English
If someone asks, wouldn't saying it this way be like treating a tantra as a branch, and thus commit the fault of inverting the tantras? There is no fault. Because the time for the gathering offering has already been explained in one's own ninth chapter. The time and dates, etc., are all referenced from what is clearly stated in other tantras such as the 'Kundü,' so this will not become not a tantra. Such cases are common in many tantras of both new and old mantras. If that is still not understood, then the 'Noble Collection Sutra' would also become not spoken by the Tathagata, because it says, "These arise from ignorance, spoken by the Tathagata," which is because it refers to other teachings of the Tathagata, which is like inverting the head and tail. Second, the perfection of the method of accomplishment is divided into two: the peaceful gathering offering accomplishment and the wrathful gathering offering accomplishment. The first is further divided into two: briefly explaining the four, recitation, approach, accomplishment. To speak directly, there are three explanations regarding this. If considered from the perspective of the four limbs of recitation and approach during the path time, then the two, great emptiness and the Samantabhadra luminosity samadhi, are the recitation limb, the single mudra and with elaboration are the approach limb, performing the gathering offering with the five articles is the accomplishment, and at that time, realizing the Āli Kāli is the great accomplishment, this is from the perspective of progressing gradually on the path. The four limbs of recitation and approach during the accomplishment time are: recitation is related to the offering limb, for more than half of the number of days of accomplishment, purifying the vessel with the samadhi of emitting white light outwards is the approach, for half the time excluding the last day, purifying the essence with the samadhi of radiating and gathering red light is the accomplishment, on the last day, purifying the continuum with the samadhi of gathering blue light inwards is the great accomplishment, this is from the perspective of the uninterrupted path gathering offering accomplishment. The four limbs of recitation and approach during the union time are: the qualified consort takes three baths, wears three ornaments, explains three dharmas, and then abides in a state of preparation, this is the recitation limb. Encouraging with the symbols of the blessed union of space and secret, increasing bliss with eight or sixty-four treatises on desire is the approach. Playing with the four mudras is the accomplishment. With the sun and moon vajra tongue
Chinese
此乃大成就之法，于西边尽头，生起见道之大智慧，乃大成就，于空行母之虚空中，取受灌顶。四种修法广说分三：一、近修；二、近边修；三、共同修法；四、大成就。初者分二：一、数，先行之近修；二、直，如虚空之中心，自性无有遮蔽，清净之法界宫殿，具足日月之座，于此自然之智慧，乃是掌管轮回涅槃诸法之国王，金刚萨埵，双运，观想父母。若问观想此尊有何必要？答：观想此尊，则能圆满观想一切诸佛之坛城，无有遗漏，此乃必要。因诸佛已从一与多之边解脱故。此乃事业次第之近修。彼又分三：一、数，五聚；二、直，如前第九品所说，具足相之成就者，主尊五父与主母五母，现双运相。各自之小族，瑜伽士父母八八双运围绕，中央五十聚之瑜伽男女双运，其外四方四隅，上方东方之东，下方西方之西，具足瑜伽士父母双运十对，如是七十瑜伽男女，以五聚之五部佛父母为主之五十尊，排列于外围之瑜伽男女十对，排列十忿怒父与十忿怒母，如是七十佛父母，于修法之时，书写于坛城之轮中，于近边修之时，观想之，如是连接。三聚，直，东方为如来部之五对父母，共十尊，中央为金刚部十尊，后方为莲花部十尊，如是身语意之坛城三部之外，八方八隅，具足八忿怒父与八忿怒母双运之众，以三部为主，此乃三聚之四十六尊众，观想。
English
This is the great accomplishment practice. At the westernmost end, the great wisdom of the path of seeing arises in the continuum, which is the great accomplishment. It is the empowerment of taking into the space of the Dakini. The four practices of approach and accomplishment are extensively taught in three parts: first, the approach practice; second, the close approach practice; third, the common accomplishment practice; and fourth, the great accomplishment. The first has two parts: first, counting, the preliminary approach practice; second, directly, like the center of the sky, the mind itself is without obscuration, the pure palace of the Dharmadhatu, complete with sun and moon seats. In this natural wisdom, the king who controls the Dharma of Samsara and Nirvana, Vajrasattva, in union, meditate on the father and mother. If you ask what is the need to meditate on this deity? The answer is: by meditating on this deity, one can completely meditate on all the mandalas of all the Buddhas, without any omission, this is necessary. Because all the Buddhas are liberated from the extremes of one and many. This is the approach practice of the activity sequence. It also has three parts: first, counting, the five aggregates; second, directly, as described in the previous ninth chapter, the accomplished practitioner with characteristics, the main five fathers and the main five mothers, now in union. The yogis, fathers and mothers, eight by eight, of their respective small families, surround the center, the fifty male and female yogis in union of the aggregates. Outside of that, the four directions and four corners, the east of the east above, and the west of the west below, are complete with ten pairs of yogi fathers and mothers in union. Thus, seventy yogi men and women, with the fifty deities of the five aggregates of the five Buddha families, led by the fathers and mothers, are arranged. On the outer edge, ten pairs of yogi men and women are arranged with ten wrathful fathers and ten wrathful mothers. Thus, seventy Buddha fathers and mothers are written in the wheel of the mandala during the approach practice, and during the close approach practice, they are visualized, thus connecting them. The three aggregates, directly, in the east are the five pairs of Tathagata family fathers and mothers, a total of ten deities, in the center are the ten deities of the Vajra family, and in the back are the ten deities of the Padma family. Thus, outside the three parts of the body, speech, and mind mandala, in the eight directions and eight corners, are the assembly of eight wrathful fathers and eight wrathful mothers in union, led by the three families. This is the assembly of forty-six deities of the three aggregates, visualize.
Chinese
在修习时书写，在近修时观修，也连接起来。这是一个组合。讲述。所有种姓的集合方式是归为五种姓。如果再归纳，就归于心之幻化之理的种姓之主，金刚种姓。为什么呢？因为所有如来佛的心，智慧，不可思议，言语无法表达，如果归纳种姓，就归于五种心之智慧。那也是因为归于心之至高空性之智慧的缘故。因此，金刚萨埵父母，小种姓的萨埵父母等五对，加上忿怒尊众的四父四母，以一个种姓为主，这一个组合的十八尊神众，在修习时书写，在近修时观修，连接起来。有些人说，这里也出现了广、中、略三种组合。下面也说：“一切皆在金刚种姓中。”等等，出现了第三种组合的修法，是否重复了呢？没有过失。因为上面的是在修习时书写，然后连接到近修时观修，而下面的是实际修持。第二，共同讲述近修和修持，分为两种。计数。瑜伽士观修总体的本尊或各个本尊。讲述。瑜伽士按照方便父和智慧母的顺序。父尊们观修为如来种姓的五父，母尊们观修为种姓之母。眷属父尊们观修为小种姓的萨埵父，母尊们观修为小种姓的萨埵母。各个本尊的咒语，以及各个本尊的手印和三摩地，不混淆，如实清晰地观修。三种组合的修法。其中也有三种。计数。对一个组合的修法。讲述。因为四种姓都包含在金刚种姓中，所以观修一个组合的坛城的方式是，根本的十八尊神，以及支分的本尊等，放射光芒，光彩夺目，要极力观修。对资具的使用。
English
Written during the practice period, and meditated upon during the close practice period, also connect them. This is one group. Explanation: The way all the lineages gather is that they gather into five lineages. Furthermore, if summarized, they gather into the Vajra lineage, the chief of the lineages according to the system of the mind's illusion. Why is that? Because the minds of all the Tathagatas, the wisdom, inconceivable, and inexpressible by words, if the lineages are summarized, they gather into the five mind-wisdoms. That is also because they gather only into the supreme emptiness wisdom of the mind. Therefore, Vajrasattva father and mother, the minor lineage's father and mother bodhisattvas, five pairs, plus the ten wrathful deities, the four fathers and four mothers, dominated by one lineage, this group of eighteen deities of one group, are written during the practice period, and connected to be meditated upon during the close practice period. Some say that here also appear three groups: extensive, intermediate, and concise. And below it says, "Everything is in the Vajra lineage." And so on, the method of accomplishing the third group appears, so is it redundant? There is no fault, because the former is written during the practice period and then connected to be meditated upon during the close practice period, while the latter is actually accomplished. Secondly, jointly teaching close practice and accomplishment, there are two parts. Enumeration: The yogi meditates on the general deity or individual deities. Explanation: The yogi, in the order of the father of means and the mother of wisdom. The father deities are meditated upon as the five fathers of the Tathagata lineage, and the mother deities are meditated upon as the mothers of the lineage. The retinue father deities are meditated upon as the father bodhisattvas of the minor lineage, and the mother deities are meditated upon as the mothers of the minor lineage. The mantras of each deity, and the mudras and samadhis of each deity, are meditated upon clearly and accurately without mixing them. The method of accomplishing the three groups. There are also three of these. Enumeration: The method of accomplishing the one group. Explanation: Because the four lineages are all included in the Vajra lineage, the way to meditate on that mandala of one group is that the eighteen root deities, and the branch deities, etc., radiating light, blazing with glory, should be meditated upon intensely. The use of implements.
Chinese
其方法是以无执着的方式，将所用、能用、用者三者融入于无执着的状态中。其结果是，见与行合二为一，从而成就大手印持明。如《斯帕卡》所说：四种资具与见行合二为一，由此获得身之大手印持明。第五资具日月合二为一，由此获得方便与智慧之大手印持明。第五资具日月合二为一，由此获得方便与智慧之大手印成就，也说是任运成就持明。第三组的修持方法。正直。又，所谓“又”是将第一组分开。第三是展示修持的方法，因此一切法都汇集于身语意之中。一切诸佛无余皆是身的组、语的组和意的组这三者。其观修方式是：观想四十六尊神的坛城，连同支分神，其三摩地清晰而炽燃，光芒向十方放射。运用资具的方法是：将所用与能用二者不二，融入于平等性之界，无执着的境界中运用。其结果是：在四种持明中，也能获得成就之最胜，获得任运成就持明。其功德是：坛城无余，成就文字轮大集之地的功德炽燃。其利益他人的方式是：消除五毒和八苦或十一苦，以及诸佛的身语意无别，是生于金刚种姓的唯一之处。第五组的修持方法。正直。真言是救护意，即在神的坛城中显现。那些以富饶的显现来持有，获得真实成就的方法是，以方便父三十五尊和智慧母三十五尊全部观修诸神的方式是，中央观修五部坛城的父尊母尊五十尊，门廊观修二十忿怒尊之鬘，七十尊父尊母尊，瑜伽男女七