English
The time for meditation, the intention of how to meditate, and a detailed explanation of the object of meditation, there are five points in total. The first point is that whether one is a gradual practitioner or an instant practitioner, anyone who has received empowerment and whose samaya and vows have not been broken is the initial practitioner. The second point is, as it is said in the scriptures, "The place must be carefully chosen, in one's own home." Therefore, the initial practitioner first meditates in their own home, and after gaining some stability, meditates in places such as forests and cemeteries. As it is said in the scriptures, "A single tree and a cemetery, the home of the Matrikas and the night, or a secluded borderland, one must carefully choose these good places for meditation." After gaining great stability, one meditates in the thirty-seven places. The third point is, as it is said in the Root Tantra, "At night." Therefore, the time for the initial practitioner to focus on the deity's form in the generation stage is mainly at night, while the time for other activities such as recitation is not fixed. After gaining some stability, one performs four sessions of yoga, and after gaining great stability, one meditates at all times. As it is said in the Vajra Tent Tantra, "By blessing with four sessions, if one meditates, one will quickly attain accomplishment." And as it is said in the Root Tantra, "Possessing selflessness yoga, or striving for the glorious Heruka." And "Because of other thoughts, even for a moment, the malicious mind is due to ignorance, for the sake of wanting to attain accomplishment, the wise do not dwell on it." The fourth point is, as it is said in the Root Tantra, "With the mind of self-accomplishment, the yogini with wisdom meditates, or the form of the glorious Heruka." Therefore, one must abandon doubt towards the path and the teacher who shows the path, and meditate with the conviction of certain accomplishment. The fifth point is divided into three points: the form of the mandala as the object of meditation, the explanation of the actual manifestation of realization of the method of meditation, and the form of the grounds and paths as the result of meditation. The first point is that although many forms of mandalas are mentioned in the consistent tantras such as the Root Tantra and the Explanatory Tantra mentioned above, the form of the mandala mentioned here in the three tantras of the Tent Tantra, the Observation Tantra, and the Samputa Tantra is divided into two types: those expressed directly in words and those explained by the guru's oral instructions. The first direct expression is that in the Two Observation Tantras, it says, "The mandala of the body Vajra, the speech Va
Chinese
哦热。意为心金刚，即共同黑汝迦之坛城三座。心髓金刚，无我天女十五尊之坛城，即殊胜之坛城二座，共五座。宣说续部《金刚帐》中说：不动金刚九尊之坛城，毗卢遮那金刚九尊之坛城，宝生金刚九尊之坛城，无量光金刚九尊之坛城，不空成就金刚九尊之坛城，即单部之坛城五座。合部者，如云：八八位于中央，或者二十五之间。如是所说，九尊母五合一之坛城，以及先前五尊合一之坛城，即合部之坛城二座。于彼等中，如是所说：何为佛陀主尊之，坛城主尊为何者，彼即是坛城。如是所说，五尊主神轮番更替之差别，合部广大五座，合部简略五座，即心髓金刚之坛城十五座。无我天女十三尊与十五尊，即直接开示词句所包含之坛城十七座，以及其他三尊黑汝迦之修法直接宣说中，印度和藏地之诸位上师所许，与眷属之神众相合，故说实际之坛城二十座。《桑布扎续》中，身语意心髓之黑汝迦等，各自宣说十七尊之坛城，金刚无我母与智慧自在母十三尊之坛城。猛厉座垫者十三尊之坛城。此续部之坛城之主尊为金刚界，金刚萨埵三十七尊之坛城，即直接开示之词句所包含之坛城八座。此之无我母，阿跋亚论师虽说为二十三尊，然自宗之上师则许为十五天女。第二，印度和藏地之智者各自之观点颇多，然此处未述，邬仗那自在成就者毗瓦巴之口诀派中，根本续部直接开示之坛城五座之上。
English
Oṃ rje. Meaning the heart vajra, which are three mandalas of the common Heruka. Heart Essence Vajra, the mandala of the fifteen goddesses of selflessness, which are two supreme mandalas, totaling five. In the Explanatory Tantra, the Vajra Tent, it says: Akshobhya Vajra, the mandala of nine deities; Vairochana Vajra, the mandala of nine deities; Ratnasambhava Vajra, the mandala of nine deities; Amitabha Vajra, the mandala of nine deities; Amoghasiddhi Vajra, the mandala of nine deities, which are five single-family mandalas. As for the combined families, it is said: Eight eights reside in the center, or between twenty-five. As it is said, the mandala of the five nine-deity mothers combined into one, and the mandala of the previous five deities combined into one, which are two combined-family mandalas. Among these, as it is said: Whatever is the main Buddha, whatever becomes the main mandala, that itself is the mandala. As it is said, due to the difference of the five main deities alternating, five expanded combined families, five abbreviated combined families, which are fifteen mandalas of the Heart Essence Vajra. The thirteen and fifteen goddesses of selflessness, which are seventeen mandalas contained in the directly revealed words, and in the direct explanation of the sadhana of the other three Herukas, the Indian and Tibetan lamas have combined the retinue of deities, so it is said that there are actually twenty mandalas. In the Sambhuta Tantra, each of the Herukas of body, speech, mind, and heart essence is said to have a mandala of seventeen deities, the Vajra Selfless Mother and the Wisdom Empowerment Mother have a mandala of thirteen deities. The Fierce Seat Holder has a mandala of thirteen deities. The main deity of the mandala of this tantra is Vajradhatu, the mandala of the thirty-seven deities of Vajrasattva, which are eight mandalas contained in the directly revealed words. This Selfless Mother, although Acharya Abhaya said there were twenty-three deities, the previous lamas of our tradition considered them to be fifteen goddesses. Secondly, there are many different views of Indian and Tibetan scholars, but they are not mentioned here. In the oral tradition of Virupa, the Lord of Yoga, there are five mandalas directly revealed in the root tantra.
Chinese
总之，加上以根本金刚持为主的坛城，共有六个。从金刚帐中出现的，如心髓胜乐金刚部集坛城，以五部来分，有部集广大五种和摄略五种。同样，其他三个黑汝嘎以五部来分，有部集广大五种和摄略五种，共十种十种，因此，部集坛城四十个。直接开示的心髓胜乐金刚部单。九尊神的坛城，如以五部来分，有部单九尊神的坛城五个一样，其他三个黑汝嘎也以五部来分，有部单九尊神的坛城五个五个出现，共二十个。这样，在父黑汝嘎的六十个坛城之上，加上无我母的两个坛城，就是六十二个，如树木中所说。或者，又如帐饰中所说，在之前的那些坛城之上，加上部单五尊神的坛城二十个，就是八十二个。而且，如“那也是八八位于中央”的情况的坛城，有部单和部集两种。或者，如“或者二十五之间”的情况的坛城，也实际得到了部单和部集的区分。四个父黑汝嘎以五部来分，二十个各有五尊神的坛城，共二十个。部单的坛城中，广大二十个，摄略二十个。部集的坛城中，广大二十个，摄略二十个，这样，父胜乐金刚的坛城八十个。身语意心髓的四个黑汝嘎各有坛城二十个二十个出现，五部各有坛城十六个十六个。这里接近需要的是，不动佛、金刚持、胜乐金刚等是名称的不同说法。同样，如来、佛、常恒、利益等是名称的不同说法。宝生、金刚日、金山、黑日族、虚空藏等是名称。无量光、莲花舞自在、世间自在、金刚法等是名称。不空成就、马王、金刚马胜、第七王、铁王等是名称。
English
In short, adding the mandala with the principal Vajradhara, there are six. From the Vajra Tent, like the Heart Essence Hevajra Aggregate Mandala, divided by the five families, there are five expanded and five condensed aggregates. Similarly, the other three Herukas, divided by the five families, have five expanded and five condensed aggregates, ten each, thus, forty aggregate mandalas. Directly shown, the Heart Essence Hevajra single family. The nine-deity mandala, like dividing the five families, there are five single-family nine-deity mandalas. Similarly, the other three Herukas are also divided by the five families, with five single-family nine-deity mandalas each, totaling twenty. Thus, on top of the sixty Father Heruka mandalas, adding the two Nairatmya mandalas, there are sixty-two, as explained in the Tree. Or, as in the Tent Ornament, adding twenty single-family five-deity mandalas on top of the previous mandalas, there are eighty-two. Moreover, like the mandalas in the case of "that is also eight eights located in the center," there are single-family and aggregate types. Or, like the mandalas in the case of "or between twenty-five," the distinction between single-family and aggregate is actually obtained. The four Father Herukas, divided by the five families, have twenty mandalas each with five deities, totaling twenty. In the single-family mandalas, there are twenty expanded and twenty condensed. In the aggregate mandalas, there are twenty expanded and twenty condensed, thus, eighty Father Hevajra mandalas. The four Body, Speech, Mind, and Heart Essence Herukas each have twenty mandalas appearing, and the five families each have sixteen mandalas. Here, what is closely needed are: Akshobhya, Vajradhara, Hevajra, etc., are different names. Similarly, Tathagata, Buddha, Constant, Benefit, etc., are different names. Ratnasambhava, Vajra Sun, Golden Mountain, Heri Clan, Akashagarbha, etc., are names. Amitabha, Padmanartesvara, Lokeshvara, Vajradharma, etc., are names. Amoghasiddhi, Horse King, Vajra Horse Supreme, Seventh King, Iron King, etc., are names.
Chinese
《桑布扎》中说，在最初的七个坛城之上，以金刚界五部主尊神祇位置转换的差别，成就最胜的坛城有五个，总共十二个。它们是四个黑鲁嘎，以及无我母是《胜乐金刚》的坛城，智慧自在母是金刚座四座的坛城和猛厉座者，金刚界与佛陀平等结合相符，这是上师们的观点。阿瓦雅嘎ra（梵文天城体，梵文罗马拟音，汉语字面意思）论师认为，以“猛厉座者”的词句表示喜爱尸林地的黑鲁嘎和猛厉座者二者，并且认为这二者和金刚界是胜乐轮的坛城。这样总括起来，从《胜乐金刚》三续部中直接开示成就最胜的坛城有三十三个，通过上师的口诀来解释就有一百个。关于事业增上的方面，《二观察续》中只说了咕噜咕咧和七天女的本尊咒语。在《金刚帐》中，说了金刚度母坛城的修法和事业仪轨的详细内容。其余的说了二十七个事业增上的本尊，以及各种各样的事业仪轨。《桑布扎》中说，有二十八个事业增上的本尊，以及非常广大的事业仪轨。第二，关于修法现观的分类，萨迦大祖师说：“彼有现观之二种，即为等持之瑜伽，以及非等持之瑜伽。等持生圆有二种，非等持等有八种，睡与起和诵咒等，沐浴饮食朵玛及，行住坐卧随行八，如是宣说当知晓。”如其所说，当宣说者有二，即为等持之瑜伽，以及后行仪轨之瑜伽。初者，此处所说主要为生起次第之广说，以及顺带所生圆满次第二者。初者，有前行仪轨和正行之事二者。初者，有共同之前行和不共同之前行二者。初者，即是皈依、发心、金刚萨埵的修法念诵等，这些在每一个现观修法之前都必须要做，因此
English
In the Samputi, it is said that above the initial seven mandalas, with the difference of the five principal deities of the Vajradhatu shifting positions, there are five mandalas that accomplish the supreme, totaling twelve. These are the four Herukas, and the Selfless Mother is the mandala of Hevajra, the Wisdom自在母 is the mandala of the four seats of Vajrasana and the Fierce Seater, the Vajradhatu is in accordance with the Buddha's equal union, which is the view of the previous gurus. Acharya Abhayakara considers that the phrase "Fierce Seater" indicates both the Heruka who delights in the charnel ground and the Fierce Seater, and he considers that these two and the Vajradhatu are the mandala of Chakrasamvara. Thus, in summary, from the three Hevajra Tantras, the mandalas that directly reveal the accomplishment of the supreme are thirty-three, and when explained through the oral instructions of the guru, they become one hundred. Regarding the aspect of increasing activity, the Two Examinations Tantra only mentions the deity mantras of Kurukulle and the Seven Goddesses. In the Vajra Tent, it speaks of the sadhana of the Vajra Tara mandala and the detailed contents of the activity rituals. The remainder speaks of twenty-seven deities of increasing activity, and various activity rituals. The Samputi says that there are twenty-eight deities of increasing activity, and very extensive activity rituals. Secondly, regarding the classification of the practice of realization, the great Sakya master said: "There are two types of realization, namely the yoga of equipoise and the yoga of non-equipoise. Equipoise has two types of generation and completion, and non-equipoise has eight types, namely sleeping, rising, reciting mantras, bathing, eating, offering tormas, and the eight types of conduct of walking, standing, sitting, and lying down. As it is said, there are two things to be explained, namely the yoga of equipoise and the yoga of subsequent conduct. In the first, the main explanation here is the extensive explanation of the generation stage, and the two stages of completion that arise incidentally. In the first, there are two things: the preliminary rituals and the actual activities. In the first, there are two things: the common preliminary practices and the uncommon preliminary practices. The first is refuge, bodhicitta, Vajrasattva's practice of recitation, etc. These must be done before each realization practice, so