English
Those are also the nature of the deities. So how should we count them? Here, among the deities of the mandala of body, speech, and mind, the deities that reside in the center of their respective lotus seats, not the lotus petals, are the main ones, so the collection of the most important ones is one hundred and fifty-six. That is, counting the main father and mother separately, and counting the four departed ones embraced by the mother separately, there are eight. Counting the four departed mothers embraced by the father separately, there are eight. It was also said above that when combining with the three-year-old, it is necessary to divide into six types of yogini deities, and when meditating on the mandala, the Akshobhya embraced by Prajnaparamita should be absorbed into the father, and Vajrasattva should be embraced by Dhatvishvari and absorbed into the mother, so for that reason, those two must also be counted, so counting Akshobhya embraced by Prajnaparamita separately, and counting Prajnaparamita embraced by Akshobhya separately, there are four, and similarly applying to Vajrasattva and Dhatvishvari, there are four. In the chapter on sadhana, it is explicitly stated that the wrathful Ushnishacakravartin father and mother should be placed in the upper part of the mind, and since the mandala where they are placed in the body mandala and the mandala where one of the wrathful types is placed are different, the number of deities must be counted separately. Therefore, counting the Ushnishacakravartin father and mother placed in the mind mandala separately, and counting the eight powers and the five remaining ones as father and mother separately, it becomes one hundred and fifty-six. So, the eight powers, the nagas, and the fierce ones are not in the center of the lotus, but here is the certainty of the assembly of deities residing in the center of the lotus. If it contradicts what is said, then, after stating the doubt, in response, the powers are the mothers of the main ones, so they are considered to reside in the center of the lotus by turns. The nagas reside in the center of the element mandala, and the fierce ones reside in the center of the wheel, so they say that there is no fault because they are considered to be in harmony with residing in the center of the lotus. If that is the case, then the remaining deities of the mandala will also reside in harmony with the center of the lotus, so those should also be counted as deities with lotus seats. Therefore, here, without seeking a basis for what is said to be very clear that they reside in the center of the lotus, it remains.
Chinese
也没有任何阻碍。在《成就法》中，虽然没有明确提到龙和极恶女的莲花座，但也没有说不能用莲花座。因此，这里说安住在莲花上，就自然包含了下面的意思，即龙和极恶女也可以使用莲花座，在生起次第的坛城和法轮的中心处使用，这一点非常清楚。在《存在》中，就像将“处”翻译成“处所”一样。现在是第四部分，再次是三年。将三个方向的日数与根本续部的星宿坛城的本尊数量结合起来。为了说明其中汇集续部的本尊汇集之理，从“现在是ཙརྩི་ཀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等”到“汇集时轮续部的定解”之间进行了阐述。也就是，如果将一日的太阳智慧分视为中等，分为三十二份，将气息的法轮分为两万一千六百份，那么每一日的份额就是五十六水升，二又二分之一气息，换算成小时就是两小时。现在是月亮的中心，也就是三十日中，五十六水升，二又二分之一气息，换算成小时就是六十小时。这六十小时，如果将一日所经历的小时融入其中，那么这六十小时就是种姓者的自性，也就是智慧之风。将四时连接或四时分界之风混合其中，那么这六十四份就是语法轮的花瓣，变成六十四对本尊。这些本尊如果分别计算父尊和母尊，就会变成两倍，也就是一百二十八。另外，从太阳智慧分来看，三年中，一年三百六十日，也就是身坛城的节日本尊三百六十尊。其中，十二自在等主要本尊进入了一百五十六莲花座中，因此，这里用十二个妩媚等来代替，这些都是方便智慧双运的，因此，如果分别计算，就是七百二十尊本尊。这样，莲花花瓣的本尊有八百四十八尊，之前的莲花中心的本尊有一百五十六尊，胜乐金刚的本尊数量是七十二尊，除了主要的父尊和母尊之外，有七十尊，手印或老
English
There is no obstacle whatsoever. In the Sadhana, although the lotus seat is not explicitly mentioned for the Nagas and the extremely fierce women, it is not said that the lotus seat cannot be used. Therefore, it is said here that residing on the lotus naturally includes the meaning below, that is, the Nagas and the extremely fierce women can also use the lotus seat, and it is very clear that it is used in the mandala of the generation stage and the center of the Dharma wheel. In "Existence," it is like translating "place" as "place." Now is the fourth part, again three years. Combine the number of days in the three directions with the number of deities in the constellation mandala of the root tantra. In order to explain the principle of gathering the deities of the condensed tantra, it is explained from "Now is Tartsika (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" to "the definitive understanding of the Kalachakra Tantra of gathering." That is, if the solar wisdom part of one day is regarded as medium, divided into thirty-two parts, and the Dharma wheel of breath is divided into twenty-one thousand six hundred parts, then the share of each day is fifty-six water rises, two and a half breaths, which is converted into two hours. Now is the center of the moon, that is, in thirty days, fifty-six water rises, two and a half breaths, which is converted into sixty hours. These sixty hours, if the hours experienced in one day are integrated into it, then these sixty hours are the nature of the lineage holder, that is, the wind of wisdom. Mixing the wind of the four time connections or four time divisions into it, then these sixty-four parts are the petals of the speech Dharma wheel, which become sixty-four pairs of deities. If these deities are calculated separately for the father deity and the mother deity, they will become twice as many, that is, one hundred and twenty-eight. In addition, from the perspective of the solar wisdom part, in three years, one year is three hundred and sixty days, that is, three hundred and sixty festival deities of the body mandala. Among them, the twelve powers and other main deities entered the one hundred and fifty-six lotus seats, therefore, the twelve coquettishnesses and so on are used here to replace them, all of which are the union of skillful means and wisdom. Therefore, if calculated separately, there are seven hundred and twenty deities. In this way, there are eight hundred and forty-eight deities of the lotus petals, one hundred and fifty-six deities of the lotus center before, and the number of deities of the Great Samvara is seventy-two, except for the main father deity and mother deity, there are seventy, mudra or old
Chinese
增益之神六尊等一千零八十，是三年之日数的本尊。其上，三方之日时合集十二所乘之五百四十，乃幻化网与，集聚之坛城九尊之本尊相合之本尊数。如是，太阳之智慧分三年之日数，月亮之智慧分三方之日数。彼等相合之本尊之数量，所有这些合集是，一千六百二十，乃根本续中所说之具德星宿坛城之本尊数。彼亦从星宿之轮中，昼夜相等之时，十三半日行于白昼，十三半日行于夜晚。如是星宿之轮半半亦，圆满八百一十时。因此，星宿之时数与，本尊之数量相等之故，称为星宿之坛城。彼亦是依赖本尊之角度所作之解释。外境之星辰时辰等，如是诸曜之受用一般，身语意智慧之轮之本尊彼等所有之主宰亦是六种姓。以何者于自身了知故，等等之义是，于随后需要之时当宣说。现在以三十等等，从续部之本尊数量中，如何摄集摄略续之主要本尊之方式宣说之。彼亦本尊一千六百二十。以三十所分之得数出现五十四，所有本尊决定为身语意金刚之三族之故。彼五十四自身以三所乘则变为一百六十二。从此，是从根本续之本尊数中所取出之摄略续之主要本尊之数量。之前所说之莲花座者之本尊一百五十六与，外境增益之手印六。或者，一千六百二十以三十所分之得数以三所乘与，一千六百二十以十所分之得数要点一致。以十所分是，本尊一百六十二
English
The one thousand and eighty deities, including the six deities of increase, are the deities of the number of days in three years. On top of that, the five hundred and forty multiplied by the twelve combinations of daily times in three directions are the deities of the illusory network and the nine mandalas of the gathering, which are the number of deities combined. Thus, the wisdom part of the sun is the number of days in three years, and the wisdom part of the moon is the number of days in three directions. The number of deities combined with these, all of which are combined, is one thousand six hundred and twenty, which is the number of deities in the glorious constellation mandala mentioned in the root tantra. Also, from the wheel of constellations, when day and night are equal, thirteen and a half days pass during the day, and thirteen and a half days pass during the night. Even half of such a constellation wheel completes eight hundred and ten hours. Therefore, since the number of constellation hours and the number of deities are equal, it is called the constellation mandala. That is also an explanation from the perspective of relying on the deity. Just as the hours of the stars outside are the enjoyment of all the planets, the masters of all the deities of the wheel of body, speech, mind, and wisdom are also the six lineages. The meaning of "whoever knows himself in his own body," etc., will be explained when it is needed later. Now, with thirty, etc., from the number of deities in the tantra, it shows how to collect the main deities of the condensed tantra. That is also one thousand six hundred and twenty deities. Dividing that by thirty yields fifty-four, and since all the deities are determined to be the three families of body, speech, and mind vajra, that fifty-four itself becomes one hundred and sixty-two when multiplied by three. From then on, it is the number of the main deities of the condensed tantra taken from the number of deities in the root tantra. The one hundred and fifty-six deities with lotus seats mentioned earlier and the six mudras of external increase. Alternatively, multiplying one thousand six hundred and twenty by the quotient divided by thirty by three, and the quotient divided by ten by one thousand six hundred and twenty, the main points are the same. Dividing by ten is one hundred and sixty-two deities.