English
Because one is able to meditate on (deities) with elaboration. If desired, the difference between the upper and lower paths can be eliminated. In terms of number, it ultimately becomes a fault. So how should it be? Here, at the time of the mudra elaboration, the ones that actually appear are forty-two. The others are meditated upon as objects of faith. Then, in the upper paths, they gradually become manifest. Finally, on the path, Samye Monastery naturally appears, and the number of faces and hands also appear in that order. As it is said: The realm of practice shown by sequential expression is, twenty-one and ninety-eight, countless, ultimately meditated upon sequentially on the path. So it is said. Abandoning the wrong understanding of the result is as before. The debate and refutation included is: Even so, is there a difference between the group and the mandala? If not, there would be no need to divide them into two. If there is, what is it? The answer is that the intentions are different. Some people whisper: Meditating on a fixed number of deities by a fixed number of people is a group. Meditating on an unfixed number of deities by an unfixed number of people is a mandala, which is unreasonable. If so, when stability is attained on one group and the third is meditated upon, it becomes non-group. Because the number of people has not increased, but the number of deities has increased. Also, some people hesitate and say that temporarily determining the main deity is a mandala, and not determining the main deity is a group, which is also unreasonable. If so, the one group itself becomes a mandala. Because temporarily determining the main deity is done only by the Vajra family. Also, some say: Je Nyariwa said, showing the collection of names is a mandala. Showing the main deity reduced or increased is a group. If the main deity is one, it is a group. Review. If the main deity is three, it is said to be three groups, which also seems reasonable. What is unreasonable is that, if so, the mandala does not encompass the group. Because the collection of names is only a mandala. If admitted, it would contradict the statement that "the group is a symbolic mandala." The lama is the same in essence but different in function, thus becoming larger or smaller. Although it is said that the group pervades stillness and the group pervades stillness, I think that the unification of the main deities of different lineages is a mandala. The main deity of different lineages
Chinese
各自单独进行可以很好地称为“组”。第一，如来部等显现，主要由金刚部统一。第二，因为各自的部的大小不同而围绕。这样的话，缓慢增长也会变成组，因为各自的部小而围绕。如果这样说，那是不成立的，因为由一个总的部主来做。如《广论》所说：“金刚萨埵坛城本身，四部天神和天女围绕。”还有，这里观修四十二尊神不是被认为是繁琐，如果是这样，那么大的繁琐也变成繁琐。因为为了利他事业而观修众多神。如果这样认为，那就不会变成大空性。如果不观修，那就与所说的观修繁琐的坛城相违背。回答是，说是为了真实观修吗？还是说是为了信解观修？如果是前者，那么理由不成立。如果是后者，即使只是信解观修，也不能真实观修，如果有差别，那又有什么用呢？所以说没有遍及。在无间道中，积累资粮有十个意义。第一，与什么基础相结合，与使用物品和名利等相同。如云：“土地神、食物、财富作主，两部分等进入。”这是如此说的。特殊的必要是，舍弃轮回的过失，真实地与见到无漏的真谛、法性自身的特征相结合。如云：“瑜伽众的坛城，必定成就美好的意图。”这是如此说的。行为的实践是，对于五种受用没有取舍，做出奇妙的行为。如云：“实践行为，使用五种受用。”这是如此说的。所观修的自性是，在显空本尊的坛城中，自性真实显现并且心安住。如果这样，那么与繁琐有什么区别呢？繁琐只是显现和接近而已。而这里是非常显现稳固并且接近。如续部所说：“幻化网圆满，坛城显示的等持。”以及经部所说：“那也是四种力量的能力，以见行联系而稳固。”这是如此说的。与体性乘的道位相结合
English
It is considered good to call it a "group" when done separately. First, the Tathagata family and other appearances are mainly unified by one Vajra family. Second, it is because they are surrounded by their own families of different sizes. In that case, this slow growth would also become a group, because they are surrounded by their own small families. If you say that, it is not established, because it is done by one general lord. As it is said in the Extensive Treatise: "Vajrasattva is the mandala itself, the four families of gods and goddesses surround it." Also, here, contemplating the forty-two deities is not considered elaborate. If it is, then great elaboration would also become elaborate, because many deities are contemplated for the sake of benefiting others. If you think so, it will not become great emptiness. If you do not contemplate, it contradicts what is said about contemplating the elaborate mandala. The answer is, do you say it is for real contemplation? Or do you say it is for contemplating with faith? If it is the former, then the reason is not established. If it is the latter, even if you only contemplate with faith, you cannot really contemplate. If there is a difference, then what is the use? So it is said that there is no pervasion. In the path of non-interruption, there are ten meanings in accumulating merit. First, with what basis is it combined, it is the same as using things and fame and profit, etc. As it is said: "The land god, food, wealth are the masters, two parts, etc. enter." This is how it is said. The special necessity is to abandon the faults of samsara and truly combine with seeing the unpolluted truth, the characteristics of the nature of reality itself. As it is said: "The mandala of the yoga assembly will surely accomplish the good intention." This is how it is said. The practice of action is to perform wonderful actions without acceptance or rejection of the five objects of enjoyment. As it is said: "Practicing behavior, using the five objects of enjoyment." This is how it is said. The nature of what is to be contemplated is that in the mandala of the empty deity, the nature is truly clear and the mind abides. If so, then what is the difference with elaboration? Elaboration is only clear and close. Here, it is very clear, stable, and close. As it is said in the Tantra: "The magical net is complete, the samadhi that shows the mandala." And as it is said in the Sutra: "That is also the power of the four powers, it is stable by the connection of view and action." This is how it is said. Combined with the stages and paths of the characteristic vehicle.
Chinese
瑜伽大道的忍辱，是殊胜之法，与最初的限度相同。三摩地的分类有两种：成就寂静的集合和成就忿怒的集合。在修持这个的时候，以四种圆满来掌握成就的基础，以四种念修来端正正文，在成就持明的时候，在三个时间里束缚。第一个是，对此，先是处所和时间，资具侍从是成就。以成就方法三圆满，与基础结合而使正文圆满。如是宣说。以四种念修来端正正文是，如是所说，从那以后以道成就结合。如是说，道时的四种念修，成就时的四种念修，瑜伽士时的四种念修。第一个是，彼定和幻化二者是念修，手印一和开展是近念修，无有障碍之道是成就，四种持明是大的成就。如是所说，根本的第一个念修是，事业心证悟成就，手印明晰是近念修。因此是一和开展。成就本身是无有障碍，时间的集合终结取大成就。如是说。结合时的四种念修是，具有母相是念修，对此沐浴后装饰是近念修，加持空密后进入等持是成就，舍弃事业心而体验安乐是大的成就。如是所说，天女龙女恶种女，区分或者不区分，念修和近念修，成就和大的成就，在母莲花坛城中，安乐心之坛城开展。如是说。成就时的四种念修是，聚集资具而做成就，无有阻碍是念修，进入成就后，半天以上是近念修，半天以下是成就，最后晚上获得悉地是大的成就。如是所说，半月半天是近念修，明晰本尊光聚是法器，十五天未半是成就，光聚交替而成就。天数圆满后出现验相，
English
The great path of yoga is patience, which is the supreme Dharma, equal to the initial limit. There are two divisions of Samadhi: accomplishing the assembly of peaceful deities and accomplishing the assembly of wrathful deities. When practicing this, one grasps the foundation of accomplishment with the four perfections, straightens the text with the four recitations and accomplishments, and binds it in three times when accomplishing the Vidyadhara. The first is: For that, first the place and time, the implements and retinue are the accomplishment. By combining the three perfections of the method of accomplishment with the foundation, the text is completed. Thus it is taught. Straightening the text with the four recitations and accomplishments is as it is said: "From that, by combining the path of accomplishment." Thus, there are the four recitations and accomplishments of the path time, the four recitations and accomplishments of the accomplishment time, and the four recitations and accomplishments of the yogi time. The first is that the two, Samadhi and illusion, are the recitation; the one mudra and expansion are the near recitation; the unobstructed path is the accomplishment; the four Vidyadharas are the great accomplishment. As it is said: "The first recitation of the root is the activity, mind, realization, and accomplishment; the clear mudra is the near recitation. Therefore, it is one and expansion. The accomplishment itself is unobstructed; at the end of the time assembly, take the great accomplishment." Thus it is said. The four recitations and accomplishments of the union time are: having a consort with marks is the recitation; bathing and adorning her is the near recitation; blessing the secret space and entering into equipoise is the accomplishment; abandoning the activity mind and experiencing bliss is the great accomplishment. As it is said: "Goddess, Naga woman, woman of bad lineage, whether distinguishing or not distinguishing, recitation and near recitation, accomplishment and great accomplishment, in the mandala of the lotus of the consort, expand the mandala of the bliss mind." Thus it is said. The four recitations and accomplishments of the accomplishment time are: gathering the implements and doing the accomplishment without obstruction is the recitation; entering into the accomplishment, more than half a day is the near recitation; less than half a day is the accomplishment; obtaining the siddhi on the last night is the great accomplishment. As it is said: "Half a month, half a day is the near recitation; clarifying the deity, the gathering of light is suitable as a vessel; fifteen and a half days is the accomplishment; alternating the gathering of light, accomplish it. When the number of days is complete and signs appear,
Chinese
如是念诵受持大修法。修法之果成就之时：最好是六个月或两个月，中等是十二个月或三个月，最差是十六个月或六个月。上等根器者得长寿灌顶，下等根器者得异熟业。如是说：三十六个昼夜，或十二、十四、十六个昼夜，能成就自在种姓之圣者。又说，昼夜三十六个，或六十个，或九十六个，以具足眷属之心，无有期望地修持。如是说。可信赖之处是：心髓支分不缺损，具备资具，通晓完整仪轨之瑜伽士众之坛城，必定能成就善妙之意。如是说。果与前相同。遣除邪分别：于他处无有，故略有决定词。此中一些人说，从有漏转为无漏，中间没有被其他事物隔断，故无有障碍。也有人说，大多数情况下，在灌顶时，没有被其他道路隔断。也有人说，有些人说，去往恶趣没有障碍。自宗说，上师从戏论以下，有违犯誓言之过患，故有被轮回所阻碍的障碍。而集资净障以下，没有被轮回所阻碍的障碍，故总的词语进入到别相中。总的来说，集资净障以下没有障碍，但具体来说，集资净障这个词语进入其中，故称之为无有障碍。集资是对于众多瑜伽士而说的，修持是实修之意。自宗认为，从有漏转为无漏，没有被其他的所依之生隔断，也没有被所行之路隔断，因此无有障碍地修持，故称之为道。心中如是思。没有诤论，故无需舍弃。第二个总义，开示顿超之道，共有四点：顿超本身从何处产生之地，如何产生之方式，产生与不产生之理由，以及以名言习气之想而作意。第一点分为二：有漏和无漏。第一，从一印、戏论和集资净障这三者中产生。无漏则从长寿灌顶和大手印二者中产生。如何产生