English
Mirror-like wisdom. The sun symbolizing particles, equality wisdom. The seed syllable and hand gesture symbolizing the consciousness entering the red and white bindus, discriminating wisdom. The light symbolizing the blending of the three: essence, particles, and mind, accomplishing wisdom. The Dharmadhatu wisdom symbolizing the formation of the body in the womb and the complete Sambhogakaya. Thus, by meditating on the deity with the same mudra, one purifies the habitual tendencies1 from entering the womb to being born. One perfects the fruition2 from entering the womb to being born, arising upwards and appearing as the Nirmanakaya. In between, by laying the foundation for the appearance of the deity of the Great Compassion union, it becomes the cause for maturing3 the higher path. Secondly, regarding the generation stage of purifying the intermediate state of existence, there is also yoga with signs. There are four: mandala expansion, group expansion, number expansion, and face and hand expansion. First, peaceful mandala expansion: the five families and their consorts, fifty deities. Sixteen Bodhisattva couples. Eight gatekeeper couples. Action deities Samantabhadra and Samantabhadri. Two Victors and six Sages, totaling eighty-two deities. Medium: five Buddha families and consorts, Bodhisattva couples, gatekeeper couples. Action deities and six Sages, totaling forty-two deities. Condensed: five Buddha families and consorts, ten deities, eight gatekeeper couples, totaling eighteen deities. Wrathful mandala expansion: the five blood-drinking Buddha families and consorts, and retinues, totaling fifty deities. Twenty-eight places, gatekeepers, and powerful mothers. Twenty wrathful deities, totaling one hundred and eighteen deities. Medium: the five blood-drinking Buddha families and consorts, places, gatekeepers, etc., counted as before, totaling seventy-eight deities. Condensed: subtract the twenty wrathful deities, totaling fifty-eight deities. Second, group expansion: from the eleventh chapter of this tantra. From "The union of five and five" to "Meditate on the deities of the same group" is explained. Peaceful deities have three types: same group, three groups, and five groups. The first type, Akshobhya and consort, and four Vajra family consorts. Eight gatekeeper couples, totaling eighteen deities, are the same group. Akshobhya and consort in the center, Vairochana and Amitabha and consorts in the east and west, each surrounded by their own retinues, totaling thirty deities, and the couples of the ten wrathful deities, excluding the upper and lower wrathful deities
Chinese
加上十六位明妃，四十六位神祇是第三组。五部种姓加上小种姓，再加上十位忿怒尊父尊母尊共二十位，七十位是第五组。关于忿怒尊，在第十一章中说：忿怒尊和忿怒母尊的大会众。等等，直到：成就一切事业。这样开示。在处所守护门神女的上面，在第一组的时候，中央是金刚饮血父尊母尊，周围是金刚部小种姓忿怒尊父尊母尊八位，加上十位忿怒尊父尊母尊二十位，共七十八位。在第三组中，在其上面东西方有佛陀和莲花饮血父尊母尊二位，加上小种姓，共九十八位。在第五组中，在其上面南北方有宝生和羯磨饮血父尊母尊二位，加上小种姓，共一百一十八位神祇。第三是数量的扩展，是学习显现的分别。也就是在第八品中说：具有四十二支分，彼等支分清净扩展，四十二变成三倍。这样开示。寂静和忿怒二者中，首先寂静的也学习空性，学习二万四千，学习任运自然成就三种。第一是观想四十二支分神和父尊母尊二位具足。自身观为不动佛父尊母尊，父尊的五个支分是作者和四部佛。眼睛、耳朵、鼻子、舌头的右边部分是内四心，左边的部分是外四心，脚和手的四个掌心是四门神。在母尊的那些位置观想他们的母尊。在父尊的顶髻等六个位置观想六能仁。这些被称为方便神四十二位。在这些上面有智慧神四十二位智慧勇识。方便神四十二位有身语意加持神各三位。方便神和加持神二者有头饰神各五位，共八百位。总合起来有一千位。第二是，在上面的延续中，如是具足的主尊，诸佛佛顶亦如是，十二和六的光芒照耀。这样开示。如不动佛一样观想，四部佛，佛顶普贤，八位勇识，四门神即父尊母尊。
English
Adding sixteen consorts, the forty-six deities are the third group. The five families, together with the minor families, plus ten wrathful deities, father and mother, totaling twenty, seventy are the fifth group. Regarding the wrathful ones, it is also stated in the eleventh chapter: The great assembly of wrathful deities and wrathful mothers. And so on, until: Accomplishing all activities. This is what is taught. Above the dwelling place protectors and gatekeeper goddesses, in the case of the first group, in the center are Vajra Blood-Drinker father and mother, surrounded by eight wrathful deities, father and mother, of the Vajra minor family, plus ten wrathful deities, father and mother, totaling twenty, making seventy-eight. In the third group, on top of that, to the east and west are Buddha and Padma Blood-Drinker father and mother, two with minor families added, making ninety-eight. In the fifth group, on top of that, to the south and north are Ratna and Karma Blood-Drinker father and mother, two with minor families added, making one hundred and eighteen deities. Third, the expansion of numbers is to learn the differentiation of appearances. That is, in the eighth chapter it says: Possessing forty-two limbs, those limbs are purely expanded, forty-two become tripled. This is what is taught. Of the two, peaceful and wrathful, first, even in the peaceful, there are three learnings: learning emptiness, learning twenty-four thousand, and learning spontaneous accomplishment. The first is to meditate on the forty-two limb deities and the two father and mother deities as complete. Oneself is visualized as Akshobhya father and mother, the father's five limbs are the agent and the four Buddha families. On the right side of the eyes, ears, nose, and tongue are the four inner minds, on the left side are the four outer minds, on the four soles of the feet and hands are the four doorkeepers. In those places of the mother, meditate on their mothers. In the father's crown protuberance and other six places, meditate on the six Thubpas. These are called the forty method deities. On top of these are the forty wisdom deities, the wisdom heroes. The forty method deities each have three deities of body, speech, mind, and blessing. The two, method deities and blessing deities, each have five crown deities, totaling eight hundred. Altogether, there are one thousand. The second is, in the continuation of the above, thus complete, the chief supreme, the Buddhas, the supreme Buddhas are likewise, twelve and six rays of light shine forth. This is what is taught. Just as Akshobhya is meditated upon, so are the four Buddha families, the supreme Buddha Samantabhadra, the eight heroes, the four doorkeepers, that is, father and mother.
Chinese
三十四。对这六位能仁一一这样修习，就能学到两万四千。第三是，从上面的延续来说，“诸如此类不可思议”，这样显示了。像这样，以不动佛为主的中央坛城修习眷属神，同样，东方的隆起处以毗卢遮那佛为主修习坛城之轮等，通过类推，可以扩展到不可思议。二是忿怒尊，一千四百五十。七万六千八百五十。思益任运成就的学习有三种。第一是主尊金刚黑鲁嘎的五眷属为五饮血父，佛母金刚卓低（Vajra Krodhi）的五眷属为五母，父尊的权杖内脉住八位处女，外脉住八位地域母，四个脉轮处有四位门神，二十八根脊椎骨处有二十八自在母，即五十八位方便神。对这些神，每一位都有智慧神智慧勇识和三位加持神。加持神和方便神两位各自有五位顶饰神。总合起来，就能学到一千四百五十。二是五部饮血父尊母尊十位如前，处所地域守门自在母等的头右边和，手脚的右边的前后都修习父尊们，头的左边和手脚左边的前后都修习母尊们，这样每一位神都修习一千四百五十位，就能学到七万六千八百五十位。三是思益任运成就忿怒尊坛城的学习，与之前的寂静尊的情况相同。四是面容和手印的开展，寂静尊和忿怒尊都有广、中、略三种。寂静尊中，广式在《宣说续金刚》中，除了六能仁和佛母们，有三面六臂。中式只有五部或者主尊三面六臂。略式都是一面二臂。忿怒尊中，广式的主尊有无数头和手，也有说九头十八臂等。现在广式是五部黑鲁嘎三面六臂。中式是主尊三面六臂，略式都是一面二臂。这样修习具有开展的手印之路，孩子长大后，就能把欲望的痛苦转化为有意义的事情。
English
Thirty-four. By meditating on each of these six Thubpas in this way, one can learn twenty-four thousand. The third is, from the continuation of the above, "These and other inconceivable things," thus it is shown. Like this, meditating on the retinue deities of the central mandala with Akshobhya as the main deity, similarly, meditating on the wheel of the mandala with Vairochana as the main deity on the eastern protuberance, etc., by analogy, it can be expanded to the inconceivable. Second, for the wrathful deities: one thousand four hundred and fifty. Seventy-six thousand eight hundred and fifty. There are three types of learning for Samye Lhundrup. The first is that the five retinues of the main deity Vajra Heruka are the five blood-drinking fathers, the five retinues of the mother Vajra Krodhi are the five mothers, the eight consorts residing in the inner channels of the father's scepter, the eight field mothers residing in the outer channels, the four gatekeepers at the four chakras, and the twenty-eight empowerment goddesses at the twenty-eight vertebrae, which are the fifty-eight skillful deities. For each of these deities, there is a wisdom deity, a wisdom hero, and three blessing deities. Each of the two, the blessing deity and the skillful deity, has five crown deities. Altogether, one can learn one thousand four hundred and fifty. Second, the ten blood-drinking five-family father and mother deities are as before, and on the right side of the heads of the residing place, field, gatekeepers, and empowerment goddesses, and in front and behind the right side of the hands and feet, meditate on the father deities. On the left side of the heads and in front and behind the left side of the hands and feet, meditate on the mother deities. In this way, meditating on one thousand four hundred and fifty deities for each deity, one can learn seventy-six thousand eight hundred and fifty. Third, the learning of the Samye Lhundrup wrathful deity mandala is the same as the previous peaceful deity situation. Fourth, the expansion of faces and hand gestures: both peaceful and wrathful deities have three types: extensive, intermediate, and concise. In the peaceful deities, the extensive type in the "Speaking Tantra Vajra" has three faces and six arms, except for the six Thubpas and the mothers. The intermediate type has only the five families or the main deity with three faces and six arms. The concise type is all with one face and two arms. In the wrathful deities, the extensive type has countless heads and arms for the main deity, and it is also said to have nine heads and eighteen arms, etc. Now the extensive type is the five-family Heruka with three faces and six arms. The intermediate type is the main deity with three faces and six arms, and the concise type is all with one face and two arms. In this way, by meditating on the path of hand gestures with elaboration, when the child grows up, he can transform the suffering of desire into something meaningful.
Chinese
从那里娶妻，三门的力量增长，从而净化控制自身种姓行为的习气。向上，佛化身培育引导有情众生趋向菩提的种姓力量，从而使果达到圆满。中间，通过修持具有造作的印，奠定了双运之天神形象的技艺显现增上的基础，从而成为更高道路的成熟因素。༈。第三，净除生起次第的最后阶段，修行荟供轮，分为三部分：以五圆满作为修行的基础；以四种近修支分来端正主体；显示证得持明果位的时间。第一，根本续第十一章中说：安住于住所和受用适宜之处，等等，直到所有坛城都得以成就。其中，住所圆满是指：道次第中说：具有内外中间的回廊。因此，在自主且无障碍的地方，建造上下两层的荟供殿，并带有回廊；中间的房间里绘制所修荟供轮的坛城。第二，时间圆满是指：在上述的延续中说：修行的日期和数字，应如续中所说的那样讲述。广释中说：从初八开始计算日期，在吉祥的星宿，为了实践菩提行，为了迅速获得秘密殊胜的成就，应当选择吉祥的星宿。第三，资具圆满是指：积聚生活食物的资具、遣除违缘的药物资具、修行的物品资具、供养的物品资具，并将它们分为三份，一份用于提前供养布施，一份留作最后的欢庆宴会，一份加持后作为修行的助缘。第四，修行者圆满分为两种：第一，导师圆满是指：道次第中说：导师是宝藏的拥有者，河流圆满，具有慈悲，精通续和事业，持有口诀的温暖，持有八种功德，应当非常依止具有瑜伽究竟者。第二，眷属圆满是指：续中说：导师勤于供养，证悟清晰，不退失誓言、咒语和手印，了知且具有资具。总的来说，