English
Even if encountering others, one will not fall into the inferior vehicle of characteristics, because one has entered the dharani of non-retrogression from the supreme secret unsurpassable Bodhi. Having such qualities, therefore, one should not separate from this single mudra path at any time. Third, the meaning of the chapter title is that the scripture's words and meanings are shown through the practice of the single mudra samadhi of the deity's body, the symbol of inseparable truth, by dividing and maintaining the boundaries and categories, hence it is a chapter. Among them, there are nine categories. This is the meaning of the fifth counted from above. Chapter Six, Yoga with Proliferation, has three parts. First, prostrating and vowing to explain. Observing one's own deity, the peaceful and wrathful single mudra, and seeking the inseparable samadhi mudra, the yoga of meditating in the manner of one deity manifesting as many will be explained in the order of samadhi. Second, the main content has two parts. First, a brief instruction consistent with the previous body. The basis for practicing the mudra with proliferation, although the body is briefly indicated, like the fifteen points explained earlier in the context of meditation, here also fifteen points are established, and in order to elaborate on them, the branches will be explained in detail. Second, the detailed explanation of the branches has fifteen parts: Preliminary actions, the necessity of practice, the method of practice, the nature of practice, unfavorable faults, the method of correcting faults, the experience of practice, conduct, vows, warmth, signs, characteristics of dream omens, qualities, instructions on transference of consciousness, and the result. First, the preliminary actions have three parts. First, by habituating the previous path, establishing the support and performing consecration. Having completely accomplished all of these before the yoga of the single mudra and the three kinds of mudra proliferation, then making the deity's body mudra on earth, gold, silver, horn, wood, and so on. Drawing the four painting materials on cloth, paper, wooden boards, thangkas with dust colors, or carving on horn, wood, bones, or casting from precious stones, or making a mandala from clay. Like this, the mandala, which is the excellent image of activity and action, should be made as the actual practice room, and by consecrating it, it closely possesses the blessings of the wisdom deity.
Chinese
应当依靠。第二，陈设供品并收集资具。大马哈巴陵马食子，阿姆日达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨ་མྲྀ་ཏ，अमृत，amṛta，甘露），大红拉达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：རཀྟ，रक्त，rakta，血），外五供，内三供等陈设。以及音乐供等供品资具，以及其他应当收集的供品用具，都应如经典所说收集。第三，阐述前行之业的次第。首先，以十忿怒尊的保护轮束缚方位。然后，从八支开始，忏悔、立誓，直至降临加持的次第圆满完成后，以自身作为事业之神，甘露旋或本尊的瑜伽，以具足的等持，如法加持内外供品。首先以甘露水洒扫，以班杂亚夏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བཛྲ་ཡཀྵ，वज्रायक्ष，vajrāyakṣa，金刚夜叉）驱除障碍，加持供品后，安坐于座垫之上。第二，目的有两个。第一，自身利益的目的有四个。将自身观想为众多神的身相，从而圆满福德资粮，并且为了将内外受用、蕴、界、处都加持为神的坛城，有这样的目的。以及从果，文字、轮、大会的次第，最终导出，以及为了以聚会、会供的开展，以究竟之时来成办，所以要修习。第二，为了他人的目的有八个。怀业，勾招怨敌、魔障和女鬼等。诛业，将怨敌、魔障送到其他地方。怀业，束缚鬼神之口。解除他人所施的诅咒。息业，医治邪魔、庄稼、病人等。诛业，杀害怨敌、魔障。使他人一方失败。增业，使我方胜利，这些都为了以手印开展的等持来成就。以及所有以开展来调伏的所化，都为了以手印开展的修持事业，引导至真实之地。
English
One should rely on that. Second, arranging offerings and collecting materials. The great Mahabaling horse torma, amrita (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: ཨ་མྲྀ་ཏ，अमृत，amṛta，nectar), great red rakta (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: རཀྟ，रक्त，rakta，blood), the five outer offerings, and the three inner offerings are arranged. Along with the materials for offerings such as musical offerings, and other offering utensils that should be collected, they should be collected according to the scriptures. Third, explaining the sequence of preliminary actions. First, the protective circle binds the directions with ten wrathful deities. Then, starting from the eight branches, confession, vows, and completing the sequence up to the descent of blessings, one should bless the outer and inner offerings properly with the samadhi that possesses the yoga of oneself as the deity of action, the swirling nectar, or whatever yidam. First, cleanse with nectar water. Drive away obstacles with Vajrayaksha (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: བཛྲ་ཡཀྵ，वज्रायक्ष，vajrāyakṣa，Vajra Yaksha), bless the offerings, and sit on the cushion. Second, there are two purposes. First, there are four purposes for one's own benefit. By visualizing oneself as many forms of deities, one should completely perfect the accumulation of merit, and there is the purpose of blessing the outer and inner objects of enjoyment, aggregates, elements, and sense bases as the mandala of the deity. And from the result, the sequence of letters, wheels, and great assemblies, should be ultimately derived, and one should meditate in order to accomplish the unfolding of gatherings and assemblies at the time of completion. Second, there are eight purposes for others. The activity of subjugation, summoning enemies, obstacles, and female demons, etc. The activity of wrath, sending enemies and obstacles to other realms. The activity of subjugation, binding the mouths of spirits. Releasing curses cast by others. The activity of pacification, healing spirits, crops, the sick, etc. The activity of wrath, killing enemies and obstacles. Causing the defeat of others. The activity of increase, causing one's own side to be victorious, all of these are for accomplishing with the samadhi of unfolding mudras. And all those who are to be tamed by unfolding, are also for leading to the true ground by the activity of meditating on unfolding mudras.
Chinese
第一部分有二。第一，概要指示。在获得一个手印瑜伽的稳固之后，修习扩展手印瑜伽也有寂静和忿怒两种形式。哪两种呢？即与一个手印相符的寂静扩展，以及忿怒扩展。这两种寂静和忿怒，无论哪一种，都通过次第和同时两种方式，根据所化众生智慧大小的层次，以次第或同时的方式进行修习。第二部分是详细阐述，分为寂静和忿怒的修习。寂静部分有二。第一，概要指示。概要指示的前面是寂静的扩展，其本身也有次第和同时两种。第二，详细解释分为二。第一，同时的方式。将概要指示分为二，后面的同时，就像一个手印一样，进入扩展的同时方式是，就像天空的日月星辰，在同一时间，在清澈的水面上显现而不混杂一样。修习扩展手印，清晰的本尊身像在一刹那间如光般闪耀。念诵心咒 ཧཱུྃ་（藏文，हूं，hūṃ，吽）བཛྲ་（藏文，वज्र，vajra，金刚）དྷྲྀཀ་（藏文，धृक，dhṛka，持）等，寂静的轮涅法界坛城，完整地显现出广、中、略三种。第二，次第的方式分为二。第一，总体上指示其本质。次第的方式在概要指示之前指示，就像一个手印的次第方式一样，这里次第进入扩展的方式是，通过将显现视为本尊坛城来观看，并且凭借先前道路的一个手印瑜伽的习惯力量，获得扩展手印的定，例如，学习一个知识也能学习许多知识一样。未显现扩展手印坛城，一个瑜伽士次第地使其清晰。第二，通过区分来详细解释，分为二。第一，概要指示。在未转化为忿怒的情况下，对于未加改造的原始寂静坛城，修习坛城的轮涅法界扩展，以及聚集扩展，以及名相扩展，以及面容和手印扩展。第二，详细阐述分为四。第一，修习坛城扩展。第一，坛城扩展分为三。简略的是五部佛的父母十尊，以及门守护父母八尊，共十八尊。中等的是四十二尊。广大的坛城是宫殿
English
The first has two parts. First, a summary indication. Having gained stability in the one-mudra yoga, the practice of the expanded-mudra yoga also has two aspects: peaceful and wrathful. Which two? Namely, the peaceful expansion that is in accordance with the one-mudra, and the wrathful expansion. Each of these two, peaceful and wrathful, is taught to be practiced appropriately in either a gradual or simultaneous manner, according to the capacity of trainees' minds, whether large or small. The second part is the detailed explanation, which is divided into the practice of peaceful and wrathful deities. The peaceful part has two sections. First, a summary indication. The earlier part of the summary indication, the expansion of peaceful deities, also has two aspects: gradual and simultaneous. Second, the detailed explanation has two sections. First, the simultaneous method. Dividing the summary indication into two, the latter, simultaneous approach, is like the one-mudra, where the simultaneous entry into expansion is like the sun, moon, and stars in the sky, all appearing clearly at the same time in clear water without mixing. The practice of the expanded-mudra, where the clear form of the deity blazes with light in a single instant, is also done by reciting the essence mantra hūṃ（藏文，हूं，hūṃ，吽）vajra（藏文，वज्र，vajra，金刚）dhṛka（藏文，धृक，dhṛka，持）etc., so that the wheel of peaceful deities, the mandala of deities, appears completely and clearly in its extensive, intermediate, and concise forms. Second, the gradual method has two sections. First, generally indicating the essence. The gradual method is indicated before the summary indication, just as with the gradual method of the one-mudra, here the gradual entry into expansion is that seeing appearances as the mandala of deities, and through the power of familiarity with the one-mudra yoga of the previous path, one obtains the samadhi of the expanded-mudra, just as learning one subject allows one to learn many. The unmanifested mandala of the expanded-mudra deities is gradually made clear by a single yogi. Second, the detailed explanation through distinctions has two sections. First, a summary indication. Without transforming into wrathful deities, one trains in the expansion of the mandala wheel, the expansion of aggregates, the expansion of categories, and the expansion of faces and hands, within the unaltered, original peaceful mandala. Second, the detailed explanation has four sections. First, training in the expansion of the mandala. First, the expansion of the mandala has three aspects. The concise form includes the five Buddha families, the ten male and female deities, and the eight male and female gatekeepers, totaling eighteen. The intermediate form has forty-two deities. The extensive mandala is the palace.
Chinese
五十尊寂静本尊，十六尊勇识父母，普贤父母二尊，六能仁，八尊门守护父母，总共八十二尊，依次修学。第二，关于坛城扩展，分三部分。第一，修学单一坛城。简略而言，坛城扩展分为三，首先是修学单一坛城：瑜伽士我等观想本尊不动佛父母二尊安住的宫殿，观想为四辐轮，中心、环绕、隅角、门向都清晰显现，并具备五层宝座，中央的中心是部主金刚萨埵父母安住。其中金刚部的本尊是：东方金刚萨埵和金刚萨埵母，南方金刚宝和金刚焰母，西方金刚法和金刚摄母，北方金刚业和金刚护母。这样共有八尊父母，以及四方的八尊忿怒尊父母围绕，因此共有十八尊本尊。第二，三坛城。在单一坛城获得稳固之后，前方观想身之部主毗卢遮那佛父母，东方金刚萨埵、金刚嬉女，南方金刚王、金刚香女，西方金刚爱、金刚钩女，北方金刚善、金刚鬘女，共十尊。后方观想语之部主无量光佛父母，东方金刚法、歌咏女，南方金刚利、灯明女，西方金刚因、锁女，北方金刚语、金刚明女，共十尊。中央观想意之部主金刚萨埵父母十尊，这样在轮之宫殿中有三十尊本尊。加上四隅的十六尊忿怒尊父母，总共四十六尊本尊圆满观想。字母唵（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵），阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三个字是生起身语意本尊的象征。本尊数量少，或者定力、智慧弱小，或者考虑到人有身语意三方面，因此对于三坛城的四十六尊本尊的禅定，应当非常熟悉和亲近，这是很重要的。第三，修学五坛城。这样在三坛城获得稳固之后，主尊面向东方，右侧的莲花瓣上是功德部的宝生佛父母，东方金刚