Chinese
按照星宿坛城的说法，莲花中心有本尊一百五十六尊，语和身的莲瓣上有空行母四百一十二尊，加上十二护法母，四百二十四尊，每一尊都配有各自的明妃，就出现了八百四十八尊，加上莲花座，总共一千零四尊。这些都只是眷属。其上加上主尊父母，共一千零六尊。然后，胜乐金刚父母双运的诸尊算作一个，有四十八尊，单身空行母有二十四尊，加起来共七十二尊。胜乐金刚主尊父母二尊，加上所有坛城都需要的增益神六尊。这些之中，仅仅是眷属就有一千零八十尊，这是三年中日夜集会的清净众。密集金刚六种姓加起来，双运本尊一百三十二尊。幻网三种姓加起来，双运本尊一百三十七尊。这两者加起来，双运本尊二百六十九尊。如果父尊母尊分开计算，则有五百三十八尊。这里五百三十八尊加上前面的一千零八十尊，共一千六百一十八尊，再加上语自在和胜乐金刚的主尊时轮金刚父母，本体相同，共一千六百二十尊。与星宿时辰的数字和本尊数量相同，进行了清净的结合。因此，称为吉祥星宿坛城。为了代替胜乐金刚的本尊，加入七十二欲天，据说过去有些时候是允许的。经中说：“一切都汇集在一起，包括显现的词语，太阳的日夜会变成三倍。”这段话的注释中说：“瑜伽母续中，要知道三年日夜集会的本尊和空行母。”经文中说，显现的词语是指显现的十万词语，因此胜乐金刚是必须的。因此，这个星宿坛城中，没有欲天，没有上下方的龙族和极 忿怒母等，非常清楚。因此，这些时候的注释说，密集金刚和幻网金刚是方便续，时轮金刚和胜乐金刚是智慧续。
English
According to the stellar mandala, there are 156 deities residing in the center of the lotus, and 412 dakinis on the lotus petals of speech and body. Adding the twelve guardian mothers, the 424 deities, each with their own consort, result in 848 deities. Adding the lotus seat, there are a total of 1004 deities. These are all just retinues. Adding the main deities, father and mother, there are 1006 deities. Then, the deities of the Chakrasamvara father and mother in union are counted as one, with 48 deities, and there are 24 single dakinis, totaling 72 deities. The main Chakrasamvara deities, father and mother, plus the six enriching deities needed for all mandalas. Among these, the retinue alone is 1080 deities, which is the pure assembly of day and night gatherings for three years. The six lineages of Guhyasamaja combined have 132 deities in union. The three lineages of Mayajala combined have 137 deities in union. Adding these two together, there are 269 deities in union. If the father and mother deities are counted separately, there are 538 deities. Here, adding the 538 deities to the previous 1080 deities, there are a total of 1618 deities. Adding the speech empowerment and the main deity of Chakrasamvara, Kalachakra father and mother, which are the same essence, there are 1620 deities. The number of deities is the same as the number of stellar hours, and a pure combination is made. Therefore, it is called the Glorious Stellar Mandala. To replace the Chakrasamvara deity, the seventy-two desire gods are added, which is said to have been allowed in some past times. The sutra says, "Everything is gathered together, including the manifested words, the sun's days and nights will become three times." The commentary on this passage says, "In the Yogini Tantra, know the deities and dakinis of the three-year day and night gathering." The sutra says that the manifested words refer to the manifested hundred thousand words, so Chakrasamvara is necessary. Therefore, in this stellar mandala, there are no desire gods, no nagas above and below, and no extremely fierce mothers, which is very clear. Therefore, the commentaries of these times say that Guhyasamaja and Mayajala are the means tantras, and Kalachakra and Hevajra are the wisdom tantras.
Chinese
也这样说了，智慧的续部从东面宣说，大誓言从西面阐述，因此瑜伽母续部真实是心意，殊胜的母续显示为智慧，因此誓言心意金刚，时轮智慧金刚被显示为最主要。这样的话，直接显示和混合等总的来说，主要有单身父尊，唯一交合尊，五尊，二种九尊，十三尊，十七尊，十九尊，二十五尊，心意坛城广大，莲花座的坛城，身语意圆满，身语意金刚的三个坛城，主要从时轮本身分出的十五个坛城，各种各样的母神六十六尊的坛城，金刚力士被六十护法围绕，被十忿怒尊围绕，被八龙围绕，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的坛城，这是不理解意义。三十七种姓的坛城是父母双尊，一百种姓的坛城是三十二相的坛城，大小誓言二种。幻化网三种姓即二十九种，时轮的眷属众的每一尊的修法上，注释的直接显示从如来到尸林之间的开示没有出现，但是通过七十功能母获得，虽然没有布置在真实坛城之外，但是金刚萨埵父母和不动明王父母是必须的，因此为了莲花瓣的女神和欲望，欲望母和功能母等五百一十六单身女神，六种姓母六尊，勇父勇母十二尊，十二大天，忿怒尊、龙和极喜各三即三十，八瑜伽母即父母双运七十四尊布置在真实坛城上，间接的以十忿怒母为主也出现，因此双运八十四尊。这与之前的五百一十六单身母混合，即六百尊，这样仅仅是眷属众的坛城就有这么多，密集金刚六种姓主要获得。
English
It was also said that the wisdom tantra was spoken from the east, and the great vows were elaborated from the west, so the yogini tantra is truly the mind, and the special mother tantra is shown as wisdom, so the vows of the mind vajra, and the Kalachakra wisdom vajra are shown to be the most important. In this way, the direct teachings and mixtures are generally summarized as: mainly single father deities, single union deities, five deities, two types of nine deities, thirteen deities, seventeen deities, nineteen deities, twenty-five deities, the vast mind mandala, the lotus seat mandala, complete body, speech, and mind, and three mandalas of body, speech, and mind vajra. The main fifteen mandalas are separated from the Kalachakra itself, and the mandala of sixty-six various mother deities, the Vajra Shakti is 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 Shakti. The latter is called the mandala of the single hero, which is not understood. The thirty-seven family mandala is the father and mother pair, the hundred family mandala is the mandala of the thirty-two marks, the two types of large and small vows. The three families of the illusion net are twenty-nine, and for the practice methods of each deity in the Kalachakra assembly, the direct teachings of the commentary do not appear from the Tathagata to the charnel ground, but are obtained through seventy functional mothers. Although not arranged outside the actual mandala, Vajrasattva parents and Achala parents are necessary, so for the lotus petal goddess and desire, the desire mother and functional mothers, etc., there are five hundred and sixteen single goddesses, six family mothers, six deities, twelve heroes and heroines, twelve great gods, wrathful deities, nagas, and extreme joy, three each, which is thirty, eight yoginis, which is seventy-four union pairs, are arranged on the actual mandala, indirectly, the ten wrathful mothers are mainly used, so there are eighty-four union pairs. This is mixed with the previous five hundred and sixteen single mothers, which is six hundred deities, so there are so many mandalas of the retinue alone, the main attainment of the six families of Guhyasamaja.
Tibetan
་པས་བརྒྱ་དང་སོ་གཉིས། གསུང་གི་རྣལ་འབྱོར་མ་འཁོར་བཅས་ལ་དཀྱིལ་འཁོར་བརྒྱད་དང༌། སྐུའི་ལྷ་ཆེན་འཁོར་བཅས་ལ་དཀྱིལ་འཁོར་བཅུ་གཉིས་ཏེ་ཉི་ཤུ། དེ་ལྟར་ན་དྲུག་བརྒྱ་དང༌། བརྒྱ་སོ་གཉིས་དང༌། ཉི་ཤུ་རྩ་དགུ་དང༌། ཉི་ཤུ་རྣམས་བསྡོམས་པས། བདུན་བརྒྱ་དང་བརྒྱད་ཅུ་གྱ་གཅིག་བྱུང་ལ། དཔལ་ལྡན་རྒྱུ་སྐར་ནང་གི་དུས་འཁོར་རྒྱས་པ་དང༌། དཀྱིལ་འཁོར་བཅུ་གཅིག་གམ་བཅུ་གཉིས་བསྡོམས་པའི་རྒྱུ་སྐར་གྱི་དཀྱིལ་འཁོར་ཉིད་ཀྱང་བསྣན་ན། བདུན་བརྒྱ་བརྒྱད་ཅུ་གྱ་གསུམ་མོ། །གཙོ་བོ་དུས་འཁོར་གྱི་དཀྱིལ་འཁོར་སྔར་བཤད་པའི་བཅོ་ལྔ་དང༌། ཕྱི་མ་འདི་གཉིས་ཏེ་དཀྱིལ་འཁོར་བཅུ་བདུན་ལ་གཙོ་བོའི་ཞལ་ཕྱག་མང་ཉུང་མི་འདྲ་བའི་དབྱེ་བ་དང༌། གཙོ་བོ་དུས་ འཁོར་ཉིད་ལ་རིགས་ལྔ་གོ་འཕོ་ཚུལ་དང༌། སྦྱིན་སྲེག་གི་ཐབ་ཀྱི་དཀྱིལ་འཁོར་བཅུ་ལ་སོགས་པ་དང༌། སྒྱུ་འཕྲུལ་དྲྭ་བ་རིགས་གསུམ་ལ་གཙོ་བོ་གོ་འཕོ་སྦྱར་ན། ད་དུང་མང་པོར་འགྱུར་མོད་ཀྱི་རེ་ཞིག་དེའི་སྤྲོས་པ་བཞག་གོ །གོང་དུ་བཤད་པ་ལྟར་གཙོ་བོའི་ཞལ་ཕྱག་གི་གྲངས་ཀྱང་ཞལ་གཅིག་ཕྱག་གཉིས་པ་དང༌། ཞལ་གཉིས་ཕྱག་བཞི་པ་དང༌། ཞལ་གསུམ་ཕྱག་དྲུག་སྐུ་མདོག་ལྗང་སྔོ་གཉིས་དང༌། ཞལ་བཞི་ཕྱག་བརྒྱད་པ་དང༌། ཞལ་བཞི་ཕྱག་ཉེར་བཞི་པ་དང༌། ཞལ་བཞི་ཕྱག་ཉེར་དྲུག་པ་དང༌། ཞལ་ལྔ་ཕྱག་བཅུ་པ་དང༌། ཞལ་དྲུག་ཕྱག་དྲུག་པ་དང༌། ཞལ་བརྒྱད་ཕྱག་བཅུ་དྲུག་པ་དང༌། ཞལ་བཅུ་གཉིས་ཕྱག་ཉེར་བཞི་པ་དང༌། དེ་ལ་ཡང་དོན་གྱིས་ཐོབ་པའི་ཉེར་དྲུག་པ་སྟེ། གསལ་བར་གོ་ནུས་པ་བཅུ་གཉིས་པོ་དེ་དག་ཡིན་ནོ། །གཙོ་བོའི་ཞལ་ཕྱག་མི་འདྲ་བའི་དབྱེ་བ་འདི་དག་མོས་པ་སོ་སོ་དང་དབང་པོ་ཐ་དད་པའི་དབྱེ་བས་ཉེར་མཁོ་ཆེ་བར་གཏོགས་པ་ཙམ་ཡིན་ཞིང༌། བོད་ཀྱི་དུས་འཁོར་བ་འགའ་ཞིག་ལུས་ཀྱི་དཀྱིལ་འཁོར་ཡང་བཞེད་དེ། རྒྱུད་འགྲེལ་གྱི་དངོས་བསྟན་ལྟར་ན། རྟེན་དང་བརྟེན་པའི་དཀྱིལ་འཁོར་རྣམས་ལུས་ལ་དག་སྦྱོར་དུ་བཤད་པ་ཡིན་གྱི། འཁོར་ལོ་སྡོམ་པའི་ལུས་དཀྱིལ་ལྟར་མཐའ་གཞན་དུ་དོགས་པ་མེད་པའི་རྐང་ཚུགས་ལུས་དཀྱིལ་དག་པ་པར་གསུངས་པ་མ་ཡིན་ལ། བླ་མའི་མན་ངག་གི་རྒྱུན་དང་ལྡན་པ་ཡིན་ན་ནི་མི་འགལ་ཏེ། གསང་འདུས་འཕགས་སྐོར་གྱི་ལུས་དཀྱིལ་ལྟ་བུ་རྒྱ་གཞུང་གི་ཁུངས་ཅན་དང༌། ཀྱེ་རྡོར་ལུས་དཀྱིལ་ལྟ་བུ་མན་ངག་སྙན་བརྒྱུད་དུ་བཞེད་པ་བཞིན་ཡིན་ལ། རང་གི་བློས་དཔྱད་པ་ཡིན་ན་ནི་སྙིང་པོ་མེད་དོ། །ཡང་དེ་དག་གི་བསམ་པ། རྒྱུད་འདིར་ལུས་དཀྱིལ་མ་བསྟན་ན་
Chinese
一百三十二。语之瑜伽母及其眷属有八个坛城，身之大天及其眷属有十二个坛城，共二十个。这样，六百、一百三十二、二十九和二十加起来，总共是七百八十一。如果加上吉祥星宿中的时轮广大仪轨，以及十一个或十二个坛城的星宿坛城，那就是七百八十三。主要的时轮坛城如前所述有十五个，加上后面的这两个，共有十七个坛城，它们的主要区别在于面容和手势的多寡不同。而主要的时轮本身有五种转化的方式，以及火供的火坛等十个坛城，如果将幻网三种与主要转化相结合，还会变得更多，但暂时先放下这些细节。如前所述，主要尊的面容和手势的数量也各不相同，有一面二臂的，有二面四臂的，有三面六臂身色为绿蓝色的，有四面八臂的，有四面二十四臂的，有四面二十六臂的，有五面十臂的，有六面六臂的，有八面十六臂的，有十二面二十四臂的，还有实际上获得的二十六臂，这些都是能够清楚理解的十二种。这些主要尊的面容和手势的不同，仅仅是因为各自的意愿和根器不同而产生的需要。有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，认为能依和所依的坛城都在身体上进行清净结合。但并不是像胜乐金刚的身坛城那样，是毫无疑问的独立的身体坛城。如果具备上师口诀的传承，那就不矛盾，比如密集金刚圣众的身坛城那样有印度典籍的依据，或者像胜乐金刚身坛城那样被认为是口耳相传的口诀。如果是自己用分别念推测，那就没有意义了。还有，那些人的想法是，如果这部续部没有宣说身体坛城，那么
English
One hundred and thirty-two. The Mandala of Speech Yogini and retinue has eight mandalas, and the Great Body Deities and retinue have twelve mandalas, totaling twenty. Thus, six hundred, one hundred and thirty-two, twenty-nine, and twenty are added together, totaling seven hundred and eighty-one. If we add the extensive Kalachakra ritual within the auspicious constellations, and the constellation mandala of eleven or twelve mandalas combined, it becomes seven hundred and eighty-three. The main Kalachakra mandala, as mentioned before, has fifteen, plus these two later ones, making seventeen mandalas. Their main differences lie in the varying number of faces and hands of the main deity. The main Kalachakra itself has five ways of transformation, and ten mandalas such as the fire altar for fire offerings. If the three types of Illusion Network are combined with the main transformation, it will become even more numerous, but for now, let's set aside those details. As mentioned above, the number of faces and hands of the main deity also varies, with one face and two arms, two faces and four arms, three faces and six arms with green-blue body color, four faces and eight arms, four faces and twenty-four arms, four faces and twenty-six arms, five faces and ten arms, six faces and six arms, eight faces and sixteen arms, twelve faces and twenty-four arms, and also the twenty-six arms actually obtained. These are the twelve types that can be clearly understood. These differences in the faces and hands of the main deity are merely due to the different wishes and faculties of each individual, making them more necessary. Some Tibetan Kalachakra practitioners also consider the body mandala to exist. According to the direct instructions of the tantra commentary, the dependent and the depended-upon mandalas are said to be purified and combined on the body. However, it is not like the body mandala of Chakrasamvara, which is an independent body mandala without any doubt. If one possesses the lineage of the Guru's oral instructions, then there is no contradiction, such as the body mandala of Guhyasamaja Arya assembly, which has the basis of Indian scriptures, or the body mandala of Hevajra, which is considered an oral transmission of instructions. If it is speculated by one's own mind, then it is meaningless. Also, the thought of those people is that if this tantra does not explain the body mandala, then