Chinese
即使引用了《萨班八论》和《金刚鬘》等，也不会因此而变成非续部。如果那样的话，新派的《喜金刚》也会变成非续部，因为正如所说：“如何彼者所摄略，坛城仪轨亦如是。”因为引用了“彼者所摄略”。此外，显密共通著名的《索索仲玛》也会变成非教敕，因为正如其中所说：“仪轨出自何处，亦如是。”因为引用了修法。因此，“如续部所说而宣说。”这句话的意思是，自己的意义一般是指开示难处，请问眷属，以及连接汇集者的三种词语，这并非后者。以何种方法来修持寂怒二尊呢？简要地开示寂尊的四种修持，即与四种部类的差别相结合：将所证悟的见解之义相结合，将修持与道次第相结合，将随行者的集会与时间相结合，将正行与结合之方便支相结合，共有四种。其中，“亲近和”的意思是，第一种情况，所证悟的菩提心，即是如来藏，不依赖于他者而安住于自身。第二种情况，确定了了知因的见解之后，以定和总定安住于其状态之中。第三种情况，以五圆满为基础，准备前行。第四种情况，应以具足相的明妃，以内外三种法来侍奉，即以沐浴和装饰来庄严，并观想为本尊。 “近亲近和”的意思是，第一种情况，自己的菩提心也已经成就为如来藏。第二种情况，了知自己为本尊，施展一个手印。第三种情况，以成就多少的一半来使其成为法器。第四种情况，明妃受到加持，并安住于同一个座垫上。“修持和”的意思是，第一种情况，以秘密的教证和口诀来标示并确定所成就之义。第二种情况，是会供修持，以具足五种资具来追求成就。第三种情况，除了最后一天之外，成就多少的一半以上。第四种情况，父尊和母尊二者都是本尊的身语。
English
Even if references are made to works like the "Sapan Eight Treatises" and the "Vajra Garland," it will not become non-Tantric. If it were to become so, then the New School's "Hevajra Tantra" would also become non-Tantric, because as it is said: "How the essence is gathered, so too the mandala ritual." Because it refers to "the gathered essence." Furthermore, the "Sorsor Drangma," which is famous in both Sutra and Tantra, would also become non-canonical, because as it says therein: "The ritual comes from where, so too it is." Because it refers to the method of practice. Therefore, "As explained in the Tantra, so it is taught." This means that its own meaning generally refers to the three words of showing difficulties, asking the retinue, and connecting the compiler, and this is not the latter. By what method are the peaceful and wrathful deities practiced? Briefly showing the four practices of the peaceful deities, which are combined with the four types of families: combining the object to be realized with the meaning of the view, combining the practice with the stages of the path, combining the assembly of followers with time, and combining the main practice with the limbs of the method of union, there are four. Among them, "approaching and" means, in the first case, the bodhicitta to be realized, which is the tathagatagarbha, abiding in oneself without depending on others. In the second case, after determining the view of knowing the cause, abiding in that state with samadhi and total samadhi. In the third case, establishing the foundation with the five perfections and preparing the preliminaries. In the fourth case, the consort with characteristics should be served with the three dharmas of inner and outer, that is, adorned with bathing and ornaments, and visualized as the deity. "Near approaching and" means, in the first case, one's own bodhicitta has also been accomplished as the tathagatagarbha. In the second case, knowing oneself as the deity, displaying one mudra. In the third case, making it suitable as a vessel by half of how much has been accomplished. In the fourth case, the consort is blessed and sits on the same cushion. "Practicing and" means, in the first case, marking and determining the meaning of accomplishment with secret teachings and instructions. In the second case, it is a tsok practice, pursuing accomplishment with the five requisites. In the third case, more than half of how much has been accomplished, except for the last day. In the fourth case, both the father and mother are the body and speech of the deity.
Chinese
通过与心相结合，以四手印嬉戏，这是降伏的意图。所谓“大成就”，如第一种情况，通过确定而确定见解，即达到究竟。如第二种情况，是荟供修法的最后阶段，即获得无漏的种姓，但尚未达到。如第三种情况，是最后日落的意图，通过仪轨的方式安排，获得物质的成就。如第四种情况，是从菩萨明妃的虚空中，以金刚舌接受，这是破斥敌对势力的意图。四种念修的增广，要审查基础的前行和行为事业的念修二者的根本。此处，所谓“所修习的坛城”，是以何种姓为主，由其眷属围绕，这与坛城是本体不同，还是本体相同而差别不同？如果说是名称的同义词，那么这两者，本性相同，数量相等，但坛城和坛城有不同的法，所以要进行考察。有些人说，从名相生圆的角度来说是坛城，从宫殿主尊的角度来说是坛城，因为有一个主尊，所以是一个坛城，有三个，所以是三个，有五个，所以变成五个。还有些人认为，瑜伽士男女各自与本尊父母拥抱而修是坛城，瑜伽士一人修所有本尊，或者不一定拥抱而修是坛城。或者说，自利为主的是坛城，利他为主的是坛城。有些人说，本尊父母一定结合的是坛城，不一定结合的是坛城。佛吉祥贤认为，寂静本尊一定有父母双运，主眷属种姓一定，所以与上述不同，但忿怒本尊没有这些差别，因为处所明妃都进入坛城和坛城，如十五部经中所说：“世尊大乐”到“水天女拥抱”，因为说明了明妃的五种姓。那么是什么呢？坛城的声音仅仅一个也包含在坛城中，因为说是坛城的坛城。
English
Through uniting with the mind, playing with the four mudras, this is the intention of subduing. The so-called "great accomplishment," as in the first case, through determination, the view is ascertained, that is, reaching the ultimate. As in the second case, it is the final stage of the accumulation practice, that is, obtaining the uncontaminated lineage, but not yet attained. As in the third case, it is the intention of the final sunset, arranged through the method of ritual, obtaining the material accomplishment. As in the fourth case, it is receiving with the vajra tongue from the space of the Bodhisattva consort, this is the intention of repelling hostile forces. The expansion of the four recitations and practices, one must examine the root text of the preliminary of the base and the recitation of the action karma. Here, the so-called "meditated mandala," which lineage is the main one, surrounded by its retinue, is this different in essence from the mandala, or is it the same essence with different distinctions? If it is said to be a synonym of name, then these two, the nature of the deities is the same and the number is equal, but the mandala and the mandala have different dharmas, so it should be examined. Some say that from the perspective of the arising and completion of names, it is a mandala, and from the perspective of the main palace, it is a mandala, because there is one main deity, so it is one mandala, if there are three, then it is three, if there are five, then it becomes five. Others think that each male and female yogi embracing the deity parents and practicing is a mandala, and one yogi practicing all the deities, or not necessarily embracing and practicing is a mandala. Or, that which is mainly for self-benefit is a mandala, and that which is mainly for the benefit of others is a mandala. Some say that the deity parents must be united is a mandala, and not necessarily united is a mandala. Buddha Kirti thinks that peaceful deities must have union of parents, and the main retinue lineage is certain, so it is different from the above, but wrathful deities do not have these differences, because the place dakinis all enter both the mandala and the mandala, as the fifteenth scripture says: "The Bhagavan Great Bliss" to "The water goddesses embrace," because it explains the five lineages of dakinis. So what is it? The sound of mandala alone is also included in the mandala, because it is said to be the mandala of the mandala.
Chinese
我，主尊与眷属确定为自生的族类是坛城。主尊与眷属也确定为共同的族类，具有四门与门守护者的是坛城，如是说。瑜伽士修持共同或个别的本尊时，需要检验经文。这是修持唯一的坛城，还是修持简略的坛城？如果如前者所说，坛城的主尊是确定部族的，而此处的注释说主尊可以是六部中的任何一部，是不确定的。这可以应用于会众坛城和影像坛城。这样说是矛盾的。如果如后者所说，经文中清楚地说明瑜伽士和本尊拥抱而修持，此外，结合两个章节来修持会众，所修持的对象是坛城，因此不适合说是坛城，如果这样问难。一般来说，唯一的坛城和简略的坛城，两者的本尊数量相等，即任何一部的主尊父母，加上该部的八个眷属父母，总共是十八位。在此处，注释的这段话区分了坛城和坛城，认为这是简略的坛城，因为主尊是不确定的。那么，如何避免后面的过失呢？不需要避免因不了解而造成的过失，因为本尊和瑜伽士拥抱而修持不是坛城，而且在续部和注释中都没有提到为了会众修持而排除坛城修持。那么，坛城的广略差别是什么呢？一般来说，必须从广坛城中产生中等坛城的本尊众，并且必须从中产生简略的本尊。但此处并非如此，因此不适合说是广略，如果这样思考。广略有三种差别：数量、部族和观想的广略。第一种是一个包含另一个，如上所述。这是部族广略，即主尊五部被各部共同的勇识父母八位围绕是部族广坛城，主尊五部没有提到眷属勇识父母，只有两位的是中等坛城，主尊五部中任何一部被自己的勇识父母八位围绕，因为只有一部的分，所以是简略坛城。
English
I, the main deity together with the retinue, being determined as one's own family, is a mandala. The main deity and the retinue are also determined as a common family, and having four doors with door guardians is a mandala, so it is said. When a yogi meditates on a common or individual deity, the scriptures need to be examined. Is this meditating on a single mandala, or is it meditating on an abbreviated mandala? If it is as the former says, the main deity of the mandala is of a definite family, but the commentary here says that the main deity can be any of the six families, which is indefinite. This can be applied to both the assembly mandala and the image mandala. Saying this is contradictory. If it is as the latter says, the scriptures clearly state that the yogi and the deity are embraced in meditation, and furthermore, combining two chapters to practice the assembly, the object of meditation is a mandala, therefore it is not appropriate to say it is a mandala, if such a question is raised. Generally, the single mandala and the abbreviated mandala have the same number of deities, that is, the main deity father and mother of any family, plus the eight retinue father and mother of that family, totaling eighteen. In this case, this statement of the commentary distinguishes between the mandala and the mandala, considering this to be an abbreviated mandala, because the main deity is said to be indefinite. Then, how to avoid the subsequent fault? There is no need to avoid the fault caused by not knowing, because the deity and the yogi embracing in meditation is not a mandala, and there is no mention in the tantras and commentaries of excluding mandala meditation for the sake of assembly practice. Then, what is the difference between the expanded and abbreviated mandala? Generally, the assembly of deities of the intermediate mandala must arise from the expanded mandala, and the abbreviated deities must arise from it. But this is not the case here, so it is not appropriate to say it is expanded or abbreviated, if one thinks like this. There are three differences between expanded and abbreviated: the number, the family, and the expanded and abbreviated visualization. The first is that one contains the other, as mentioned above. This is the expanded and abbreviated family, that is, the main deity of the five families surrounded by the eight common heruka father and mother of each family is the expanded family mandala, the main deity of the five families without mentioning the retinue heruka father and mother, only two are the intermediate mandala, any one of the main deities of the five families surrounded by their own eight heruka father and mother, because it is only a part of one family, so it is an abbreviated mandala.
Chinese
关于三组的修法，需要考察经文。这里有些人认为一组、三组、五组之间有区别吗？如果按照后者，经文明确说明有区别。如云： “无二转变大手印， 一之果位极广大， 获得持明胜成就。” 这样，三组的果位是任运成就，以及成就殊胜悉地的精华。五组的果位是说五身。因此这样说。如果说果位有区别，但原因（即组）没有区别，那又有什么用呢？ 有人反驳说：果位法，不应随因的转变而转变，因为在原因没有区别的情况下，却认定了有区别的果位。这个论证的第一部分我们承认，第二部分经文中已经说明，所以成立。原因没有区别，却认定果位有区别，那么果位就不应随因的转变而转变。如果承认，那么原因被否定，果位也被否定了。又如果三组有区别，“金刚部中一切坛城”这样，一组的主尊，以及“心性即是”这样，三组的主尊，以及“五坛城”这样，五组的主尊，这三者与金刚萨埵的体性就变得不相同了，因为它们有区别。这个论证我们承认。有区别，那么体性就不相同，这是周遍关系。如果承认，那么三组的主尊与金刚萨埵相同这一点就被推翻了。对此的回答是：所修的组坛城，根据本尊数量的多少，虽然有少许差别，但本尊的体性是相同的，所以没有区别，因此第一个过失没有。如果这样，那么所说的三种果位的区别，就不随原因的转变而转变了，因为原因（即三组）的体性是相同的。这不周遍。即使是同一个所修，也要根据修行者作为所依之补特伽罗的根器，以及学习道的次第，而有数量的多少，形象的清晰与否，组或坛城的广略等等，这些不是所修的差别，而是修行者的差别，因此我认为后面的过失也没有。如金刚续中也说：“与信解的方式相结合，一组的本尊