於大多數初學者來說是必需的，並且最初沒有資格修習圓滿次第的人，如果習慣了生起次第，就能夠轉變為有資格的人，而且它具有極其眾多的暫時利益，如果成就了微細和世間的悉地，那麼它也能夠轉變為菩提的特殊資糧。這是因為考慮到這些，而不是將其解釋為究竟的道路等等，因此，這些在觀點的要點上沒有矛盾。然而，由於從某一方面讚揚過度的緣故，導致進入密集金剛、喜金剛等的人們主要修習生起次第，而進入此續部的人們主要修習圓滿次第，這是因為他們遵循了那些續部中所作的讚揚和貶低，因此這並非不合規矩，而且也是合理的，因為如此進行讚揚和貶低，對於暫時的追隨者來說，必然會產生一種進入方式的需求。