Chinese
修持是近修的支分，修持单一手印和有戏论是近修的近支分，以五种物品无间断地积聚是修，在那时修持阿（藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）里嘎（藏文：ཱལི་，梵文天城体：लि，梵文罗马拟音：li，汉语字面意思：里）里是名为大修，或者从佛母的虚空中，享用日月金刚舌而获得三明是为大修，这是就次第渐进道而言的。第二，修持时的近修四支分是：与忏悔支分相关联的是近修，修持多久的日数的一半以上，以向外放射白色光芒的等持来净化容器是近修近支，除了最后一天之外的一半以上，以放射和收摄红色光芒的等持来净化精华是修，最后一天将蓝色光芒向内收摄的等持之门来净化自续或者聚集成就，那是大修，这是就无间断道积聚而言的。第三，结合时的近修四支分是：具相的佛母沐浴三次，佩戴三种饰品，宣说三种法，处于准备状态，这是近修的支分。以虚空秘密施设结合的标志、劝请四种物品，以及以欲论八种或者六十四种来增广安乐是近修近支，以四手印嬉戏是修，享用日月金刚舌是大修，这是就在最后一天，于自续中生起见道的大智慧，从佛母的虚空中获取大成就而言的。第二，广说近修四种，有三种：近修，近修近支和修共同宣说，以及大修。第一，近修有两种：先行的近修和行持次第的近修。第一，宣说先行的近修是：虚空中央……禅修转变。那里有这样的话，虚空中央清净的界限日落。这样说，法性的天空降临，中央没有遮蔽而清净，没有边际而称为界限，或者像天空的中央一样。
English
Practice is a branch of approach, practicing single mudra and with elaboration is a branch of close approach, accumulating without interruption with five objects is accomplishment, at that time practicing Āli Kāli is called great accomplishment, or from the space of the Mother, obtaining the three vidyādharas by enjoying the sun, moon, vajra, and tongue is great accomplishment, this is in terms of gradually progressing on the path. Second, the four branches of approach and accomplishment during the time of accomplishment are: approach is related to the branch of confession, close approach is purifying the vessel with the samādhi of radiating white light for more than half the number of days of accomplishment, accomplishment is purifying the essence with the samādhi of radiating and gathering red light for more than half the time except for the last day, great accomplishment is purifying the continuum or gathering siddhis through the door of the samādhi of gathering blue light inward on the last day, this is in terms of accumulating the uninterrupted path. Third, the four branches of approach and accomplishment at the time of union are: the Mother who possesses the characteristics, having bathed three times, adorned with three ornaments, explained three dharmas, and remaining in preparation is the branch of approach. Increasing bliss with the signs of secret union, the four objects of invitation, and the eight or sixty-four treatises on desire is the branch of close approach, playing with the four mudras is accomplishment, enjoying the sun, moon, vajra, and tongue is great accomplishment, this is in terms of generating the great wisdom of the path of seeing in the continuum on the last day, taking the great accomplishment from the space of the Mother. Second, there are three ways to explain the four approaches and accomplishments in detail: approach, close approach, and accomplishment are explained in common, and great accomplishment. First, there are two approaches: the preliminary approach and the approach of the order of practice. First, the preliminary approach is explained: space center... meditation changes. It says there, space center, clear sphere, sunset. It says, the sky of dharmatā descends, the center is clear without obscuration, without limit it is called sphere, or like the center of the sky.
Chinese
在无有任何遮蔽，清澈的法界宫殿中，与日月之座一起，观想智慧之王，即观想“斯坦（藏文，梵文天城体，罗马拟音，意义不详）”和“嘉（藏文，梵文天城体，罗马拟音，意义不详）”。因此，观想自在的智慧，即对轮回和涅槃之法拥有主权的国王金刚萨埵，斯坦（藏文，梵文天城体，罗马拟音，意义不详）为父，嘉（藏文，梵文天城体，罗马拟音，意义不详）为母。那么，这样观想有什么必要呢？“所有胜者的坛城，都将无余地被观想。”因此，观想本尊的父神和母神，所有胜者的坛城都将毫无遗漏地被观想，这是有必要的，因为所有胜者都从一和多的极端中解脱出来。第二，关于行为次第的修持，有三种：五聚、三聚和一聚。首先，展示五聚，即“五与五……观想”。那里有，即“五与五的结合”。因此，先前在第九品中解释过的具有特征的修行者，主要的五位父神和五位母神，以方便和智慧无二的方式，以结合的姿态安住，这是怎样的呢？“五聚之神的排列”。因此，下面的基座是具有四个花瓣和中心的轮，这五个轮的每一个都有四个花瓣和中心，即在五个部分的宫殿中，中央轮的中心是金刚萨埵父神和母神，四个花瓣由金刚部的家族的次级神灵，八位父神和母神以结合的姿态围绕，显现为金刚部的神，即十位父神和母神。同样，在东西南北四个方向，以毗卢遮那佛、宝生佛、无量光佛、不空成就佛父神和母神为主尊，同样地，佛部、珍宝部、莲花部和事业部的次级神灵，八位父神和母神围绕着，即四个部的神有四十位。加上上面中央部的神十位，这样，五个部分的五十位神，由五十位男女瑜伽士清晰地观想排列。“十位忿怒尊和十位忿怒母”。因此，这五个部分的末端，在四个方向和四个角落，上面的部分是东上，下面的部分是西下，十对男女瑜伽士，十位忿怒父神和十位忿怒母神，显现为二十位神。
English
In the palace of the clear Dharmadhatu, free from any obscurations, together with the sun and moon seats, contemplate the King of Wisdom, i.e., contemplate "Tang (Tibetan, Devanagari, Roman transliteration, meaning unknown)" and "Jia (Tibetan, Devanagari, Roman transliteration, meaning unknown)." Therefore, contemplate the self-existing wisdom, the King Vajrasattva who has sovereignty over the Dharma of Samsara and Nirvana, with Tang (Tibetan, Devanagari, Roman transliteration, meaning unknown) as the father and Jia (Tibetan, Devanagari, Roman transliteration, meaning unknown) as the mother. Then, what is the necessity of contemplating in this way? "All the mandalas of the Victorious Ones, will be contemplated without remainder." Therefore, contemplating the father and mother deities of the Yidam, all the mandalas of the Victorious Ones will be contemplated without omission, which is necessary because all the Victorious Ones are liberated from the extremes of one and many. Secondly, regarding the practice of the action sequence, there are three: the five aggregates, the three aggregates, and the one aggregate. First, showing the five aggregates, i.e., "Five and five... contemplate." It is there, i.e., "The union of five and five." Therefore, the practitioners with characteristics explained earlier in the ninth chapter, the main five father deities and five mother deities, in the manner of inseparable skillful means and wisdom, abiding in union, what is it like? "The arrangement of the deities of the five aggregates." Therefore, the lower base is a wheel with four petals and a center, each of these five wheels has four petals and a center, i.e., in the five-part palace, the center of the central wheel is Vajrasattva father and mother, the four petals are surrounded by the minor deities of the Vajra family, eight father and mother deities in union, appearing as the deities of the Vajra family, i.e., ten father and mother deities. Similarly, in the four directions of east, south, west, and north, with Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi father and mother deities as the main deities, similarly, the minor deities of the Buddha family, Jewel family, Lotus family, and Karma family, eight father and mother deities surround them, i.e., the deities of the four families have forty deities. Adding the ten deities of the central part above, thus, the fifty deities of the five parts, are clearly contemplated and arranged by fifty male and female yogis. "Ten wrathful deities and ten wrathful mothers." Therefore, at the end of these five parts, in the four directions and four corners, the upper part is east-upper, and the lower part is west-lower, ten pairs of male and female yogis, ten wrathful father deities and ten wrathful mother deities, appear as twenty deities.
Chinese
因此，五组坛城共有七十尊神。如轮一般观修。如是，以五部为主的五组坛城的七十尊神，在修习坛城轮时描绘，在近修时清晰观修，如此连接。第二，展示三组坛城：如是部族等，观修诸神。那里存在。如是部族与金刚部族，莲花部族，即身语意。如是，在上述坛城中，除去南北两方，在前方或东方，如来部族的坛城，父母双尊各五，共十尊；中央是金刚部族的坛城，共十尊；后方或西方是莲花部族的坛城，共十尊。如此，在身语意三组坛城的末尾，与忿怒众会聚。因此，在八个方位，八尊忿怒父尊和八尊忿怒母尊，共十六尊，与此会聚的三组坛城共有四十六尊神。观修三组坛城的诸神。如是，以三部为主的三组坛城的四十六尊神众，在修习时描绘，在近修时观修，如此连接。第三，展示一组坛城：部族等，观修。那里存在。部族的部族，即部族之尊。如是，所有如来部的聚集方式是汇集为五部，如果再归纳，则是汇集于意之幻化之理的金刚部。为何如此？意之意，即意之尊。如是，所有如来的意，不可思议、不可言说的智慧，如果归纳部族，则归纳为五种意之智慧，而这五种智慧也汇集于意之尊，即空性之智慧。与忿怒众会聚。因此，金刚萨埵父母双尊，以及小部族的萨埵父母双尊，共五对十尊，以及四尊忿怒门神父尊和四尊忿怒门神母尊的会聚，这一组坛城共有十八尊神。
English
Therefore, the five assemblies have a total of seventy deities. Meditate in the manner of a wheel. Thus, the seventy deities of the five assemblies, with the five families as the main focus, are depicted when practicing the mandala wheel, and clearly meditated upon during the close practice, thus connecting them. Second, showing the three assemblies: Likewise, the families, etc., meditate on the deities. It exists there. Likewise, the Tathagata family and the Vajra family, the Padma family, namely body, speech, and mind. Thus, in the above assembly, removing the two, south and north, in front or to the east, the Tathagata family's assembly, five pairs of father and mother, totaling ten, and in the center, the Vajra family's assembly, totaling ten, and in the back or west, the Padma family's assembly, totaling ten, thus at the end of the three assemblies of body, speech, and mind, endowed with a gathering of wrathful ones. Therefore, in the eight directions, eight wrathful fathers and eight wrathful mothers, sixteen in total, the three assemblies gathered together have forty-six deities. Meditate on the deities of the three assemblies. Thus, the assembly of forty-six deities of the three assemblies, with the three families as the main focus, are depicted during practice, and meditated upon during close practice, thus connecting them. Third, showing the one assembly: The family, etc., meditate. It exists there. The family of families, namely the best of families. Thus, the manner of gathering of all the Tathagata families is to gather into five families, and if summarized, it is gathered into the Vajra family according to the system of mind's illusion. Why is that? The mind of mind, namely the best of mind. Thus, the mind of all the Tathagatas, the inconceivable and inexpressible wisdom, if the families are summarized, is summarized into five wisdoms of mind, and these five wisdoms also gather into the best of mind, namely the wisdom of emptiness. Endowed with a gathering of wrathful ones. Therefore, Vajrasattva father and mother, together with the Sattva father and mother of the small families, five pairs totaling ten, and the gathering of four wrathful doorkeeper fathers and four wrathful doorkeeper mothers, this one assembly has eighteen deities.
Chinese
“观想一组的本尊。”因此，像这样，以一个部主所作的一组本尊，在修习时书写十八尊本尊的集合，并在近修时观想，将两者联系起来。有些人说：“这里也出现了广、中、略三组。下面也说：‘金刚部中一切坛。’等等，出现了修习三组的方法，岂不是重复了吗？”没有过失。因为前面是在修习时书写，并在近修时观想，将两者联系起来。后面是实际修习，所以不是重复。第二，共同宣说近修和修习，分为两种：瑜伽士观想总体的本尊或各个本尊，以及宣说修习三组的方法。第一，瑜伽士观想总体的本尊或各个本尊的宣说：“瑜伽… 各个明观。”那里有。 “瑜伽方便与智慧。”因此，瑜伽士方便父和智慧母们依次。“如来及母而观想。”因此，父尊们观想如来五部之父，母尊们观想各部之母。“菩萨菩萨母即观想。”因此，眷属父尊们观想小部的菩萨父，母尊们观想小部的菩萨母。“各自明咒与手印，等持亦善各自明。”因此，各个本尊的明咒和本尊各自的手印和等持，不混杂地如实各自明观。第二，宣说修习三组的方法，分为三种：宣说修习一组的方法，宣说修习三组的方法，以及宣说修习五组的方法。第一，宣说修习一组的方法：“金刚… 大手印。”那里有。“金刚部中一切坛。”因此，在金刚部中，由于四部全部汇集，所以金刚部的组，即一组的坛城，观想它的方式是：“光芒照耀炽燃极观想。”因此，一组的根本本尊十八尊和支分增多的本尊