Chinese
是作为轮来做的。对此，无论住在哪个地方，在各个神的位置上安置手印，方位一致是必须的。如《喜金刚》中所说：“在方位和无方位中，之后安置瑜伽母。”就像所说的那样，安置执持八瑜伽母傲慢的八明妃。因此，有些人认为除了合修之外，母续中没有讲述有戏论的坛城，这是没有经过仔细考察的。如果认为这是荟供轮的场合，所以不引用，那么合修的那个也会成就荟供的坛城。因为只是荟供轮的场合，不是非荟供轮的一般行为的场合。在那些地方，瑜伽士和明妃都必须进入神的装束。那也是如合修中所说：“那时做出幻变之相，以及所有元素的自性，同样从生命和脉中生出，完全面向自己的本尊，以成就的手印来围绕。”按照所说的那样，在荟供轮兴盛的时候，或者用金银等元素，或者用皮肤，或者用从草木等中产生的面具，或者改变颜色等来做。如果诸神的法器也兴盛，就要毫不紊乱地执持。如果没有成就，就聚集同类，或者执持五部的法器，或者对于黑汝嘎的坛城来说，因为是共同的法器，所以全部用手鼓、颅骨、卡杖嘎这三者也可以。同样，金刚铃和金刚颅骨等也可以，这也是显而易见的。执持神的面容和法器的主要部分，如金刚橛的佛舞场合中，智者成就者们所说的那样，在兴盛的场合也要这样做。普遍游行和享用是，用五手印装饰，穿虎皮、尸布等，以及执持手杖、手鼓等诸神的各种法器也可以。因此，进入其他坛城的行为，也可以通过这个次第来了解。暂时以胜乐金刚的灌顶为例，自己以黑汝嘎的装束住在中央，在各个方位和角落里，或者以莲花者等的身体差别。
English
It is done as a wheel. Regarding this, no matter where you reside, it is necessary to arrange the mudras in the respective positions of the deities in a consistent manner. As it is said in the Hevajra Tantra: "In the directions and non-directions, then place the yoginis." It is like saying to place the eight vidyas who hold the pride of the eight yoginis. Therefore, those who think that apart from union, the mother tantras do not explain the mandala with elaborations have not considered this much. If you think that this is the occasion of the assembly wheel, so it is not quoted, then that of union will also accomplish the mandala of the assembly. Because it is only the occasion of the assembly wheel, it is not the occasion of ordinary conduct that is not an assembly wheel. In those places, the yogi and vidya, together, must enter the attire of the deity. That is also as it is said in the union: "Then make the illusory appearance, and all the nature of the elements, similarly arising from life and veins, completely facing one's own deity, surrounded by the accomplished mudras." As it is said, when the assembly wheel is flourishing, either use elements such as gold and silver, or skin, or a mask made from plants and trees, or change the color, etc. If the deities' implements are also flourishing, they should be held without confusion. If it is not accomplished, gather similar ones, or hold the implements of the five families, or for the Heruka mandala, because it is a common implement, it is also acceptable to use the three: hand drum, skull, and khatvanga. Similarly, vajra bell and vajra skull, etc., are also acceptable, which is also evident. Holding the main part of the deity's face and implements, as the wise and accomplished ones have said in the context of the Buddha dance of Vajrakila, it should also be done in the flourishing occasion. Universal wandering and enjoyment are: adorned with five mudras, wearing tiger skin, shroud, etc., and holding various implements of the deities such as staff, hand drum, etc., is also acceptable. Therefore, entering the conduct of other mandalas can also be understood through this sequence. For the time being, taking the empowerment of Chakrasamvara as an example, one dwells in the center in the attire of Heruka, and in the various directions and corners, or with the bodily distinctions of those with lotus, etc.
Chinese
颜色，或者烦恼，或者心力的差别，或者被花击中的天神，或者以信心的差别安置天神之位的方法。例如，以任何后四种理由，宝生部的本尊安置于大乐轮之天神位，金刚部安置于心轮，莲花部安置于语轮，轮宝部安置于身轮，事业部安置于誓言轮。内部如果具备四部，那么莲花母们安置于东方，象母们安置于北方，螺母们安置于西方，纹母们安置于南方。像这样，如果五种安置方式各自完全具备，那是最好的，但这种情况很少。因此，需要以每个部分的理由来安置各个天神之位。身体的差别还有：女人和男人，任何人的小指根部，如果变成九尖金刚杵，那就是不动部的殊胜种姓，会变成毗卢遮那佛的轮，无量光佛的莲花，宝生的珍宝，事业部的宝剑。像这样也说了身体特征的差别。颜色方面，金刚部是黑色，毗卢遮那佛是白色，宝生部是黄色，莲花部是白红色，不空成就佛是蓝绿色等等。烦恼的差别是，嗔恨心重的是不动部的种姓。心力的差别是，心智坚定的是毗卢遮那佛，胆量大的是不动佛，有能力增广受用的是宝生佛，擅长迷惑他人、欺骗他人、使他人迷惑的是无量光佛，勤奋于家事、农事、商业等事业的是不空成就佛的种姓。像这样，因为有三十七尊瑜伽母，以及行道的聚落，胜乐金刚的坛城也有无数不确定的天神数量，所以有戏论的聚落坛城也会出现各种各样的数量。如果存在获得能力的瑜伽士，那么在眷属的明妃们的位置上，以种姓的差别来安置她们。如果聚落坛城的天神少而瑜伽母多，那么允许在每个天神的位置上安置许多瑜伽母，或者明妃
English
Color, or afflictions, or differences in mental power, or deities struck by flowers, or the method of placing deities in their positions according to differences in faith. For example, based on any of the latter four reasons, the deities of the Ratnasambhava family are placed in the celestial position of the Great Bliss Wheel, the Vajra family in the Heart Wheel, the Padma family in the Speech Wheel, the Chakra family in the Body Wheel, and the Karma family in the Vow Wheel. If these internally possess all four families, then the Lotus Mothers are placed in the east, the Elephant Mothers in the north, the Conch Mothers in the west, and the Pattern Mothers in the south. Like this, if all five methods of placement, such as family, are fully and individually complete, that is excellent, but it is rare. Therefore, it is necessary to place each deity in its respective position based on the reason for each part. Other bodily differences include: women and men, at the base of whose little finger, if it becomes a nine-pointed vajra, that is the supreme family of Akshobhya, it transforms into the wheel of Vairochana, the lotus of Amitabha, the jewel of Ratnasambhava, the sword of the Karma family. Thus, differences in bodily marks are also mentioned. As for colors, Vajra is black, Vairochana is white, Ratnasambhava is yellow, Padma is white-red, Amoghasiddhi is blue-green, and so on. The difference in afflictions is that those with strong anger belong to the Akshobhya family. The difference in mental power is that those with steadfast minds are Vairochana, those with great courage are Akshobhya, those with great ability to increase enjoyment are Ratnasambhava, those skilled at deceiving others, misleading others, and causing confusion are Amitabha, and those diligent in household affairs, agriculture, commerce, and other activities belong to the Amoghasiddhi family. Thus, because there are thirty-seven yoginis, as well as the path of the assembly of practices, and the mandala of Chakrasamvara also has an infinite number of uncertain deities, various numbers also arise in the elaborate assembly mandala. Furthermore, if there is a yogi who has attained power, then in the positions of the consorts of the retinue, they are placed according to the distinctions of their families. If there are few deities in the assembly mandala and many yoginis, then it is permissible to place many of them in the position of each deity, or consort.
Chinese
或者将八位等供养天女安立，也可以。根本坛城的位置，五位，九位，十三位，三十七位，六十二位男女瑜伽士，乃至随其所宜，可以变为无量。譬如，也有与空行海坛城相符的陈设。还有，剩余的女子们，手持琵琶、笛子、铙钹（《ཛཾ》+大鼓），陶鼓、鲜花、熏香、灯、香水等，将八位天女安立于八方等，随其所宜地配合。如果没有剩余，则由八位门隅以供品作供养。如果这也无法确定，也随其所宜地配合。因此，有些人说有戏论的，手印必须与本尊数量相等，以及九手印的五种行，无戏论的周遍等说法，如果认为九尊和五尊坛城不可能存在，那就不行。这也是将简略行部的所有续部都拿来用的过失。还有，先前修习二次第时，即使修习了六十二尊本尊，在有戏论行的时候，五尊以上的会供轮，以及自己和根本手印唯一的主尊观想为父母，剩余的女子观想为供养天女，生起次第的坛城也可以，通过仪轨、会供、手势、服装等来安立为有戏论，不是通过会供轮的多少来安立的。在昆达利行的行持中，在村庄中行走时，也如实地穿戴本尊的服装，或者假装成疯子等，稍微不减损，以不确定的服装，实际上只是起到穿戴本尊服装的作用。如《桑布扎续》中说：“各种果实和项链等，用粗糙的树皮等装饰。”以及“用焚尸灰烬来装饰，手持墓地碎片。”《四座续》和《秘密成就》等中也多次这样说过。第二，通过以上所说的三种观想中的任何一种方式生起，在生起次第的行持中，所有主尊眷属都以修法次第的目标相同而生起，在圆满次第的
English
Or, it is also permissible to arrange eight or more offering goddesses. In the position of the root mandala, five, nine, thirteen, thirty-seven, sixty-two male and female yogis, or even infinitely, as appropriate. For example, there are also arrangements that correspond to the mandala of the ocean of dakinis. Furthermore, the remaining women hold lutes, flutes, cymbals ((ཛཾ)+drums), clay drums, flowers, incense, lamps, and perfumes, and arrange eight goddesses in the eight directions, etc., combining them as appropriate. If there are no remaining ones, then the eight gatekeepers make offerings with offerings. If that is not certain, then combine them as appropriate. Therefore, some say that those with elaboration require hand seals equal to the number of deities, and that the practice of the five practices of the nine hand seals, the pervasiveness of non-elaboration, etc., if they think that the nine and five deity mandalas cannot exist, then it is not permissible. This is also the fault of taking all the tantras of the condensed practice section. Furthermore, when previously meditating on the two stages, even if one meditates on the sixty-two deities, in the context of elaborate practice, a gathering circle of five or more deities, and oneself and the sole root hand seal, the main deity, are visualized as the father and mother, the remaining women are visualized as offering goddesses, and the spontaneously born mandala is also permissible. It is established as elaborate through rituals, gathering offerings, gestures, clothing, etc., and it cannot be established by the number of gathering circles. In the practice of Kundali conduct, when walking in villages, one also wears the deity's clothing as it is, or pretends to be crazy, etc., without diminishing it slightly. With uncertain clothing, it only serves the purpose of wearing the deity's clothing. As the Samputa Tantra says: "Various fruits and necklaces, adorned with rough bark, etc." And, "Adorned with cremation ashes, holding cemetery fragments." It is also said many times in the Four Seats Tantra and the Secret Accomplishment, etc. Secondly, arising through any of the three contemplations mentioned above, in the practice of the generation stage, all the main retinue arise with the same aim as the method of accomplishment, and in the completion stage,
Chinese
在此时，以刹那生起，所有受用皆加持，如会供轮之仪轨般，将饮食作内之火供，身体之坛城，五蕴、十八界一切皆以大乐周遍，与一同行及随行之明妃等之中，于欲之幻术善巧者，如其所欲而取，圆满大手印之成就。如是生起坚定之信解，以具足三想之门，生起阿利嘎那等，聪巴那等，卒夏那等，那嘎札哈那等，麻惹达那等，古杂札哈那等，六种行相之随贪，乃至生起悉达嘎惹，郭吉拉，蜂之声等悉达之声时，以帝德古力合修，直至真实催动阿利嘎利，迷醉伞，龟，具螺，三脉，安住于自之本尊坐垫等，以多拉，苏孜及古巴惹等合修之方便而入定时，以四喜之次第，现证俱生智，安住于大乐，从彼起立时，观想一切显现如幻，所显现一切皆作本尊观，于彼等之间，无有心意散乱而作广大之嬉戏，即与何等佛等之种姓，瑜伽母等一同，主尊示现手印，明妃示现彼手印之回应，如是手与手之回应，供养与供养之回应，歌与歌之回应，舞与舞之回应，身之表示与语之表示等，以及其他戏剧，音乐，坐垫与舞之九种姿态等，随其所欲而依止，令诸根增长。此乃根本续云：如是自性供养及，所有佛等连同诸佛子，所有勇士及瑜伽母，稳固者及动摇者，兄弟与爱人乃供养，处于拉瓦汇集处。与兄弟及子女一同，乃一切安乐与痛苦之生处。如是说。以咒及手印成就者。
English
At this time, generate instantaneously, bless all enjoyments. Like the ritual of the Tsog wheel, perform the inner fire offering of food and drink. Pervade the mandala of the body, the five aggregates, and all the eighteen elements with great bliss. Among the consorts who accompany and follow, those skilled in the illusion of desire, take them as desired and perfect the accomplishment of the Great Seal. Thus, generate firm conviction. Through the gate of possessing the three thoughts, generate attachment following the six aspects of Aligana, etc., Chumpana, etc., Chushana, etc., Nagaprahana, etc., Maradana, etc., Kuchagrahana. Until the sound of Sita, such as Sitakara, Kokila, and the sound of bees, arises, combine with Tyedeguli. Until truly stimulating Alikali, the intoxicating umbrella, the turtle, the conch-bearer, and the three channels, abide in your own deity's seat, etc. Enter into Samadhi with the means of combining with Dola, Suzi, Kurpara, etc. Through the sequence of the four joys, manifest the co-emergent wisdom. Abide in great bliss. When arising from that, contemplate all appearances as illusion. Visualize all that appears as the form of the deity. In between these, without the mind wandering elsewhere, engage in vast play. Together with the lineage of whatever Buddha, etc., and Yoginis, etc., the main deity shows the mudra, and the consort shows the response to that mudra. Likewise, the response of hand and hand, the response of offering and offering, the response of song and song, the response of dance and dance, bodily gestures and verbal gestures, etc., as well as other dramas, music, postures, and the nine moods of dance, etc., rely on them as desired, and strengthen the senses. This is from the Root Tantra: 'Likewise, offering the self and all the Buddhas, together with their sons, all the heroes and Yoginis, the stable and the moving, brothers and lovers are offerings, in the place where Lava gathers. Together with brothers and children, is the source of all happiness and suffering.' Thus it is said. By the one who accomplishes mantra and mudra.