English
This is done to perfect merit, bless the field of practice, turn the wheel to the borderlands, and to accomplish the tsok offerings on time. The practice of action is to engage in practice with elaboration. For all that is seen and heard in the field of practice, while walking, sitting, and sleeping, the yogis of the two mandalas abide in the undeteriorating realm of reality, constantly contemplating with supreme wisdom. This is it. The essence of what is to be meditated upon is to meditate on the many deities who are inseparable from appearance and emptiness. Therefore, there is no distinction between the two truths. Outer and inner realms and beings are primordially pure. This is it. If combined with the path of the characteristic vehicle, the lesser path of joining is warmth, forbearance, peak, and discernment. The two are the same as the woman merchant. If divided, there are three: the arising of the nature mudra, the arising of the path mudra, and the arising of the fruit mudra. The first is that it abides primordially in the leisure of the assembly of awakened deities. The latter is that in the realm of Akanishta, in the place of the wheel of letters, the great assembly, many Buddhas abide. The intermediate path mudra arising has two aspects: peaceful and wrathful. The first has four aspects: wheel, cluster, face, and hand, which are the arising of the mandala, the arising of the cluster, the arising of the names, and the arising of the face and hand. The first has three: concise, intermediate, and extensive. The first has the five families, the ten father-mother deities, and the eight gatekeeper father-mother deities, for a total of eighteen deities. The intermediate has the five families, the ten father-mother deities, the sixteen bodhisattva father-mother deities, the eight gatekeeper father-mother deities, the two Kuntuzangpo father-mother deities, and the six Thubpas, for a total of forty-two deities. The extensive one has Vajrasattva father and mother in the center as the main deities, surrounded by the eight bodhisattva father and mother deities of the small family, making ten. In the east, there are ten with Vairochana as the main deity. In the south, there are ten with Ratnasambhava as the main deity. In the west, there are ten with Amitabha as the main deity. In the north, there are ten with Amoghasiddhi as the main deity, making fifty. There are sixteen bodhisattva father-mother deities, eight gatekeeper father-mother deities, and six Thubpas, making eighty. There are two Kuntuzangpo father-mother deities, making eighty-two. The cluster arising also has three aspects: one, three, and five. The first has fourteen deities: Vajrasattva father and mother, surrounded by the eight bodhisattva father and mother deities of the small family, making ten, and the gate
Chinese
父父佛母有八位。缓慢地聚集和两者在佛的数量上没有区别，但在显现上有区别。第三个问题是有多少佛，从语言成果的论证中显现出来。学者们的观点不一致。从现观来说，中央金刚萨埵被十个小种姓围绕。东方毗卢遮那佛有十位，西方阿弥陀佛有十位，总共三十位。门神父父佛母有八位，所以说是三十八位。从斯帕卡布来说，在上述的基础上加上十位忿怒尊，所以说是四十八位。第五个是佛的数量是七十位。在之前的基础上，南方宝生佛有十位，北方不空成就佛有十位，总共五十位。二十位忿怒尊和忿怒母，总共七十位。名相扩展有四种：主要的是安置千佛的坛城。其次，最初在佛母的生殖器中，主要的是父父佛母，通常融入的方便之佛有四位。父亲的主要佛是毗卢遮那佛。颈部是阿弥陀佛。心中是金刚萨埵。腹部是宝生佛。秘密处是不空成就佛。眼睛的内脉是地藏。外脉是慈氏。耳朵的内脉是观世音。外脉是除盖障。鼻子的内脉是虚空藏。外脉是普贤。舌头的内脉是金刚手。外脉是文殊等。右手是阎魔。左手是大威力。右脚是马头明王。左脚是甘露。头顶是天。颈部是非天。心中是人。肚脐是旁生。秘密处是饿鬼。脚底是地狱。能忍的普贤在心中。同样，对于佛母，佛母们欢喜地结合，所以持有方便之佛有十位。每一位的中心都有智慧之佛，即智慧萨埵，每一位都有，所以是四十位。在方便的三个位置，有不可思议的佛，身语意的佛有三位，所以是四十三个。加上之前的和相反的，两百位主尊种姓之佛，头饰上装饰着五个五个，所以头饰之佛有千百万位。千佛的坛城也像须弥山和芝麻粒一样。首先，仅仅头饰就有两万一千位同时显现。据说。灌顶中有两万四千位。同样，在毗卢遮那佛等处，父父佛母双运有十七位，能忍的有六位，总共二十三位，每一位都计算为一千位，加上之前的和相反的，有两万三千位，与道次第相符地计算在内。名相出现集合。
English
The Father-Father Buddha-Mother are eight. Gathering slowly and the two are not different in the number of deities, but they are different in manifestation. The third question is how many deities there are, which arises from the proof of the fruit of speech. The scholars' opinions are not consistent. From the Abhisamayalankara, the central Vajrasattva is surrounded by ten minor lineages. The eastern Vairocana has ten, the western Amitabha has ten, totaling thirty. The gatekeeper Father-Father Buddha-Mother has eight, so it is said to be thirty-eight. From Sparkhab, adding ten wrathful deities on top of the above, it is said to be forty-eight. The fifth is that the number of deities is seventy. On top of the previous, the southern Ratnasambhava has ten, the northern Amoghasiddhi has ten, totaling fifty. Twenty wrathful deities and wrathful mothers, totaling seventy. There are four kinds of name proliferation: the main one is the mandala of a thousand Buddhas arranged. Secondly, initially in the Buddha-Mother's genitals, the main ones are the Father-Father Buddha-Mother, generally the expedient deities that are integrated are four. The main Buddha of the father is Vairocana. The neck is Amitabha. In the heart is Vajrasattva. The abdomen is Ratnasambhava. The secret place is Amoghasiddhi. The inner vein of the eyes is Kshitigarbha. The outer vein is Maitreya. The inner vein of the ears is Avalokiteshvara. The outer vein is Nivarana-vishkambhin. The inner vein of the nose is Akashagarbha. The outer vein is Samantabhadra. The inner vein of the tongue is Vajrapani. The outer vein is Manjushri, etc. The right hand is Yama. The left hand is Mahabala. The right foot is Hayagriva. The left foot is Amrita. The crown of the head is the Deva. The neck is the Asura. In the heart is the human. The navel is the animal. The secret place is the preta. The soles of the feet are hell. The able-to-endure Samantabhadra is in the heart. Similarly, for the Buddha-Mother, the Buddha-Mothers joyfully unite, so the holders of expedient deities are ten. In the center of each one, there is a wisdom deity, that is, a wisdom sattva, each one has, so there are forty. In the three places of expedient, there are inconceivable Buddhas, the Buddhas of body, speech, and mind are three, so there are forty-three. Adding the previous and the opposite, two hundred main lineage Buddhas, the headdresses are adorned with five each, so the headdress Buddhas are millions. The mandala of a thousand Buddhas is also like Mount Meru and sesame seeds. Firstly, only the headdresses have twenty-one thousand appearing simultaneously. It is said. In the empowerment, there are twenty-four thousand. Similarly, in Vairocana etc., the Father-Father Buddha-Mother union has seventeen, the able-to-endure has six, totaling twenty-three, each one is counted as a thousand, adding the previous and the opposite, there are twenty-three thousand, counted in accordance with the Lamrim. Name appearance collection.
Chinese
八十八万。通过研究认知集合，自然而然地成就。关于面容和手势的扩展：一面二臂，三面六臂。忿怒尊手印的扩展也有四种：坛城扩展、集合扩展、类别扩展、面容和手势扩展。第一种有三种，简略的是：饮血尊父尊母十位，处所的明妃十六位，门母四位，自在母二十八位，共五十八位。中等的是在此外加上忿怒尊十位和忿怒母十位，共七十八位。广繁的是五部饮血尊父尊母各由八位小部的饮血尊围绕，在五十的基础上加上之前的眷属二十八位，共一百一十八位。集合扩展也有三种：一种有七十八位神祇，金刚黑鲁嘎父尊母由八位小部父尊母围绕，共十位，明妃二十位，忿怒尊忿怒母二十位，自在母二十八位，加上之前的佛陀黑鲁嘎共十位，西方莲花黑鲁嘎十位，共九十八位。五集合有八位和八位，在之前的基础上，南方宝生黑鲁嘎十位，北方不空成就黑鲁嘎十位，共一百一十八位。类别扩展是：主尊安置十八界神，每一位都用五部头饰装饰，共二百九十位。或者与寂静尊相合。面容和手势扩展是：一面二臂，三面六臂，九头十八臂，二十一面四十二臂，九百头，一千八百臂，以及无数头和手。可信的来源是：具备四十二支，彼即是支分扩展之主，四十二再三倍扩展变化，如是具足之最胜主。等等。破除邪见有二：本体上产生邪见，有些人说在此处坛城、集合、类别、面容和手势的扩展都应圆满修习，这是不合理的。如果那样，三种持明中执相者就变得更好了。真实
English
Eight hundred and eighty thousand. Through studying the cognitive aggregates, it is naturally accomplished. Regarding the expansion of faces and hands: one face and two arms, three faces and six arms. The expansion of wrathful mudras also has four types: mandala expansion, assembly expansion, category expansion, and face and hand expansion. The first has three types, the condensed one being: ten Heruka father-mothers, sixteen place goddesses, four gatekeepers, twenty-eight empowerments, totaling fifty-eight. The intermediate one is that on top of that, ten wrathful deities and ten wrathful goddesses are added, totaling seventy-eight. The extensive one is that each pair of the five families of Heruka father-mothers is surrounded by eight Herukas of minor families, so on top of fifty, the previous retinue of twenty-eight is added, totaling one hundred and eighteen. The assembly expansion also has three types: one has seventy-eight deities, Vajra Heruka father-mother surrounded by eight minor family father-mothers, totaling ten, twenty goddesses, twenty wrathful deities and wrathful goddesses, twenty-eight empowerments, plus the previous Buddha Heruka totaling ten, and ten Padma Herukas in the west, totaling ninety-eight. The five assemblies have eight and eight deities, on top of the previous ones, ten Ratna Herukas in the south, and ten Karma Herukas in the north, totaling one hundred and eighteen. The category expansion is: the main deity arranges the eighteen realms of deities, each decorated with five family headdresses, totaling two hundred and ninety. Or it can be combined to be in accordance with the peaceful deities. The face and hand expansion is: one face and two arms, three faces and six arms, nine heads and eighteen arms, twenty-one heads and forty-two arms, nine hundred heads, one thousand eight hundred arms, and countless heads and arms. The source of faith is: possessing forty-two limbs, that itself is the lord of limb expansion, forty-two tripled and transformed, the supreme lord possessing such qualities. And so on. Eliminating wrong views has two aspects: having wrong views about the essence, some say that here the mandala, assembly, category, and face and hand expansions should all be practiced to completion, which is unreasonable. If that were the case, the form-clinging one among the three Vidyadharas would become better. Reality
Chinese
因为能够观修具有戏论的（本尊）。如果愿意，可以通过上下道的差别来消除（戏论）。在数量上最终会变成过失。那么应该如何呢？在此，在手印戏论的时候，实际显现的有四十二尊。其他的都作为信仰的对境来观修。之后，在上道中依次显现。最终，在道中，桑耶寺自然显现，面容和手印的数量也同样依次显现。如是说：依次讲述所显示的行境是，二十一和九十八，无数最终在道上依次观修。如是说。舍弃对果的颠倒认知如前。包含辩论和舍弃的是：即使如此，总集和坛城二者之间有差别吗？如果没有，分为二者本身就没有必要了。如果有，是什么呢？回答是意愿不同。有些人小声说：由一定数量的人观修一定数量的本尊是总集。由不确定数量的人观修不确定数量的本尊是坛城，这种说法是不合理的。如果这样，在一个总集上获得稳固之后，观修第三个的时候，就成了不是总集。因为人数没有增加，而本尊的数量增加了。还有些人犹豫地说，暂时确定主尊的是坛城，不确定主尊的是总集，这种说法也是不合理的。如果这样，一个总集本身就成了坛城。因为暂时确定主尊仅仅是由金刚部来做的。还有些人说：杰·尼雅日巴说，在名相集合中显示的是坛城。在主尊减少或增加时显示的是总集。如果主尊是一个，就是总集。审查。如果主尊是三个，就说是三个总集，也觉得合理。不合理的是，如果这样，坛城就没有遍及总集。因为名相集合仅仅是坛城。如果承认，就会与所说的“总集是象征的坛城”相违背。上师是体性相同，而作用不同，因此才会有大小的差别。虽然说总集遍及寂静，总集也遍及寂静，但我认为，不同种姓的主尊合一的是坛城。不同种姓的主