English
Therefore, for the beings to be tamed, whether they prefer to practice the peaceful or wrathful deities, it depends on the size of their capacity. First, learn the subtle letter forms, then, learn the coarse deity forms in sequence; or, from the beginning, learn the coarse deity forms simultaneously. In these two ways, practice the single father deity, which is the body Mahamudra. In its heart, visualize the seed syllables of each family, which is the speech Dharma seal. In the heart, visualize the heart hand symbol, which is the mind samaya. Visualizing the radiating and gathering of light rays, etc., the body possessing the four mudras of radiating and gathering activity, with the five crown deities on the head, the three deities of body, speech, and mind, and the mind as the wisdom hero, that is, visualizing the nine deities. For this, it is also necessary to practice through the unique self-generation stage path, as described in the Lamrim, in a way that fulfills the fifteen meanings, the necessity of which is: because self-nature has an attachment to emptiness, and there is also an attachment to appearance for all appearances, therefore, in order to be liberated from these two, practice and cultivate the non-dual single deity. Starting from visualizing the deity's body possessing the four mudras, through obtaining the five stages of shaking, obtaining, habituation, stability, and completion, thereby arising the samadhi of expanding the mudra. Expanding the mudra, just like an upright, young child, when he reaches twenty years old, his body matures, his strength is complete, and he marries a wife of the same clan, thereby offspring multiply, through the way of the single mudra, whether practicing the peaceful or wrathful deity, fundamentally speaking, from Brahma, that is, the peaceful deity, to Yama, that is, the wrathful deity, the forty-two and fifty-eight deities, etc., practicing the expanding mudra, is not visualizing from non-existence to existence, but from the beginning, abiding in the mind's own conceptual thoughts, that the mandala of deities and consorts appearing without cessation, just like the sun, moon, planets, and stars appearing simultaneously in the ocean, generating the path, or if it is not clear enough, like dependent origination, gradually starting from the speech letter forms, then the mind hand symbol, and finally the body complete, generating through the Vajra Samaya of the three, or however it is generated, for the learning of expanding the mudra, it is necessary to practice in one's own conditions, as described in the Lamrim, in a way that fulfills the fifteen meanings, and ultimately, the four peaceful ones
Chinese
无论是观修十二尊，还是观修五十八尊等，通过观修，诸佛的语之增上生佛，具有五种头饰，以及身语意三尊佛，意智慧菩萨等九尊，自身与彼等合为十尊，清晰观想。对此也应欢喜，如寂静般。主尊为金刚萨埵父母，于彼等觉悟之境，父尊有父尊十七尊和六能仁，母尊有母尊十七尊，共安立四十尊。对彼等，身语意之佛各三尊，共一百二十尊，智慧菩萨各一尊，共四十尊，总计一百六十尊。根本方便之佛四十尊，共计两百尊。其中，意智慧菩萨四十尊没有头饰，一百六十尊观修五种头饰，清晰观想千尊佛，从而圆满见道。同样，普贤父母、四族父母及第五尊，具有五千尊。菩萨父母八尊、门神父母四尊，共十二尊，具有一万二千尊，六能仁具有六千尊。如是观修清晰显现二万四千尊，从而圆满修道。于虚空遍布等处清晰显现，从而圆满究竟道。或者通过开展手印的方式行道，或者将开展手印的诸佛，观想为具有九尊自体和十尊。对此，应将五种受用等与荟供轮坛城相结合。或者有些超越者认为，从“德定” （དེ་ཏིང་，梵文天城体，devatā-dhyāna，梵文罗马拟音，devata-dhyana，天尊禅定），“衮定” （ཀུན་ཏིང་，梵文天城体，samanta-dhyāna，梵文罗马拟音，samanta-dhyana，普贤禅定）二者，手印一个，细粗二者，向上四者。第五个开展手印的瑜伽士，仅仅通过观修，便能以有余和无余二种方式，如涅槃般获得二种寿命的果位，以“也”字表示，仅是无间断地成办顺缘资粮。以及，如超越者般，通过开展手印的方式获得见道，与执着之心不符，通过享用五种受用的方法，以荟供轮自身的方式与见道相结合，为此，以五种或四种圆满的所依为基础。何为四种？即修行者圆满、处所、时间、资具四种。或者也有说是五种圆满的修行方法。其中，修行者是：导师金刚国王，眷属国王眷属，事业具业者，供养处所，供品。
English
Whether meditating on twelve deities or fifty-eight deities, etc., through meditation, the deities are the speech-enhancement deities of the Buddhas, with five head ornaments, and the three deities of body, speech, and mind, the mind-wisdom bodhisattvas, etc., nine deities, oneself and them combined as ten deities, clearly visualized. One should also rejoice in this, as in tranquility. The main deity is Vajrasattva parents, in their state of enlightenment, the father deity has seventeen father deities and six Thubpas, the mother deity has seventeen mother deities, thus establishing forty deities. To them, the three deities of body, speech, and mind, each three deities, totaling one hundred and twenty deities, each wisdom bodhisattva, totaling forty deities, totaling one hundred and sixty deities. The fundamental skillful means deities, forty deities, totaling two hundred deities. Among them, the forty mind-wisdom bodhisattvas do not have head ornaments, the one hundred and sixty deities meditate on five head ornaments each, clearly visualizing a thousand deities, thereby perfecting the path of seeing. Similarly, Samantabhadra parents, the four family parents and the fifth deity, have five thousand deities. The eight bodhisattva parents, the four doorkeeper parents, totaling twelve deities, have twelve thousand deities, the six Thubpas have six thousand deities. Thus, meditating on the clear appearance of twenty-four thousand deities, thereby perfecting the path of meditation. Clearly appearing in space-pervading places, etc., thereby perfecting the ultimate path. Either traveling the path through the method of unfolding mudras, or visualizing the deities of unfolding mudras as having nine self-existing deities and ten deities. To this, one should combine the five enjoyments, etc., with the mandala of the tsok offering wheel. Or some who transcend consider that, from "Deting" (དེ་ཏིང་, Devanagari: devatā-dhyāna, Romanized Sanskrit: devata-dhyana, meaning: deity meditation), "Kunting" (ཀུན་ཏིང་, Devanagari: samanta-dhyāna, Romanized Sanskrit: samanta-dhyana, meaning: Samantabhadra meditation) two, one mudra, the two subtle and coarse, and the four going upwards. The yogi of the fifth unfolding mudra, merely through meditation, can obtain the fruit of two lifetimes in the manner of nirvana in two ways, with remainder and without remainder, indicated by the word "ya," merely accomplishing the accumulation of conducive conditions without interruption. And, like the transcendent ones, obtaining the path of seeing through the method of unfolding mudras, not conforming to the clinging mind, through the method of enjoying the five enjoyments, combining with the path of seeing in the manner of one's own tsok offering wheel, for this, based on five or four perfect supports. What are the four? That is, the practitioner's perfection, place, time, and resources, four. Or it is also said to be five perfect methods of practice. Among them, the practitioner is: the teacher Vajra King, the retinue King's retinue, the one with karma of action, the place of offering, the offerings.
Chinese
守护者是乌鸦。食物。尘土扫除者等等，瑜伽男女们。地点是：在良好的土地上，在没有人类和非人伤害的地方，完成土地净化后。建造并粉刷三层的住所巡回室，进行守护。时间是：在第八天和吉祥日等吉祥的时间，进入六个月，或一年，或十六个月。用品是：食物、饮料、舞蹈、歌曲、声音、秘密的元音和辅音，修法的用品等等。如道次第和修法中所说的那样聚集，修法。以四支念修和实修为基础。其中，关于四种念修和实修有很多观点，但这里认为是三种。第一，道时的四种念修和实修是：念诵“德定”和“衮定”两种。手印一个，广略两个近修。修持五妙欲的会供是实修。那时，实践元音和辅音是伟大的实修。实修时的四种念修和实修是：绘制坛城并布置物品，进行外部供养和结界等是前行，是行为的念修。从前行开始，瑜伽男女的人数与本尊的数量相等，或者瑜伽士一人观修所有本尊，然后修持多少天的日数过半以上。白色光芒向外放射，使禅定的容器清净是近修。在最后一天之前的一半以下，红色光芒的放射和收摄，使禅定的精华清净，成为成就的容器是实修。在最后一天，蓝色光芒收摄回来，使禅定的容器和精华的相续清净是伟大的实修。这样，通过具备四种念修和实修的方式，完成如续部中所说的修持道次第的日数，如果出现成就的征兆，那么接受成就的征兆，如大成就广释中所说。分为本尊和物品两种。第一，从本尊的角度接受成就是：对本尊智慧尊，我誓言尊念诵并接受成就的精华。那也与身语意等坛城自身相符结合。身的坛城
English
The protectors are crows. Food. Dust sweepers, etc., yogis and yoginis. The location is: on good land, in a place without harm from humans and non-humans, after completing the land purification. Build and paint a three-story residence circuit room, to be protected. The time is: on the eighth day and auspicious days, etc., entering into six months, or one year, or sixteen months. The supplies are: food, drinks, dances, songs, sounds, secret vowels and consonants, practice implements, etc. As it is said in the stages of the path and the methods of practice, gather and practice. Base on the four limbs of recitation and accomplishment. Among them, there are many views on the four recitations and accomplishments, but here it is considered three. First, the four recitations and accomplishments of the path time are: reciting "De-ting" and "Kun-ting" two. One mudra, two near accomplishments of brief and elaborate. Practicing the gathering of the five enjoyments is the accomplishment. At that time, practicing vowels and consonants is the great accomplishment. The four recitations and accomplishments of the accomplishment time are: drawing the mandala and arranging the substances, performing external offerings and barriers, etc., are the preliminary practices, which are the recitation of actions. Starting from the preliminary practices, the number of yogis and yoginis is equal to the number of deities, or one yogi meditates on all the deities, and then practices for half or more of the number of days. White light radiates outward, purifying the vessel of samadhi is the near accomplishment. In less than half of the last day, the radiation and absorption of red light purify the essence of samadhi, making it suitable as a vessel of accomplishment is the accomplishment. On the last day, blue light is gathered back, purifying the continuum of both the vessel and essence of samadhi is the great accomplishment. In this way, by means of possessing the four recitations and accomplishments, complete the number of days of practicing the stages of the path as described in the tantras. If signs of accomplishment appear, then accept the signs of accomplishment, as described in the extensive explanation of great accomplishment. Divided into two types: deity and substance. First, accepting accomplishment from the perspective of the deity is: to the deity wisdom being, I, the samaya being, recite and accept the essence of accomplishment. That also combines with the body, speech, mind, etc., in accordance with the mandala itself. The mandala of the body
Chinese
如果是从顶轮开始融入，各自融入到各自的位置并使其稳固。或者在《心幻网威猛》中，五聚融入五个位置，三聚融入三个位置，一聚融入心间也被认可。在《道次第》和《广大论》二者中说：“与坛城相应结合，融入位置并使其稳固。”关于以物质的方式获得成就的方法，虽然也享用五种欲妙，但尤其需要获得结合和解脱二者。其中，结合四时的近修和修持四种是：具相的明妃沐浴和说法后处于准备状态是近修；以空行母秘密加持，以结合的表示来劝请；以欲望的论典使快乐增长是近近修；以四手印嬉戏是修持；以日月金刚舌接受是伟大的修持，在最后的夜晚，使见道的伟大智慧在相续中产生，这是从明妃的虚空中获得伟大成就的方法。对此，《道次第》中说：“实际供养有两种，主要需要的是什么？”这样说道。此外，修持的支分是，在根本续部中说：“五种仪轨已经圆满，五种用具也圆满具备，五种明咒的支分也圆满。”因此，不违背誓言，见解和禅修成为基础，智慧和精进这些都圆满，身体的界和生处没有漏失，最好是寿命自在持明，其次是异熟持明，此生获得。任何修持的支分五、三、十五等，如果稍微不全，来世或者七次以内获得寿命自在，在那里没有获得，在其他次数的转生中也不会错过获得异熟，或者按照特征，无数劫也不是障碍。那么，在聚会轮的会供修持的时候，会发生顿超。在根本续部中，在一聚的时候说：“如果成为无二，就是大手印。”因此，果是大手印持明，在第三聚的时候说：“将获得持明成就殊胜。”说是任运成就持明，在第五聚的时候说：“将成就殊胜成就的精华。”因此，说是获得佛果。如果这样