English
The thirteen-deity and fifteen-deity mandalas, seventeen mandalas explicitly stated in words, and the two sadhanas of the other three Herukas are actually taught, which are accepted by Tibetan and Chinese lamas. Adding the retinue of deities, twenty explicitly stated mandalas are mentioned. In the Sambhuta Tantra, it says: the mandala of the Body Heruka, the Speech Heruka, the Mind Heruka, and the Essence Heruka, each speaks of a seventeen-deity mandala. The Vajra Nairatmya and the Wisdom Ishvari have thirteen-deity mandalas, and the Conceptual Seat Holder has a seventeen-deity mandala. The main deity of this tantra, called Vajradhatu, the Vajrasattva thirty-seven-deity mandala, etc., explicitly stated in words, there are eight. This Nairatmya is said to have twenty-three deities by Acharya Abhayakaragupta, but the previous masters of our tradition consider it to be fifteen deities. Secondly, there are many different opinions of Tibetan and Chinese scholars, which will not be elaborated here. In the oral tradition of the Yogi Ishvara Virupa, on top of the five explicitly stated mandalas of the root tantra, adding the mandala with the Cause Vajradhara as the main deity, there are six. From the explanatory tantra, the Vajrapanjara Tantra, the Essence Hevajra Family Collection Mandala is divided into five families. The expanded five and the condensed five of the Family Collection arise. The other three Herukas are divided into five families, the expanded five and the condensed five of the Family Collection arise, so ten and ten arise, so there are forty Family Collection Mandalas. The explicitly stated Essence Hevajra Single Family nine-deity mandala is divided into five families, and there are five Single Family nine-deity mandalas. Similarly, the other three Herukas are also divided into five families, so five Single Family nine-deity mandalas arise, so there are twenty. Thus, on top of the sixty Father Heruka mandalas, adding the two Nairatmya mandalas, there are sixty-two, as stated in the Tree. Or, according to the Panjara Ornament, on top of the previous mandalas, the Single Family five deities are shown as twenty, so there are eighty-two, and also eight and eight reside in the center?
Chinese
的时候的坛城里，就像出现单族和合族两种一样，或者在叫做二十五灌顶的时候的坛城里，也实际得到了单族和合族的差别，四尊父黑汝嘎以五族的差别，二十尊各有五尊神的坛城，即是二十坛城。单族的坛城里，有广式二十，略式二十。合族的坛城里，有广式二十，略式二十。八十尊父喜金刚的坛城里，身语意精华的四尊黑汝嘎有二十二十坛城出现，五族有十六十六坛城。这里接近需要的是不动金刚持的喜金刚等是名称的异名，以及如来、佛、恒常、利益等是名称的异名，以及宝生、金刚日、黄金族、黑汝嘎族、虚空藏，这些是异名，以及无量光、莲花舞自在、世间自在、金刚法等是异名，以及不空成就和马王、金刚马王、意欲王、铁王是异名。桑布扎续中说，在最初七坛城的上面，以金刚界五部主尊换位的差别，有五座殊胜成就的坛城，即是十二座。那些有四尊黑汝嘎，以及无我母是喜金刚的坛城，以及智慧自在母是金刚座四坛城，以及猛厉座者，以及金刚界与佛陀合修相符，是上师前辈们的主张。阿跋亚嘎惹论师则认为，猛厉座者所示的词语表示尸林欢喜的黑汝嘎和猛厉座者二者，这二者和金刚界认为是胜乐金刚的坛城。这样总括起来，喜金刚三续中直接开示的，殊胜成就的坛城三十三座，以及以上师口诀开示的，就变成了一百座。事业增广方面，在《二观察》中只说了咕噜咕咧和七天女的本尊咒语，在《金刚帐》中则说了金刚度母。
English
In the mandala at the time of, just as there are two types, single family and combined family, or in the mandala at the time of the so-called twenty-five empowerments, the difference between single family and combined family is actually obtained. The four Father Herukas have twenty mandalas each with five deities due to the distinction of the five families, making twenty mandalas. In the single-family mandala, there are twenty expanded ones and twenty condensed ones. In the combined-family mandala, there are twenty expanded ones and twenty condensed ones. In the eighty mandalas of Father Hevajra, the four Herukas of body, speech, mind, and essence have twenty mandalas each appearing, and the five families have sixteen mandalas each. Here, what is closely needed is that the Hevajras of Akshobhya Vajradhara are synonyms of names, and Tathagata, Buddha, Constant, Benefit are synonyms of names, and Ratnasambhava, Vajra Sun, Golden Family, Heruka Family, Akashagarbha, these are synonyms, and Amitabha, Padmanartesvara, Lokeshvara, Vajra Dharma are synonyms, and Amoghasiddhi and Horse King, Vajra Supreme Horse, Desire King, Iron King are synonyms. In the Sambhuta Tantra, it says that on top of the first seven mandalas, due to the difference of the five Buddha families of Vajradhatu being replaced as the main deities, there are five mandalas of supreme accomplishment, which are twelve. Those have four Herukas, and Nairatma is the Hevajra mandala, and Jnanadakini is the Vajrasana four mandalas, and Ugraasana, and Vajradhatu is in accordance with Buddha Samayoga, which is the view of the previous gurus. Acharya Abhayakaragupta considers that the words indicating Ugraasana show both the charnel ground rejoicing Heruka and Ugraasana, and these two and Vajradhatu are considered to be the Chakrasamvara mandala. Thus, in summary, the Hevajra three tantras directly teach thirty-three mandalas of supreme accomplishment, and with the oral instructions of the guru, it becomes one hundred. In terms of increasing activities, in the Two Examinations, only the deity mantras of Kurukulle and the seven goddesses are mentioned, and in the Vajrapanjara, Vajra Tara is mentioned.
Chinese
宣说了母续坛城的修法和广大事业。 剩余部分宣说了二十七尊增长事业之神和各种事业的简略合集。 在苏姆巴提续中，宣说了二十八尊增长事业之神和极其广大的事业。 第二，关于观修次第现证，宣说了现证广大六支自身广大，以及现证的分类。 第一，有寂止瑜伽和后行道的瑜伽。 第一，此处所要阐述的主要内容是广说生起次第，以及顺带产生的圆满次第。 第一，有前行仪轨和正行仪轨两种。 第一，有共同前行和不共同前行两种。 第一，虽然经文中没有明确说明，但这是上师的口诀。 一般来说，不仅是皈依和发起菩提心，而且每次修法之初也必须明确这一点，因此需要皈依、发心，以及为了消除阻碍正行证悟产生的粗大罪障，还需要修持百字明的观修和念诵，因此共有这三者。 赫鲁嘎的百字明观修，连同忏悔文，出自吉祥胜乐金刚所说的续部《阿毗达那》。 这适用于大多数无上瑜伽部的坛城。 此时的金刚萨埵，并非绝对需要生起四支圆满的仪轨，因为这是依赖于其他广大现证的，只是一个简略的本尊生起仪轨。 例如，就像在眼中不生起愚痴金刚一样。 导师瑜伽自在者毗瓦巴认为，无论修持何种成就殊胜和共同悉地的本尊，都必须生起四支圆满的现证，这是就现证具有自主性的情况而言的。 第二，不共同前行，有积聚资粮和观修防护轮。 第一，有积聚福德资粮和智慧资粮。 第一，有在上等对境处积聚福德资粮和在下等对境处积聚两种。 第一，有加持所依物，供
English
The method of practice and extensive activities of the Mother Tantra Mandala were explained. The remaining part explains the twenty-seven deities of increasing activities and a concise collection of various activities. In the Sūmbhaṭi Tantra, twenty-eight deities of increasing activities and extremely extensive activities are explained. Secondly, regarding the stages of meditative realization, the extensive six-limbed realization itself is explained in detail, and the classifications of realization are differentiated. Firstly, there is the yoga of tranquil abiding and the yoga of subsequent conduct. Firstly, the main point to be explained here is the extensive explanation of the generation stage, and the completion stage that arises incidentally. Firstly, there are two: the preliminary ritual and the main ritual. Firstly, there are two: the common preliminary and the uncommon preliminary. Firstly, although not explicitly stated in the text, it is the oral instruction of the guru. Generally, not only refuge and generating bodhicitta, but also clarifying this at the beginning of each session is necessary, so refuge, generating bodhicitta, and in order to purify the gross obscurations that obstruct the arising of actual realization, it is also necessary to practice the meditation and recitation of the Hundred Syllable Mantra, so there are these three. The meditation and recitation of the Hundred Syllable Mantra of Heruka, along with the confession text, comes from the Abhidhāna of the Hevajra Tantra. This applies to most Anuttarayoga Tantra mandalas. The Vajrasattva in this case does not absolutely require the generation of the four-limbed completion ritual, because this relies on other extensive realizations and is only a brief deity generation ritual. For example, just as one does not generate the Ignorance Vajra in the eye. The teacher, the Lord of Yoga, Virūpa, believes that whatever deity is practiced to accomplish superior and common siddhis, it is necessary to generate the four-limbed completion of realization, which is in terms of the autonomy of realization. Secondly, the uncommon preliminaries include accumulating merit and meditating on the protective circle. Firstly, there is the accumulation of merit and the accumulation of wisdom. Firstly, there are two: accumulating merit in a superior field and accumulating in an inferior field. Firstly, there is blessing the support, offer
Chinese
心和，心安住于空性，如是宣说了以二次第结合之理等甚多。然于此处，仅以观想（梵文天城体：śūnyatā，梵文罗马拟音：shunyata，汉语字面意思：空性）等的真言义即可。如某些论师一般，先进行理智的分析，这并不矛盾。此处是将空性安住于无分别，如“空性智慧金刚之自性我”，如是，空性即成为智慧的体验之境。其后得之方式，则作是念：诸佛之智慧金刚自性即我。亦应生起慢心。如是积聚智慧之资粮，对于作为基础的轮回之法，因其与死亡之相类似而加以净治；对于作为果位的法，因其与现证真实之边际法身之相类似而作为道。此处若有人认为积聚智慧资粮不应作为净治死亡之法，则彼人是未曾见过不动至尊续。某些人阻止将守护轮等作为前行之法，阻止所净、能净、及二者之结合，此与彼等自己所说，在密集金刚智慧足论中，将积聚智慧资粮作为净治死亡之法相违背。第二，修持守护轮，有共同与不共同两种，首先是共同的，此等同类之无上瑜伽续部的坛城中，是共同进入之义。不共同者，并非所有与此守护轮同类的坛城都可进入，而是指存在于某些特殊的坛城中。将此解释为喜金刚的不共之处是不合理的，因为即使是喜金刚坛城，也有很多没有十忿怒尊守护轮的，而且其他续部的坛城也有很多需要修持十忿怒尊守护轮的。关于共同的守护轮，根本续部中明确宣说了太阳，多种金刚，金刚栅栏等四种，以及上师口诀中的莲花金刚地基网，旗帜，火墙等，应与共同的部分结合。不共同的守护轮，虽然在印度的论疏中有多种说法，但上师的口诀中说，金刚帐篷之上是转轮王的顶髻，用于事业法的回遮之场合。
English
Mind and, settling the mind in emptiness, thus, the method of combining the two stages, etc., has been extensively taught. However, here, it is sufficient to contemplate the meaning of mantras such as (Sanskrit Devanagari: śūnyatā, Sanskrit Romanization: shunyata, Chinese literal meaning: emptiness). Like some teachers, it is not contradictory to prioritize intellectual analysis. Here, emptiness is placed in non-conceptualization, such as "The nature of emptiness is the wisdom vajra, I am." Thus, emptiness becomes the object of experiential wisdom. In the manner of subsequent attainment, one should think: The wisdom vajra nature of all Buddhas is me. One should also generate pride. Thus, accumulating the accumulation of wisdom, for the basis of cyclic existence, it is purified because it resembles the aspect of death; for the Dharma of the fruit, it is made into the path because it resembles the aspect of manifesting the ultimate truth of the Dharmakaya. Here, if someone thinks that accumulating the accumulation of wisdom is not suitable as a method of purifying death, then that person has not seen the Unwavering Supreme Tantra. Some people prevent the practice of preliminary practices such as the protection circle, preventing the object of purification, the means of purification, and the combination of the two, which contradicts what they themselves say in the Guhyasamaja Wisdom Foot system, that accumulating the accumulation of wisdom is a method of purifying death. Second, meditating on the protection wheel, there are two types: common and uncommon. First, the common one, in most of the mandalas of this similar Anuttarayoga Tantra, it is the meaning of entering in common. The uncommon one is that not all mandalas of the same type as this protection wheel can enter, but it refers to existence in some special mandalas. It is unreasonable to explain this as the uncommon aspect of Hevajra, because even in the Hevajra mandala, there are many without the ten wrathful deity protection wheel, and there are many mandalas in other tantras that also need to meditate on the ten wrathful deity protection wheel. Regarding the common protection wheel, the root tantra explicitly states the sun, various vajras, and the vajra fence, four in total, and from the guru's oral instructions, the lotus vajra ground net, banners, fire mountain, etc., should be combined with the common parts. The uncommon protection wheel, although there are various explanations in the Indian commentaries, the guru's oral instructions say that above the vajra tent is the crown of the wheel-turning king, for the occasion of reversing activities.