English
Ten. In the east are the retinue of Vajra Heruka father and mother. Mitra, Karu, Loka. In Bingdu are the mothers of the four Garbha Herukas. Mitra Krodheshvari Ma and the other four, totaling ten. In the south are the retinue of Ratna Heruka father and mother. Yaksha, Raksha, Bhisha. The mothers of the four Sanu Herukas. Yaksha Krodheshvari Ma and the other four, totaling ten. In the west are the retinue of Padma Heruka father and mother. Tesha, Kesha, Pesha, Bisha Heruka's four mothers. Tesha Krodheshvari Ma and the other four, totaling ten. In the north are the retinue of Karma Heruka father and mother. Traksha, Hrisha, Kesha, Bagsha Heruka's four mothers, Traksha Krodheshvari Ma and the other four, totaling ten, totaling fifty. Twenty dwelling place gates. Twenty-eight power women. Ten wrathful ones. As it says in that very text: First, become familiar with fifty-eight, sixty-eight likewise. Father and mother, the complete adornments of the mandala. Fifty assemblies, dwelling places, and gate lattices, one hundred and eight great Hums. So it is said. Among the assemblies, there are three: concise, intermediate, and extensive. The concise one, a single assembly, has seventy-eight deities. Buddha Heruka is surrounded by the Heruka fathers and mothers of the four families, totaling ten. Twenty dwelling place gates. Twenty-eight power women. Twenty wrathful fathers and mothers. The intermediate one has ninety-eight. The five families of the body, ten fathers and mothers. The five families of speech, Padma Heruka, ten fathers and mothers. The ten of mind, totaling thirty. Twenty dwelling place gates. Twenty-eight power women. Twenty wrathful fathers and mothers. The extensive one has one hundred and eighteen. On top of that, add the ten Heruka fathers and mothers of the Ratna family. The ten of the Karma family. Thus it is said. In the Lamrim, it says: The four Herukas in the center, body, speech, blood-drinking, clear in front and behind. Meditate on that stable one with the retinue. Having stabilized on body, speech, and mind, to the right and left, qualities and karma, wrathful ones. Fathers and mothers clear, deities of the mandala. Meditate completely in stages, blazing upwards from above. In this way, stabilize the former before meditating on the latter. Faces and hands with adornments are as before. The adorned aspects are: First, learn the five families of wrathful ones. Then learn the one hundred and eight. Having stabilized on that, the Buddha Heruka fathers and mothers, the fifty-eight Herukas of the limb deities, the means. Having made five head ornaments on that, the limb
Chinese
共有二百九十种学处。正如其中所说：支分安立五十八，五分的数量是二百，九十位本尊完全具足。更详细地说，根本嘿汝嘎父母，观想支分本尊五十八尊。方便本尊五十八尊，在这些本尊的心间，智慧本尊五十八尊。将智慧本尊放在一边，在方便本尊上观想身语意本尊各三尊，共一百七十四尊。在此之上观想五种姓的头饰，这样身语意本尊的头饰有一百七十组。方便的五十八尊加上二百九十尊，即头饰本尊二千九百尊。总共加起来有三千一百九十尊。行持方面：四种行仪日夜在生圆次第本尊的状态中不离地行持。道次第中说：所有行持的对境，所见所闻的一切，行走、安住和睡眠时，不住于二坛城的瑜伽之外，处于那样的法界中。果：直接与无间道结合，间接获得字轮的地位。正如其中所说：持续不断的广大瑜伽，以福德智慧受用，如黑暗变毒般，获得字轮的殊胜集合。第五，修持无间道资粮，也有四种。第一，见：通达一切法从原始以来就是佛，方便和智慧的自性无二无别。如同一因和字形等。修持方面：前行共同部分与之前相同，特别的是，处所令人满意，天空是八辐轮，大地是八瓣莲花，虚空如牛奶般清澈等。如前所说：不被大军所阻挡，土地和虚空吉祥，具备两种历史，寻找令人满意的地方并加以扩展。找到后，按照群体的数量，大小与因缘相适应。具备内外两层的房舍。也就是说，外层放置各种用具，能够对人们保密，内层是修行者父母获得成就的必要之处。像这样的房
English
There are two hundred and ninety trainings. As it says: Fifty-eight limbs are established, the number of five parts is two hundred, and ninety deities are perfectly complete. In more detail, for the root Heruka parents, contemplate the fifty-eight branch deities. Fifty-eight skillful means deities, and in the hearts of these deities, fifty-eight wisdom deities. Setting aside the wisdom deities, contemplate three deities each for body, speech, and mind on the skillful means deities, totaling one hundred and seventy-four. On top of that, contemplate five families of headdresses, so the headdresses of the body, speech, and mind deities are one hundred and seventy sets. The fifty-eight skillful means deities plus two hundred and ninety, which are the two thousand nine hundred headdress deities. All of that added together is three thousand one hundred and ninety. As for conduct: The four activities are practiced day and night without straying from the state of the deity in the generation and completion stages. The Stages of the Path says: All objects of conduct, everything seen and heard, when walking, staying, and sleeping, do not dwell outside the yoga of the two mandalas, but remain in that realm. The result: Directly connecting to the uninterrupted path, and indirectly obtaining the position of the letter wheel. As it says: The continuous vast yoga, through merit, wisdom, and enjoyment, like darkness turning into poison, attains the supreme collection of the letter wheel. Fifth, accumulating the uninterrupted path of accumulation also has four parts. First, the view: Realizing that all phenomena are enlightened from the beginning, and that the nature of skillful means and wisdom are inseparable. Like the single cause and the form of letters, etc. As for meditation: The preliminary common part is the same as before, but especially, the place is pleasing, the sky is an eight-spoked wheel, the earth is an eight-petaled lotus, the space is as clear as milk, etc. As previously said: Not obstructed by a large army, the land and space are auspicious, possessing two kinds of history, seek a pleasing place and expand it. Having found it, according to the number of groups, the size is adapted to the conditions. Possessing outer and inner chambers. That is, the outer chamber places various implements and can be kept secret from people, and the inner chamber is necessary for the practitioners, parents, to attain accomplishment. Such a room
Chinese
应当积聚修法所需的物品、食物、用具和药物等。其中：衣物装饰、上等饮食，修法的五种用具，坛城用具、供品，成就之所依和遣除障碍，应当收集干净的用具。如是说。时间也应是吉祥的星宿和日期。在《རྒྱས་པ་》中说：从初八开始，在极好的吉祥星宿日，大行菩提行，能迅速获得殊胜成就，也应选择吉祥的星宿日。如是说。那么，像这样熟悉道路的瑜伽士，一个双数，或者三个，或者五个聚集在一起是最好的。他们作为修法的引导者。金刚上师，在《道次第》中说：引导者应是宝藏圆满、河流圆满，精通传承和事业，持有八种口诀热量者。如是说。眷属是：其中说：引导者应是勤于供养、证悟清晰，不违越誓言、精通咒语和手印，具有正念和用具。不具备这些，修法不会成就，毫无意义地浪费。如是说。那么，如果聚集了许多瑜伽士，引导者就是最大的金刚上师，其他都是眷属。如果是双数，父亲是引导者，母亲是眷属。修习的方法是：四种次第，即道之次第，修之次第，结合之次第，近分之次第。首先，道的四种次第是：见解是空性大瑜伽，修习大悲是近修。手印唯一和修习无所缘是近分修。无有间断地修积资粮是修。最终接近获得道是修大。其中说：证悟菩提心是近修的殊胜，因此，心、法、慈悲等。手印清晰是近分修，因此是唯一和无所缘。修习本身没有障碍，以时间的积累来获得大修。如是说。第二，修的四种次第是：修的准备工作和资具等是近修。如果以一个月为修法的时间，那么半个月是近分修。十五天以内修十四天，最后一天获得成就，这是大修。又说：因此，以半个月的时间来近修，明观本尊，收摄于器中。
English
One should gather the materials for accomplishment, food, utensils, and medicines, etc. Among them: fine clothes and ornaments, excellent food and drink, the five implements for accomplishment, mandala implements, offering substances, the support for accomplishment, and the means to avert obstacles, clean implements should be collected. Thus it is said. The time should also be an auspicious planet and date. In the 'Extensive One' it says: Starting from the eighth day of the waxing moon, on extremely auspicious constellations, greatly engaging in the conduct of enlightenment, one should also engage in auspicious planets and constellations for swift supreme accomplishment. Thus it is said. Then, it is best if one pair, or three, or five yogis who are accustomed to such a path gather together. They are shown to accomplish. The Vajra Master, in the 'Stages of the Path' says: The guide should be complete with treasures, complete with rivers, skilled in lineage and actions, holding the eight heats of oral instructions. Thus it is said. The retinue is: From that: The guide should be diligent in offerings, clear in realization, without violating vows, skilled in mantras and mudras, possessing mindfulness and implements. Without these, accomplishment will not occur, and it will be wasted meaninglessly. Thus it is said. Then, if many yogis gather, the guide is the greatest Vajra Master, and the others are the retinue. For a pair, the father is the guide, and the mother is the retinue. The method of meditation is: the four stages of approach and accomplishment, namely, the path, the accomplishment, the union, and the near approach. First, the four stages of the path are: the view of the great emptiness yoga and the meditation on great compassion are the approach. The single mudra and the meditation on non-elaboration are the near approach. Accomplishing the accumulation of merit without interruption is the accomplishment. Finally, approaching the attainment of the path is the great accomplishment. From that itself: The realization of the mind of enlightenment is the supreme approach, therefore, mind, dharma, compassion, and so on. Clear mudra is the near approach, therefore it is single and non-elaboration. Accomplishment itself is without interruption, taking the great accomplishment at the end of the accumulation of time. Thus it is said. Second, the four stages of accomplishment are: the preparations for accomplishment and the associated materials are the approach. If one month is taken as the time for accomplishment, then half a month is the near approach. Accomplishing fourteen days within fifteen days, and taking accomplishment on the last night is the great accomplishment. Again: Therefore, approaching with half a month, visualizing the deity, gathering into the vessel.
Chinese
可以。十五日黑半月的修法是，通过交替增减来修持。如是说。第三，结合的念修有四种：寻找具备条件的明妃并进入行为是念诵；增长欲望的快乐是近念诵；修持四手印的嬉戏；将菩提心降于坛城，次第生起五种心是大成就。第四，近念修有四种：心性存在于自身是念诵；不从他处寻而是近念诵；获得精华是修持；习惯于自明是大的修持。那些寂静和忿怒的坛城，无论修持哪个都要知道。行持是：行持任何能成为修持助伴的事物，主要行持阿 अली 迦迦里 कालि 的财富。即彼经中说：行持五种行为的资具，主要需要的是什么。如是说。果是：直接与见道结合，间接获得字母轮的地位。通过这些，广泛地讲述了修持道。第三，果的分类有两种：暂时的果和究竟的果。第一种有三种：异熟、寿命自在、大手印持明。第一种是：瑜伽士在道中修持生圆次第，身体仍然是凡俗之身，心却成熟为天神的形象。经中说：如网眼和网地一样，获得手印而未触及，形圆满力大者即是。如是说。如果未获得胜法而死亡，则在中阴中修习手印，逐渐成佛。道次第中说：一和多的瑜伽士，稳固自身或获得它之后，六个月十六日念修时，未变成金刚身之前，因为力量小、违缘少、虚弱，留下分别念产生的剩余之身，以智慧前往金刚持之地。如是说。获得胜法后，直接与寿命自在结合。经中说：如果未被违缘中断，那也与金刚身结合。如是说。第二，寿命自在持明是：前一道究竟，身体即成就金刚身，没有生灭，心获得殊胜的第一智慧。道次第中说：意义见解进入究竟的，聚集行持的修持