English
Fifty peaceful deities, sixteen hero-heroine consorts, Samantabhadra and consort, six Thubpas, eight doorkeeper consorts, eighty-two in total, to be studied in sequence. Second, there are three parts to the expansion of the mandala. First, studying the single mandala. Briefly stated, the expansion of the mandala is divided into three parts, the first of which is studying the single mandala: The yogi/yogini visualizes the palace where the main deity, Akshobhya Buddha and consort, reside, visualizing it as a four-spoked wheel, with the center, surrounding area, corners, and doorways clearly visible, and possessing a five-tiered throne. In the center of the middle is the lord of the family, Vajrasattva and consort, residing. Among them, the deities of the Vajra family are: Vajrasattva and Vajrasattvamā in the east, Vajraratna and Vajrajvālamā in the south, Vajradharma and Vajrasamgrahamā in the west, Vajrakarma and Vajrakrodhamā in the north. Thus, there are eight consorts, surrounded by eight wrathful deity consorts in the four directions, so there are eighteen deities in total. Second, the three mandalas. After gaining stability in the single mandala, visualize in front the body of the lord, Vairochana Buddha and consort, with Vajrasattva and Vajralasya in the east, Vajraraja and Vajradhupa in the south, Vajraraga and Vajrankusha in the west, Vajrasadhu and Vajramala in the north, totaling ten deities. Behind, visualize the speech of the lord, Amitabha Buddha and consort, with Vajradharma and Giti in the east, Vajratiksna and Dipamalini in the south, Vajrahetu and Vajrashrinkhala in the west, Vajrabhashana and Vajraloka in the north, totaling ten deities. In the center, visualize the mind of the lord, Vajrasattva and consort, totaling ten deities, so there are thirty deities in the palace of the wheel. Adding the sixteen wrathful deity consorts in the four intermediate directions, the total is forty-six deities, completing the visualization. The three syllables Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵), Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿), Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) are symbols for generating the deities of body, speech, and mind. If the number of deities is small, or the samadhi and wisdom are weak, or considering that humans have body, speech, and mind, therefore, one should be very familiar and close to the meditation on the forty-six deities of the three mandalas, which is very important. Third, studying the five mandalas. After gaining stability in the three mandalas, with the main deity facing east, on the lotus petal on the right is the merit of the Ratnasambhava Buddha and consort, with Vajra in the east.
Chinese
珍宝，金刚鬘。南方金刚光荣，金刚花。西方金刚幢，金刚索。北方金刚嬉戏，金刚乐。此乃十尊父母。于左北之轮辐处，事业部之义成父母。东方金刚业，金刚羯磨。南方金刚守护，金刚香水。西方金刚夜叉，金刚铃。北方金刚拳，金刚施舍母。此乃十尊父母。如是功德事业之坛城与二者并置，则成宫殿之五十尊神。于方隅上下之忿怒父母二十尊，共计七十尊神。如是于身语意功德事业五者之真实义生起信解，则成五部之神祇。对此极度熟悉且习惯，最终圆满之时，则可用于会供。第三、名相开展分二：第一、根本名相开展。总说之第三、名相开展者，于根本名相之主尊，心识金刚萨埵父母之身显现之定中获得稳固后，身毗卢遮那，语无量光为主之定显现。如是三者之定于无觉受中获得稳固后，功德宝生与事业不空成就，五部皆圆满而修。彼亦于父母双运之修生起稳固之信解后，五部之义各自开展为自部，由此能将四十二尊佛不作造作，自然安住。如是于证悟之智慧，修习殊胜之坛城。第二、支分有三：修习千佛之坛城，修习二万四千，修习任运自成。第一中有二：第一、修习正行。支分方便之四十二尊神，观想与根本之父母二尊合一。彼亦根本之神不动佛父母，支分之神二十四尊安置于父尊。右手不动佛，顶上毗卢遮那佛，左手宝生佛，左脚无量光佛，右脚不空成就佛，眼脉中地藏，耳脉中虚空藏，鼻脉中观音。
English
Jewel, Vajra Garland. In the south, Vajra Glory, Vajra Flower. In the west, Vajra Banner, Vajra Lasso. In the north, Vajra Play, Vajra Bliss. These are the ten Father-Mother deities. At the northwest spokes, the accomplishment of the Karma family, the Father-Mother. In the east, Vajra Karma, Vajra Karma. In the south, Vajra Protection, Vajra Perfume. In the west, Vajra Yaksha, Vajra Bell. In the north, Vajra Fist, Vajra Giver. These are the ten Father-Mother deities. Thus, the mandala of qualities and activities, placed together, becomes the fifty deities of the palace. The twenty wrathful Father-Mother deities of the directions, intermediate directions, above and below, making seventy deities in total. Thus, having faith in the true meaning of the five: body, speech, mind, qualities, and activities, they become the deities of the five families. Becoming very familiar and accustomed to this, at the time of ultimate perfection, it can be applied to the Tsog offering. Third, the expansion of categories has two parts: First, the expansion of the root categories. The third of the summary explanation, the expansion of categories, is that having gained stability in the samadhi in which the principal deity of the root categories, the mind, Vajrasattva Father-Mother, appears as the body itself, the samadhi in which the body Vairochana and the speech Amitabha are principal, becomes clear. Thus, after gaining stability in the samadhi of the three without sensation, the qualities Ratnasambhava and the activities Amoghasiddhi, all five families are completely meditated upon. Also, after gaining stable faith in meditating on the union of Father-Mother, the meaning of the five families is expanded into their respective families, and thus, the forty-two Buddhas are naturally abiding without being fabricated. Thus, in the wisdom of realization, meditate on the supreme mandala. Second, the branches have three: learning the mandala of a thousand Buddhas, learning twenty-four thousand, and learning spontaneous accomplishment. The first has two: First, the actual learning. The forty-two deities of the branch means are meditated upon as being united with the two root Father-Mother deities. Also, the root deity, the Akshobhya Father-Mother, the twenty-four branch deities are arranged on the Father: the right hand Akshobhya, Vairochana on the crown of the head, the left hand Ratnasambhava, the left foot Amitabha, the right foot Amoghasiddhi, Earth-Essence in the eye vein, Space-Essence in the ear vein, Avalokiteshvara in the nose vein.
Chinese
观之。舌根之内金刚手，眼根之外慈氏尊，耳根之外除盖障，鼻根之外普贤尊，舌根之外妙吉祥。右手掌心阎魔王，左手大力金刚尊，左脚掌心马头明王，右脚甘露旋。胸口大印，普贤大楼阁。会众之中天人能仁，右侧方位非天能仁，心间人类能仁，脐间旁生能仁，喉间饿鬼能仁，密处地狱能仁。如是根本之父尊，安立二十四父尊。根本之母尊金刚界自在母，安立十八母尊之理亦与父尊相同。根本本尊不动金刚父母双运故，彼处父母二尊不计数，其他四十尊本尊之心间，各各安立微细智慧本尊。下方身语意之本尊等，以五部之眷属圆满，成为百尊。彼亦是方便四十二尊，身语意之本尊各三，是为增添之意。总而言之，方便与智慧本尊八十尊，身语意之本尊一百二十尊，头饰智慧本尊千尊，是为学修千佛之坛城。若问有千二百尊耶？斯帕卡布（spar khab）中，根本本尊二百不计数，唯以头饰智慧本尊千尊为准。二者如何具足之理？如是安立根本本尊，即父尊金刚萨埵，以及母尊金刚界自在母二者之身印，以及彼处所安立之千佛坛城，如身量如须弥山，安住于处所之根本容器，如容纳于芝麻粒中之理。根本本尊不大，支分本尊不小，是为共同之处。尤其以八十随好与三十二相好庄严而安住。二者学修二万四千。如是主尊金刚萨埵父母与千尊本尊相应后，法为母性，意为父性，普贤父母亦与千尊相应。四部佛父母亦各自观修千尊。八大菩萨父母双运，四门怙父母双运，如是十二父母双运与十二千尊相应。加上前面之六，是为十八千尊。六能仁
English
Behold! Vajrapani within the root of the tongue, Maitreya outside the root of the eye, Nivaranaviskambhin outside the root of the ear, Samantabhadra outside the root of the nose, Manjushri outside the root of the tongue. Yama in the palm of the right hand, Mahabala on the left, Hayagriva in the sole of the left foot, nectar swirling on the right. The great seal of the chest, the ever-good pavilion. The Sage of the Gods in the assembly, the Sage of the Asuras on the right side, the Sage of Humans in the heart, the Sage of Animals in the navel, the Sage of Pretas in the throat, the Sage of Hell in the secret place. Thus, for the root Father Deity, twenty-four Father Deities are arranged. For the root Mother Deity, Vajradhatvishvari, eighteen Mother Deities are arranged in the same way as the Father Deities. Since the root deity, Achala, is clear as Father and Mother, the two Father and Mother deities are not counted there. In the hearts of the other forty deities, each subtle Wisdom Deity is placed. For the deities of body, speech, and mind below, the lords of the branches are the five families, with a hundred heads. That is, for the forty-two method deities, three deities each of body, speech, and mind are added, which means they are added. In short, eighty method and wisdom deities, one hundred and twenty deities of body, speech, and mind, and a thousand crown-ornament wisdom deities, which is called learning the mandala of a thousand Buddhas. If you ask if there are a thousand and two hundred, in Spar Khab, the two hundred root deities are not counted, only the thousand crown-ornament wisdom deities are considered. Secondly, how are they complete? Thus, the root deities are established, namely the Father Vajrasattva, and the Mother Dhatvishvari, the two mudras of body, and the mandala of a thousand Buddhas arranged there, like a body the size of Mount Meru, residing in the root container of the place, like being contained within a sesame seed. The root deity is not large, and the branch deities are not small, which is common. In particular, they reside adorned with eighty minor marks and thirty-two major marks. Secondly, learning the twenty-four thousand. Thus, after the chief, Vajrasattva Father and Mother, are associated with a thousand deities, Dharma is feminine, mind is masculine, and Samantabhadra Father and Mother are also associated with a thousand. The Buddhas of the four families, Father and Mother, should also each meditate on a thousand. Eight Bodhisattva Father and Mother pairs, four Gatekeeper Father and Mother pairs, thus twelve Father and Mother pairs are associated with twelve thousand. Adding the six above, there are eighteen thousand. Six Sages
Chinese
在天界的住所中，观想天父天母交合，共有六千尊。除了普贤佛母。像这样观想这二十四千尊，放射光芒，光彩夺目，就如同同时显现两万四千尊佛的坛城。第三，修学任运成就。观想外器世界，十方一切世间都成为天宫，日月星辰都作为坐垫恒常显现。观想内情众生，一切善逝都成为坛城，这就是修学任运成就的禅定。第四，修学增广面容和手。简述的第四点是增广面容和手：首先，在一个集合体中观想三面六臂。在此基础上获得稳固的禅定后，在第三个集合体中也同样观想三面六臂。同样，在此基础上获得稳固后，在第五个集合体中也按照先前的方式，观想三面六臂，并逐渐熟练。这样，在坛城和名相增广的时候，观想所有本尊都圆满具备三面六臂。第二，忿怒尊有两种：第一，简述。由于所化众生的意愿，将寂静尊转变为忿怒尊的轮涅，也有坛城、集合体、名相、面容和手增广这四种，与寂静尊的情况相同。第二，广述有四种：第一，修学坛城增广。第一，坛城增广有三种：简略来说，有五十八尊本尊，即五部佛父佛母十尊，八位处女神，八位境女神，四位门神共二十尊，二十八位自在母，共五十八尊。在观修并熟练之后，中等的是在此基础上加上十位忿怒尊，熟练六十八尊。广大的是与寂静尊的情况相同，有一百零八尊本尊，这将在下面的名相增广中阐明。第二，集合体有两种：第一，修学第一个和第三个集合体。第一，集合体有三种：第一个是，以中央莲花上的身金刚黑噜嘎父父和母为首，观想围绕着身部小种姓的八位忿怒尊父父和母。第三个是，在前面东方的花瓣上，