English
And, jointly explaining the place, implements, and time. First, the limbs, etc., are one verse. The five limbs of the mantra are complete, and the vows of the root and limbs are not damaged, so the continuum is pure. The implements of the practice substances are complete with five implements such as food and drink. Likewise, the yogi who knows the completion of the five rituals such as the samadhi of suchness, the five groups have seventy men and women, the three groups have forty-six men and women, and the one group has a mandala of eighteen men and women. If you practice the assembly, you will definitely succeed and be free from doubt. What will be achieved? Without exaggeration, it will become the source of all good needs, temporarily obtaining the four vidyadharas, and ultimately achieving the state of complete Buddhahood. Second, the place, etc., are seven lines. In a very secluded place where there are no three obstacles to samadhi, life, and livelihood, the place has three layers of houses inside and outside. Accumulating the five enjoyments that are needed nearby, etc., can be used at will. By analogy, the favorable conditions are complete without damage, and the mind of practice is not taken away by other causes. With the intention of accomplishing to the end and the superior intention of connecting the three views, meditation, and practice, when first entering the practice, like making a vow, one must practice until the desired meaning is achieved, and accomplish it to the end. At that time, by means of not abandoning the laziness of diligence and the carelessness of laziness, one should practice without doubt, and if one practices according to the Dharma, whatever group mandala one practices, all the supreme siddhis will be achieved. What is it? One will obtain the Vajra Secret Supreme Victor's Intention, in which the five result Dharmas are indistinguishable. So, the method of accomplishing the group assembly appears three times in the fifth, ninth, and this chapter. Is it repeated? There is no fault. The fifth chapter is the cause of practice and the common practice. The ninth chapter is the time of accomplishment and the way of obtaining it. This chapter takes the five perfections as the basis of practice, and straightens the text with the four approaches. Therefore, it is the actual teaching of the practice method, so it is not repeated. Third, practice
Chinese
等的两句。修行多少日的日数，如第九品所说三十六等。入于修行的日期等，如所说续广等其他续中所说那样讲述。广品中说：日期在初八，殊胜星宿吉星时。总的来说，有集会修行的四个时辰。入于修行的时辰是那样，绘制坛城的时辰是，《八卷》中说：在早晨绘制坛城。成就获得的时辰是黎明时分。与无漏结合的时辰是，此品第九品中说：三十六日，或十二、十四、十六，灌顶种姓的圣者成就。如是等等所说那样。又，此处一些人说是颠倒的续，如所说：如续中所说那样讲述。因此，这并非续，而是暗示。如果这样说，即使这样说，这也不会变成不是续，有什么相违的，没有遍及。如果遍及，那么总续《文殊幻化网》也会那样，如所说：大续《幻化网》中。他们说：那是赞颂歌咏的品，指向《幻化网》六万部本身，所以不会那样。相同，这里也是指向与无漏明妃结合的时辰，即此第九品。此外，入行和绘制坛城的时辰，也指向《八卷》和《金刚布置》等，但这也不会变成不是续。如果变成那样，新派的《喜金刚》也会变成不是续，如所说：如何那本身所摄略的，坛城仪轨也如是做。因为指向那本身所摄略的。此外，显密共同著名的《各别解脱经》也会变成不是教，如所说：那本身中，如仪轨中所生。因为指向修法。因此，续中所说那样讲述，自己的意思是，一般赐教导师，请教眷属，连接汇集
English
etc., are two lines. The number of days for practice is thirty-six, as explained in the ninth chapter. The date for entering practice, etc., will be explained as mentioned in the extensive tantras and other tantras. In the extensive tantra, it says: "The date is the eighth of the waxing moon, especially when the stars are auspicious." Generally, there are four times for gathering and practice. The time for entering practice is as mentioned above, and the time for drawing the mandala is, as stated in the "Eight Sections": "Draw the mandala in the morning." The time for obtaining accomplishments is at dawn. The time for union with the undefiled is, as stated in the ninth chapter of this tantra: "In thirty-six days, or twelve, fourteen, or sixteen, the noble ones of the empowerment lineage will attain accomplishment." It is said in this way. Furthermore, some here say that it is a reversed tantra, as it is said: "Explain as mentioned in the tantra." Therefore, this is not a tantra, but rather an implication. If one says this, even if one says this, it will not become non-tantra; what contradiction is there? There is no pervasion. If there is pervasion, then the general tantra, the "Mañjuśrī Illusion Network," would also be like that, as it is said: "In the great tantra, the 'Illusion Network'." They say: That is the chapter of praise and song, pointing to the sixty thousand sections of the "Illusion Network" itself, so it will not be like that. It is the same, here also, it points to the time of union with the undefiled vidyādharī, that is, this ninth chapter. Furthermore, the time for entering and drawing the mandala also points to the "Eight Sections" and the "Vajra Arrangement," etc., but this will not become non-tantra. If it becomes so, then the New School's "Hevajra" will also become non-tantra, as it is said: "How the mandala ritual is summarized in that itself, do it in that way." Because it points to that which is summarized in itself. Furthermore, the "Prātimokṣa," which is famous in both Sutra and Tantra, will also become non-scriptural, as it is said: "In that itself, as it arises from the ritual." Because it points to the practice method. Therefore, "explain as mentioned in the tantra" means, in its own sense, generally bestowing teachings, requesting the retinue, connecting and gathering.
Chinese
在三个“པོ་”字中，说“不是今生来世”。第二，成就的方法有两种：通过寂静的方式成就和通过忿怒的方式成就。第一种有两种：简要地说明近修、修、大修四种，以及详细地解释它们。第一种是“近修和”等两句，这与总的认识、所要认识的见解之义相结合；修与道次第相结合；后行的会供与修的日期相结合；正行与结合的方法的支分相结合，共有四种。也就是“近修和”等，第一种是指所要认识的菩提心，即是本性，不依赖于他，而是安住于自身。第二种是指在确定了认识原因的见解之后，通过禅定和总持安住于其中。第三种是指以五圆满来摄持四种，从而准备前行。第四种是指应以具足特征的明妃，通过外内三种法来承侍，即以沐浴和装饰来庄严，并观想为本尊。所谓“近近修”，第一种是指自己的菩提心也已经成就为如来藏。第二种是指视自己为本尊，这是唯一的印。第三种是指在修的日期一半之内，成为堪能的法器。第四种是指明妃加持后，同坐一个座垫。所谓“修和”，第一种是指成就之义，以秘密的圣教和口诀来表示并确定。第二种是指会供修，即以具备五种受用而追求成就。第三种是指除了最后一天之外，修的日期一半的时间。第四种是指父母双尊与本尊的身语意相结合，以四印嬉戏，即是双运的密意。所谓“大修”，第一种是指通过确定而使见解达到究竟。第二种是指会供修的最后阶段，即尚未获得无漏的持明。第三种是指最后夜晚的密意，通过仪轨来安排，从而获得物质的成就。第四种是指菩提心从明妃的空中，以金刚舌来接受，即是回遮和降伏的密意。第二，详细解释分为三种：近修和近
English
Among the three syllables "po," it is said, "It is not this life or the next." Secondly, there are two methods of accomplishment: accomplishing through peaceful means and accomplishing through wrathful means. The first has two aspects: briefly explaining the four practices of approach, attainment, great attainment, and the subsequent activity; and explaining them in detail. The first is the two lines beginning with "Approach and." This is combined with the meaning of the view to be realized, the object of realization; attainment is combined with the stages of the path; the subsequent accumulation of offerings is combined with the duration of the practice; and the actual practice is combined with the limbs of the method of union, making four in total. That is, regarding "Approach and," according to the first, the mind of enlightenment to be realized is suchness itself, abiding in itself without depending on others. According to the second, having established the view of knowing the cause, one abides in that state through samadhi and total samadhi. According to the third, one prepares the preliminaries by holding the four with the five perfections. According to the fourth, a qualified consort should be served with the three dharmas of outer and inner, adorned with bathing and ornaments, and visualized as a deity. Regarding "Near Approach," according to the first, one's own mind of enlightenment is already established as the essence of the Sugata. According to the second, one knows oneself as the deity, a single mudra is elaborated. According to the third, one makes oneself a suitable vessel for half the number of days of practice. According to the fourth, the consort is blessed and sits on the same seat. Regarding "Attainment and," according to the first, the meaning of accomplishment is indicated and established with secret scriptures and instructions. According to the second, it is the accumulation of offerings, seeking accomplishment with the five desirable things. According to the third, it is half the duration of the practice, except for the last day. According to the fourth, the father and mother are united as the body, speech, and mind of the deity, playing with the four mudras, which is the intention of union. Regarding "Great Attainment," according to the first, the view is perfected through establishment. According to the second, it is the last stage of the continuous accumulation of offerings, not yet having attained the unpolluted vidyadhara. According to the third, the intention of the last night is arranged through ritual, taking the material accomplishment. According to the fourth, the mind of enlightenment is taken from the consort's space with the vajra tongue, which is the intention of reversing and subduing. Secondly, the detailed explanation has three parts: approach, near
Chinese
是共同的成就教法和大成就。首先，行为事业的修持分为三种：五组、三组和一组。第一种是“五和五”等一节。瑜伽士男女和佛父佛母拥抱，各自观修，或者瑜伽士们共同观修整个组。随各自意愿，主尊是五部佛父和五部佛母双运，各自的眷属是各自部的小心识勇父勇母双身，这样布置五组的五十尊神。此外，还有十忿怒尊和十忿怒母围绕，共计七十尊神的坛城轮。在布置时绘制，在修持时观想。第二种是“如来部”等一节。东方是如来部，中央是金刚部，西方是莲花部，各自的眷属是各自部的小心识勇父勇母双身。这样，身语意坛城三部分的周围有八忿怒尊佛父佛母围绕，共有四十六尊神的组合，绘制和观想这三组神。第三种是“部”等一节。所有部的本性，也就是部的本尊是心金刚汇聚。原因是所有佛的心，五种智慧合一，是自生智慧。为了象征这一点，心的至尊金刚是不动佛父佛母，各自的眷属是各自部的小心识勇父勇母双身，以及四忿怒尊佛父佛母围绕，共有十八尊神的组合，绘制和观想这一组的神。有些人说，这里也出现了广、中、略三种组，下面也出现了修持第三组的方法，是重复。没有过失，因为上面的是在修持时绘制，在近修时观想的方式，下面的是实际成就，所以不是重复。还有，这里观修的组，是以哪个部为主，然后以那个部的眷属围绕，这和坛城的体性是不同的吗？还是体性相同，只是侧重点不同？如果是名称不同的说法，那么，这
English
These are the common accomplishment teachings and the great accomplishment. First, the practice of action karma is divided into three: the five groups, the three groups, and the one group. The first is "five and five," etc., one verse. Male and female yogis and deities, father and mother, embrace and meditate separately, or yogis meditate on the group as a whole. According to their wishes, the main deity is the five Buddha fathers and five Buddha mothers in union, with their respective retinues of four pairs of small awareness heroes and heroines of their respective families. Thus, the fifty deities of the five groups are arranged. In addition, there are ten wrathful deities and ten wrathful mothers surrounding them, making a total of seventy deities in the mandala wheel. Draw it when arranging, and visualize it during practice. The second is "Tathagata family," etc., one verse. In the east is the Tathagata family, in the center is the Vajra family, and in the west is the Padma family, each with their respective retinues of four pairs of small awareness heroes and heroines of their respective families. Thus, the body, speech, and mind mandalas have eight wrathful deities, father and mother, surrounding them, making a group of forty-six deities. Draw and visualize these three groups of deities. The third is "family," etc., one verse. The nature of all families, that is, the main deity of the family, is the heart vajra gathering. The reason is that the hearts of all Buddhas, the five wisdoms united, are self-born wisdom. To symbolize this, the supreme vajra of the heart is the immovable Buddha father and mother, each with their respective retinues of four pairs of small awareness heroes and heroines of their respective families, and four wrathful deities, father and mother, surrounding them, making a group of eighteen deities. Draw and visualize this one group of deities. Some say that here also appear the three groups of extensive, medium, and concise, and below also appears the method of practicing the third group, which is a repetition. There is no fault, because the above is drawn during practice and visualized during close practice, while the below is actual accomplishment, so it is not a repetition. Also, here, is the group to be meditated upon, which is based on which family is the main one, and then surrounded by the retinue of that family, is this different in nature from the mandala? Or is it the same in nature, but with different emphases? If it is a different name for the same thing, then this