Chinese
如果观空性，则需要用智慧观两次。在黄色轮的轮辐上安置忿怒尊，虽然在《后部续》中有记载，但圣父子是跟随其他解释续部来讲解的，并不主要依《后部续》。因此，轮也不需要观修。对于忿怒尊，也进行驱逐，这也是在现行仪轨中，解释观修忿怒尊轮时所说的。在守护轮的场合，对主尊进行入胎，以及忿怒尊安住在太阳上的长吽字（藏文：ཧཱུྃ།，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）上生起，这是父子的观点。经部中说：应如实观想大金刚持，其身色为白色。然后，在第一品中说：以宣说智慧灯金刚之定的方式，跟随生起不动尊之后，将嗔恨转化为金刚。简而言之：从太阳中，从吽字（藏文：ཧཱུྃ།，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起。左手伸展安住，应展现十忿怒尊。这样说过。因为轮以不可见的速度旋转，所以方向的区分是不确定的。而且，也不可能守护忿怒尊等方位。关于安置身体坛城，追随《极明灯》等所说的直接安置本尊，也不是父子的观点。简而言之：然后，通过了解蕴等差别，光明等，在损害和美丽之间，正确安置种子字。这样说过，安置种子字非常清楚。如果有人问：那么，不是说在蕴等上安置本尊吗？答：这里不区分因和果，认为种子字就是本尊的体性，然后说安置本尊。在其他续部中，种子字和本尊的安置是分开说的。在父亲处安置色金刚等种子字，也不是《简释》的观点，因为五境是安置在母亲的五根上的。如果一切有情都安置在父亲处，那么母亲也应该在心等处安置处，因为这是必然的。如果有人问：为什么不是像经中说的，以地藏等和合而知呢？因此，在母亲的生处也应安置父母双方的种子字。
English
If one meditates on emptiness, then one needs to meditate twice with wisdom. Although placing the wrathful deities on the spokes of the yellow wheel is mentioned in the Uttaratantra, the Holy Father and Sons explain it by following other explanatory tantras, and do not primarily rely on the Uttaratantra. Therefore, the wheel does not need to be meditated upon either. Also, expelling the wrathful deities is explained in the context of actual practice when meditating on the wheel of wrathful deities. In the context of the protection wheel, the Father and Sons' view is that the main deity is conceived in the womb, and the wrathful deities are generated from the long Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) residing in the sun. As stated in the Sutra: One should meditate on the great Vajradhara, whose body is white in color, as he is. Then, in the first chapter, it says: By following the generation of Akshobhya in the manner of proclaiming the Samadhi called the Vajra of the Lamp of Wisdom, transforming hatred into Vajra. In short: Born from the Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) residing in the sun. Abiding with the left hand extended, the ten wrathful deities should be displayed. Thus it is said. Because the wheel rotates invisibly and quickly, the distinction of directions is uncertain. Moreover, it is not possible to protect directions, etc., with the wrathful deities. Regarding the placement of the body mandala, following what is said in works like the Rabtu Drönsal to directly place the deities is not the view of the Father and Sons. In short: Then, by knowing the distinctions of the aggregates, etc., the seed syllables should be correctly placed between the light-maker, etc., and the harmful and beautiful. Thus it is said, and the placement of the seed syllables themselves is very clear. If one asks: Then, isn't it said that the deities themselves are placed on the aggregates, etc.? Answer: Here, without distinguishing between cause and effect, it is thought that the seed syllable is the nature of the deity, and then it is said that the deity is placed. In other tantras, the placement of the seed syllable and the deity are described separately. Placing the seed syllables of form, Vajra, etc., on the father is also not the view of the Compendium, because the five objects are said to be placed on the mother's five sense faculties. If all sentient beings are placed on the father, then it would necessarily follow that the mother should also be placed on the heart, etc., as places of generation. If one asks: Why not, as it is said in the Sutra, understand the union with Earth Heart, etc.? Therefore, the seed syllables of both the father and mother should also be placed on the mother's place of generation.