English
Since it is uncertain, the two parents are surrounded by eight minor families, making ten. The doorkeeper parents are eight, making eighteen. In the medium-sized mandala, there are forty-two deities of the Vajradhatu. In the extensive one, there are eighty-two, with the five families in the center surrounded by their respective minor families, making fifty in total. Twenty wrathful deities, making seventy. Six Thupas. Four gatekeepers, making eighty. Samantabhadra and Samantabhadri, the two parents, make eighty-two. In the Lamrim, it says: First eighteen and forty-two, gradually learn the extensive mandala. Thus it is. There are also three kinds of proliferated mandalas. The first, the single-cluster mandala, has eighteen deities. The main deity is Vairochana, with the consorts of Vajrasattva, Ratnavajra, Dharma-vajra, and Karma-vajra, the steadfast Vajra, the blazing Vajra, the gathering Vajra, and the moving Vajra, making ten parents, and the wrathful deities of the directions, eight parents. Among them, the second, our two parents, in the place, the mandala should be contemplated, with the lord in the center with a seat, surrounded by bodhisattvas and wrathful deities. Thus it is. The medium-sized cluster mandala has forty-six deities. The body deity Akshobhya, the two parents, with the consorts of Vajrasattva, Vajraraja, Vajraraga, and Vajrakarma, Vajralasya, Vajradhupa, Vajrankusha, and Vajratara, making ten parents. The speech deity Amitabha, with the consorts of Vajradharma, Tikshna, Chakra, and Vajrabhasha, Gita, Aloka, Vajrashrinkhala, and Prabhasvati, making ten. Adding the mind deity Vairochana above and the ten of the consort's family, the thirty deities of body, speech, and mind, plus the sixteen wrathful deities of the directions and corners, making forty-six. From steadfastness to front and back, body, speech, and mind, the three syllables are placed upon the completed wheel. Thus it is. Among them, the eight doorkeeper parents of the four directions, and the eight wrathful deity parents of the four corners, making sixteen. The extensive cluster mandala has seventy deities, the thirty deities of body, speech, and mind, the deity of qualities Ratnasambhava, with the consorts of Vajraratna, Vajratejas, Vajradhvaja, and Vajrahāsa, Mala, Pushpa, Pasha, and Sukha, making ten. The deity of action Amoghasiddhi, Vajra
Chinese
杰等。（从）守护，夜叉，金刚拳四母，歌女，香水，铃，金刚心母等十者加起来共五十。十方忿怒尊十，忿怒母十，共七十，出自道次第：稳固之后于右与左，功德事业坛城安立。瑜伽自在与五族，极其亲近而结合时会。如此说。观修方式是：摄集部族之时，第一部族的坛城于中央明观。稳固之后，中等之时，于前与后观修身与语的坛城。稳固之后，广大之时，于右观修功德，于左观修事业的坛城之族。坛城与族的差别是：有些从宫殿主尊的角度说是族，从名相生圆的角度说是坛城。或者一人观修一尊本尊是族，一人观修多尊本尊是坛城，这样说不太相关。此处观修之时，从门、马头等观修宫殿的角度说是坛城。不这样观修，而是将诸本尊按数量观修是族。名相繁简方面：首先学习三部族，熟悉之后学习五部族，熟悉之后学习四十二尊，对此熟悉之后学习千佛坛城。根本是毗卢遮那佛父母，父尊有五部族，八大菩萨，六能仁，四门神，共二十三尊。母尊有五母，八明妃，四门母，共十七尊，观修这些称为方便的四十大本尊。于这些本尊的心间，观修各自相同之智慧萨埵，颜色圆满，这称为智慧的四十大本尊。其中，主要的是父母本尊，因此不需要分别观修。如果观修，则有变成四十二尊的过失。从粗细的角度安立为方便与智慧，广大论中说：伟大粗大理解为方便，执持相状是智慧。如此说。于每一方便本尊观修身语意三本尊，由此成为无尽庄严轮的百二十本尊。加上之前的方便与智慧的八十本尊，共二百尊。各自部族为主的头饰本尊各五尊，耶谢
English
Je etc. (From) protection, yakshas, the four mothers of the vajra fist, singers, scented water, bells, Vajrasattva mothers, these ten totaling fifty. The ten wrathful deities of the ten directions, the ten wrathful mothers, totaling seventy, from the Lamrim: After stabilizing, on the right and left, establish the mandala of qualities and activities. Yoga empowerment and the five aggregates, become very familiar and combine the times. So it is said. The method of meditation is: When gathering the families, the mandala of the first family is visualized in the center. After stabilizing that, in the middle stage, meditate on the mandalas of body and speech in front and behind. After stabilizing that, in the expansive stage, meditate on the qualities on the right and the group of mandalas of activities on the left. The difference between a mandala and a group is: Some say that from the aspect of the main palace it is a group, and from the aspect of the arising and completion of phenomena it is a mandala. Or, one person meditating on one deity is a group, and one person meditating on many deities is a mandala, which is not very relevant. Here, when meditating, from the aspect of meditating on the palace with doors, horse heads, etc., it is a mandala. If you do not meditate in this way, but meditate on the deities in terms of number, it is a group. In terms of elaborate and simple phenomena: First learn the three families, then learn the five families, then learn the forty-two deities, and then learn the mandala of a thousand Buddhas. The root is Vairocana father and mother, the father has five families, eight bodhisattvas, six munis, and four doorkeepers, totaling twenty-three deities. The mother has five mothers, eight vidyadharis, and four doorkeepers, totaling seventeen deities, meditating on these is called the forty deities of skillful means. In the hearts of these deities, meditate on a wisdom being that is the same as oneself, with complete color, this is called the forty deities of wisdom. Among them, the main ones are the father and mother deities, so there is no need to meditate on them separately. If you meditate on them, there is the fault of becoming forty-two deities. From the aspect of coarse and subtle, they are designated as skillful means and wisdom, as it says in the extensive treatise: The great and coarse is understood as skillful means, holding onto characteristics is wisdom. So it is said. Meditating on three deities of body, speech, and mind for each deity of skillful means, thus becoming one hundred and twenty deities of the inexhaustible ornament wheel. Adding the eighty deities of skillful means and wisdom mentioned above, totaling two hundred deities. Five crown deities each with their own family as the main one, Yeshe
Chinese
地的坛城有一千尊神。那是由于方便之神计算头饰，而智慧之神不计算。方便之神有四十尊，身语意之神各有三尊。每一尊都有五个头饰。在那之上加上四十尊智慧之神，就变成了一千尊。正如这所说：具有四十二个肢体，那本身就是肢体扩展的主宰，四十二个肢体变成三个扩展。正如先前所说：两种姿势的印记，以及千佛的坛城，就像须弥山和芝麻籽一样，用譬喻和名称来装饰。学习两万一千尊神的方法是：五种姓。与普贤王如来父母双尊一起的有六千尊。八组本尊父母和四组门神父母，十二组有一万两千尊。六尊佛没有佛母，所以有三千尊。这样也是两万一千尊。认为有两万四千尊神，是自认为有佛母。正如先前所说：像这样具足的主尊，胜者就是像这样的胜者，十二和六的光芒闪耀燃烧。正如仪轨中所说：像这样应当具足主尊，应当观想五种姓的千尊神，十二和六的光芒闪耀，两万一千尊同时显现。因此，要学习稳固和不可思议任运成就的禅定，观想一切显现存在都清晰地显现为本尊的坛城。具有面容和手印的扩展是：首先学习一个面容和两只手。然后，学习所有集合的本尊都具有三个面容和六只手。正如这所说：一个基础，三个面容和六只手，从稳固开始的三个也是这样，对于五个也随之观想，扩展的面容和手印清晰地显现。第二，忿怒尊的手印扩展也有四种：坛城、集合、面容和手、数量。第一种，坛城有简、中、广三种。简略的有五十八尊饮血尊。中等的在它的基础上加上十尊忿怒尊，所以有六十八尊。广大的有一百零八尊，中央是佛赫鲁嘎父母双尊，金刚、宝生、莲花、羯磨四种姓的佛母，金刚、宝生、莲花、羯磨忿怒自在母四尊。
English
The mandala of the earth has a thousand deities. That is because the deities of means count the head ornaments, but the deities of wisdom do not count. There are forty deities of means, and three deities each of body, speech, and mind. Each of these has five head ornaments. On top of that, adding forty deities of wisdom makes a thousand. As it says in this very text: "Possessing forty-two limbs, that itself is the lord of limb expansion, forty-two limbs become three expansions." As it says in the previous text: "The mudras of two stances, and also the mandala of a thousand Buddhas, like Mount Meru and sesame seeds, are adorned with metaphors and names." The method of learning twenty-one thousand deities is: the five families. Together with the primordial King Samantabhadra, father and mother, there are six thousand. Eight groups of Heruka father and mother, and four groups of doorkeeper father and mother, twelve groups have twelve thousand. Six Thubpas without consorts have three thousand. Thus, there are also twenty-one thousand. To think there are twenty-four thousand is to presume there are consorts. As it says in the previous text: "Thus endowed, the supreme lord, the Victorious One is just like that Victorious One, the light of twelve and six shines and blazes." As it says in the activity manual: "Thus, the supreme lord should be endowed, the five families of action should be contemplated as a thousand, the light of twelve and six shines, twenty-one thousand are clear at once." Therefore, one should train in the stable and inconceivable spontaneously accomplished samadhi, contemplating all phenomena and existence clearly appearing as the mandala of deities. As for faces and hands with elaboration: first, one should train in one face and two hands. Then, one should train all the assembly deities as having three faces and six hands. As it says in that very text: "One basis, three faces and six hands, the three from stability are also like that, for the five also contemplate accordingly, the elaborate faces and hands clearly appear extensively." Secondly, the elaboration of the mudras of wrathful deities also has four: mandala, assembly, faces and hands, and number. First, the mandala has three: condensed, medium, and extensive. The condensed has fifty-eight blood-drinking deities. The medium has ten wrathful deities added on top of that, so there are sixty-eight. The extensive has one hundred and eight, in the center are Buddha Heruka, father and mother, the consorts of the four families of Vajra, Ratna, Padma, and Karma, the four Krodheshvari mothers of Vajra, Ratna, Padma, and Karma.
Chinese
十位。东方是金刚黑汝嘎父母的眷属。弥底、嘎汝、洛嘎。在冰地是四个嘎巴黑汝嘎的母亲。弥底卓地夏瓦热玛等四位，共十位。南方是宝生黑汝嘎父母的眷属。药叉、罗刹、毗舍。萨努黑汝嘎四个的母亲。药叉卓地夏瓦热玛等四位，共十位。西方是莲花黑汝嘎父母的眷属。德夏、给夏、贝夏、毗舍黑汝嘎四个的母亲。德夏卓地夏瓦热玛等四位，共十位。北方是羯磨黑汝嘎父母的眷属。扎夏、舍夏、给夏、巴夏黑汝嘎四个的母亲扎夏卓地夏瓦热玛等四位，共十位，总共五十位。处所门二十位。自在母二十八位。忿怒尊十位。如彼中所说：首先习惯五十又八位，六十八位也是如此。父母圆满轮的装束。五十个聚处所和，门饰吽大一百零八。如此说。聚也有简、中、广三种，简者一个聚中有神数七十八位。佛黑汝嘎被四部的黑汝嘎父母围绕，共十位。处所门二十位。自在母二十八位。忿怒尊父母二十位。中等者有九十八位。身部五部父母十位。语部的莲花黑汝嘎五部父母十位。意部的十位，共三十位。处所门二十位。自在母二十八位。忿怒尊父母二十位。广大者有一百一十八位。在那之上加上宝生部的黑汝嘎父母十位。事业部的十位。如是说。道次第中说：中央的四个黑汝嘎，身语饮血前后明。彼稳眷属一起修。身语意上稳固后，左右功德业忿怒。父母明观轮坛神。圆满修习次第中，从上往上向上燃。以这样的方式，先前的先稳固，再修习后面的。面容手印具足如前。名相具足是：首先学习忿怒尊五部。然后学习一百零八位。在那之上稳固后，佛黑汝嘎父母，支分神方便的黑汝嘎五十八位。在那之上加上五个头饰，支分的