English
Separately, from the upper clear light path, through the pull of great compassion, it becomes the maturing cause for the arising of the union deity. The way to meditate is: In this way, meditating on all phenomena as without object is the yoga of great emptiness. Thus, for sentient beings who have not realized the illusion, cultivating compassion without an object is, in general, the yoga of compassion and illusion. Above this, meditating on the cause of meditation as the self-aware white A, focusing on the contraction and expansion of the letter, is the subtle syllable. Above this, with three rituals, etc., meditating on the parent deities and the nine branch deities is roughly practicing the deity's body, which is the yoga of one mudra. Then, if meditating on the two root deities and the nine branch deities, because it becomes twenty deities, why does it become one mudra? There is no contradiction, because the root deity does not exceed the union deity's body as one deity. It is like the trunk of a tree. The yoga of mudra with elaboration has four types: mandala elaboration, group, number, and face-hand mudra elaboration. The first is: The peaceful mandala is vast, with the five families and minor families, etc., with the parents being fifty deities. Above that, sixteen bodhisattvas, gatekeeper parents, activities, and six sages, totaling eighty-two deities. The intermediate one has five family parents, bodhisattva retinue, gatekeepers, activities, and six sages, totaling forty-two deities. The concise one has ten five-family parents and eight gatekeeper parents, totaling eighteen deities. The wrathful mandala is vast, with the five blood-drinking families, parents, and minor families, etc., totaling fifty deities. Above that, adding the twenty-eight place-dwelling gatekeepers and the twenty wrathful parents, totaling one hundred and eighteen deities. The intermediate one has the five blood-drinking family parents, and the place-dwellers, etc., counted as before, totaling seventy-eight deities. The concise one subtracts the twenty wrathful parents from those, totaling fifty-eight deities. The second is: The peaceful deity has groups of one, three, and five. The immovable Vajra parents and the four pairs of minor families of the Vajra family, and the eight gatekeeper parents, possessing the nature of eighteen deities, is group one. The three deities of body, speech, and mind, with their consorts, surrounded by their respective minor family retinues, plus the eight pairs of parents from the ten wrathful deities, excluding the upper and lower wrathful deities, totaling forty-six deities, is the group.
Chinese
第三，五部本尊父母及眷属等，忿怒本尊父母二十尊，总七十尊为第五坛城。忿怒本尊在根本续中只说了会供，没有详细说明。但在《道次第》中说：“之后观想一轮，或三或五。”因此，与寂静本尊相同，有一、三、五三种坛城。假设三者都相同，都有住所、门守护、自在母等。在单尊坛城中，中央是金刚饮血父母，周围是金刚部的眷属忿怒父母四尊。外围是十忿怒父母二十尊，共七十八尊。在三尊坛城中，在这些的基础上，东西方加上佛部、莲花饮血父母及眷属等，共九十八尊。在五尊坛城中，在这些的基础上，加上宝生部和羯磨部饮血父母及眷属等，共一百一十八尊。第三是学习显现差别，其中也有寂静和忿怒两种。寂静本尊有千尊坛城、二万四千尊坛城和桑耶寺任运成就坛城等。第一种是观想四十四尊支分本尊与根本本尊父母双运。例如，以不动明王为例，观想自己是不动明王父母双运，明王父亲的五个支分是作者和四部如来。四只眼睛、耳朵、鼻子、舌头的右边部分是内四心，左边部分是外四心。四肢的脚底是四门守护。在明王母亲的相应位置观想之前的明王母。明王父亲额外在顶髻等六个位置观想六能仁。这样，父母双运加起来，四十四尊支分本尊，从粗略和外在的角度来说，称为方便本尊。对于这些本尊，有智慧本尊四十四尊智慧勇识。从这些本尊中，每一尊方便本尊都有身语意三尊本尊，共一百二十尊。方便本尊和加持本尊加起来一百六十尊，每一尊都有五尊自在本尊，共八百尊。总合起来共一千尊。第二种是像观想不动明王一样，观想四部如来，胜乐金刚，八大菩萨和四门守护，共十七尊父母双运，以及每一尊六能仁，这样就有了二万四千尊。
English
Third, the five families of deities, male and female, along with their retinues, and twenty wrathful deities, male and female, totaling seventy, constitute the fifth mandala. Although the root tantras only mention the gathering practice for wrathful deities, without detailed explanations, the Lamrim states, "Then, contemplate a single wheel, or three or five." Therefore, similar to peaceful deities, there are three types of mandalas: single, triple, and quintuple. Assuming that all three are the same, with residences, gatekeepers, and independent goddesses, in the case of the single mandala, Vajra Heruka (Wrathful Blood-Drinker) and his consort are in the center, surrounded by four wrathful deities, male and female, from the Vajra family's retinue. Around the periphery are ten wrathful deities, male and female, totaling twenty, making seventy-eight in all. In the case of the triple mandala, in addition to these, Buddha and Padma Heruka (Wrathful Blood-Drinker) and their consorts, along with their retinues, are added to the east and west, totaling ninety-eight. In the case of the quintuple mandala, Ratna and Karma Heruka (Wrathful Blood-Drinker) and their consorts, along with their retinues, are added to these, totaling one hundred and eighteen. The third is learning to distinguish appearances, which includes both peaceful and wrathful aspects. For peaceful deities, there are the thousand-deity mandala, the twenty-four thousand-deity mandala, and the spontaneously accomplished Samye mandala. The first is to contemplate the forty-four branch deities as being endowed with the two root deities, male and female. For example, in the case of Akshobhya, contemplate oneself as Akshobhya and his consort, with the five branches of the father being the agent and the four Buddha families. The right sides of the four eyes, ears, noses, and tongues are the four inner minds, and the left sides are the four outer minds. At the four soles of the feet and hands are the four gatekeepers. In the corresponding places of the mother, contemplate the previous mothers. Additionally, for the father, contemplate the six Thubpas (Buddhas) in the six places, such as the crown of the head. Thus, the male and female deities combined, the forty-four branch deities, from a gross and external perspective, are called the method deities. For these deities, there are forty-four wisdom deities, the wisdom beings. From these deities, each of the forty method deities has three deities of body, speech, and mind, totaling one hundred and twenty. The method deities and the blessing deities combined, totaling one hundred and sixty, each have five empowerment deities, totaling eight hundred. Altogether, there are one thousand. The second is to contemplate the four Buddha families, Samantabhadra, the eight bodhisattvas, and the four gatekeepers, totaling seventeen male-female pairs, and each of the six Thubpas, as in the contemplation of Akshobhya, thus resulting in twenty-four thousand.
Chinese
即，将作为根本本尊的观想处之行者转移是其特别之处。第三，如以不动佛为主尊之坛城，如何观想支分之本尊，同样在东面的隆起处观想以毗卢遮那佛为主尊之坛城轮等，以类推而不可思议地开展。忿怒尊有：四千四百五十，七万六千八百五十，以及于桑耶寺任运成就处修学等三者。第一，如《道次第》云：“支分安布五十八，五分之数为二百，九十诸尊具支分。”此谓主尊金刚黑汝嘎之支分，五血饮父与母各有五尊，父之权杖内脉有八嘎日玛，外脉有八悉陀玛，四脉轮处有门神，加上颈项关节之二十八根脊椎有二十八自在母，即五十八方便尊。于彼等每一尊观想智慧萨埵及身语意之本尊，则五十八尊之五分有二百九十尊。于彼中减去五十八智慧尊，剩余之二百三十二尊每一尊有五头饰之本尊，即成一百六十尊，加上二百九十尊，即成四千四百五十尊。第二，五血饮部父父与母双运如前，于处所、地域守护、自在母等之头右方与手脚右方之前后安置五父，于头左方与手脚左方之前后安置五母，如是决定于每一尊观想四千四百五十尊，即成七万六千八百五十尊。第三，以前面寂静尊之段落所说即可类推。第四，寂静尊与忿怒尊二者皆有广、中、略三种，寂静尊中，广者如《续部金刚》所说，除了能仁六佛与诸佛母之外，其余皆说为三面六臂。中等者，五部或仅主尊为三面六臂。略者，一切皆一面二臂。忿怒尊中，主尊有无量头臂与九头十八臂。于相符之续部《幻网女神》中，地域之母等亦仅说为三面六臂，然现在之修法中，广者五部为三面六臂，中等者
English
That is, the special feature is transferring the practitioner to the place of contemplation of whichever is the root deity. Third, just as one contemplates the branch deities in the mandala with Akshobhya as the main deity, similarly, on the eastern bulge, one contemplates the wheel of the mandala with Vairochana as the main deity, etc., expanding in ways that are inconceivable through analogy. For wrathful deities, there are: four thousand four hundred and fifty, seventy-six thousand eight hundred and fifty, and learning at Samye Lhundrup, these are the three. First, as it says in the Lamrim: "Fifty-eight branches are arranged, the number of five parts is two hundred, ninety deities possess branches." This refers to the branches of the main Vajra Heruka, the five blood-drinking fathers and five mothers each, in the inner channels of the father's vajra there are eight Gaurimas, in the outer channels there are eight Siddhams, at the four pithas there are gatekeepers, and adding the joints of the neck, there are twenty-eight independent mothers on the twenty-eight vertebrae, these are the fifty-eight skillful means deities. By contemplating each of those as wisdom beings and deities of body, speech, and mind, the five parts of the fifty-eight become two hundred and ninety. Subtracting the fifty-eight wisdom deities from that, the remaining two hundred and thirty-two each have five crown deities, which makes one hundred and sixty, adding that to the two hundred and ninety makes four thousand four hundred and fifty. Second, the five blood-drinking families, the father-mother pairs are as before, for the places, protectors of the region, and independent mothers, place the five fathers on the right side of the head and the front and back of the right hands and feet, and place the five mothers on the left side of the head and the front and back of the left hands and feet, thus determining to contemplate four thousand four hundred and fifty deities for each deity, which makes seventy-six thousand eight hundred and fifty. Third, this can be inferred from what was said in the previous section on peaceful deities. Fourth, both peaceful and wrathful deities have three types: extensive, intermediate, and concise. In the peaceful deities, the extensive type, as explained in the Explanatory Tantra Vajra, all except the six Buddhas and the mothers are said to have three faces and six arms. The intermediate type has three faces and six arms for the five families or just the main deity. The concise type has one face and two arms for all. Among the wrathful deities, the main deity has countless heads and arms, or nine heads and eighteen arms. In the corresponding tantra, the Goddess Illusion Net, even the mothers of the region are only said to have three faces and six arms, but in the current practice, the extensive type has three faces and six arms for the five families, the intermediate type
Chinese
仅仅是主要的部分，所有的集合都是一面二臂。关于荟供修法的瑜伽，以五种圆满作为修持的基础，以四支念修作为支柱，以及显示证得持明果位的时间，共有三个方面。第一个方面有五个部分。第一，在何处修持的地点是：在没有自主权和障碍的地方，建造一个上下三层的荟供殿，墙上绘制彩色的荟供和所修本尊的坛城。第二，何时修持的时间是：从上弦初八与吉星相合等吉祥的星宿之时开始修持，而证得果位的时间将在下文阐述。第三，依靠什么修持的物品是：生活所需的食物，遣除违缘的药物，修持所需的物品，以及供养所需的物品，都应准备充足。第四，修持者由谁来修持，以及与谁一同修持，分为导师和眷属两种。首先是：具备八种功德的荟供金刚阿阇黎，如《道次第》中所说：导师应如宝藏般充盈，如河流般圆满，精通传承和事业，持有口诀的温暖，具备八种特质，并应极其依止圆满的瑜伽士。其次是：与阿阇黎意趣相合的金刚代理，声音洪亮且精通事务的金刚事务师，了解双运艺术的四业明妃，能以锐利的眼睛看到非人并了解情况，以及能以禅定遣除障碍的金刚眼者，持有温暖的金刚乌鸦，精通度化事业的金刚敬迦，擅长补充和烹饪的金刚厨师，精通内外手印的金刚尘垢生者等与荟供相关的眷属。第五，修法圆满是：通过已经获得稳固的、从有戏论以下的修法，以下文将要出现的念修之门进行修持的圆满方法。第二方面是：在之前所说的地点，坛城的各个本尊位置上，男女瑜伽士和父母本尊以拥抱的姿势各自安坐，与次第陈设相关联，从初夜开始进行引导的念诵，从而开始四支念修的次第。