Chinese
以及两万四千，修学桑耶寺不变成就之坛城。第一，支分等有三个部分，观想四十支分圆满具足于本尊父母。其中，父亲的分别处安立父亲十七尊，加上六能者，共二十三尊。母亲的分别处安立母亲十七尊。如何安立呢？自身明观为不动佛，头部为毗卢遮那佛，右手为普贤佛，左手为宝生佛，左脚为无量光佛，右脚为不空成就佛。眼、耳、鼻、舌四者的右侧脉依次为地藏、金刚手、虚空藏、观音，左侧脉为慈氏、除盖障、普贤、文殊。右手掌为阎魔敌，左手为大威力，左脚心为马头明王，右脚心为结界，发髻为天，臂膀的侧面为非天，心间为人，脐间为旁生，喉间为饿鬼，密处为地狱的能仁等。同样，母亲金刚界自在母的五支为眼母和善母等五母，眼等四者的右侧为嬉女等四境之天女，左侧为香女等四时之天女，手脚心等为四门母，按照父亲的顺序安立。父母合计，四十支分之神，从粗分和外在安立的角度来说，称为方便之神。如是，四十方便之神，于各自的命脉处，生起各自相同支分之神，智慧勇识，舍弃庄严和法器，各具一色，而修持之，此为细微，从内在安立的角度来说，称为智慧之神四十尊。四十支分之神，在本尊父母处安立的四十方便之神，每一尊又化出三身语意加持之神，故成一百二十尊。方便之神与加持之神合计一百六十尊，每一尊又以各自部主为主的五部顶饰之神，共八百尊。总而言之，四十方便之神，四十智慧之神，一百二十身语意之神，八百顶饰之神，总合起来，在本尊父母处，观想支分和增补之神一千尊，即是成
English
and twenty-four thousand, practicing the mandala of Samye Lhundrup. First, there are three parts: limbs, etc. Meditating on the forty complete limbs as being present in the root deities, the father and mother. Among them, in the father's place of conceptualization, establish seventeen fathers, plus six capable ones, making twenty-three. In the mother's place of conceptualization, establish seventeen mothers. How to establish them? One's own self is visualized as Akshobhya, with Vairochana at the head, Samantabhadra on the right hand, Ratnasambhava on the left, Amitabha on the left foot, and Amoghasiddhi on the right. On the right side of the eyes, ears, nose, and tongue, in order, are Kshitigarbha, Vajrapani, Akashagarbha, and Avalokiteshvara. On the left side are Maitreya, Nivarana-vishkambhin, Samantabhadra, and Manjushri. On the right palm is Yamantaka, on the left is Mahabala, on the left sole is Hayagriva, on the right is Kilaya, on the crown of the head is a deva, on the side of the arm is an asura, in the heart is a human, in the navel is an animal, in the throat is a preta, and in the secret place are the Buddhas of hell. Similarly, for the mother, Vajradhatvishvari, the five limbs are the five mothers, such as Lochana and Bhadra. On the right side of the eyes, etc., are the four goddesses of objects, such as Lasya, and on the left are the four goddesses of time, such as Dhupa. On the soles of the hands and feet are the four gatekeepers, established in the order of the father. The father and mother together make forty limb deities, which, from the perspective of the gross and external, are called the deities of means. Thus, these forty deities of means, at the life-force of each, generate a limb deity identical to oneself, a wisdom hero, abandoning ornaments and implements, each with a single color, and meditate on them. This is subtle, and from the perspective of the internal, it is called the forty deities of wisdom. The forty limb deities, the forty deities of means established at the root deities, the father and mother, each emanate three deities of body, speech, and mind, making one hundred and twenty. The deities of means and the deities of blessing together make one hundred and sixty, each with five crown deities, headed by the lord of their respective families, making eight hundred. In short, forty deities of means, forty deities of wisdom, one hundred and twenty deities of body, speech, and mind, and eight hundred crown deities, all together, at the root deities, the father and mother, meditating on a thousand limb and additional deities is the attainment of
Chinese
这是关于学习千尊佛的坛城。第二部分是，如是具有等三句。千佛坛城在何处如何具有，以主尊不动明王父母为代表。其他本尊也应了解其类别。特别是，将根本本尊的父母观想为普贤父母的位置，这对所有本尊都是一样的。如此确定后，四部佛和至尊普贤王如来父母，即五对，也如前布置，算作五千。八大菩萨和四大门守护，即十二对父母，算作一万二千。六度佛没有佛母，因此右侧有二十三尊佛父，左侧有十七尊佛母，分别在手足本尊的位置的前后，以及内外菩萨父母在脉的外内布置，确定每个六度佛都具备千尊佛，因此共有六千。在这些之上，加上主尊不动明王的千尊佛，总共有两万四千尊佛，观想所有这些都放射光芒，光彩夺目，这就是学习两万四千尊佛的坛城。第三部分是，从那开始，不可思议等。从千尊和两万四千尊佛开始，通过能够实现显现的禅定，所有显现都清晰地显现为身和智慧的无量坛城，这就是学习任运成就的不可思议坛城。第二部分是关于如何实现目标，即十方等两句。在需要利益的十方和四时所包含的无量刹土中，如此展开调伏者的坛城之轮，以各自的方式展示调伏方法，以满足被调伏的众生的愿望。不仅如此，所有进入高乘密宗和大乘，以及低乘声闻缘觉等正道者，以及进入颠倒宗派的外道者，以及未进入任何宗派的无量众生，以及诸如天等寂静种姓和魔鬼罗刹等忿怒种姓的所有被调伏的广大群体，都以符合他们各自愿望的方式进行调伏。
English
This is about learning the mandala of a thousand Buddhas. The second part is, "As such, possessing," etc., three lines. Where and how do those mandalas of a thousand Buddhas possess, represented by the principal deity, Achala (Immovable One) and his consort? Other deities should also be understood by analogy. In particular, placing Samantabhadra (Universal Good) and his consort in the place of the conceptualization of the root deities who have become deities, is the same for all. Having determined thus, the four families of Buddhas and the supreme Samantabhadra and his consort, that is, the five pairs, also arranged as before, are counted as five thousand. The eight bodhisattvas and the four gatekeepers, that is, twelve pairs of consorts, are counted as twelve thousand. The six Thubpas (Sages) do not have consorts, so on the right side there are twenty-three Buddhas, and on the left side there are seventeen consorts, in the positions of the deities of the limbs, in front and behind the roots, and the inner and outer bodhisattvas and consorts are placed outside and inside the channels, with the certainty that each of the six Thubpas possesses a thousand, so there are six thousand. On top of these, adding the thousand of the principal Achala, in short, all twenty-four thousand are meditated upon as radiating light and blazing with glory, which is learning the mandala of twenty-four thousand. The third part is, "From that," etc., "inconceivable." Starting from the thousand and twenty-four thousand, through being able to accomplish the samadhi of manifestation, all appearances clearly manifest as the infinite mandala of body and wisdom, which is learning the spontaneously accomplished inconceivable mandala. The second part is about how to accomplish the purpose, that is, "Ten directions," etc., two verses. In the immeasurable realms contained in the ten directions and the four times, the wheel of the mandala of the subduer is thus unfolded, showing the methods of subduing in various ways according to the wishes of the beings to be subdued. Moreover, all those who have entered the higher vehicle of secret mantra and the Bodhisattva path, and the lower vehicle of Shravakas and Pratyekabuddhas, that is, the correct tenets, and the Tirthikas (non-Buddhists) who have entered the perverse tenets, and the immeasurable beings who have not entered any tenets, and all the vast groups of beings to be subdued, such as the peaceful types of gods, and the wrathful types of demons and Rakshasas, are subdued in accordance with their respective wishes.
Chinese
虽然他的身之显现遍布一切，但却不离手印坛城，因其无有勤作与分别念而行利他之事，譬如戏剧表演者一般。如同表演者身体未曾移动，却能示现各种姿态。第五，归纳手印的类别：总而言之，手印等共有两个偈颂。总而言之，身和意念支分的所有手印，不能说“只有这种形式”或者“数量确定”。例如，就身体支分而言，二和三可以合一，五个支分各自又可以化为五部如来的父母双运十尊，从而形成五十手印。就意念支分而言，合二为一的方便与智慧有八十尊本尊，加持为金刚三性的本尊有一百二十尊，从这些本尊中幻化出的头饰本尊有八百尊，以及千佛坛城等等。因此，身体支分的运动和意念支分的开展，都应学习不离诸佛身语意手印的真如。总而言之，如果将支分运动和身体活动的一切显现和行为，都如实地证悟和熟悉，就能安住于本然的佛身大印之中而不动摇。即使安住于此状态，也因为没有执着，所以既非不安住，也非安住，而是远离边际的法性。行为完全清净的胜王导师如是说。这是结集者的词语。第三，章节的名称是：秘密等。此续共有二十二品，此品通过加持身和意念的所有支分进入手印坛城，并阐述了自性见、观修和三摩地的三种手印，是第八品。第九品有三部分：历史、正文和名称。第一部分是：此后等。在宣说了殊胜三摩地坛城之后，为了宣说殊胜影像坛城，如来对一切法无有分别，远离取舍，对无漏安乐的智慧感到极大的喜悦。
English
Although his body's manifestations appear everywhere, he does not move from the mandala of hand seals. Because he is without effort and conceptualization, he accomplishes the benefit of others, like a theatrical performer. Just as a performer, without moving from his single body, displays various arrangements of gestures. Fifth, the collection of hand seal
Chinese
以享用财富的自性普贤王如来，为了获得身语意智慧金刚的三种秘密，不会超越其方法，誓言坛城灌顶成就，安排了三种次第。为了展示这一点，进入三摩地，特别宣说此（内容）。第二，正文分为三部分：坛城、灌顶和成就。第一部分分为两部分：首先是上师的念诵，然后是坛城的实际程序。第一部分是：极其微细的誓言之最胜。也就是说，在与心意相符的地方，以三种三摩地作为基础，通过观想字母、手印和佛像，即三种金刚的手印，极其微细的三摩地，在夜晚、白天或数字的三种时间中完成念诵。这是为他人利益着想的上师必须遵守的誓言之最胜，是最重要的，所以要努力。第二部分分为两部分：展示寂静坛城，以及展示由此代表忿怒和至上坛城。第一部分中，在《金刚事业次第》中说：地基平整和测量线，颜色和绘画的种类，加持火供坛城，进入和进入的功德。这样有十个意义。第一部分中，又分为普遍讲述地基平整，以及分别讲述放置基石。第一部分是：或者地基极其平整。也就是说，对于有缘进入坛城的人，结合四种与续部相符的标准，对于无法进入自性智慧、殊胜三摩地和明觉体验坛城的三种人，另外建立殊胜的形象坛城，如果让他们进入，首先为了使地和地执着的分别念与明觉的法界平等，所以地基要用土的成分使其极其平整。对此，前面说过：地基和自相，建立灌顶和，清净加持守护和执持，在最初本身中讲述。因此，为了观察该地是否适合坛城，普遍观察天、地、中间三者的考察，即考察地的地基。分别考察地本身的特征。如果考察后认为适合，则向显现的地主支付价值
English
The self-nature of Samantabhadra, who enjoys wealth, in order to attain the three secrets of body, speech, and mind wisdom vajra, does not transcend its method, the vow mandala empowerment accomplishment, and arranges the three stages of karma. To demonstrate this, entering into samadhi, this (content) is specially proclaimed. Second, the text is divided into three parts: mandala, empowerment, and accomplishment. The first part is divided into two parts: first, the master's recitation, and then the actual procedure of the mandala. The first part is: The supreme of extremely subtle vows. That is to say, in a place that is in accordance with the mind, with the three samadhis as the foundation, by visualizing the letters, hand gestures, and Buddha images, that is, the hand gestures of the three vajras, the extremely subtle samadhi, complete the recitation in the three times of night, day, or number. This is the supreme of vows that a master who is concerned with the benefit of others must abide by, and it is the most important, so effort should be made. The second part is divided into two parts: demonstrating the peaceful mandala, and demonstrating that this represents the wrathful and supreme mandala. In the first part, in the Vajra Karma Sequence, it says: The ground is level and the measuring line, the colors and types of painting, the consecration fire offering mandala, and the merits of entering and entering. Thus there are ten meanings. In the first part, it is further divided into generally explaining the leveling of the ground, and separately explaining the placing of the foundation stone. The first part is: Or the ground is extremely level. That is to say, for those who are destined to enter the mandala, combining the four standards that conform to the tantra, for the three types of people who cannot enter the self-nature wisdom, the supreme samadhi, and the awareness experience mandala, another supreme image mandala is established, and if they are allowed to enter, first, in order to make the differentiation of the earth and earth clinging equal to the dharmadhatu of awareness, the ground must be made extremely level with the elements of earth. In this regard, it was said earlier: The foundation and self-nature, establishing empowerment and, purifying blessing protection and holding, are explained in the very beginning itself. Therefore, in order to observe whether the land is suitable for the mandala, generally observe the examination of the three between heaven, earth, and the middle, that is, examine the foundation of the land. Separately examine the characteristics of the land itself. If it is deemed suitable after examination, pay the value to the manifesting lord of the land.