English
By meditating on six thousand emptinesses, in short, meditating on twenty-four thousand emptinesses is to learn the mandala of twenty-four thousand. As it is said in the Lamrim: Having thus possessed the supreme chief, The four kinds of actions are also meditated on as empty, The light of twelve and six shines brightly, Twenty-four thousand are clear at once. Thus and so forth, it is inconceivable. By becoming accustomed to emptiness and the twenty-four thousand emptinesses, meditating on all things as the mandala of body and wisdom is to learn the spontaneously accomplished mandala. As it is said in the Lamrim: The ten directions are entirely a palace, The sun, moon, planets, and stars are seats and ornaments, Meditate on all the Sugata mandalas, Learn the spontaneously accomplished. Regarding the mandala of wrathful deities, although the various categories are not explicitly stated in the words of this tantra, it should be understood as being comprehended through the power of peacefulness. So how should it be arranged? This also has three aspects: learning the four thousand four hundred and fifty emptinesses, the seventy-six thousand eight hundred and fifty emptinesses, and the spontaneously accomplished mandala. The first is: fifty-eight goddesses of method, fifty-eight goddesses of wisdom, and fifty-eight goddesses of blessing in each of the three places of body, speech, and mind. The total number of these fifty-eight goddesses divided into five parts is two hundred and ninety. Apart from the fifty-eight goddesses of wisdom, the remaining two hundred and thirty-two goddesses each possess the branches of the five empowerment deities, hence there are one thousand one hundred and sixty crown deities. Adding these to the previous two hundred and ninety, the total is four thousand four hundred and fifty, meditating on the main father and mother deities as complete. As it is said in the Lamrim: Fifty-eight branches are bent, The number of five parts is two hundred, The ninety deities are complete with branches. Among them, the fifty-eight goddesses of method are: Buddha on the head of Vajra Heruka, Vajra on the right hand, Ratna on the left, Karma on the right foot, Padma Heruka on the left foot. Eight Garima in the inner channels, the basis of empowerment for the eight assemblies, Eight Siddhamas in the outer channels, Four gate goddesses on the four limbs, Fifty-three deities in total, with the self-existing mother on the twenty-eight vertebrae. On the five branches of the mother Vajra Krodheshvari, place the five lineage mothers, and the three of wisdom, blessing,
Chinese
坛城的布置方式很容易理解。第二种是，在任何根脉化为本尊之后，布置金刚黑鲁嘎的方式。就像主尊父母周围布置眷属本尊一样，其他本尊也可以这样布置。每对五种饮血本尊，以及眷属处所、国土、门、权等四十八位本尊空行母，每一位都有四千四百五十位眷属。总而言之，五十三组四千四百五十位眷属本尊，总共有七万六千八百五十位。即使这样，眷属空行母的周围应该如何布置五位饮血父尊呢？身体的右侧布置五位父尊和其他本尊，左侧布置空行母，这只是一个区别。例如，头部的右侧是佛饮血，左侧是佛卓提玛。右手脉的前面是金刚，后面是宝生黑鲁嘎。左手的前后布置这两位的明妃等，应该知道以此类推。第三，桑耶寺自成殿的坛城就像寂静坛城一样。第六，菩提心坛城是，依靠根脉、气、明点，从而证悟和修习菩提心大乐的方便之法。如《眼释》中所说：“菩提心有外、内、密，四处三界皆大智。”因此，外菩提心是根脉和气，内菩提心是明点，秘密菩提心是乐的智慧。这些也是前前为后后的所依，后后为前前的能依。如《窍诀总集》中所说：“为深奥故菩提心坛城，所依和能依两种名言，以区分外内终极转变。”这里首先是外菩提心坛城，有根脉和气两种。首先是根脉，如《幻化心要庄严续》中所说：“三有情众生，三命脉和四轮。”因此，有三根脉和四轮。第一，身体中央从密处到顶轮，根脉阿瓦都帝如命脉般向上，末端插入眉间。它的右侧是罗玛，左侧是江玛，两者的末端插入鼻孔，从眉间开始呈三岔状，在四个脉轮的中心各自以缠绕的方式相互连接。在脐轮普纳古麦的上方，三根脉交汇。
English
The way to arrange the mandala is easy to understand. The second is the method of arranging Vajra Heruka in the place where any root has become a deity. Just as the main deity couple is surrounded by retinue deities, other deities can also be arranged in this way. Each pair of the five blood-drinking deities, and each of the forty-eight goddesses of retinue places, countries, gates, and powers, each has four thousand four hundred and fifty retinues. In short, the fifty-three groups of four thousand four hundred and fifty retinue deities total seventy-six thousand eight hundred and fifty. Even so, where should the five blood-drinking father deities be arranged around the retinue goddesses? The five father deities and other deities are arranged on the right side of the body, and the dakinis are arranged on the left side, which is just a distinction. For example, on the right side of the head is Buddha Blood-Drinker, and on the left is Buddha Krodi. In front of the vein of the right hand is Vajra, and behind it is Ratna Heruka. The consorts of these two are arranged in front and behind the left hand, and so on, and it should be understood that the analogy is known. Third, the mandala of Samye Lhundrup is like the peaceful mandala. Sixth, the mandala of Bodhicitta is the method of realizing and meditating on the great bliss of Bodhicitta by relying on the root, wind, and bindu. As it is said in the Commentary on the Eye, "Bodhicitta has outer, inner, and secret, the four places and three realms are all great wisdom." Therefore, the outer Bodhicitta is the root and wind, the inner Bodhicitta is the bindu, and the secret Bodhicitta is the wisdom of bliss. These are also the former being the basis of the latter, and the latter being based on the former. As it is said in the Compendium of Instructions, "For the sake of profundity, the Bodhicitta mandala, the two terms of basis and based, are distinguished by the ultimate transformation of outer and inner." Here, the first is the outer Bodhicitta mandala, which has two: root and wind. First, the root, as it is said in the Tantra of the Arrangement of the Heart Essence of Illusion, "For all sentient beings of the three existences, there are three life-forces and four wheels." Therefore, there are three roots and four wheels. First, in the center of the body, from the secret place to the crown, the root Avadhuti rises like a life-force, with its end inserted into the space between the eyebrows. To its right is Roma, and to its left is Kyangma, both of which have their ends inserted into the nostrils, and from the space between the eyebrows, they go in a three-way split, and are connected to each other in the center of the four chakras by means of knots. Above the navel chakra Punaku Mai, the three roots merge.
Chinese
据说，邬摩脉向右侧移动产生精液，姜玛脉向中间移动产生尿液，罗玛脉向左侧移动产生血液和大小便。第二，实际的脉轮有四个，加上两个条件共有六个。如《海续》中所说：“脉轮三二。”因此，从顶、喉、心、脐这四个脉轮的中心向四个方向分出四条脉。在心间，这四条脉各分出两条，共有八条。在喉间，这八条脉各分出两条，共有十六条。在顶轮，这十六条脉各分出两条，共有三十二条。在脐轮，像心间一样分出八条脉，这八条脉中的四条各分出两条，形成十二条转移脉。在这之前分出的八条脉各分出五条，未分出的四条脉各分出六条，共有六十四条。关于这些，在名为《断除困难口诀精要》的《忿怒尊力续王》中说：“三十二和十六，八和六十四，具有脉轮的脉轮。”这里，顶轮被称为身脉轮或大乐的所依，因为有吽（ཧཱུྃ，hūṃ，种子字）字存在，所以被称为大乐轮。如《海续》中所说：“自生脉轮是因的主宰，从ka等三十二是所有一切的实体，身脉轮是自显现。”又如《秘密滴》中所说：“在十、三、二的脉轮中，是安乐明点平等的法界。”喉部的脉瓣被称为语脉轮，或因体验六味而被称为受用轮。如《海续》中所说：“声音是语脉轮，言语的声音是多种多样的，完全是自显现，确定是语的手印。”又如《秘密滴》中所说：“在五、二、六的脉轮中，以大乐的味道，使大喜增长。”心间的脉瓣被称为意或法脉轮。如《海续》中所说：“觉性是意脉轮，具有无漏的六种智慧，以八个部分来庄严，显现为五种精华。”又如《威力的要点》中所说：“四脉四光六种子，简而言之，心是法身，因此是法脉轮。”脐轮是身体最初
English
It is said that the Uma channel moves to the right side to produce semen, the Kyangma channel moves to the center to produce urine, and the Roma channel moves to the left to produce blood and excrement. Secondly, there are four main chakras, and six including the two conditions. As stated in the Ocean Tantra: "Three wheels two." Therefore, from the center of all four chakras of the crown, throat, heart, and navel, four channels branch out in four directions. In the heart, each of these four channels branches into two, making a total of eight. In the throat, each of these eight channels branches into two, making sixteen. In the crown, each of these sixteen channels branches into two, making thirty-two. In the navel, like the heart, eight channels branch out, and four of these eight channels each branch into two, forming twelve transfer channels. Before that, each of the eight branched channels branches into five, and each of the four unbranched channels branches into six, making sixty-four. Regarding these, in the Wrathful One's Power Tantra King, called "Cutting Difficulties: Essence of Oral Instructions," it says: "Thirty-two and sixteen, eight and sixty-four, the mandala with mandalas." Here, the crown chakra is known as the body chakra or the support of great bliss because the letter Hum (ཧཱུྃ, hūṃ, seed syllable) resides there, hence it is called the Great Bliss Wheel. As stated in the Ocean Tantra: "The self-born wheel is the lord of causes, the thirty-two from ka, etc., are the substance of all, the body wheel is self-manifest." Also, as stated in the Secret Drop: "In the mandala of ten, three, and two, is the realm where the bindu of bliss is equal." The petals of the throat channel are known as the speech chakra, or the enjoyment chakra because of experiencing the six tastes. As stated in the Ocean Tantra: "Sound is the speech chakra, the sound of speech is diverse, completely self-manifest, it is definitely the mudra of speech." Also, as stated in the Secret Drop: "In the mandala of five, two, and six, with the taste of great bliss, great joy increases." The petals of the heart channel are known as the mind or dharma chakra. As stated in the Ocean Tantra: "Awareness is the mind chakra, possessing the six wisdoms free from outflows, adorned with eight sections, appearing as five essences." Also, as stated in the Important Point of Power: "Four channels, four lights, six seeds, in brief, the heart is the dharmakaya, therefore it is the dharma chakra." The navel chakra is the body's first
Chinese
生起和化身之处，或者说遍布三界，是化身轮。在《灌顶之要》中说：六十个一组的（脉）分为一和四，遍布三界故为化身。其自释中说：它们从脐部扩展并聚集在那里，即身体色界、语欲界、心无色界，遍布三界故为化身轮。两个缘起轮是：脐下四指处，在补纳古（Pūrnaguhya）的位置，有火轮，形状三角形，以“让”（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字）为标志。其中说：火与金刚界自在母二者，一同安住故说为猛烈。其注释《无畏之鬘》中说：位置在化身轮下四指处。与自在母的脉一同安住，故称为业之空行母斯波玛（Sporama）。其形状由阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）分为侧面、角、边缘和中心，故有八个斯波玛。其下是膀胱处风轮，形状如弓，以“扬”（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风种子字）为标志。其中说：风是弯曲的弓形，种子字“扬”（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风种子字）使其运动。称它们为轮的原因是：因为轮辐等形状相似，并且在那里束缚和作用，为了断除分别念，所以与轮的功用相同，故也这样称呼。如果进一步分析这些脉，在母胎中形成身体，经过四个星期后，胎龄八个月和体外四个月，即十二个月之间，每天形成两百条脉，因此具有保持身语意三者传承的二万四千条脉，分为三组，每组七万二千条。在《总集经》中说：随身而行的脉，说是七万二千条。从这些脉中分出来的脉是不可思议的，有多少毛孔，就有多少脉。在其他续部中说，在中脉上方增加顶轮，下方增加密轮等，数量多少不定。总之，瑜伽士应知七万二千条脉，以及这些脉中的主要脉——轮脉，以及这些脉中更主要的脉——三十二脉等。六轮的