Chinese
像这样变成只是自造是不行的。因此，一个守护轮就足够了。积累资粮的时候，也要迎请全部十一个坛城。然后，同时修习空性。十一座带帷幔的宫殿同时生起。五种现证等各自生起本尊也同时进行。同样，坛城胜乐欢喜和，祈请和，歌劝请和，事业胜乐欢喜和，迎请智慧和，直到加持之间，如果观想清晰，那么十一个坛城全部同时生起。如果不清晰，也要将十一个坛城的事务，一个一个按顺序进行并扩展来修习。因此，必须修习全部十一个坛城。不要效仿吉祥胜和顶髻部的合集，或者无二胜王伪造的坛城种类。在哪个方向安置哪个坛城呢？经部中说：像这样瑜伽续也包含六种。从那里到，智慧和方便一切三面肉手尊，从右面生起。这样说到。密集金刚的坛城的主尊适合安置在南方。又如所说：幻化网的分类有三种，三面肉手是天尊身之分类。分别等一切都是愚者的心所控制，从左面生起。这样说，幻网的主尊在左边。瑜伽后续部和这里是罪变大誓言空行母们的。六轮是六种姓，人主坟地等西方生起。这样说，瑜伽后续部的坛城实际在此经中没有说，大誓言从西面生起，所以想是否适合安置在西方。如果小誓言以不违背吉祥星宿为准，智慧续部的现观三有之主从东面生起。这样说，虽然和小誓言的坛城的情况有关联，大誓言也是在现观十万颂中说的
English
It is not permissible to create something that is merely self-made. Therefore, one protection wheel is sufficient. When accumulating merit, invite all eleven mandalas. Then, meditate on emptiness simultaneously. Generate all eleven palaces with canopies simultaneously. Generating the main deities such as the five Abhisambodhis simultaneously should also be done at the same time. Similarly, the mandala's Supreme Bliss of the King, and the supplication, and the urging with song, and the activity's Supreme Bliss of the King, and the invitation of wisdom, and up to the empowerment, if the visualization is clear, then generate all eleven mandalas simultaneously. If it is not clear, then also perform each activity of the eleven mandalas in sequence and cultivate them by expanding them. Therefore, it is necessary to meditate on all eleven complete mandalas. Do not imitate the collection of glorious supreme and crest jewels, or the kinds of mandalas fabricated by the non-dual victorious king. In which direction should which mandala be placed? The tantra says: Likewise, the yoga tantra also includes six aspects. From there to: All wisdom and means, the three-faced, flesh-handed one, arises from the right face. Thus it is said. The main deity of the Guhyasamaja mandala should be placed in the south. Also, as it is said: There are three divisions of the net of illusion, the three-faced, flesh-handed one is a division of the body of the deity. All discriminations and so on are controlled by the mind of fools, arising from the left face. Thus it is said, the main deity of the net of illusion is on the left. In the Yoga Subsequent Tantra and here, the great Samvara vow of transformation into faults, the Dakinis. The six wheels are the six lineages, the human lord, the charnel ground, and the earth arise from the western face. Thus it appears, the actual mandala of the Yoga Subsequent Tantra is not mentioned in this tantra, and the great Samvara arises from the western face, so one might think whether it is appropriate to place it in the west. If the small Samvara is based on not violating the auspicious constellations, the Abhisambodhi of the Wisdom Tantra, the lord of the three realms, arises from the eastern face. Thus it is said, although it is related to the situation of the small Samvara mandala, the great Samvara is also spoken of in the Abhisambodhi Shatasahasrika.
Chinese
因为是在坛城中宣说的缘故。因为仅仅是智慧续的一部分，所以在东方安放似乎是注释。秘密集会其他和幻化网其他那些，应安放在任何相关的方位。即使超过了星宿轮的数量，如果把这部续中所说的所有坛城都认为是圆形，那么东方比南北的原来小，西方比南北的原来大。如果在那附近安放金刚力增上的坛城，那么坛城的安放方式就很好。因为那些不是混合在一个坛城中，而是各自修习的缘故。小集合金刚力和增上二者也不会产生过失。如果超过了用大环境环绕的坛城，在一个殿堂中宣说的限度，那么过失就大了。因为这里所说的那样，出现了十三个不同的环境，所以没有过失。那么，如果认为不应该和吉祥星宿一起修习其他的坛城，那么仅仅是那样，怎么会不行呢？如果瑜伽士的心力能够做到，即使能够同时修习四部续部的成百上千的坛城，也能在一瞬间积聚无边资粮之门，所以能够自在禅定是不可思议稀有的法。因为各自各自的本位上，各自的仪轨都齐全的缘故。没有丝毫混杂的过失，就像许多不同的修行者各自同时修习许多坛城一样。又如果认为那是自在禅定才能做到的，对于初学者来说不是那样，如果没有自在禅定，那么吉祥星宿的坛城本身也不能同时修习。这里是那样认为的。此外，必定有将此十一个坛城在一个方向修习的情况。因为对此坛城的神祇数量做了许多净化结合的缘故。如果不是为了修习的目的，那么将净化结合的类别做成一个整体就没有必要了。那也是在内部的章节中，时间的年份是火数，用年份的日夜集合来乘，六道行走的支分等。因为做了等等净化结合大范围的缘故。
English
Because it is explained in the mandala. Because it is only a part of the Wisdom Tantra, it seems to be a commentary if placed in the east. Other Secret Assemblies and other Magical Nets should be placed in any related direction. Even if it exceeds the number of constellations, if all the mandalas mentioned in this tantra are considered to be round, then the east is smaller than the original north and south, and the west is larger than the original north and south. If the Vajra Power Increasing mandalas are placed near it, then the arrangement of the mandalas will be good. Because those are not mixed in one mandala, but are practiced separately. The small collection of Vajra Power and Increase will not cause any faults. If it exceeds the limit of being surrounded by large environments and explained in one palace, then the fault is great. Because as it is said here, thirteen different environments have appeared, so there is no fault. Then, if it is thought that one should not practice other mandalas together with the auspicious constellations, then how can it not be possible just like that? If the yogi's mental power can do it, even if one can simultaneously practice hundreds and thousands of mandalas of the four tantras, one can accumulate boundless doors of merit in an instant, so being able to freely meditate is an inconceivable and rare Dharma. Because the rituals of each and every one are complete in their respective positions. There is not the slightest fault of mixing, just like many different practitioners each simultaneously practice many mandalas. Also, if it is thought that it is only possible with free meditation, and not for beginners, if there is no free meditation, then the mandala of the auspicious constellations itself cannot be practiced simultaneously. Here it is considered that way. In addition, there must be a situation where these eleven mandalas are practiced in one direction. Because many purification combinations have been made for the number of deities in this mandala. If it is not for the purpose of practice, then there is no need to make the category of purification combination into a whole. That is also in the internal chapter, the year of time is the number of fire, multiplied by the collection of days and nights of the year, the branches of the six paths, etc. Because of the extensive purification combination etc.
Chinese
我想，这些仅仅是此续中所说的一切主要坛城的清净结合。因此，也必须是修习的意义。这里没有说小的誓言等等，所以只是星宿的坛城。如果仅仅修习其中的每个坛城，那么就不会从星宿的各种时辰的清净中产生。因此，将星宿时辰的一切清净结合为一个整体，也显示了同时修习十一个坛城。其中，星宿的坛城也在此续中说过，但据说从根本续中出现的最为主要。从此摄略续中出现的坛城，名为法界语自在，只有这个在修法仪轨中详细阐述。这里有十力母，二十尊佛父佛母，二十四尊菩萨父母，八尊忿怒父母，十二尊明妃，即心坛有七十尊神。八母，其八父，六十四瑜伽母，三十六欲天女，即语坛有一百一十六尊神众。三百六十日神，十二护门忿怒父母，龙和极暴母相互拥抱的四十尊。外有三十六欲天女，即身坛有四百四十八尊。三者加起来，共有六百三十四尊眷属。加上普遍的主尊父母，共有六百三十六尊神众。这些之中，法螺等四内金刚，法轮等四外金刚，十宝瓶等虽然是神的体性，但法轮等是顺带产生的，而且它们都没有面容和手，所以不按照世间的说法计入神的数量。四位智慧虚空行者父母，只是在主尊父母中具备，实际上并没有单独存在，但因为清净结合的缘故而计数。如果按照吉祥星宿的坛城，那么莲花中央有一百五十六尊神，语和身的莲花花瓣上有四百一十二尊女神，加上十二明妃，四百二十四尊都各自加上自己的方便，共有八百
English
I think these are merely the pure combinations of all the major mandalas mentioned in this tantra. Therefore, it must also be the meaning of practice. Here, small vows and so on are not mentioned, so it is only the mandala of the constellations. If only each of the mandalas within it is practiced, then it will not arise from the purity of the various hours of the constellations. Therefore, this combining of all the purity of the constellation hours into one whole also shows the simultaneous practice of eleven mandalas. Among them, the mandala of the constellations is also mentioned in this tantra, but it is said that the one arising from the root tantra is the most important. The mandala arising from this condensed tantra is called Dharmadhatu Speech Empowerment, and only this is elaborated in the practice ritual. Here there are ten power mothers, twenty Buddha fathers and mothers, twenty-four Bodhisattva fathers and mothers, eight wrathful fathers and mothers, twelve vidyadharas, that is, the mind mandala has seventy deities. Eight mothers, their eight fathers, sixty-four yoginis, thirty-six desire goddesses, that is, the speech mandala has one hundred and sixteen deities. Three hundred and sixty day deities, twelve gate-keeping wrathful fathers and mothers, forty Nagas and fierce mothers embracing each other. Outside there are thirty-six desire goddesses, that is, the body mandala has four hundred and forty-eight deities. Adding the three together, there are six hundred and thirty-four retinues. Adding the universal main father and mother, there are six hundred and thirty-six deities. Among these, the four inner vajras such as the Dharma conch, the four outer vajras such as the Dharma wheel, and the ten vases, although they are the nature of deities, the Dharma wheel and so on are produced incidentally, and they do not have faces and hands, so they are not counted as the number of deities according to worldly conventions. The four wisdom sky-goers, father and mother, are only complete in the main father and mother, and do not actually exist separately, but are counted because of the pure combination. If according to the mandala of the auspicious constellations, then there are one hundred and fifty-six deities in the center of the lotus, four hundred and twelve goddesses on the lotus petals of speech and body, plus twelve vidyadharas, and each of the four hundred and twenty-four is added with their own means, there are eight hundred
Chinese
四十八尊生起，加上莲花座者，共有一千零四尊。这些都只是眷属。其上加上主尊父母，共有一千零六尊。然后，胜乐轮（འཁོར་ལོ་སྡོམ་ཆེན）父母双运的诸尊算作一个，有四十八尊，单独的明妃有二十四尊，因此金刚铃（དྲིལ་བུ）有七十二尊。胜乐轮主尊父母二尊，加上所有坛城都需要的增益之神六尊。这些之中，仅仅是眷属就有一千零八十尊，这是三年昼夜的清净众。密集金刚（གསང་འདུས）六种姓加起来，双运之神有一百三十二尊。幻网（སྒྱུ་དྲ）三种姓加起来，双运之神有一百三十七尊。这两者加起来，双运之神有二百六十九尊。如果父母分开计算，则有五百三十八尊。这里，五百三十八尊加上上面的千八十尊，共有一千六百一十八尊，再加上语自在（གསུང་དབང་）和胜乐轮的主尊时轮金刚（དུས་ཀྱི་འཁོར་ལོ）父母，本体相同，共有一千六百二十尊。与星辰时辰的数量和神祇数量相同地进行清净结合，因此称为吉祥星辰坛城。为了替代胜乐轮之神，加入欲天（འདོད་）七十二尊，据说过去有些时候是允许的。经中说：“一切都汇集在一起，包括显句，太阳的昼夜变为三倍。”此处的解释是：“瑜伽母续中，应知三年昼夜之众的神和女神。”并且，显句是指显句十万颂的意思，因此胜乐轮是必须的。因此，这个星辰坛城中，为了欲天，欲天和上下方的龙和极忿怒母（རབ་གཏུམ་མ）都不存在，这一点很清楚。因此，这些时候的解释是，密集金刚和幻网二者是方便续，时轮金刚和胜乐金刚二者也是智慧续。智慧续是从东面所说，胜乐轮是从西面所说，因此瑜伽母续是真实意，母续是特殊的智慧，因此胜乐轮是意金刚，时轮金刚是智慧金刚为主。