English
Therefore, this method of salvation is very wondrous, because it is a special method that enables the sinful to be saved from the evil realms and attain liberation. Realizing that all dharmas are primordially unborn, that is, the state of suchness, is like an illusory person saving someone who is visually impaired. Although all acts of salvation are performed, there is no attachment, and not even a particle of action is done. If one realizes and becomes accustomed to the fact that the consciousness aggregates of sentient beings, both outer and inner, are primordially pure as body and wisdom, then all dharmas abide in equality, and both ultimate truth and conventional truth are without elaboration, tasting the same in emptiness. In particular, from the supreme tantra, through the two superior equalities, one realizes that all dharmas of samsara and nirvana taste the same in the mandala of self-nature, thereby making all pure and impure realms the realms of Samantabhadra. All actions of the three doors also become the spontaneous accomplishment of the two great accumulations, and whatever appears arises as wisdom. If one possesses the complete five branches of tantra, does not violate the vows, has the five substances for practice, and understands the five rituals, etc., then whether the yogis gather in groups of one, three, or five, they should perform the tsok practice with the mandala of the assembly, according to the number of their respective deities. They will surely obtain the four vidyadharas and the ultimate fruit of perfect enlightenment. During the tsok practice, the five groups mainly refer to the five Buddha fathers and five Buddha mothers of the families residing in union, surrounded by four pairs of consorts and heart-sons of each deity. Thus, the five groups of fifty deities are arranged. Then, surrounded by ten wrathful deities and ten wrathful mothers, one should visualize the mandala wheel of seventy deities. Similarly, the Tathagata family in the east, the Vajra family in the center, and the Padma family in the west, etc., are all surrounded by four pairs of consorts and heart-sons of their respective deities. Thus, outside the three parts of the body, speech, and mind mandalas, surrounded by eight wrathful father and mother deities, possessing an assembly of forty-six deities, one should visualize the three groups of deities. The lord of all families, that is, the chief deity of the family, is the mind.
Chinese
聚集于金刚。其原因是，一切胜者的意之五种智慧合一，乃是自生之智慧。为了象征它，意的至上金刚不动佛父母，由种姓小的四对勇识和四对忿怒尊父母围绕，具有十八尊神的集合。 观想唯一集合的诸神。然后，在忿怒尊父母五尊的巨大集合中，有八位使者女仆、八位侍从女、四位严厉的守门神，以及二十八位差使自在母等，其中有忿怒十尊父母，即七十八尊神的集合，如果具备它们的瑜伽而修持，就能圆满成就殊胜和共同的成就，以及四种事业等所 желаемых 果。作为道路生起次第和圆满次第瑜伽士的意之守护，将咒语的自性执持于自明之中，所要成就的成就是： 了悟见解平等圆满任运成就，安住于此状态中禅修。行为上，对于任何事物都没有执着和贪恋，以这种行为的方式，了悟一切法本来无别，是获得成就之因。由于金刚部中聚集了一切其他部族，因此要观想唯一集合的坛城，光明闪耀，光辉炽盛，并且以不执着于财物的行为方式，将三轮融入不可思议的法界中。 其结果是，见修行二者成为无二，由此获得的见道，将与更高的道，大手印持明相结合。除了唯一集合之外，还可以修持身语意的三集合。因为一切佛陀都完全聚集于身语意三金刚之中，所以要清晰地观想三集合之神的禅定，光明闪耀，光芒四射，并且以二元对立的念头，将所有财物融入平等的法界之中，通过这种方式获得的见道二者，寿命自在，从四种持明中获得殊胜成就，将与任运成就持明相结合，因此，为了自身利益，一切胜者的坛城都会炽盛，即清晰地显现并成就，为了他人的利益，能够消除众生的烦恼和痛苦。
English
Gathering into the Vajra. The reason for this is that the five wisdoms of the minds of all Victors are united into one, which is self-originated wisdom. To symbolize this, the supreme Vajra, the immovable Buddha-parents, surrounded by four pairs of small-family heroes and heroines and four pairs of wrathful deities, possessing a gathering of eighteen deities. Meditate on the deities of the single gathering. Then, in the great gathering of the five wrathful male and female deities, there are eight messenger maidens, eight attendant women, four stern gatekeepers, and twenty-eight command empowerments, including the ten wrathful male and female deities, that is, the gathering of seventy-eight deities. If one practices with their yoga, one will perfect the supreme and common accomplishments, as well as the desired fruits such as the four activities. As a protector of the mind for the yogi of the path of generation and completion, holding the nature of mantra in self-awareness, the accomplishment to be achieved is: Realizing the view of equality, perfection, and spontaneous accomplishment, abiding in that state and meditating. In conduct, without attachment or clinging to anything, by this means of conduct, realizing that all dharmas are primordially inseparable is the cause of attaining accomplishment. Because all other families gather in the Vajra family, one should meditate intensely on the mandala of the single gathering, radiating light and blazing with splendor, and by the conduct of non-attachment to possessions, dissolve the three spheres into the inconceivable realm. The result of this is that view and conduct become non-dual, and the path of seeing obtained thereby is joined to the higher path, the great seal vidyadhara. Other than the single gathering, one should also practice the three gatherings of body, speech, and mind. Because all Buddhas are completely gathered into the three Vajras of body, speech, and mind, one should clearly visualize the samadhi of the deities of the three gatherings, radiating light and blazing with splendor, and by the non-dual mind, dissolve all possessions into the state of the equal realm, and from the two paths of seeing attained in this way, the empowerment of life, from among the four vidyadharas, obtaining the supreme accomplishment, will be joined to the spontaneously accomplished vidyadhara, therefore, for one's own benefit, the mandala of all the Victors will blaze, that is, clearly manifest and be accomplished, and for the benefit of others, it will eliminate the afflictions and suffering of beings.
Chinese
以其事业，亦使一切安住于金刚三不坏之种姓出生之地。何持明者欲得真实成就，瑜伽士以方便与智慧，数量圆满一切之众，修习五分之坛城与忿怒尊等，七十尊神各自观想。以不贪著资具之方式，无间断之欲妙光芒，放射众多，融入无二之法界，由此获得之果，即成就最胜之精华，五身合修。瑜伽士方便父与智慧母等，次第观想如来部之五父，与部之五母，如是观想眷属之瑜伽士男众为勇识，女众为勇母，诸神各自之明咒与手印，以及彼彼之三摩地，如实不杂而明晰修习。修行之基础，即自主且无障碍之处，具备三重之房舍，生活之食物等，一切所需受用皆已积聚，可随意享用，以此象征顺缘皆已圆满不缺，违缘亦无，修行之意乐不为他缘所夺，且具足观修本尊等之殊胜智慧。初入修行之时，如立誓言般，直至目的未成之前，皆应修行，此时应无有懒惰与懈怠之放逸，以无有疑虑之心而修行，如是无论修习何种坛城，皆能成就一切殊胜之成就。何者？即获得果法五者无别之金刚秘密胜义，诸佛之甚深密意。修行之日数为三十六等，如第九品所说，入修行之日期等，如广说续等其他续部所说般宣说。此等会供之义，乃金刚持秘密主所说。如是于眷属之如来，特为宣说如来之体性。从密意之精华，真实性之定解中
English
Through his activities, he also establishes all beings in the state of birth into the indestructible lineage of the three vajras. Any mantra holder who wishes to attain true accomplishment should, as a yogi, with all the assemblies of means and wisdom in perfect number, meditate on the five-part mandala and the wrathful deities, individually contemplating the seventy deities. Without attachment to possessions, the uninterrupted rays of desirable qualities radiate in many forms, dissolving into the non-dual realm of reality. The fruit attained thereby is the essence of supreme accomplishment, the union of the five bodies. Yogis, the father of means and the mother of wisdom, should successively contemplate the five fathers of the Tathagata family and the five mothers of the family. Likewise, the male yogis of the retinue should be contemplated as heroes, and the female yogis as heroines. The mantras, mudras, and samadhis of each deity should be practiced clearly and distinctly, without mixing them up. The basis for practice is a place that is independent and free from obstacles, with a three-tiered dwelling, and all the necessities of life, such as food, are accumulated and available for comfortable use. This symbolizes that favorable conditions are complete and without deficiency, and there are no unfavorable conditions. The intention to practice is not stolen by other circumstances, and one possesses excellent wisdom for contemplating deities and so on. When first entering practice, one should carry it through to the end, as if having taken a vow to practice until the goal is achieved. At that time, one should practice without laziness or idleness, and without doubt in one's mind. Thus, whatever mandala is practiced, all supreme accomplishments will be attained. What is it? It is the attainment of the vajra secret supreme meaning, the profound intention of the Buddhas, in which the five resultant dharmas are inseparable. The number of days for practice is thirty-six, etc., as described in the ninth chapter, and the dates for entering practice, etc., should be explained as described in other tantras, such as the extensive tantras. These meanings of the gathering practice were spoken by Vajradhara, the lord of secrets. Thus, to the Tathagata of the retinue, the nature of the Tathagata is specifically discussed. From the essence of the secret, from the certainty of reality,
Chinese
这是观的荟供轮坛章节的第十一章。༈。上面讲了荟供的教义，为了在这里也宣讲，如来大乐以显现受用的一切境为智慧游戏的云，广布无尽受用庄严轮的等持，为了特别宣说而宣说此。荟供本尊双运幻化网的手印加持，一切土地显现为圆满的本尊和本母的坛城，并且安住于此的等持中，不离手足的动用舞蹈，以手印光芒幻化的各种显现来行持，由此可以进入地下和山岩，或者在上面的空中无碍地行走。所有悦耳的歌和所说的词，不离自证智慧的声音之义的手印，能获得为所化众生转法轮的成就。珍宝骨饰等的装饰，丝绸和生皮等穿戴的衣物，以不离智慧的手印来行持，能成就威严炽盛，任何国王的挑战都无法战胜的力量。肉酒等饮食的荟供，以不离智慧的手印，能成就随心所欲转变的如意妙身，以及具有百味的甘露使众生满足。阿里的结合，咖里的度脱的表示，即不离自证智慧的手印来行持，能成就一切事业和殊胜共同的成就。通达了知因的体性见解，以及串习了缘起进入的体性等持，见行双运结合，也是不舍弃成办之方便的陀罗尼，如同种子和水肥一样，也是成熟果实的因和缘。这样，当证悟和串习二者成为能生果之威力的时候，就能获得无漏有学道的四持明和无学道的五部佛的果位，从而在所有佛刹中闻名。
English
This is the eleventh chapter on the mandala of the Tsog Offering Wheel of View. ༈. Above, the teachings of the Tsog offering were explained, and in order to teach them here as well, the Tathagata Great Bliss, with all the realms of appearance and experience as clouds of wisdom play, spreading out the inexhaustible enjoyment, the wheel of adornment, entered into the samadhi, and for the sake of special expression, spoke this. The mudra of the union of the Tsog deity, the net of illusion, blesses all the lands to appear as the complete mandala of deities and goddesses, and abiding in this samadhi, without departing from the movement and dance of the limbs, by practicing with the various manifestations of the light rays of the mudra, one can enter underground and into rocks, or walk unimpeded in the sky above. All pleasant songs and spoken words, the mudra that does not depart from the meaning of the sound of self-awareness wisdom, can obtain the accomplishment of turning the wheel of Dharma for those to be tamed. The ornaments of precious bones and so on, and the clothing of silk and raw leather, etc., by practicing with the mudra that does not depart from wisdom, one can achieve the power of blazing majesty, which cannot be overcome by any king's challenge. The Tsog offering of meat, wine, and other foods and drinks, with the mudra that does not depart from wisdom, can accomplish the wish-fulfilling excellent body that transforms at will, and the nectar with a hundred flavors that satisfies beings. The combination of Āli and the expression of liberating Kālī, that is, by practicing with the mudra that does not depart from self-awareness wisdom, one can accomplish all activities and supreme and common accomplishments. Understanding the nature of knowing the cause, and familiarizing oneself with the samadhi of the nature of entering into conditions, the union of view and conduct, is also the dharani that does not abandon the means of accomplishment, and like seeds and water and fertilizer, it is also the cause and condition for ripening the fruit. Thus, when realization and familiarization both become powerful enough to produce fruit, one can obtain the four Vidyadharas of the unpolluted path of learning and the state of the five Buddhas of the path of no more learning, and thus become famous in all Buddha-fields.