English
It exists in the pure body, but here it exists in the body of habit, so it is different. If you ask what is the difference with Mahamudra? Mahamudra exists in the attire of the deity. What is obtained from the Bardo is: after the appearance of the Bardo disappears, seeing the truth at the time of taking the body, that is, it means transforming into the body of complete ripening, appearing as the body of the deity. From the "Lamp of the Essence of the Path," Commentary on Chapter Five. The text of Chapter Six is explained in fifteen ways, among which, the detailed explanation of the method of meditation is: first, it is explained by eighteen, forty-two, etc. That is to say, because there are eighteen deities in the abbreviated mandala, it is called first eighteen. In short, on top of the five Buddha fathers and mothers, plus the eight gatekeeper Buddha fathers and mothers, that is eighteen. The so-called forty-two refers to the fact that there are forty-two deities in the medium mandala. Ten Buddha fathers and mothers of the five families, sixteen Bodhisattva fathers and mothers, eight gatekeeper fathers and mothers, six Thupas, two Samantabhadra fathers and mothers. Learn the extensive mandala in order. The so-called extensive mandala has eighty-two deities. That is, the central Vajrasattva father and mother are surrounded by eight Bodhisattva fathers and mothers of the small family, namely Vajrasattva, Vajrasattvamā, Vajraratna, Vajrabarma, Dharma Vajra, Illusion Vajra, Karma Vajra, and Actionmā Vajra. The eastern Vairocana father and mother are surrounded by eight small families, namely Vajrasattva, Vajra Lasya, Vajra King, Vajra Dhūpe Mā, Vajra Raga, Vajra Ankusha Mā, Vajra Well-done, Vajra Tara. The southern Ratnasambhava father and mother are surrounded by eight small families, namely Vajraratna, Vajramālā Mā, Vajra Glory, Vajra Flower Mā, Vajra Banner, Vajra Pāsha Mā, Vajra Smile, Vajra Sukha Mā. The western Amitabha is surrounded by eight small families, namely Vajra Giti Mā, Vajra Dharma, Vajra Sharp, Vajra Light Mā, Vajra Wheel, Vajra Shackle Mā, Vajra Speech, Vajra Clear Light Mā. The northern Amoghasiddhi is surrounded by eight small families of karma, namely Vajraratna, Vajra Karma, Vajra Dance Mā.
Chinese
金刚守护，金刚香水女，金刚夜叉，金刚铃声女，金刚拳，金刚降伏母，这样总共五十位。十六位勇士父母是：六位能仁，八位门者父母，两位普贤父母，总共有八十二位。学习组修法是：第二句“我等父母二人”，第二组修法阐述是：主尊我等金刚萨埵父母二人，所处的坛城要观想清楚。意思是：中央所处的轮涅槃殿等要观想清楚。‘具座中央有二主’，意思是中央五层座的上方，种姓之主金刚萨埵父母安住。‘其被忿怒尊围绕’，意思是主尊被金刚部的勇士父母八位，以及门者忿怒尊父母八位围绕，这样总共十八位。坛城虽然简略，本尊数量也相同，但是本尊的形象有差别。‘从稳固的后面前面身语意’等是第三组，依靠第一组，轮的前面东方是身之部的毗卢遮那佛，有小种姓的勇士父母八位围绕。后面是轮的西方，主尊后面是语之部的无量光佛父母，由莲花部的勇士八位围绕。中央是意之部的金刚萨埵父母，由小种姓的勇士父母八位围绕，这样总共三十位。其上方是门者父母那八位吗？或者是角落的忿怒尊父母十六位，总共四十六位。‘圆满轮的三字象征’，意思是：那么有三组，怎么样呢？因为平凡的身语意，圆满为本尊的身语意，所以是嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满），阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：生起），吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：摧伏）三个字象征的结合。‘以人而言有三组’，意思是：是神祇数量和人类数量一致的说法吗？或者因为人有身语意三者，为了消除其障碍而显示为三组，对此要非常熟悉。‘从稳固的右和左’，意思是：第三组从稳固的观想五尊，中央的主尊右边南方
English
Vajra Protector, Vajra Ablution Woman, Vajra Yaksha, Vajra Bell-ringing Woman, Vajra Fist, Vajra Subduing Mother, thus there are fifty in total. The sixteen hero and heroine deities are: six Thubpas, eight gatekeeper father-mother pairs, two Kunsang father-mother pairs, making a total of eighty-two. The teaching on the group practice is: The second line, "We two, father and mother," the second group practice elaborated is: The main deity, we two Vajrasattva father and mother, the mandala in which they reside should be visualized clearly. This means: The wheel of the palace, etc., located in the center, should be visualized clearly. "In the center with a seat, there are two lords," meaning that on top of the five-tiered seat in the center, the lords of the family, Vajrasattva father and mother, reside. "It is surrounded by wrathful deities," meaning that the main deity is surrounded by eight hero and heroine deities of the Vajra family, and eight gatekeeper wrathful deities, father and mother, thus there are eighteen in total. Although the mandala is condensed and the number of deities is the same, the appearances of the deities are different. "From the stable back and front, body, speech, and mind," etc., is the third group. Relying on the first group, in the east in front of the wheel is the body family, Vairochana, surrounded by eight hero and heroine deities of the minor family. Behind is the west of the wheel, behind the main deity is the speech family, Amitabha father and mother, surrounded by eight heroes of the Padma family. In the center is the mind family, Vajrasattva father and mother, surrounded by eight hero and heroine deities of the minor family, thus there are thirty in total. Above that are the eight gatekeeper father-mother pairs? Or the sixteen wrathful deities, father and mother, in the corners, making forty-six in total. "The three seed syllables symbolize the complete wheel," meaning: Then how are there three groups? Because ordinary body, speech, and mind are perfected as the body, speech, and mind of the deity, therefore it is the combination of the three syllables Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: perfection), Ah (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, Literal meaning: arising), Hum (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: subduing). "In terms of humans, there are three groups," meaning: Is it a saying that the number of deities and the number of humans are consistent? Or because humans have body, speech, and mind, to purify their obscurations, it is shown as three groups, and it is very important to become familiar with this. "From the stable right and left," meaning: The third group, from the stable, meditate on the five deities, the main deity in the center, to the right, south
Chinese
是左边的轮。功德事业坛城住。意思是右边安放功德的坛城，由宝生佛父母和宝生部的眷属本尊父母围绕。左边安放事业的坛城，由不空成就佛父母部的眷属本尊父母八位围绕，因此是五十八位或者六十六位。瑜伽自在五聚。意思是说为了调伏瑜伽士的五种烦恼而显示五聚，或者说瑜伽士的数量也和聚的本尊数量相等。像这样熟悉之后就用于修积荟供。那么聚和坛城有什么区别呢？观点不同，拉杰索普的说法是：显示类别的是坛城，显示主尊增减的是聚。如果主尊是一位，那就是一聚。如果主尊是三位，那就是三聚。如果主尊是五位，那就是五聚。这种说法不合理。如果这样，那么坛城就没有涵盖聚，如果承认，那就和说聚是荟供坛城相矛盾。又有人说：暂时确定主尊的是坛城，不确定的是聚。即使本尊很多，主尊也不会改变的是坛城。聚是本尊很多的话，主尊也会变多。这种说法很好。又有人说，如果人数不固定，修持本尊数量不固定的是坛城。人数固定，修持本尊数量固定的是聚。这种说法也不合理。因为，如果一聚稳固，在转为三聚的时候，人数没有增加，但是本尊的数量增加了。因此，这里是以主尊的一个本体，通过不同的反体来区分，从而形成了大小的差别。本体是一样的，聚和坛城二者在本尊的体性上没有差别。反体不同，聚是从主尊的增减的反体来说的，如果一个主尊来做，那就是一聚，如果三个主尊来做，那就是三聚。如果五个主尊来做，那就是五聚。坛城是显示类别显现的集合，即
English
is the wheel on the left. The mandala of qualities and activities resides. It means that on the right is placed the mandala of qualities, surrounded by the parents of Ratnasambhava and the family deities of the Ratna lineage. On the left is placed the mandala of activities, surrounded by eight family deities of the Amoghasiddhi Buddha parents, thus there are fifty-eight or sixty-six. Five clusters of yoga empowerment. It means that five clusters are shown to subdue the five afflictions of yogis, or that the number of yogis is equal to the number of deities in the clusters. Having become familiar with it in this way, it is used to accumulate the gathering. So what is the difference between a cluster and a mandala? The views differ. Lhaje Srophuk said: A mandala shows categories. A cluster shows the increase or decrease of the main deity. If there is one main deity, it is one cluster. If there are three main deities, it is three clusters. If there are five main deities, it is five clusters. This statement is unreasonable. If so, then the mandala does not cover the cluster. If you admit it, it contradicts the statement that the cluster is the mandala of the gathering. Again, someone says: A mandala is where the main deity is temporarily fixed, and a cluster is where it is not fixed. A mandala is where the main deity does not change even if there are many deities. A cluster is where the main deity also increases if there are many deities. This statement is good. Again, someone says that if the number of people is not fixed, then the number of deities is not fixed, which is a mandala. If the number of people is fixed, then the number of deities is fixed, which is a cluster. This statement is also unreasonable. Because, if one cluster is stable, when it changes to three clusters, the number of people does not increase, but the number of deities increases. Therefore, here, the difference is made by distinguishing one main deity with different opposites, thus forming a difference in size. The essence is the same, there is no difference in the nature of the deities in the two, cluster and mandala. The opposites are different, the cluster is spoken of from the opposite of the increase or decrease of the main deity. If one main deity does it, it is one cluster, if three main deities do it, it is three clusters. If five main deities do it, it is five clusters. The mandala is shown as a collection of categories, that is,
English
If the number of deities is large, the mandala expands; if the number of deities is small, the mandala contracts. There are also large and small mandalas; the mandala pervades the mandala wheel, but the mandala wheel does not pervade the mandala. "Having forty-two branches" means that the root deity Vajrasattva, the father and mother, has forty branch deities. How does it have them? The father has the father's placement, and the mother has the mother's placement. On the father's crown is Vairochana, in the throat is Amitabha, in the heart is white Vajrasattva, in the navel is Ratnasambhava, and on the right shoulder is Amoghasiddhi. The mother is also arranged in this way. In the inner vein of the father's eyes is Akashagarbha, in the inner vein of the ears is Vajrapani, in the inner vein of the nose is Akashagarbha, in the inner vein of the tongue is Avalokiteshvara, in the outer vein of the eyes is Maitreya, in the outer vein of the ears is Nivarana-Vishkambhin, in the outer vein of the nose is Samantabhadra, and in the outer vein of the tongue is Manjushri. The mother's placement is the same as the father's. On the father's crown is the Buddha of the gods, in the throat is the preta, on the shoulder is the asura, in the heart is the animal, on the knees is the human, and on the soles of the feet is the hell being. The mother has no corresponding placement. The father's right hand is Yamantaka, the left hand is Mahabala, the right foot is Hayagriva, and the left foot is Amrita Kundalin. In the father's heart is Samantabhadra. The mother's placement is the same as the father's. In short, the root deity merges into the whole, totaling forty deities. After the root deity merges into the whole, it is counted as a full forty deities. Above it says, "Those very branches expand," which means that by meditating on one wisdom being in the heart of each skillful means deity, there are eighty. Below it says, "Forty-two, the three increase and transform," which means that, in this way, on those forty branch deities, three deities of body, speech, and mind are added. On the crown of all those deities is Vairochana, in the throat is Amitabha, and in the heart is Vajrasattva, totaling three. "I," means that on each of those deities, counting the five crown ornaments, in short, there are a thousand deities. Standing is the father, squatting is the mother, which means arranging the mudra mandala on the bodies of the father and mother. This is to show the difference between the root deity and the branch deities. Some say that the root deity is as large as Mount Meru, while the branch deities are as small as sesame seeds, which is suitable for those with small faculties. Some say that there is no difference in size between the root deity and the branch deities; the root deity is as large as Mount Meru, and the branch deities are also as large as Mount Meru.