Chinese
又如观修须弥山一般，对于中等根器者那样也是可以的。拉杰祖琼说：根本本尊如芝麻粒大小，支分本尊也如芝麻粒大小吗？观修如须弥山大小也不相违背，他说如果禅定能够做到，那样也是可以的。喀惹巴说譬如：手美的是指环，指环美的是绿松石镶嵌，同样根本本尊美的是支分本尊，支分本尊美的是方便和智慧本尊，因此根本本尊如须弥山大小，支分本尊则是以相好作为庄严，因此观想成更小的如岩石一般。方便和智慧本尊则观想成比那更小的，如在岩石上放置小石子一般，他说这样很好。那么支分本尊不会遮蔽根本本尊吗？不会遮蔽，譬如在金瓶中放入珍宝一般，不会互相遮蔽而显现。相好是装饰的庄严。这样安排也是根本本尊以支分本尊的相好作为庄严。这是最后的结论。这是对于千佛坛城的学习。如是与主尊相应之后，这是说主尊父母与千佛相应之后。行事四族千尊修，这是说意行者普贤和法行母普贤佛母也修千尊，四族父母也各自修持千尊。十二六光芒照耀，这是说八大菩萨父母和四门神父母共十二尊也如前一样修持千尊。六能仁也修持千尊。两万四千同时明，这是说总集数量是两万四千。或者如果做四千，那么方便智慧的四十尊本尊不算头饰，因此头饰本尊没有八百尊。在那之上加上头饰的方便本尊和智慧本尊的两百尊，加上头饰就隔开了千位。从那基础上计算，本尊众是两万四千截断。那么在佛母上安立佛母时，在能仁上如何安立佛母呢？拉杰格南说：是借用五部和普贤佛母，他们这样说。拉杰霍
English
Furthermore, one should meditate on something the size of Mount Meru. For those of middling intellect, that is also acceptable. Lha-je Zur-chung said: Is the root deity the size of a sesame seed, and are the branch deities also the size of a sesame seed? Even if you meditate on something the size of Mount Meru, it is not contradictory. He said that if you can manage the samadhi, that is also acceptable. Kha-rag-pa said, for example: What makes the hand beautiful is a ring. What makes the ring beautiful is turquoise inlay. Similarly, what makes the root deity beautiful is the branch deities. What makes the branch deities beautiful are the deities of skillful means and wisdom. Therefore, the root deity is the size of Mount Meru, and the branch deities are adorned with marks and signs, so meditate on them as even smaller, like a rock. Meditate on the deities of skillful means and wisdom as even smaller than that, like placing pebbles on a rock. He said that this is good. So, won't the branch deities obscure the root deity? They will not obscure it. For example, like putting jewels in a golden vessel, they do not obscure each other but are clear. The marks and signs are the ornaments of adornment. Arranging it in that way is also adorning the root deity with the marks and signs of the branch deities. That is the final conclusion. This is learning about the mandala of a thousand Buddhas. Having thus united with the supreme chief, this means that the chief father and mother are united with a thousand Buddhas. Meditate on a thousand of the four activities families. This means that the mind-maker Samantabhadra and the Dharma-doing mother Samantabhadri are also meditated upon as a thousand. Each of the four family fathers and mothers is also meditated upon as a thousand. Twelve sixes radiate light. This means that the eight bodhisattva fathers and mothers and the four doorkeeper fathers and mothers, twelve in total, are also meditated upon as a thousand each, as before. The six Thubpas are also meditated upon as a thousand. Twenty-four thousand are clear at once. This means that the total number is twenty-four thousand. Or, if you make it four thousand, then the forty deities of skillful means and wisdom do not include the head ornaments, so there are only eight hundred head ornament deities. On top of that, the two hundred deities of skillful means and wisdom that include the head ornaments are separated by a thousand when the head ornaments are included. Counting from that basis, the deity assembly is twenty-four thousand, cut off. So, when placing a mother on a mother, how do you place a mother on the Thubpa? Lha-je Gnam said: They say that the mothers of the five families and Samantabhadri are borrowed. Lha-je Ho.
Chinese
饶波说，对于“向佛母微笑”的酬谢，是在自己的左侧微笑。首先观修五十八尊，这是简略的说法，即五部佛父佛母十尊，明妃二十尊，自在母二十八尊。六十八尊也是一样，这是说在之前的数量上加上十尊忿怒尊，就是六十八尊。七十八尊也是一样，这是说加上十尊忿怒母，就是七十八尊。或者有些经文中没有后面的词句，就像下面那样。“五十尊的组合和处所”，这是向上提起的说法，即在下方的轮，一个大轮之上，有四个轮辐的轮，是第五个部分，也就是中央的金刚黑鲁嘎佛父佛母二尊，加上小部的黑鲁嘎八尊，共十尊。东方是佛黑鲁嘎，被小部围绕，共十尊。南方是宝生黑鲁嘎，被小部围绕，共十尊。西方是莲花黑鲁嘎，被小部围绕，共十尊。北方是不空成就黑鲁嘎，被小部围绕，共十尊，总共五十尊。明妃二十尊，忿怒尊忿怒母二十尊，自在母二十八尊，共一百一十八尊。这三者是 விரி（扩展）坛城。对于中央的四位黑鲁嘎，这是指中央的主尊金刚黑鲁嘎佛父佛母。下面说，“五十尊的组合和处所”，这是向上提起的说法，即五十尊的组合是金刚部的部主佛父佛母，被金刚部的眷属佛父佛母八尊围绕。门母（藏文：སྒོ་སླབ་，多杰雄天藏文：རྡོ་རྗེ་གཞོན་ནུ་，梵文天城体：वज्रकुमार，梵文罗马拟音：vajrakumāra，汉语字面意思：金刚童子）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）大八十八尊，意思是四位门母，是使吉祥宫殿增上的二十八自在母，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）忿怒尊忿怒母二十尊，自在母二十八尊，简而言之，一个组合中有七十八尊本尊。一百零八尊是指下面的第五个组合。身语忿怒尊的前后，这是说这样显示一个组合，主尊的前方东方是佛黑鲁嘎，主尊的后方西方是莲花黑鲁嘎。观修所显示的眷属和本尊，意思是，主尊稳固后观修眷属，东方是佛黑鲁嘎，有佛部的八位小部，西方是莲花黑鲁嘎，有莲花部的佛父佛母八位小部，共同的眷属和之前一样。总之，第三个组合中有九十多位本尊
English
Rapo said that the recompense for "smiling at the mother" is to smile on one's own left side. First, meditate on fifty-eight deities, which is a brief statement, namely the five Buddha fathers and mothers, ten deities, twenty goddesses, and twenty-eight powerful mothers. Sixty-eight is the same, which means adding ten wrathful deities to the previous number, making sixty-eight. Seventy-eight is also the same, which means adding ten wrathful mothers, making seventy-eight. Alternatively, some texts do not have the latter phrase, as follows. "The group of fifty and the place," this is raised upwards, that is, on the wheel below, on top of a great wheel, there is a wheel with four spokes, which is the fifth part, that is, the central Vajra Heruka father and mother, plus eight Herukas of the small families, making ten in total. In the east is Buddha Heruka, surrounded by the small families, making ten. In the south is Ratna Heruka, surrounded by the small families, making ten. In the west is Padma Heruka, surrounded by the small families, making ten. In the north is Karma Heruka, surrounded by the small families, making ten, making fifty in total. Twenty goddesses, twenty wrathful deities and wrathful mothers, twenty-eight powerful mothers, making one hundred and eighteen in total. These three are the expanded mandala. For the four central Herukas, this refers to the central main deity, Vajra Heruka father and mother. Below it says, "The group of fifty and the place," this is raised upwards, that is, the group of fifty is the chief father and mother of the Vajra family, surrounded by eight retinue fathers and mothers of the Vajra family. Door goddesses (Tibetan: སྒོ་སླབ་, Dorje Shönnu Tibetan: རྡོ་རྗེ་གཞོན་ནུ་, Sanskrit Devanagari: वज्रकुमार, Sanskrit Romanization: vajrakumāra, Literal Chinese meaning: Vajra Youth) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) great eighty-eight, meaning the four door goddesses, the twenty-eight powerful mothers who enhance the glorious palace, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) twenty wrathful deities and wrathful mothers, twenty-eight powerful mothers, in short, one group has seventy-eight deities. One hundred and eight refers to the fifth group below. In front and behind the body, speech, and wrathful deities, this means showing one group in this way, Buddha Heruka in the east in front of the main deity, and Padma Heruka in the west behind the main deity. Meditate on the retinue and the deity shown, meaning, after the main deity is stable, meditate on the retinue, Buddha Heruka in the east, with eight small families of the Buddha family, Padma Heruka in the west, with eight small families of the Padma family father and mother, the common retinue is the same as before. In short, the third group has more than ninety deities.
Chinese
共有八个。身语意稳固之后，即是说依靠第三组，左右功德事业忿怒尊。即是说右边的轮是功德的忿怒尊宝生黑汝嘎，左边的轮是事业的忿怒尊羯磨黑汝嘎。父母双运明观轮，即是说，宝生黑汝嘎和羯磨黑汝嘎父母双运明观之后，观想轮的眷属小尊，南方宝生部的眷属小尊八个，北方事业部的眷属小尊八个。圆满之轮次第如是，意思是说共同的轮等也和前面一样次第生起。总之，第五组有一百一十八尊神。一和二和三四五，意思是说在陈述名相的时候，随力所能及而修学，是修学金刚部一尊，还是如来部和二尊，还是莲花部和三尊，还是宝生部和四尊，还是事业部和五尊。父母圆满轮之具，意思是说，像这样五部父母十尊圆满之后，观想其他的轮之神，五十之组处所等，意思是说主要五部的饮血尊，由各自的眷属小尊父母八尊围绕的是五十尊。这之上，有处所的母神八个，地域的食肉母八个，门饰吽大一百零八个，意思是说，四门母，二十八自在母，十吽忿怒尊，共一百零八个。支分安布五十有八，意思是说，像这样根本的本尊父母双运每一对，也安布支分五十有八，如果加上中央的金刚黑汝嘎父母，金刚黑汝嘎的头上是佛黑汝嘎，手为金刚黑汝嘎，左为宝生黑汝嘎，右脚莲花，左脚羯磨，明妃以此类推，八识聚基里八个，八境食肉母八个，四肢为四门母，脊椎安布自在母。像这样五十八尊，在每一尊智慧之神的心间观想智慧勇识，共一百一十六尊。方便智慧之神的身语意三神各观想三个，共四百六十四尊。每一尊都计算五个头饰，共两千三百二十个。同样对于其他也如是。
English
There are eight. After stabilizing body, speech, and mind, that is, relying on the third group, the wrathful deities of qualities and activities on the left and right. That is, the wheel on the right is the wrathful deity of qualities, Ratna Heruka, and the wheel on the left is the wrathful deity of activities, Karma Heruka. The father and mother are clear, the wheel, that is, after Ratna Heruka and Karma Heruka, father and mother, are clear, contemplate the small deities of the wheel's lineage, to the south, eight small deities of the Ratna lineage, to the north, eight small deities of the Karma lineage. The complete wheel is in order, meaning that the common wheels, etc., are also generated in order as before. In short, the fifth group has one hundred and eighteen deities. One and two and three four five, meaning that when enumerating the categories, one should study according to one's ability, whether to study the Vajra lineage alone, or the Tathagata lineage and two, or the Padma lineage and three, or the Ratna lineage and four, or the Karma lineage and five. The father and mother complete the wheel's equipment, meaning that, in this way, after the five lineages, ten fathers and mothers, are complete, contemplate the other deities of the wheel, the group of fifty places, etc., meaning that the main five lineages of blood-drinking deities, surrounded by eight small deities, fathers and mothers, of their own lineage, are fifty. On top of that, there are eight place goddesses, eight field flesh-eating mothers, and one hundred and eight large Hum door decorations, meaning four doorkeepers, twenty-eight empowerment goddesses, and ten Hum wrathful deities, totaling one hundred and eight. The arrangement of limbs is fifty-eight, meaning that, in this way, for each pair of root deities, father and mother in union, fifty-eight limbs are also arranged, and if the central Vajra Heruka, father and mother, are included, on the head of Vajra Heruka is Buddha Heruka, the hand is Vajra Heruka, the left is Ratna Heruka, the right foot is Padma, the left is Karma, the consort is similar, the eight consciousness aggregates are eight Kiri, the eight fields are eight flesh-eating mothers, the four limbs are four doorkeepers, and the spine is arranged with empowerment goddesses. In this way, for the fifty-eight deities, contemplate a wisdom deity, a wisdom hero, in the heart of each one, totaling one hundred and sixteen. For the deities of method and wisdom, contemplate three deities each for body, speech, and mind, totaling four hundred and sixty-four. Counting five head ornaments for each one, there are two thousand three hundred and twenty. Similarly, for others as well.