English
In the life cycle, visualizing each branch deity as a complete representation of the wisdom sattva is established from a subtle perspective, which is the forty wisdom deities. Thus, among the eighty deities of method and wisdom, the forty wisdom deities, like a daughter not inheriting the father's lineage, abandon all ornaments and attire. Forty-two or three will increase. Therefore, placing the forty deities of method on the fundamental father and mother deities, each deity of method will also increase the three deities of body, speech, and mind, that is, forty deities of body on the forehead, forty deities of speech in the throat, forty deities of mind in the heart, the forty deities of body, speech, and mind are divided into three groups, totaling one hundred and twenty. Adding the forty deities of method on top of this, there are a total of one hundred and sixty. Each one is also the lord above, that is, with the lords of their respective families as the main ones, the headdress is the five family deities, totaling eight hundred. In short, the eighty deities of method and wisdom, the one hundred and twenty deities of the inexhaustible wheel of ornaments of body, speech, and mind, the eight hundred deities of the headdress, adding them all together, visualizing one thousand branch and additional deities on the fundamental father and mother deities is called studying the mandala of a thousand Buddhas. Second, studying the mandala of twenty-four thousand, the supreme lord who possesses such qualities, the victorious one, the supreme victor, likewise, twelve six rays of light shine and burn. It is said there, the supreme lord who possesses such qualities. Like that, for the main deity Akshobhya in union with his consort, who manifestly possesses the mandala of a thousand Buddhas, the yogi practices, that is the supreme among yogis. In order for such yogis to also practice other deities, the victorious ones, that is, the four families of victorious ones in union with their consorts, four pairs, plus the one pair of Akshobhya in union with his consort above, totaling five pairs. The supreme victor, that is, the supreme among the victorious ones, Samantabhadra in union with his consort, one pair, totaling six pairs, also like Akshobhya and his consort, placing the branch deities, calculating in this way, each pair of deities in union with their consorts practices one thousand, totaling six thousand. Twelve, that is, the eight great Bodhisattvas in union with their consorts and the gatekeepers.
Chinese
四对父母，这样十二对父母有六千。在上面的六千上加上一万二千，就是一万八千。六光芒照耀燃烧。因此，每个能仁都有各自的一千，共六千。在此之上加上前面的一万八千，总共二万四千，观想它们都放射光芒，光辉灿烂，这被称为修学二万四千的坛城。那么，这里六能仁没有母亲，如何观想母亲们呢？将身体右侧的部分安置父亲们，左侧的部分安置母亲们。或者，尼玛多杰说，也可以安置成父母交合的姿势。那么，在安置父亲时，如果不算能仁，在安置十八位母亲时，不算谁呢？上师们说，不算普贤佛母。第三是修学桑耶寺任运成就的坛城。如是等不可思议。意思是，如是等一切器情事物，观想为诸佛之身和智慧坛城，不可思议，这被称为修学桑耶寺任运成就的坛城，是分别显现的禅定观修次第。这些也是在道次第中修学有相手印的范畴。对于超越道的补特伽罗，不需要积聚资粮，也有直接在见道上修持的。又有些人说，前面说，不动不摇一切皆是。后面说，总之动摇一切皆是。安住于大手印中。这两者是矛盾的。没有过失，因为前者是从心量大的人以见为主的角度说的，后者是从心量小的人以行持为主的角度说的，上师们是这样说的。第二是宣说彼等行利益有情之理。十方四时，示现种种。那里有，于十方四时无量处，个别示现调伏之义。因此，在十方和四时所摄的无量应调伏之处，如前一样，以天众的禅定
English
Four pairs of fathers and mothers, thus twelve pairs of fathers and mothers make six thousand. Adding twelve thousand to the above six thousand makes eighteen thousand. "Six lights radiate and blaze." Thus, each of the six Thubpas (capable ones) also has one thousand each, making six thousand. On top of that, counting the previous eighteen thousand, all twenty-four thousand radiate light and blaze with glory, which is called studying the mandala of twenty-four thousand suns. Now, since the six Thubpas here do not have mothers, how should the mothers be meditated upon? The fathers are placed on the right side of the body, and the mothers are placed on the left side. Alternatively, it is also permissible to arrange the fathers and mothers in union, says Minye Nyima Dorje. Now, if the Thubpas are not counted when placing the fathers, who is not counted when placing the eighteen mothers? The upper lamas say that Kuntuzangmo (Samantabhadri) is not counted. The third is studying the spontaneously accomplished mandala of Samye. "Like that, it is inconceivable." This means that all phenomena of vessel and essence, etc., are meditated upon as the body of the Buddhas and the mandala of wisdom, which is inconceivable. This is called studying the spontaneously accomplished mandala of Samye, which is the order of meditating on the samadhi that distinguishes appearances. These are also in the category of studying the hand seals with elaboration in the gradual path. For individuals who transcend the path, there is also the practice of applying it directly to the path of seeing without having to accumulate the assembly of support. Some also say that from above, "All is unmoving and unshaken." And from below, "In short, all movement and shaking." "Remains in the state of Mahamudra." These two are contradictory. There is no fault, because the former is spoken from the perspective of those with great minds, with view as the main focus, while the latter is spoken from the perspective of those with small minds, with practice as the main focus, so the lamas say. The second is to show how they benefit beings. "Ten directions, four times, show various things." It is there, "In the ten directions and four times, in immeasurable places, individually show the meaning of taming." Therefore, in the immeasurable places to be tamed, encompassed by the ten directions and four times, as before, with the samadhi of the deities
Chinese
为了调伏所化有情，根据他们的意愿显现各种不同的形象，从而满足所有被调伏者的期望。那么，是否只有坛城才能成办这些事呢？经中说：“一切高低乘，以及颠倒诸邪见，无量寂怒众会前，各随所宜皆显现。”意思是说，对于一切高乘的密咒和低乘的显宗等，以及持有常见、断见等颠倒邪见的人们，为了调伏他们，也为了对治他们的各种无量想法，对于他们的导师、天神、魔鬼等一切寂静和忿怒的众大会，都随顺他们各自的意愿，显现不同的身相，因此并非固定不变。如《佛平等和合续》中说：“三界一切处，示现大心众，有时现菩提，有时现入胎，有时现寂静，有时现暴猛，有时作大魔，有时作障碍，如是等无量，山及诸众生。”意思是说，有时显现菩提，有时显现入胎，有时显现寂静，有时显现暴猛，有时显现大魔，有时显现作障碍，如是等等无量，山及诸众生。那么，这些是依靠努力而为的吗？经中说：“譬如舞者之自性，不需身动示众相。”意思是说，譬如舞者一样，身体不用动就能示现各种舞蹈的姿态。同样，诸佛的事业不是依靠努力而为，而是任运成就的身相，能随顺所化有情的意愿，在任何时间和地点都能显现。第六，宣说手印的分类和归纳。经中说：“总而言之，手印……如是至尊所宣说。”意思是说，总而言之，一切手印。经中说：“总而言之，一切手印。”意思是说，如果用语言来概括一切手印，那么身体和肢体的一切手印动作都是：“不可说此是唯一。”意思是说，就像作母普贤佛母的手印一样，不可说此是唯一，因此在任何地方都没有定准。经中说：“分为二三各异现。”意思是说，就身体的肢体而言，有双足、单头、双手，共三。同样，身体的五个肢体中的每一个，都会变化成五部、父母十尊的等持形象，从而形成手印。
English
To tame the beings to be tamed, according to their wishes, various forms appear, thereby fulfilling the expectations of all those to be tamed. So, is it only the mandala that can accomplish these things? The scripture says, "All high and low vehicles, as well as inverted wrong views, before the immeasurable peaceful and wrathful assemblies, each appears according to what is suitable." This means that for all the high vehicle of secret mantras and the low vehicle of exoteric teachings, etc., as well as those who hold inverted wrong views such as eternalism and nihilism, in order to tame them, and also to counteract their various immeasurable thoughts, for their teachers, gods, demons, etc., all the great assemblies of peaceful and wrathful ones, according to their respective wishes, different forms appear, therefore it is not fixed. As it is said in the *Buddha Equal Union Tantra*: "In all places of the three realms, showing the great-minded beings, sometimes showing enlightenment, sometimes showing entering the womb, sometimes showing peacefulness, sometimes showing fierceness, sometimes acting as a great demon, sometimes acting as an obstacle, such as these are immeasurable, mountains and all beings." This means that sometimes enlightenment is shown, sometimes entering the womb is shown, sometimes peacefulness is shown, sometimes fierceness is shown, sometimes acting as a great demon, sometimes acting as an obstacle, such as these are immeasurable, mountains and all beings. So, are these done by effort? The scripture says, "For example, the nature of a dancer, without moving the body, shows various forms." This means that just like a dancer, without moving the body, various dance postures can be shown. Similarly, the activities of the Buddhas are not done by effort, but the spontaneously accomplished form can appear at any time and place according to the wishes of the beings to be tamed. Sixth, explaining the classification and summary of mudras. The scripture says, "In short, mudras... as the Supreme One has declared." This means that in short, all mudras. The scripture says, "In short, all mudras." This means that if all mudras are summarized in words, then all the mudra movements of the body and limbs are: "It cannot be said that this is the only one." This means that just like the mudra of the Mother Samantabhadri, it cannot be said that this is the only one, therefore there is no certainty anywhere. The scripture says, "Divided into two or three, each appears differently." This means that in terms of the limbs of the body, there are two feet, one head, and two hands, a total of three. Similarly, each of the five limbs of the body will transform into the meditative image of the five families, the ten male and female deities, thereby forming mudras.
Chinese
或者从五十分散开，或者从分别的支分方面，八十位本尊是方便与智慧双运，方便的本尊有身语意三类，每类三位，共一百二十位。这些本尊也包括八百位头饰本尊，这样就形成了千佛坛城等各种坛城。如是行持与开展。因此，身体的行持和禅定的开展，要知道都不能超出本尊身语意手印的如是性。总之，一切的动静。因此，不能用语言表达的手印，如果用语言简要地概括，那就是显现自性手印和见手印。在着重观修殊胜禅定果手印的时候，身体的摇动和肢体的行持，也就是一切所显现和所做的一切，都安住于大手印之中。因此，由于不超出大自在本身的化身语意，所以安住于大手印之中。安住本身既非安住也非不安住。因此，仅仅安住于此，也不以分别念执着，所以不是不安住，也不是用自续来安住的说法。如是殊胜之语乃是普贤王如来所说。如是说，是指行境完全清净的殊胜普贤王如来所说。如是修持手印次第的方法是：小祖师喜饶扎巴认为，对于智慧浅薄的初学者来说，像在草地上打木桩一样，先要学习固定所缘，观修本尊的种姓、身色、手印等，使其具有确定性。对于智慧中等的修行者来说，像天空中的流水一样，学习不改变意义和状态的方法，观修种姓确定，但身色和手印不确定的本尊。对于智慧超群的修行者来说，像在空中挥舞长矛一样，学习无确定性的方法，观修种姓、身色、手印都不确定的本尊。如是分为三种。又有人说，如是殊胜之语乃是普贤王如来所说。因此，如果有人认为这部《秘密藏续》不是普贤王如来所说的经典，那也没有过失。因为在四种事业中说：这是连接和总结者的语言。如果真是这样，那么