English
Therefore, there are also situations where it is not necessary to exceed it. The meaning of saying thirty-two is that this is a definite number considering that both the face and the number of deities are required, but it is not a definite number for eliminating the three aggregates. Therefore, do not be pleased with arguing by including some irrelevant statements of valid cognition here. Therefore, as some later people said, those different numbers of deities according to other teachers' systems do not have pure union, while the thirty-two have pure union. Therefore, it is not at all the meaning that other Guhyasamaja mandalas are impure. Generally, in the establishment of the order, quoting the teachings of the Abhidharmakosha, and also the many sadhanas of Guhyasamaja written by different teachers, mostly appeared during the time of the later seven Pala kings. Because there were very few before, this statement of doubt about different sadhanas is not by the direct disciples of the noble ones, Nagarjuna and Aryadeva, as some Indians say. But at this time, because it relies on the meaning itself, and the way the treatises of the noble series are written is as mentioned above, it should be known that there is no contradiction. Second, regarding the vows of the sadhana, the translation that is in accordance with the commentary on the Vajramala Tantra is: The divisions of that are fifteen, first one should meditate on union, after seventeen, yoga etc., then the supreme mandala, supreme yoga has five divisions, from that also the supreme karma mudra, yoga divisions are twelve, the divisions of that are forty-nine. It is said that the divisions of that are forty-nine. That is also what is said in the commentary of Alangkarakalaśa: individually contemplating one's own mind, and the four liberations, four offerings, four immeasurables, place, dispelling obstacles, meditating on emptiness, the ground of wisdom, palace, and meditating with remainder, the ten suchnesses of the retinue, the ultimate mandala, and arising from that, purifying the intermediate state, and meditating on the suchness of the dharmadhatu, and serving with mantras, the five suchnesses that have become illusory bodies. Thus, fifteen, the first is union. Afterwards, yoga, and aggregates, elements, sources, and the blessing of limbs, etc., are four.
Chinese
身、语、意加持三，勇识三即六。手印之差别，彼等之集合，金刚莲花加持，后起之咒语念诵，大乐之供养，以咒语稳固等。之后瑜伽以下之差别十七，逝尊逝母，勇士勇母，忿怒欢喜等，坛城胜王有五。细微和，念诵和，祈请和，劝请和，起立和，赞颂和，近摄和，以卵生之次第生起金刚萨埵和，滋养身体和，享用甘露和，食用之仪轨和请逝后睡眠之仪轨，共十二。如是说者，虽有与《灯明》不符之处，然非仅依圣次第之现观而作，似为依鬘自之作法，故不能以仅此理由而判为不正确。期间和，后起之大学者布顿大师及其他学者等，亦似认为彼为四十九，唯解说名目稍异而已。然于此处，金刚鬘其他译本中如是云：“瑜伽后瑜伽，极瑜伽及大瑜伽，以彼等十八差别，首先应修合修。彼等之中坛城胜王之，胜瑜伽有八差别。彼等之中亦有业胜王，瑜伽有十二差别。彼等差别三十八，乃生起次第之总摄。”如是，若作彼等三十八则善矣。众多前者欲四十九正确，因不欲释疏之理故。此依圣次第之现观而配三十八相合，觉域派亦认为三十八。守护瑜伽和，守护处所和，守护自身，即守护轮有三。生起智慧之地，生起所依之坛城，连同余供之眷属等，初合之先导有三。其后五现证各一，化身转为金刚萨埵和身坛城和，身语意加持和，心
English
Three blessings of body, speech, and mind, three heroes, making six. Divisions of mudras, their collection, blessing of vajra and lotus, recitation of subsequent mantras, offering of great bliss, stabilization with mantras, etc. Then, seventeen divisions from subsequent yoga onwards, departed ones and departed mothers, heroes and heroines, wrathful ones and joyful ones, etc., the supreme mandala has five. Subtle and, recitation and, supplication and, exhortation and, rising and, praise and, close gathering and, generating Vajrasattva through the order of egg-born, nourishing the body and, enjoying nectar and, the ritual of eating and the ritual of requesting departure and sleeping, totaling twelve. As said, although there are some discrepancies with the 'Lamp Illuminating,' it is not solely based on the Abhisamaya of the Holy Order. It seems to be based on the garland itself, so it cannot be judged as incorrect for that reason alone. In the meantime and, later great scholars such as Buton Rinchen Drub and other scholars, also seem to consider it as forty-nine, only explaining the names slightly differently. However, here in other translations of the Vajra Garland it says: 'Yoga after yoga, extreme yoga and great yoga, with these eighteen distinctions, first one should meditate on union. Among them, the supreme yoga of the mandala king has eight distinctions. Among them also the karma king, yoga has twelve distinctions. These distinctions are thirty-eight, the condensed generation stage.' Thus, it would be good to make them thirty-eight. Many former ones want forty-nine to be correct, because they do not want the commentary's reasoning. This arrangement of thirty-eight according to the Abhisamaya of the Holy Order is fitting, and the Ngor tradition also considers thirty-eight. Protecting yoga and, protecting the place and, protecting oneself, thus the protection wheel has three. Generating the ground of wisdom, generating the mandala of support, along with the retinue of remaining offerings, etc., the preliminaries of the initial union have three. Then, one each for the five Abhisamayas, transforming the Nirmanakaya into Vajrasattva and the body mandala and, the blessings of body, speech, and mind and, the mind
Chinese
三重勇识叠加，广为种植，初瑜伽的正行有十。 明妃的聚集和供养是初瑜伽的支分，也是坛城胜王的加行，因此两者无论结合在哪一部分都不矛盾。暂时说来，因为说要归纳于最初的结合中，所以这两者是初瑜伽的后续，加行、正行、后续加起来，初瑜伽有十八：生起宫殿为一，生起本尊为七，是坛城胜王的八种分类。 观想细线之上的尖端，有基之瑜伽和摄散之瑜伽两种。观想下方的尖端也是如此，有两种，共四种。金刚念诵和语念诵两种。主尊安住于光明之中，以歌劝请而起立，赞颂，供养，收摄，如常起立，共六种。这些加起来十二种是事业胜王。 又，如果归纳为经中所说的二十五个次第要点，出自圣者本身的经部，这样说到：现在为了归纳，要归纳而说。其中，首先是安住于处所，缘于大悲，缘于教敕之轮和空性，生起地分，宫殿，安立坛城，进入真实义坛城，起立即缘于太阳，最后是月亮坛城，生起大金刚持，以真言加持而清净蕴等，具有身语意加持的积聚，金刚莲花积聚，随生而以金刚加持，取出坛城，细微瑜伽，金刚念诵，语念诵，劝请进入真实义，再次受持，作赞颂，收摄，了知事业的种种差别。如是也说了二十五个要点。如果从四金刚誓言的角度来说，出自后部续典：第一是空性菩提，第二是种子字摄集，第三是形相圆满，第四是书写文字。
English
The three heros are stacked and widely planted, so the main practice of the first yoga has ten. The gathering of vidyas and offerings are branches of the first yoga, and also the preliminary of the supreme mandala. Therefore, it is not contradictory to combine the two in any part. For the time being, because it is said to be summarized in the initial combination, these two are the follow-up of the first combination. Adding the preliminary, main practice, and follow-up, the first combination has eighteen: generating the palace is one, generating the deity is seven, which are the eight classifications of the supreme mandala. Meditating on the tip above the thin line has two yogas: the yoga of the base and the yoga of gathering and dispersing. Meditating on the tip below is also the same, with two, making four. Vajra recitation and speech recitation are two. The main deity abides in the light, urged to rise by song, praised, offered, gathered, and rises as usual, making six. Adding these up, twelve are the karma supreme king. Furthermore, if summarized into the twenty-five order points mentioned in the sutra, it comes from the sutra section of the noble one himself, saying: Now, for the sake of summarizing, it should be summarized and explained. Among them, first is abiding in the place, focusing on great compassion, focusing on the wheel of command and emptiness, generating the earth element, the palace, establishing the mandala, entering the ultimate mandala, rising, that is, focusing on the sun, and finally the moon mandala, generating the great Vajradhara, purifying the aggregates and so on with the blessings of mantras, the accumulation with the blessings of body, speech, and mind, the accumulation of vajra and lotus, blessing with vajra by following birth, extracting the mandala, subtle yoga, vajra recitation, speech recitation, urging to enter the ultimate meaning, receiving again, making praise, gathering, and knowing the various differences of karma. Thus, twenty-five points are also mentioned. If viewed from the perspective of the four vajra vows, it comes from the later tantra: The first is emptiness bodhi, the second is the collection of seed syllables, the third is the perfection of form, and the fourth is the writing of letters.
English
Pa'o. Having compiled the meaning of what was said in a somewhat similar way, from Suchness to Enlightenment, is the Yoga of the Vajra of the Mind of Emptiness Enlightenment. From the hand seal to Enlightenment is the Yoga of Speech Vajra, which gathers the seeds. From the completion of the body mandala is the Yoga of Body Vajra, which completes the form. If one meditates on the main deity alone, then up to the offering. If it is like a complete mandala, then up to the completion of the supreme mandala king, writing the letters is the common yoga of the three vajras. The source of the six yogas is from the Vajra Garland: "Yoga after yoga, extreme yoga and great yoga. The first is a brief combination. Likewise, the supreme mandala king, the king of actions is the supreme yoga." Having said that, the first two Abhisambodhis are yoga, the latter three Abhisambodhis are Anuyoga, transforming into the Nirmāṇakāya Vajrasattva and the body mandala is extreme yoga. From then until the completion of the subsequent offering is great yoga. From then until the completion of the palace painting is the mandala king. From then until the session break is the action king. Although there are occasions when the conduct of the session break, and the practice of actions and accomplishments, are generally explained as merely the action king, it is not appropriate to traverse the action king of the six branches or three samādhis, since the action king of one Abhisambodhi sequence cannot be traversed. If it is done from the perspective of the three samādhis, the four yogas just mentioned are the initial combination, and the mandala king and action king are as before. From the perspective of the four limbs of recitation and accomplishment, the twelfth chapter of the Root Tantra says: "The samādhi of recitation is the supreme combination, one should meditate on the supreme enlightenment. Approaching accomplishment is the supreme accomplishment, one should discern the Vajra birthplace. By meditating on the lord of mantras, it is said to be urged at the time of practice. At the time of performing great accomplishment, the form of one's own mantra Vajradhara, one should think of the lord on the head ornament, the wisdom vajra will be accomplished." Thus it is said, the limb of recitation is before the first Abhisambodhi, because the object is emptiness, and the subject is the wisdom recitation. Bodhi