Chinese
是精简的坛城。另外，寂静和增益坛城，如先前所写，与中央的轮辐四轮，中央第五轮相同。不动佛父佛母被其各自种姓的小尊父佛母八尊所围绕。同样，东方轮辐的轮由毗卢遮那佛为主尊的十尊。南方轮辐的轮由宝生佛为主尊的十尊。西方轮辐的轮由无量光佛为主尊的十尊。北方轮辐的轮由不空成就佛为主尊的十尊。如《光明次第》中所说：“轮辐中央五尊为国王佛母，前后左右四方，依次观想本尊佛父佛母。”如此，在五十尊之上，加上本尊佛父佛母十六尊，门神佛父佛母，作务母，六能仁，共八十二尊。其中，四十尊小种姓本尊佛父佛母的名号总集是：中央的小种姓本尊金刚，以及珍宝、法、业四佛母，依次与坚固、燃烧、摄集、行动四者相合。本尊国王与贪欲、善妙四者相合。佛母是妩媚、焚香、铁钩、明灯。珍宝、太阳、胜幢、欢笑四者在南方。佛母是花鬘、鲜花、绢索、安乐母。法与锐利、法轮、言说在西方。佛母是歌女、铁锁、明亮、光耀母。业与守护、夜叉、拳头在北方。舞女、涂香、铃铛、摇动母是四佛母。除了第一个之外，所有佛父佛母的名号前都加上金刚。如是。第四是精简，五部佛父佛母十尊，加上门神佛父佛母八尊，共十八尊。忿怒坛城的中等是：在五十八尊饮血尊之上，加上忿怒十尊佛父佛母，共七十八尊。广大的是：五部饮血尊佛父佛母每一对都由各自种姓的小饮血尊佛父佛母八尊围绕，在五十尊之上，加上中等坛城时的六十八尊，共一百一十八尊。又，此经中说：“具备四十二支。”等等，在这些情况下，阐述了类别，这是为了教导修习显现分别的等持的方法。对此也有三种，即千佛和二万
English
It is the condensed mandala. In addition, the peaceful and increasing mandala, as previously written, is the same as the central four-spoked wheel, the central fifth wheel. The Akshobhya Buddha father and mother are surrounded by eight deities, father and mother, of their respective small families. Similarly, the wheel of the eastern spoke has ten deities with Vairochana as the main deity. The wheel of the southern spoke has ten deities with Ratnasambhava as the main deity. The wheel of the western spoke has ten deities with Amitabha as the main deity. The wheel of the northern spoke has ten deities with Amoghasiddhi as the main deity. As stated in the "Light Sequence": "The central five deities of the wheel are the King and Queen, in the four directions of front, back, left, and right, contemplate the deities, fathers, and mothers in order." Thus, on top of the fifty deities, add sixteen deities, fathers and mothers, doorkeepers, fathers and mothers, action mothers, and six Thubpas, for a total of eighty-two deities. Among them, the summary of the names of the forty small family deities, fathers and mothers, is: the small family deity Vajra in the center, and the four mothers of Jewel, Dharma, and Karma, respectively combined with the four: steadfastness, burning, gathering, and moving. The deity King is combined with the four: desire, goodness. The mothers are coquettish, incense, iron hook, and lamp. Jewel, sun, victory banner, and laughter are the four in the south. The mothers are garland, flower, rope, and bliss mother. Dharma and sharp, wheel, and speech are in the west. The mothers are singer, iron lock, bright, and radiant mother. Karma and protection, Yaksha, fist are in the north. Dancer, ointment, bell, and shaking mother are the four mothers. Except for the first one, the name of each father and mother is preceded by Vajra. Thus. Fourth is condensed, the five families of fathers and mothers, ten deities, plus the doorkeepers, fathers and mothers, eight deities, for a total of eighteen deities. The medium wrathful mandala is: on top of the fifty-eight blood-drinking deities, add the ten wrathful fathers and mothers, for a total of seventy-eight deities. The extensive one is: each pair of the five families of blood-drinking fathers and mothers is surrounded by eight small family blood-drinking fathers and mothers of their respective families, on top of the fifty deities, add the sixty-eight deities from the medium mandala, for a total of one hundred and eighteen deities. Also, in this very text, it says: "Possessing forty-two branches." etc., in these cases, the categories are elaborated, which is to teach the method of training in the Samadhi of discriminating appearances. There are also three of these, namely, the thousand Buddhas and twenty thousand
Chinese
以及四千的。学习桑耶寺自然成就的坛城。第一，有方便之神四十位，智慧之神四十位，身语意之神一百二十位，顶饰之神八百位。第一，具备四十二支分。意思是说，对于根本的父神和母神，观想四十位支分之神。在父神的分别处，安置父神十七位和能仁六位，共二十三位。在母神处，安置母神十七位。如何安置呢？观想自身为不动佛，在头部安置毗卢遮那佛，右手安置普贤，左手安置宝生，右脚安置不空成就，左脚安置无量光。在眼、耳、鼻、舌四者的右脉内侧，依次安置地藏、金刚手、虚空藏、观世音；在左脉外侧，依次安置慈氏、除盖障、普贤、文殊。右手掌安置阎魔，左手安置大力，右脚掌安置盘绕者，左脚安置马头明王。在两乳间安置天女，在两肩处安置非天，在心间安置人，在脐间安置旁生，在喉间安置饿鬼，在密处安置地狱的能仁等。同样，对于母神金刚界自在母，安置母神十七位的次第与父神相同。这样，四十位支分之神，从粗略的方面来说，被安立为方便之神。第二，在四十位方便之神的心间，观想各自相同的智慧萨埵，这是支分的扩展，从微细的方面来说，被安立为智慧之神。第三，四十二变为三倍。意思是说，对于安置在根本父神和母神处的四十位方便之神，每一位的三个位置上，分别安置身、语、意之神，这就是身语意无尽庄严轮的一百二十位神。第四，即自身。意思是说，在这一百二十位神之上，加上四十位方便之神，总共一百六十位神，对于这些神，以各自的部主为主，有五位顶饰之神，总共八百位。因此，将方便、智慧、加持、顶饰之神全部合在一起，对于根本的父神和母神，观想支分和增上的神一千位。这里，一些古代的智者，如扎、擦、娘、若等，认为方便之神四十位，智慧之神四十位，身
English
and four thousand. Studying the mandala of Samye Lhundrup. First, there are forty deities of means, forty deities of wisdom, one hundred and twenty deities of body, speech, and mind, and eight hundred deities of the crown ornament. First, possessing forty-two branches. It means that for the root father and mother deities, one contemplates the forty branch deities. In the place of the father deity's conceptualization, place seventeen father deities and six Thubpas, totaling twenty-three. In the mother deity's place, place seventeen mother deities. How to place them? Visualize oneself as Akshobhya, with Vairochana on the head, Samantabhadra on the right hand, Ratnasambhava on the left, Amoghasiddhi on the right foot, and Amitabha on the left. In the inner side of the right channels of the four: eyes, ears, nose, and tongue, place Kshitigarbha, Vajrapani, Akashagarbha, and Avalokiteshvara respectively. On the outer side of the left channels, place Maitreya, Nivarana-Vishkambhin, Samantabhadra, and Manjushri in order. On the right palm, place Yama; on the left, Mahasthamaprapta. On the right sole, place the coiled one; on the left, Hayagriva. Between the breasts, place the goddess; at the shoulders, the Asura; at the heart, the human; at the navel, the animal; at the throat, the preta; and at the secret place, place the Thubpas of hell, etc. Similarly, for the mother deity Vajradhatvishvari, the order of placing the seventeen mother deities is the same as for the father deity. Thus, these forty branch deities are established as deities of means from a coarse perspective. Second, in the heart of each of the forty deities of means, contemplate a wisdom being (jñānasattva) identical to oneself. This is the expansion of the branches, and from a subtle perspective, it is established as the deity of wisdom. Third, forty-two becomes threefold. It means that for each of the forty deities of means placed at the root father and mother deities, place a deity of body, speech, and mind at each of the three places. These are the one hundred and twenty deities of the inexhaustible ornament wheel of body, speech, and mind. Fourth, is oneself. It means that on top of these one hundred and twenty, add the forty deities of means, totaling one hundred and sixty. For these deities, with their respective family lords as the main ones, there are five crown ornament deities each, totaling eight hundred. Therefore, by combining all the deities of means, wisdom, blessings, and crown ornaments, one contemplates a thousand deities of branches and additions to the root father and mother deities. Here, some ancient scholars, such as Tsa, Tsa, Nyang, Rog, etc., consider the forty deities of means, the forty deities of wisdom, the
Chinese
据说，身语意诸尊每一尊都有四十位眷属，总共两百位，这是数量的基础。在每一尊两百位的基础上，加上五个头饰，两百组五位一组的眷属就有一千位。这仅仅是头饰的数量。在此基础上，加上两百位根本尊，总共有千二百位尊神。虽然这样说，但我觉得这不合逻辑。在《菩提道次第广论》中说：“坛城及千佛，如芥子布须弥，相好庄严身。”因为根本尊要观想千佛，数量会崩溃。此外，心中的智慧勇识四十位是智慧尊，因为已经舍弃了装饰，所以戴头饰也不合逻辑。另外，在展开坛城时，按照《宝网经》中“灌顶加持如法行”的顺序进行。然而，在展开数量时，按照《菩提道次第广论》中“加持观为三金刚，五智于顶五处住”所说，灌顶之前必须进行加持。因为身语意一百二十位尊也要观想头饰尊。第二部分是“如是具足之主尊”等。就像主尊不动明王父母的布置方式一样，其他尊神也要知道类比。将根本尊神变成的父母的观想位置上安置普贤父母，这只是一个区别。这样，五方佛和至尊普贤，也就是六对父母，就有六千位。十六位菩萨父母和八位门神父母，也就是二十四位，有十二对，所以有一万两千位。有些人说，六位能仁没有佛母，说实际的佛母是法界，象征性的佛母是莲花，所以安置在莲花座上。但在这里，上师们，如杰·卓普巴等，说智慧是左边的象征，所以安置在左边。要知道四种手足的类别，以及门神父母在左右两侧的位置顺序，以及内外菩萨在脉的外侧和内侧的安置方式，这样每位六能仁都观想圆满一千位。
English
It is said that each of the deities of body, speech, and mind has forty attendants, totaling two hundred, which is the basis of the count. On each of these two hundred, adding five head ornaments, the two hundred sets of five have a thousand. This is only the number of head ornaments. On top of that, adding the two hundred root deities, there are a total of one thousand two hundred deities. Although it is said like this, I don't think it is logical. In the Lamrim it says, "The mandala and thousand Buddhas, like mustard seeds arranged on Mount Meru, adorned with auspicious marks and signs." Because the root deity is to visualize a thousand Buddhas, the number will collapse. Furthermore, the forty wisdom heroes in the heart are wisdom deities, and because they have abandoned ornaments, it is not logical to bind head ornaments. Also, when unfolding the mandala, it is done according to the order of "empowerment and blessings are performed according to the Dharma" in the Jewel Net Sutra. However, in this case of unfolding the numbers, according to what is said in the Lamrim, "Blessings are visualized as the three vajras, the five wisdoms reside in the five places of the head," blessings must be done before empowerment. Because the one hundred and twenty deities of body, speech, and mind must also visualize the head ornament deities. The second part is "The supreme chief who is thus endowed," etc. Just as the main deity, the Immovable One, is arranged with his consort, the other deities should also know the analogy. The only difference is that Samantabhadra and his consort are placed in the position of the parents who have become the root deity. Thus, the five Victorious Ones and the supreme Samantabhadra, that is, six pairs of parents, have six thousand. The sixteen Bodhisattva parents and the eight doorkeeper parents, that is, twenty-four, have twelve pairs, so there are twelve thousand. Some say that the six Thubpas do not have consorts, saying that the actual consort is the Dharmadhatu, and the symbolic consort is the lotus, so they are placed on a lotus seat. But here, the lamas, such as Je Drophukpa, etc., say that wisdom is symbolized by the left, so they are placed on the left side. Knowing the four categories of limbs, and the order of the doorkeeper parents holding the right and left sides, and the way the outer and inner Bodhisattvas are placed on the outer and inner sides of the channels, each of the six Thubpas is visualized as having a complete thousand.
Chinese
通过禅修六千空性，简而言之，禅修两万四千空性，就是学习两万四千的坛城。正如《道次第》中所说： 如此这般具足殊胜主尊，四种行为也修空性，十二与六之光芒闪耀，两万四千一时明。 如此等等不可思议。 通过习惯空性和两万四千空性，将一切事物观想为身与智慧的坛城，就是学习任运自成的坛城。如《道次第》中所说： 十方无余为宫殿，日月星辰为座与饰，观想一切善逝坛城，即是学习任运自成。 关于忿怒尊的坛城，虽然在此续中没有以词语明确阐述各种分类，但应理解为通过寂静的威力来领会。 那么如何安置呢？ 这也有三种，即学习四千四百五十空性，七万六千八百五十空性，以及任运自成的坛城。 第一种是：方便的佛母五十八尊，智慧的佛母五十八尊，身语意三处的加持佛母各五十八尊，这五十八尊分为五部分，总数为二百九十尊。除了智慧的佛母五十八尊之外，其余二百三十二尊佛母，每一尊都具备五种灌顶之神的分支，因此有头饰之神一千一百六十尊。将这些加到之前的二百九十尊上，总共是四千四百五十尊，观想主尊父母双尊圆满具足。 如《道次第》中所说： 五十八支节，五分之数为二百，九十之神皆具支。 其中，方便的佛母五十八尊是：金刚黑噜嘎的头部为佛，右手为金刚，左手为宝，右脚为业，左脚为莲花黑噜嘎。八众的灌顶所依内脉有八嘎日玛，外脉有八悉达玛，四肢有四门母，二十八根脊椎有自在母，总共五十三尊神。 佛母金刚 क्रोधेश्वरी（藏文，梵文：Vajrakrodheshvari，梵文罗马拟音：Vajrakrodheshvari，汉语字面意思：金刚忿怒自在母）的五支上安置五部族母，以及智慧加持和三