English
Thus, the ten deities, father and mother, of the four directions and four families. That is, in that place, arrange and contemplate the fifty deities of the five families. Outside of that, in the ten places of the four directions, four corners, above and below, there are ten wrathful deities and ten wrathful mothers, twenty fathers and mothers. That is, contemplate the fifty deities. In the third group, it is to show that there are three main families. In the east, like that, with the family's deities, ten fathers and mothers, and in the center, ten of the Vajra family, and behind, ten deities of the Padma family, thus thirty deities of body, speech, and mind. It is said like that. In the four directions and four corners, there are sixteen wrathful deity fathers and mothers. Contemplate the main ones of the forty-six deities of the three groups that are combined with them. It is to show that the main group is of one family. The family of families, that is, the chief of families. The heart of hearts, that is, the supreme of hearts. It is said like that. In general, the nature of all those families is five, and they are gathered into the Vajra family, so the Vajra family is the chief of the families in the context of the mandala of the assembly of one group. The continuum of the intention of all the victorious ones is liberated from one and different, although temporarily becoming the chief of the families, the nature of the wisdom of the mind does not change. In general, all the minds of the Tathagatas are gathered into the five wisdoms, and the five are also gathered into the wisdom of the emptiness of the mind, so that is the supreme of all. The rest is easy to understand. That is, the main deity Vajrasattva, the two fathers and mothers, with the small family's eight Sattva fathers and mothers, totaling ten. Possessing four wrathful deities and a gathering of wrathful mothers. That is eight. Thus, contemplate the assembly of the eighteen deity fathers and mothers of one group. Wrathful one, great assembly of wrathful mothers eleven. Messenger one, mudra one, command attendant one one one assembly. By the assemblies of what has been done, etc., accomplish all the attainments and actions. It is said that this is the mandala of the wrathful deity assembly, the great assembly of one group of five wrathful fathers and five wrathful mothers, totaling ten, is placed in the center of the mandala. Likewise, in the ribs and corners, the eight messenger maidens, the eight mudra realm maidens, and the four command attendant door maidens are placed in order. Together with the assembly of twenty goddesses, before the great glorious one
Chinese
以“作”等行为来成就的二十八尊，以及等等所包括的二十位忿怒尊和忿怒母尊。如果修持七十八位男女瑜伽士的众会，就能成就四种事业，以及殊胜和共同的两种悉地。成就。这是结尾语。瑜伽士、持咒者和悉地等，区分的方式是，所有会供修持的见解，原本就是无别的，而在行持上也是无碍的。这两者的开头关联是次第和圆满次第同时进入道。这两者是共同宣说的。瑜伽有三种：基础自性、道修持和果任运成就。道的方面总共有两种：一是观想手印本尊身，生起次第有相瑜伽；二是圆满次第无相，智慧瑜伽。因此，此续部的瑜伽，是宣说手印和智慧瑜伽二者不分的。咒语有两种：解释声音的理由，从二取中救护意念，以及殊胜和共同的两种悉地，因为是加持大力的显示。持诵有两种：以禅定瑜伽亲身体验修持是持诵。在自证的显现中，无二地证悟能见和所见，这是甚深持诵。悉地，轮回和涅槃也有两种：共同的三种和殊胜的两种。因为是殊胜的顺带产生，所以也说是共同的，或者说是修持本尊瑜伽的悉地。此处已说明。安住于俱生圆满任运成就。这是广大续部中所说的。密咒方便乘的见解，胜过无上因乘的菩提心。为什么呢？因为究竟上一切都是任运成就的，所以是法界和智慧二者，身语意功德事业五者，七宝的度量。世俗上是身和智慧平等圆满。因此，自证本身在一切所知事物中，以自显现的方式，显现方式和存在方式的两种事物都是自证的身。
English
The twenty-eight deities who accomplish deeds with actions such as "making," and the twenty wrathful deities and wrathful mothers included by "etc." If one practices the assembly of seventy-eight male and female yogis, one will accomplish the four activities and both the supreme and common siddhis. Accomplishment. This is the concluding word. Yogis, mantra holders, and siddhis, etc., the way to distinguish them is that all the views of assembly practice are originally inseparable, and there is no obstruction in conduct. The beginning connection between these two is the simultaneous entry into the path of the stages and the completion stage. These two are commonly taught. Yoga has three aspects: the basis nature, the path practice, and the result of spontaneous accomplishment. In terms of the path, there are generally two: first, contemplating the body of the deity of the mudra, the yoga with signs of the generation stage; second, the signless completion stage, the yoga of wisdom. Therefore, the yoga of this tantra is only to teach the inseparability of the mudra and the wisdom yoga. There are two aspects to mantra: the reason for explaining the sound, saving the mind from dualistic grasping, and the two siddhis, supreme and common, because it is a manifestation of great blessing. There are two aspects to holding: experiencing the practice manifestly through meditative yoga is holding. Realizing the seer and the seen as non-dual in the manifestation of self-awareness is profound holding. Siddhis, samsara and nirvana, also have two aspects: the three common ones and the two supreme ones. Because it arises as a side effect of the supreme, it is also called common, or it is the siddhi of practicing the deity yoga. It has been explained here. Abiding in coemergent, complete, and spontaneous accomplishment. This is what is said in the extensive tantra. The view of the secret mantra skillful means vehicle surpasses the bodhicitta of the unsurpassed cause vehicle. Why? Because ultimately everything is spontaneously accomplished, so it is the two of the dharmadhatu and wisdom, the five of body, speech, mind, qualities, and activities, the measure of the seven jewels. Conventionally, body and wisdom are equally complete. Therefore, self-awareness itself, in all knowable things, appears as self-appearance, and both the way of appearance and the way of existence are the body of self-awareness.
Chinese
在光明和智慧中显现的平等，是没有留下任何剩余果位的圆满。自性有两种：无生法性的自性，是远离生灭、常断、一异、来去等八戏论的。任运成就的自性，是因为轮涅的一切事物都只是自性心的缘故。自性心，觉性，在胜义谛上，不属于任何一方，而五种大功德任运成就地安住。这二谛无别，是三种瑜伽的第一个，自性的瑜伽。如此了知，是三种特征的第一个，因的了知，是特征的见解。通过了知所诠释的意义而获得必要，并通过菩提心的了知而获得亲近。任何瑜伽士，以无法安住的方式，使禅定的心安住在见解的意义上，这就是持咒者的三种瑜伽的第二个，道的瑜伽。三种瑜伽的第二个是随顺因缘的特征。“以行而言，对任何事物都没有阻碍。”这是说，作为见解和修行的助伴的行为，是对五毒等二十种事物没有任何遮止，对任何事物都可以行持，这是因为见解稳固，成为法界，并且对任何事物都可以行持，不会被过失所染污。如果对所行持的对境、行持的作者和行持的行为本身执着于自己的本性，那就是没有脱离执着，是有所障碍的。不执着于能作、所作、已作这三者，就是没有障碍。例如，就像孩童一样，没有取舍地行持。那么，为什么对这些没有取舍呢？因为一切本来就是无别的。如是说，有法的一切事物，本来就安住在心性的自性中，显现和空性是不可分割的。如是，具有见行无二，是随顺因缘的特征，通过修持禅定，从四种必要关联中，是关联，从四种亲近和修持中，是近亲近，即修持不离法性的陀罗尼自在母。是修持。将此显现出来，是四种的最后一个，修
English
Equality manifested in clarity and wisdom is the perfection that leaves no remaining fruit. There are two aspects of nature: the nature of unborn Dharma is solely free from the eight elaborations of arising, ceasing, permanence, annihilation, oneness, otherness, coming, and going. The spontaneously accomplished nature is because all phenomena of samsara and nirvana are solely of the nature of mind. The nature of mind, awareness, is not on any one side in ultimate truth, and the five great qualities are spontaneously accomplished and abide. These two truths are inseparable, and are the first of the three yogas, the yoga of nature. Knowing this is the first of the three characteristics, the knowledge of the cause, which is the view of the characteristic. Necessity is obtained by understanding the meaning of what is expressed, and closeness is obtained by the knowledge of bodhichitta. Any yogi who, in a way that cannot be fixed, allows the mind of samadhi to abide in self-clarity on the meaning of the view, this is the second of the three yogas for mantra holders, the yoga of the path. The second of the three is the characteristic of entering conditions. "In terms of conduct, there is no obstruction to anything." This means that the conduct that helps the view and meditation is to not block any of the twenty phenomena, including the five poisons, but to practice anything, because the view is stable and becomes space, and because practicing anything does not stain with faults. If one focuses on the object to be practiced, the agent who practices, and the act of practicing as one's own nature, then that is not separated from grasping and is obstructed. Not grasping the doer, the doing, and the done as three is unobstructed. For example, just like a child, one practices without acceptance or rejection. So, why is there no acceptance or rejection of these? Because everything is originally inseparable. It is said that all phenomena of dharmas are originally abiding in the nature of mind, and appearance and emptiness are indivisible. Thus, having the inseparability of view and conduct is the characteristic of entering conditions. By practicing samadhi, from the four necessary connections, it is connection, and from the four approaches and practices, it is close approach, that is, practicing the Dharani Queen without separation from the nature of reality. Is practice. Manifesting that is the last of the four, practice.
Chinese
伟大的果位特征是，必须是四种或三种的最后一种。这就是所谓的。金刚的完全一切坛城。等等，是修持会供轮的方法。第一句偈颂显示了单一集合的修持方法。因为金刚部中，四部全部都聚集在一起。因此，被称为单一集合坛城。一般来说，普贤王如来的部族也以金刚部之名来尊称。为什么呢？因为五部都是以一和多分离的方式自然成就，所以是不可分割的金刚。因此，从第一品等所有品集中，所有这些的身体、语、意、功德和事业都源于金刚。这就是所说的。光芒四射，彻底禅修。以无执着的方式融入。这就是说，对于单一集合的十八根本本尊，以及九支分本尊，光芒四射，光辉灿烂，彻底禅修。对于五种会供物品，仅仅是物品，在三轮中执着和没有阻碍的方式，从行者、行为、所行的概念中解脱，不执着于行为的自性和三者，就是融入，也就是所谓的消融。变为无二之后，大手印。这就是说，对于食物、饮料、衣物、装饰、歌曲、舞蹈的四种共同物品，如果观看和使用没有二元对立，那么也能获得身体大手印的持明者之父。阿里的和五种物品，日月二滴变为无二，就是获得方便和智慧无二的大手印结合的成就。例如，成就方便的自然成就持明者。《方便续》中说：乐集智慧明点中，无边智慧极光明，本元自然成就持明者胜。等等。或者身体、语、意本身。等等，因为在唯一中，或者轮回和涅槃的一切法都聚集在身体、语、意中。因此，这显示了所有诸佛，无余一切的身体、语、意的三集合修持方法。禅修的方式是...
English
The characteristic of the great fruit is that it must be the last of the four or three. That is what is called. The Vajra's complete all mandala. Etc., is the method of practicing the Ganachakra. The first verse shows the method of practicing a single assembly. Because in the Vajra family, all four families are gathered together. Therefore, it is called a single assembly mandala. In general, the family of Samantabhadra is also referred to as the Vajra family as a title of honor. Why? Because the five families are all naturally accomplished in a way that is separate from one and many, so it is an indivisible Vajra. Therefore, from the first chapter and all the collected chapters, all the body, speech, mind, qualities, and activities of all of them are derived from the Vajra. That is what is said. Radiating light, thoroughly meditate. Merge in a non-attached manner. That is to say, for the eighteen root deities of a single assembly, and the nine branch deities, radiating light, brilliant and radiant, thoroughly meditate. For the five Ganachakra items, merely items, in the three wheels, the way of attachment and no obstruction, liberated from the concept of the actor, the action, and the object, without clinging to the nature of the action and the three, is to merge, which is called dissolution. After becoming non-dual, the Great Seal. That is to say, for the four common items of food, drink, clothing, decoration, songs, and dances, if viewing and using are without duality, then one can also obtain the Vidyadhara father of the body Mahamudra. The Ali's and the five items, the sun and moon bindus becoming non-dual, is to obtain the accomplishment of the union of the non-dual Mahamudra of method and wisdom. For example, the naturally accomplished Vidyadhara of method is accomplished. In the Upaya Tantra it says: In the bindu of bliss-gathering wisdom, infinite wisdom is extremely bright, the root naturally accomplished Vidyadhara is supreme. Etc. Or the body, speech, and mind themselves. Etc., because in the one, or all dharmas of samsara and nirvana are gathered in the body, speech, and mind. Therefore, this shows the method of practicing the three assemblies of body, speech, and mind of all the Buddhas, without exception. The way of meditation is...