English
Adding "Ah," above the fifty male and female deities, add sixteen Bodhisattvas and Bodhisattva mothers, eight gatekeeper parents, two activity parents, and six Thubpas, for a total of eighty-two. The medium one has five Buddha family parents, Bodhisattvas, Bodhisattva mothers, gatekeeper parents, activity performers, and six Thubpas, for a total of forty-two. The condensed one has ten deities of the five Buddha family parents, plus eight gatekeeper parents, for a total of eighteen. In the wrathful deity's extensive mandala, above the fifty male and female deities of the five blood-drinking families and their retinues, add twenty-eight dwelling place gatekeeper powerful mothers, and twenty wrathful deity parents, for a total of one hundred and eighteen. The medium blood-drinking five family parents, on top of that, the dwelling place, etc., are counted as before, for a total of seventy-eight. The condensed one subtracts the twenty wrathful deity parents from those, leaving fifty-eight. Second, the arrangement of assemblies: For peaceful deities, there are single, three, and five deity assemblies, and three from those. The first is: Immovable Vajra parents and four pairs of Vajra family retinues, and eight gatekeeper parents, the nature of eighteen deities is the single deity assembly. In the center is Immovable, and in the east and west are Vairochana and Amitabha, each surrounded by their own retinues. Adding the eight pairs of wrathful deities from the ten wrathful deities, excluding the upper and lower wrathful deities, forty-six is the three deity assembly. The five family parents and retinues, plus twenty wrathful deity parents, seventy is the five deity assembly. For wrathful deities, only the gathering practice is mentioned in the root tantras, but not in detail. The Stages of the Path says: "From then on, contemplate the single wheel, three, and five." Therefore, like the peaceful deities, there are single, three, and five deity assemblies. All three are the same, based on the dwelling place gatekeeper powerful mother, etc. In the single deity assembly, the center is Vajra blood-drinking parents, surrounded by four pairs of Vajra family retinue wrathful deity parents, and around them are twenty wrathful deity parents, for a total of seventy-eight, which is the single deity assembly. In the three deity assembly, on top of those, in the east and west, add Buddha and Padma blood-drinking parents and retinues, eighty-eight deities is the three deity assembly. In the five deity assembly, on top of that, in the south and north, add Ratna and Karma blood-drinking parents and retinues, one hundred and eighteen deities.
Chinese
我所欢喜的是，修习显现差别。其中有寂静和忿怒两种，寂静中也有修习千聚、二万四千、任运成就。第一，出自此处：具备四十二支分，彼即支分清净，四十二变为三损。因此，观想四十支分神全部具备于根本神父尊母尊，例如，以不动佛为例，观想自身为不动佛父尊母尊，父尊的五支分为作者和四部佛，眼耳鼻舌四者的右侧为内四心，左侧为外四心，手足四掌为四门守护者，母尊的那些位置观想为之前的母尊们。父尊额外地在顶髻等六处观想六能仁。如此总计，四十支分神是从粗略和外在的方面来说的方便神。对于这些，智慧神四十尊智慧勇识，每一尊方便神都有身语意三神，共一百二十尊。方便神和加持神加起来一百六十尊，每一尊又有五五权神，共八百尊。全部合起来观想一千尊，称为修习千聚。第二，修习二万一千，出自此处：如是具备之主尊，胜者胜中之胜者，十二六之光芒照耀。如是说，如不动佛般观想四部佛、胜中之胜者普贤王如来、八大菩萨、四门守护者，即父尊母尊双运十七尊，六能仁，每一尊都如此观想，称为修习二万四千。第三，修习任运成就，出自此处：如是等等不可思议。如是说，如不动佛为主的中央坛城，如何观想支分神，同样地，东方隆起处以毗卢遮那佛为主的坛城轮等，因种类混合而不可思议地欢喜。忿怒尊也有，修习四千四百五十，修习七万六千八百五十，任运成就。
English
What I rejoice in is training in the differentiation of appearances. There are two types: peaceful and wrathful. In the peaceful, there are also trainings in the Thousand Assemblies, Twenty-Four Thousand, and Spontaneous Accomplishment. First, from this very text: 'Possessing forty-two limbs, those very limbs are purified, the forty-two become three diminished.' Therefore, contemplate that all forty limb deities are complete in the root deities, the father and mother. For example, in the case of Akshobhya, visualize oneself as Akshobhya, the father and mother. The father's five limbs are the agent and the four Buddha families. The right side of the four senses—eyes, ears, nose, tongue—are the inner four minds, and the left side are the outer four minds. The four soles of the feet and hands are the four gatekeepers. In those places of the mother, contemplate the previous mothers. Additionally, in the father, in the six places such as the crown of the head, contemplate the six Thubpas (Munis). Thus, in total, the forty limb deities are called the method deities from the aspect of being gross and external. For these, the forty wisdom deities, the wisdom heroes, each of the forty method deities has three deities of body, speech, and mind, totaling one hundred and twenty. Adding the method deities and the blessing deities totals one hundred and sixty, and each of these also has five empowerment deities each, totaling eight hundred. Contemplating all together as one thousand is called training in the Thousand Assemblies. Second, training in Twenty-One Thousand, from this very text: 'The supreme chief thus endowed, the Victorious One, the best of Victors, likewise, radiates the light of twelve sixes.' As it is said, like contemplating Akshobhya, contemplate the four Buddha families, the best of Victors, Samantabhadra, the eight bodhisattvas, the four gatekeepers, that is, the seventeen deities of the father-mother union, and the six Munis. Contemplating each in this way is called training in Twenty-Four Thousand. Third, training in Spontaneous Accomplishment, from this very text: 'Such and so forth, beyond comprehension.' As it is said, like how the limb deities are contemplated in the central mandala with Akshobhya as the main deity, similarly, on the eastern protuberance, contemplate the wheel of the mandala with Vairochana as the main deity, and so on. Rejoicing in the incomprehensible due to the mixing of families. There are also wrathful deities: training in Four Thousand Four Hundred and Fifty, training in Seventy-Six Thousand Eight Hundred and Fifty, and Spontaneous Accomplishment.
Chinese
关于修习有三种。第一种是：在《道次第》中说：“五十八支分，五分之数为二百，九十诸尊具支分。”因此，主尊金刚黑鲁嘎的五支分，即五饮血父尊，以及母尊的五母，父尊权杖的内脉有八嘎日玛，外脉有八僧哈玛，四根有四门母，加上颈部连接的二十八脊椎骨，有二十八自在母，即五十八方便尊。对这些尊众，各自观修智慧萨埵以及身语意的本尊，五十八乘以五份，即二百九十。从这之中减去五十八智慧尊的加持，以及两个方便尊各自的五顶饰尊，即产生一千一百六十，加上二百九十，观修四千四百五十，这被称为修习其坛城。第二种是修习七万六千八百五十：五饮血部父父与母双运五尊如前，对于处所、守护门者、自在母等，头的右侧和手脚的右侧前后布置五父，头的左侧和手脚的左侧前后布置五母，确定对每一尊观修四千四百五十，这被称为修习七万六千八百五十。第三种是修习无量任运成就，如前寂静时所说即可类推。第四种是面容手印的开展：寂静和忿怒都有广、中、略三种。寂静方面，广式在续部《金刚》中说，除了六能仁和母尊之外，全部都说是三面六臂。中等是五部主尊，或者主尊三面六臂。略式是全部一面二臂。忿怒方面，主尊有无数头臂，以及九头十八臂。在相符的续部《幻母网》中，也说处所的母神等是三面六臂，但现在通常的做法是，广式为五部三面六臂，中等是主尊三面六臂，略式是全部一面二臂。这样修习具有开展的手印道，过去轮回的习气，就像孩子出生后长大，被欲望的感受所折磨一样。
English
There are three types of practice. The first is: In the Lamrim, it says, "Fifty-eight branches are arranged, the number of five parts is two hundred, ninety deities possess branches." Therefore, the five branches of the main Vajra Heruka, namely the five blood-drinking Father deities, and the five Mothers for the Mother deities, the inner channels of the Father's power-staff have eight Gauri Mas, the outer channels have eight Singh Mas, the four bases have four Gatekeeper Mothers, plus the twenty-eight vertebrae of the spine added with the connecting word of the neck, there are twenty-eight Empowerment Mothers, which are fifty-eight skillful deities. For each of these deities, one meditates on the Wisdom Being and the deities of body, speech, and mind, so fifty-eight times five parts is two hundred and ninety. From this, subtract the blessings of the fifty-eight Wisdom deities, and the five crown deities for each of the two skillful deities, which is one thousand one hundred and sixty, adding to two hundred and ninety, meditating on four thousand four hundred and fifty, which is called practicing its mandala. The second is practicing seventy-six thousand eight hundred and fifty: The five blood-drinking families, Father and Mother in union, five deities as before, for the places, guardians of the gates, and Empowerment Mothers, arrange five Fathers in front and behind the right side of the head and the right limbs, and arrange five Mothers in front and behind the left side of the head and the left limbs, determining to meditate on four thousand four hundred and fifty for each deity, which is called practicing seventy-six thousand eight hundred and fifty. The third is practicing spontaneous accomplishment, which can be inferred as explained in the previous peaceful section. The fourth is the unfolding of faces and hands: Both peaceful and wrathful have three types: extensive, intermediate, and concise. In the peaceful aspect, the extensive explanation in the Vajra Tantra says that except for the six Thubpas and the Mothers, all are said to have three faces and six arms. The intermediate is about the five families or the main deity with three faces and six arms. The concise is all with one face and two arms. In the wrathful aspect, the main deity has countless heads and arms, and nine heads and eighteen arms. In the corresponding Tantra, the Illusion Mother Net, it is also said that the Mothers of the places, etc., have three faces and six arms, but the current practice is that the extensive is the five families with three faces and six arms, the intermediate is just the main deity with three faces and six arms, and the concise is all with one face and two arms. Thus, by meditating on the path of mudras with elaboration, whatever habitual tendencies of samsara are, like a child born and growing up, tormented by the feeling of desire.
Chinese
实际上，迎娶妻子，三门的力量逐渐增长，净化那些控制自己种族事务者的习气。向上，祈请佛陀化身的力量，使被调伏者安住于菩提，从而圆满结果。中间，通过修持具有戏论的印契之道，奠定双运之神身显现越来越增长的基础，从而成为更高道路的成熟之因。第五，关于成组修持的瑜伽之路，有以五种圆满来奠定修持的基础，端正念修四支的论典，以及指示获得持明果位的时间这三者。首先也有五点。在何处修持的处所圆满，如《道次第》所说：“内外中间具备的环绕之屋。”因此，在没有自主权和障碍的地方，建造上下两层以及环绕之屋的三层结构的会众房屋。在中间的房间里，用彩色等绘制所修持的成组的坛城，并使其具有装饰。第二，何时修持的时间圆满，也就是进入修持的时间。《广大仪轨》中说：“从初八开始的日期，在吉祥的星宿中，大大地行持菩提行，为了秘密殊胜成就迅速，应当接受吉祥的星宿。”《迅猛电光》中也说：“从种姓行为的支分中，应当了解时间，吉祥天神之日，财富和美好时辰，虽然是相的分别，但如果考察，就会出现成就之相。”第三，依靠什么来修持的资具圆满，积聚生活所需的食物，遣除违缘的药物，修持所需的物品，供养所需的资具等。如《道次第》所说：“衣服、装饰、饮食和秘密，以及修持的五种资具，坛城资具和供养品，成就的所依和遣除障碍，应当收集清净的资具。”也就是首先分为三份，一份用于之前的供养布施，一份留在最后用于欢宴，一份用Raṃ（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火），Yaṃ（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风），Khaṃ（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）净化，然后从Traṃ（藏文：ཏྲྃ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：救度）中加持为欲妙，作为修持的助缘。