Chinese
方便本尊为一，其心间的智慧本尊为二，三处不可思议的本尊为三，总共为五。如果说这些本尊各有五个头饰，总共三十多个，那么，因为不算佛母，也不算所有的女性，所以这些并不多余。这些只是头饰的数量。如经所说：“千佛坛城。”因此，如果将所有这些都算上，除了父母本尊各有头饰外，方便智慧不可思议的本尊有二百二十四个。每个本尊有五个头饰，总共显现为二万四千八百个，因此称为“光芒四射”。这样观修，在有漏的情况下，并非是道路的究竟，只是学习的阶段。这是顿超的究竟境界。如《行境无边》所说，不需要积累资粮，也有与广大的结合。如果这样观修时，顶部的头饰本尊、毗卢遮那佛身本尊、诸佛的能仁等众多本尊，在一个地方观修是否不合适呢？在头颅的骨室中是身本尊，其上的顶髻是头饰，其前是毗卢遮那佛，发际是能仁。同样，喉咙中是语本尊，其外是无量光佛，其下是饿鬼道的能仁。心中也是，心间有智慧勇识，其外胸腔中有意本尊，外面的心中是金刚萨埵，其下是普贤，其下是能仁。这些不是最初就有的，而是心的作用，因此像镜子和影像一样，一个的位置不会被另一个阻碍，而是清晰地显现。其作用方式是：上述的二万一千等所有显现都清晰地显现为手印，这就是不可思议、无量、任运成就的坛城。它所利益的对境是包含十方和四时的无量刹土，调伏坛城会根据每个众生的根器，以各自不同的调伏方式来利益他们。那么，不是坛城的其他事物就不能利益众生吗？
English
The method deity is one, the wisdom deity in its heart is two, the inconceivable deities of the three places are three, making a total of five. If you say that these deities each have five head ornaments, making more than thirty, then, because the mothers are not counted, and all the females are not counted, these are not extra. These are only the number of head ornaments. As it is said in the scriptures, "The mandala of a thousand Buddhas." Therefore, if all of these are counted, besides the father and mother deities each having head ornaments, there are two hundred and twenty-four inconceivable deities of method and wisdom. Each deity has five head ornaments, making a total of twenty-four thousand eight hundred that are clearly manifested, therefore it is called "radiant." This kind of meditation, in the case of contaminated aggregates, is not the ultimate path, but only a stage of learning. It is the ultimate state of Tögal. As it is said in "The Realm of Activity is Limitless," there is also a connection to the vast without needing to accumulate merit. If you meditate in this way, is it not appropriate to meditate on the head ornament deity, the Vairochana body deity, the Thubpas of the Buddhas, and other numerous deities in one place in the head? In the bone chamber of the skull is the body deity, on top of it is the head ornament, in front of it is Vairochana, and at the hairline is the Thubpa. Similarly, in the throat is the speech deity, outside of it is Amitabha, and below it is the Thubpa of the pretas. Also in the heart, in the heart center is the wisdom hero, outside of it in the chest is the mind deity, outside in the heart is Vajrasattva, below it is Samantabhadra, and below it is the Thubpa. These are not original, but are the activity of the mind, therefore like a mirror and an image, one's position is not obstructed by the other, but is clearly manifested. The way it functions is: all the appearances such as the above twenty-one thousand are clearly manifested as mudras, and this is called the inconceivable, immeasurable, spontaneously accomplished mandala. The object it benefits is the immeasurable realm that includes the ten directions and four times, and the taming mandala will benefit sentient beings according to their individual capacities, with different methods of taming. So, can other things that are not mandalas not benefit beings?
Chinese
是的。语的作为，从乘的角度来说，成办事业的方式也是，高的是大乘，低的是小乘，所有这些，以及从这些中颠倒观看的外道等等，也对这些各自的想法，以相应的方式显示无边的调伏之法。此外，以寂静调伏的，如梵天，以忿怒调伏的，如罗刹，显示以大集调伏的一切所化机，也对调伏者各自以与他们相应的方式，恒时成办事业，显现如此。这里有些人说，一切寂静忿怒的大集，说这是所化机，是不合理的。因为，如果那是所化机，那么调伏者是谁呢？因为找不到。那么，如果那样仅仅为了成办事业而努力，并且从手印的坛城游离了吗？不是的，因为是任运成就，所以没有从那里游离，并且因为远离勤作分别而成办事业。譬如，如同舞者自身一样，即使说没有从他的身体安排，也未游离，而是以肢体的弯曲和各种姿态，让观看者的心满意足一样。手印的类别简略来说，是词句转变，那些手印如果简略来说，常恒之神和安置于身体上的所有神，就是这个，或者确定为一个，这样是无法从一个方面说的。因为，即使是桑耶任运成就的一个坛城，也依赖于学习的次第和三种智慧，以不同的方式学习。哪三种呢？学习的次第，初、中、后三种，以及下、中、上三种智慧，按照次第，有决定者、意义不变而状态改变者、以及不确定地学习。而且，二者，意思是方便和智慧的四十尊神。三者，意思是不可思议的四十尊神三组。完全散布，意思是顶饰智慧的坛城一千个。或者，二者，意思是双足上的业和莲花部。三者，意思是双手和头三个，宝生部、金刚部，五部众的坛城。完全散布，意思是肢体神两万四千等等。其余的文句，请查阅正文。
English
Yes. The activity of speech, from the perspective of vehicles, the way of accomplishing purposes is also, the higher is the Mahayana, and the lower is the Hinayana, all of these, and those who view them perversely, such as the Tirthikas, also show limitless methods of taming in accordance with their respective thoughts. Furthermore, taming with peaceful means, like Brahma, and taming with wrathful means, like Rakshasa, all those to be tamed by the great assembly shown, also make the tamer correspond to them individually, and constantly accomplish purposes, appearing thus. Here, some say that all the peaceful and wrathful great assemblies are those to be tamed, which is not reasonable. Because, if that is to be tamed, then who is the tamer? Because it cannot be found. So, if one strives only for the sake of accomplishing purposes in that way, and has moved away from the mandala of mudras? No, because it is spontaneously accomplished, so it has not moved away from there, and it accomplishes purposes because it is free from effort and thought. For example, just like the dancer himself, even if it is said that it is not arranged from his body, he has not moved away, but with the bending of limbs and various postures, he satisfies the minds of the viewers. The condensed categories of mudras are word transformations, and if those mudras are briefly summarized, the eternal gods and all the gods placed on the body are just this, or it is certain to be one, so it cannot be said from one aspect. Because, even in one mandala of Samye Lhundrup, depending on the order of learning and the three wisdoms, one learns in different ways. Which three? The order of learning, the first, middle, and last three, and the lower, middle, and upper three wisdoms, in order, there are those who are certain, those whose meaning does not change but whose state changes, and those who learn uncertainly. Moreover, "two," means the two groups of forty deities of method and wisdom. "Three," means the three groups of forty inconceivable deities. "Completely scattered," means a thousand mandalas of the crown of wisdom. Or, "two," means the karma and lotus families on the two feet. "Three," means the two hands and the three heads, the Ratnasambhava and Vajra families, the mandala of the five aggregates. "Completely scattered," means the deities of the limbs, twenty-four thousand and so on. The remaining sentences should be examined in the text.
Chinese
说。 说是导师我说，这不合理。 因为自己的话不能成为自己的依据。 如果这样说，那么在圣母经中，世尊开示的也不是圣言，因为理由相同。 如果说不相同，因为是结集者的语言。 那么，这里也相同。 《续义决断》第八品的解释。 ༈ 从第九品开始讲述历史时，大喜悦是指，在《斯帕卡布》中，有共同的喜悦、邪恶的喜悦和喜悦的喜悦。 为了满足这些欲望，接近享乐、四禅和见道者。 在这里，因为一切智智已经获得了超越这些的无漏之乐。 品的经文是，一般来说，一个人进入这条道路，直到最终的果位，都展示了一条没有错误的道路次第。 也就是经过两次观察后，首先是动摇的心。 以此为基础，通过祈愿理解此义的方式，进入胜观影像的坛城。 之前，金刚上师要修持的是，极其微细的修习。 这是通过“极其微细的修习”来训练微细的禅定。 这有三个部分：前行、正行和结行。 首先是曼荼罗。 在那里，绘制方位和水滴，布置组合，在守护事业次第的经文之后，跟随七个前行。 正行是通过三种禅定的差别，生起包括宫殿和座垫的。 正行有两个部分：对部主和金刚部等五部。 每一个都有修持的方法和修持圆满的程度。 首先有三个部分：语微细、意微细和身微细的修持。 首先是从因的字母中产生ཀྵ་和ཨ་，完成ཨཀྵ་ཛྙཱ་ན་等念诵，从三种禅定到念诵之间，守护事业的经文是语。 意微细是ཀྵ་和ཨ་化为光，变成金刚和铃，完成བཛྲ་གྷཎྜེ་ཛྙཱ་ན་等念诵，守护事业的经文与之前相同。
English
said. Saying that the teacher said "I said" is unreasonable. Because one's own words cannot become one's own authority. If so, then in the Sutra of the Queen of Great Bliss, what the Bhagavan said is also not the Word, because the reason is the same. If it is said that they are not the same, because it is the words of the compiler. Then, it is the same here as well. Explanation of the eighth chapter from the 'Definite Meaning of Tantras'. ༈ When narrating the history from the ninth chapter onwards, 'Great Joy' refers to, according to the 'Sparkhab', there are common joy, perverse joy, and joy of joy. For the sake of those who indulge in these desires, those who practice proximity, the four dhyanas, and those on the path of seeing. Here, it is because the omniscient wisdom has attained the stainless bliss that is distinct from those. The text of the chapter is, in general, it shows a step-by-step path without error from when a person enters this path until the ultimate fruit. That is, after two examinations, first the wavering mind. Based on this, one enters the mandala of the image of the higher vision through the aspiration to understand this meaning. Before that, the Vajra Master should practice, "extremely subtle practice." This is to train the mind in subtle samadhi through "extremely subtle practice." There are three parts to this: preliminary, main part, and concluding part. First is the mandala. There, draw the directions and water drops, arrange the clusters, and after the scripture that protects the order of actions, follow the seven preliminaries. The main part is to generate the palace with the seat and so on, distinguished by the three samadhis. There are two parts to the main part: to the lord of the family and to the five families such as the Vajra family. Each of these has a method of practice and a measure of completion of the practice. First, there are three parts: subtle speech, subtle mind, and subtle body practice. First, ཀྵ་ and ཨ་ arise from the seed syllable of the cause, and the recitation of ཨཀྵ་ཛྙཱ་ན་ etc. is completed, and the scripture that protects the work from the three samadhis up to the recitation is speech. Subtle mind is that ཀྵ་ and ཨ་ dissolve into light and become vajra and bell, and the recitation of བཛྲ་གྷཎྜེ་ཛྙཱ་ན་ etc. is completed, and the scripture that protects the work is the same as before.
Chinese
那诺。又，细微之身从金刚光芒和融化中变成贤善之身，铃融化变成普贤佛母。如是念诵“吽 班杂 资达（藏文：ཧཱུཾ་བཛྲ་ཙིཏྟ་，梵文天城体：हूँ वज्रचित्त，梵文罗马拟音：hūṃ vajracitta，汉语字面意思：吽 金刚 心）”和“阿 班杂 阿巴达（藏文：ཨ་བཛྲཱ་བྷ་དྲ་，梵文天城体：आ वज्राभद्र，梵文罗马拟音：ā vajrābhadra，汉语字面意思：阿 金刚 贤）”等七遍，圆满数量，如前校正事业仪轨。然后进行供养和赞颂。用百字明忏悔，暂时前往虚空。也要通过它了解不同的部族。第二，修法圆满的程度是：上等获得验相，中等数量圆满，下等时间圆满。结尾的次第是：舍弃剩余，收摄坛城，用百字明忏悔，回向善根，进行行为。如是修习极其细微的三摩地，因为修法即是念诵圆满，不会超越，所以称为殊胜誓言。坛城的事业次第出自《金刚次第》：“地基平整与测定，颜色和绘画之形态，开光火供与进入，十种功德令增长。”如是，寂静、忿怒和至上坛城这三者，都要如是了解这十种。其中，第一，寂静坛城的方面，地基平整，即是“或者”是区分，区分的基础是依据续部的次第，“指节是四指的量”或者“坛城以指节为量”等，是从秘密灌顶的坛城中区分出来的。依据解释，从《星鬘经》中“舍弃续部的次第，进入口诀的次第”可知，区分的基础是从自性、果、究竟的坛城中，或者修习三摩地坛城，从三摩地坛城中，或者建立增上的影像坛城。如是说：“自性坛城如何，修习三摩地坛城。三摩地坛城如何，绘画影像坛城。”“地基极其平整”是指，出自《金刚次第》：“地基与自相，升起灌顶和，净加持守护和，执持是，最初的精华中宣说。”这八种中，“最初地基”是指增上的影像坛城在何处进行，是处所的特征。对此有三种：观察虚空，观察方位的敌人，方位的