English
Thus it is done. In that (ritual) it says: Having the power of blessing and empowerment, bring down from its natural state, place it firmly and offer it in order. After completion, praise and practice. Thus it is. Among them, the practice of the first night is: In that (ritual) it says: In front of the wisdom deity, perform the recitation with three clarities. Thus, oneself is the Samaya deity, the deity is the wisdom deity, and in between, there is the emission and absorption of light, that is, reciting according to the instructions with the three clarities. After opening the recitation room, encourage by saying: White rays of light radiate outwards, purifying the obscurations. After gathering inwards, contemplate that one's own obscurations have been purified, and one has become a vessel suitable for holding the accomplishments, and recite. At the end, dissolve the mandala that has been opened into oneself. Thus, the previous text also says: With the emission and absorption of those recitations and practices, encourage aspiration and become a vessel, that is, completing the generation mandala. Thus it is. After finishing the recitation in this way, perform the gathering and leftover offerings, dissolve the life force, accumulate the torma, connect the subsequent offerings with the consecrated seat, and sit down. If going out, consecrate the rosary into an angry form and protect the seat. Examine for obstacles intruding during the six times, and avert them with their respective antidotes, such as exhortation. Constantly maintain the pride of the deity, and act accordingly. In that (ritual) it says: After finishing, gather, the yogi performs the gathering offering, performs the offering activities according to the Dharma, gives the leftover food to the dakinis in the inner night, averts obstacles and practices. Thus it is. Here, in the commentaries of both Liberation and Benefit, only connecting with the branches of the ritual is considered practice, and the practice of the first night is not accepted. However, in this (ritual), contemplate in the manner of a wheel. Thus, according to the scriptural authority of "contemplate in the manner of a wheel," like the wise Ra and others, it is done according to the work list of the ancient ones. Otherwise, the sect that accepts the near practice from the first night of starting the practice is not unreasonable. As it says in the chapter on the Wrathful Deity in the Stages of the Path: Then on the second (day) with ornaments and so on. And in the Accomplishment Method it says: Because the order is connected with the ritual. Whether these and so on can be established remains to be examined. Secondly, the near practice is: The establishment of other rituals is the same as before, but the special feature is that the gathering and torma offerings are made at six or four times, the fire offering is made, and at the time of emission and absorption of the recitation, exhortation is done with white radiating outwards, and red gathering inwards.
Chinese
使地成为成就的堪能之器。时间是修持时限的一半。第三，修持的方法：仪轨如同其他的近修一样。在念诵的放出和收回之时，观想放出红色光芒以催动成就，收回时则观想获得身语意的成就。交替进行放出和收回。这样，在近修和修持的阶段，有三种观修坛城聚的方法：一个聚，三个聚，五个聚。第一种是：在金刚部中，一切皆为中心。等等。金刚萨埵父母，以及自己的部族小的四位父母本尊，还有四位门神父母，总共是九对，十八位本尊。如果这样，岂不是和简略坛城没有差别了吗？虽然本尊的数量没有差别，但是本尊的体性有差别，所以没有过失。简略坛城是金刚萨埵父母被四部佛围绕，而这里是被部族小的四位本尊围绕。第二种是：或者身语意自性。等等。中央是金刚萨埵，东方是不动佛，西方是无量光佛，这三对主尊，各自被自己部族小的四对父母本尊围绕，总共是三组五对，三十位本尊。在此之上，《现观庄严论》中说：加上八位门神父母，总共是三十八位。而《斯帕卡布》中说，在三十位寂静本尊之上，加上除了上下之外的八对忿怒本尊父母，总共是四十六位。第三种是：持咒者真实成就。等等。主尊五部父母，各自被各自部族小的八对父母本尊围绕，总共是五十位本尊。十位忿怒本尊父母，总共是二十位，加起来是七十位。同样地，在“忿怒尊忿怒母大聚”等等的章节中，也叠加显示了忿怒尊的坛城的三种聚。如《道次第》中所说：然后观想一个轮，或者三个和五个。也就是说，一个聚有七十八位本尊。金刚黑汝嘎父母，被部族小的八对忿怒本尊围绕，总共十位。八位使者嘎日玛，八位侍者悉达玛，四位听命门神，总共二十位忿怒母，二十八位作何自在母等等。
English
To make the ground a suitable vessel for accomplishment. The time is half of the duration of the practice. Third, the practice: the ritual is like other approaches and recitations. During the emanation and absorption of the mantra, one should think that by emanating red rays, accomplishments are urged, and by absorbing, the accomplishments of body, speech, and mind are attained. Emanation and absorption are done alternately. Thus, during the approach and accomplishment stages, there are methods for meditating on the mandala clusters: one cluster, three clusters, and five clusters. The first is: In the Vajra family, everything is the center. And so on. Vajrasattva father and mother, along with four father and mother deities of one's own minor family, and four gatekeeper father and mother deities, making a total of nine pairs, eighteen deities. If that is the case, wouldn't it be the same as an abbreviated mandala? Although the number of deities is not different, the nature of the deities is different, so there is no fault. The abbreviated mandala is Vajrasattva father and mother surrounded by the four Buddha families, while here it is surrounded by the four deities of the minor family. The second is: Or the nature of body, speech, and mind itself. And so on. In the center is Vajrasattva, in the east is Vairochana, and in the west is Amitabha, these three main pairs, each surrounded by four pairs of father and mother deities of their own minor family, making a total of three sets of five pairs, thirty deities. On top of that, according to the Abhisamayalankara: Adding eight gatekeeper father and mother deities, it is explained as thirty-eight. According to Spar Khab, on top of the thirty peaceful deities, adding eight pairs of wrathful father and mother deities excluding those above and below, it is explained as forty-six. The third is: Mantra holders, true accomplishment. And so on. The main five families of father and mother deities, each surrounded by eight pairs of father and mother deities of their own minor family, making fifty deities. Ten wrathful deities, father and mother, making twenty, totaling seventy. Similarly, in the context of "Great assembly of wrathful deities, wrathful mothers," and so on, the three clusters of the wrathful deity mandala are also shown superimposed. As it says in the Lamrim: Then meditate on one wheel, or three and five. That is, one cluster has seventy-eight deities. Vajra Heruka father and mother, surrounded by eight pairs of wrathful deities of the minor family, making ten. Eight messenger Garima, eight attendants Siddhama, four obedient gatekeepers, making twenty wrathful mothers, twenty-eight Chi Gyi Wangmo, and so on.
Chinese
从区域来说，是忿怒十尊父母二十位。第三个组合在前者的基础上，东方是佛陀黑鲁嘎，西方是莲花黑鲁嘎，各自与自己的眷属一起，各有十位，共二十位，加上之前的七十八位，共九十八位。第五个组合，在那些的基础上，南北方是宝生和羯磨黑鲁嘎，与眷属一起，加上二十位，共一百一十八位神。这里有些人说，这里所说的组合和之前所说的坛城有什么区别呢？观点不一致，佐措的古代学者大多说，观修人数不定的神，是坛城。观修人数一定的神，是组合，这种说法不合理。因为在一个组合上获得稳固后，观修第三个组合时，人数没有增加，但神的数量增加了。还有丹巴·释迦嘉措说，有眷属增长的，也有不增长的，是坛城。各自的眷属增长的是组合。这样的话，有眷属增长的坛城和第五个组合就没有区别了。还有拉杰·觉说，暂时确定主尊的是组合，不确定的是坛城。这样的话，第一个组合本身就成了坛城，因为暂时确定主尊是由金刚部来做的。还有杰·卓普巴认为，观修的瑜伽士和观修的本尊有两种区别。第一种是，本尊和瑜伽士拥抱在一起观修的是组合。瑜伽士，无论男女，其中一个将本尊的坛城观想成聚集会众的是坛城。第二种是，一个组合中，主尊是一个等等，显示主尊减少或增加的是组合。显示各种各样的聚集会众的是坛城。或者，种姓改变但智慧不变的是组合。种姓和智慧都改变的是坛城。这些说法虽然可以从某个方面来安立，但在这里，我自己的观点是，如嘉·桑杰扎的观点一样，主尊和眷属一起确定为自己的种姓的是组合。主尊和眷属也确定为共同的种姓的是坛城，这样说才是最好的，坛城是毗卢遮那佛。
English
From the area, there are twenty wrathful ten deities, male and female. The third group is based on the previous one. In the east is Buddha Heruka, and in the west is Padma Heruka. Each with their own retinue, ten each, totaling twenty. Adding to the previous seventy-eight, there are ninety-eight. In the fifth group, in addition to those, in the south and north are Ratna and Karma Heruka, with their retinues, adding twenty, there are one hundred and eighteen deities. Here, some say, what is the difference between the group mentioned here and the mandala mentioned earlier? The views differ. Most of the ancient scholars of Zur said that meditating on an indefinite number of deities is a mandala. Meditating on a definite number of deities with a definite number of people is a group. This statement is unreasonable because when one gains stability on one group and then meditates on the third group, the number of people does not increase, but the number of deities increases. Also, Dampa Shakya Gyaltsen said that a mandala is one that has an increase in retinue and one that does not. A group is one that increases with its own retinue. In that case, there is no difference between a mandala that has an increase in retinue and the fifth group. Also, Lhaje Kyo said that a group is one that temporarily determines the main deity, and a mandala is one that does not. In that case, the first group itself becomes a mandala because the temporary determination of the main deity is done by the Vajra family. Also, Je Drophukpa considers there to be two differences between the meditating yogi and the deity to be meditated upon. The first is that a group is when the deity and the yogi embrace each other and meditate. A mandala is when a yogi, male or female, visualizes the mandala of the deity as an assembly of gatherings. The second is that in a group, the main deity is one, etc., showing the main deity decreasing or increasing is a group. Showing various gatherings is a mandala. Or, a group is when the lineage changes but the wisdom does not change. A mandala is when both the lineage and the wisdom change. Although these statements can be established from a certain aspect, here, my own view is that, as in the view of Nyal Sangye Drak, a group is when the main deity and the retinue are determined to be of their own lineage. A mandala is when the main deity and the retinue are also determined to be of a common lineage. Saying this is the best, the mandala is Vairochana.
Chinese
因此，四种姓氏之主由金刚部统一，异姓之主成为一体。而组是各自以自己的小姓氏来区分，因此不同姓氏之主各自行动。那么，既然有自己的小姓氏来区分，广大的坛城也应属于组，但并非如此。因为广大的坛城虽然由各自的小姓氏来区分，但总的来说是由一个主来完成的。如《广大仪轨》中所说：“金刚萨埵即坛城，四部诸神及眷属。”第四，大成就：如是修持，如前所述的日数圆满后，出现彩绘佛像微笑，灯 स्वतः燃烧，物品在油中沸腾等成就的征兆，并对此深信不疑。在最后一天要举行获取成就的仪式，其程序是：外行广大的火供，内将坛城转向，积聚成就之物，穿戴华丽的服饰，校正仪轨正文。念诵时，不要向外散发光芒，而只是向内收摄。将蓝色光芒收摄为成就的自性，融入成就之物和修行者们的相续中。之后进行度脱和合供。其中，获取成就的真实方法有从本尊、物品和明妃的空性中获取。第一种是从总和个别的本尊处，通过祈请的方式，与空性之供相结合来获取，即迎请诸佛，进行供养，并将成就融入自身。第二种是通过祈请的方式来获取，并享用成就之物。第三种是与合供相结合，通过上师的口诀来获取。之后进行修法灌顶，进行剩余供养，外行布施朵玛，内收坛城，以行住坐卧四威仪来印持，解除禁制，守护处所等。详细情况可从上师的口中和修法仪轨中了解。这里以讲解经文为主，略述合供和度脱两种供养，共有三种：阿里的合供，嘎里的度脱供养，以及将二者作为所用之物来修持。第一种也有与何者结合的对境，如何结合的方法。