Chinese
是语词的表达。 第五组的修习，比第三组神祇少。因为禅定是智慧薄弱者的权宜之计，所以四十六尊主尊第三组，要非常熟练和亲近禅定，这是最重要的。神祇的种类如旁注所示。 修习第五组。 正直。 这样，在第三组获得坚固的智慧后，主尊面朝东方，右侧是南方的脉，左侧是北方的脉。功德之族是宝生，事业之族是不空成就，父母双尊位于中央，各自的眷属，八位勇士父母双尊的眷属，安住在宫殿的十尊神。方位上下方的忿怒尊父母双尊二十尊，共七十尊神。 其上方是普贤父母双尊，六尊能仁。也有说是四位门神，共八十尊。这些神祇的名称种类在红色旁注中已清楚说明。 第五组的禅定比第三组更强大，因此瑜伽士可以自在地修习身语意功德事业的五组。要非常熟悉这些，达到扩展的禅定的极致，然后将其应用于修习时轮金刚。 这里什么是组，什么是坛城呢？是所观修神祇的差别，和观修者瑜伽士的差别。第一点是，从主尊的角度安立为组，主尊的一个部族所作的是一组，主尊的三个部族所作的是三组，主尊的五个部族所作的是五组。这些也都是主尊眷属神祇的数量和排列是确定的。神祇的种类从生起次第和圆满次第的角度安立为坛，神祇的数量和排列是不确定的。还有，有观点认为部族变化而智慧不变的是组，部族和智慧都变化的是坛城。这些的含义是，在身幻化的阶段，主尊是中央毗卢遮那佛的作用，在语幻化的阶段，中央的主尊是无量光佛的作用等等，这是部族变化。部族如何变化呢？中央主尊的心是空性的智慧等等，这称为部族变化而智慧不变。如果中央的主尊是毗卢遮那佛的作用，那么他的心是如镜
English
It is the expression of words. Practicing the fifth group, the third group has fewer deities. Because samadhi is a expedient for those with weak wisdom, therefore, the forty-six principal deities of the third group, it is most important to become very familiar and intimate with samadhi. The types of deities are as indicated in the footnotes. Practicing the fifth group. Straightforward. Thus, after gaining firm wisdom in the third group, the main deity faces east, the right side is the southern vein, and the left side is the northern vein. The family of qualities is Ratnasambhava, and the family of activities is Amoghasiddhi, the father and mother are in the center, and their respective retinues, the retinues of the eight hero and heroine deities, reside in the palace's ten deities. The wrathful deities, father and mother, in the upper and lower directions, twenty deities, totaling seventy deities. Above them are Samantabhadra, father and mother, and six Thubpas. It is also said that there are four gatekeepers, totaling eighty deities. The names and types of these deities are clearly explained in the red footnotes. The samadhi of the fifth group is more powerful than the third group, so yogis can freely practice the five groups of body, speech, mind, qualities, and activities. One must be very familiar with these, reach the ultimate of expanded samadhi, and then apply it to the practice of the Kalachakra. Here, what is a group and what is a mandala? It is the difference between the deities to be meditated upon, and the difference between the yogis who meditate. The first point is that, from the perspective of the main deity, it is established as a group, what is done by one family of the main deity is one group, what is done by three families of the main deity is three groups, and what is done by five families of the main deity is five groups. These are also the number of main deity retinue deities and the arrangement is fixed. The types of deities are established as mandala from the perspective of the generation stage and the completion stage, the number and arrangement of deities are not fixed. Also, there is a view that what changes in family but not in wisdom is a group, and what changes in both family and wisdom is a mandala. The meaning of these is that, in the stage of body illusion, the main deity is the function of Vairochana in the center, in the stage of speech illusion, the main deity in the center is the function of Amitabha, etc., this is the change of family. How does the family change? The mind of the main deity in the center is the wisdom of emptiness, etc., this is called the change of family but not the change of wisdom. If the main deity in the center is the function of Vairochana, then his mind is like a mirror
Chinese
像是那样的智慧等等。如果中央是主要，无边是作用，那么各自心中的智慧等等，就叫做种姓和智慧二者都变化。因此，在心幻化的时候，就像一组三五的所有主尊是金刚部一样，在身幻化的时候，一组三五的所有主尊，也有同样的种姓等等的观点。第二，修行瑜伽士的差别是，观想本尊和瑜伽士拥抱是组，任何一个男瑜伽士或女瑜伽士，观想本尊的坛城生起和圆满是坛城。或者，通过男女双运的方式修持是组，可以修持男单女单的是坛城，也有这样的观点。那么，如果坛城和组这两个都可以的话，学习两个就没有意义了，如果两个都要学习的话，一个扩展后就无法与见道结合了，如果这样问，智慧小的话两个都需要，智慧大的话，一个就能结合。同样，如果一组三五中的任何一个都能与果结合，那么依靠前后修持，以及依靠左右，这样依次结合的说法相违背，如果三个都要修持，那么与身语意本身，这样在《莲花鬘》中说相违背，如果这样问，学习的时候依次修持，修持的时候修持任何一个都能与果结合。༈ 。品类。扩展有两种。计数。根本品类扩展，以及引导。简略指示的第三个是学习具有品类的扩展的第一个，在根本本尊主尊金刚萨埵的身体中显现的禅定中获得稳固后，身体显现为毗卢遮那，语言的显现为无量光，显现为无有轮涅的自性。这样对三者都获得没有感觉的稳固禅定后，功德宝生和事业不空成就，五部全部圆满成佛地修持。那也是在对观想父母双运获得稳固的智慧后，学习四十二尊，主要是五部的意义。
English
Such as that kind of wisdom and so on. If the center is the main and the infinite is the function, then the wisdom in each heart and so on is called both the lineage and wisdom changing. Therefore, at the time of mind illusion, just as the main deities of all groups of one, three, and five are the Vajra family, at the time of body illusion, the main deities of all groups of one, three, and five also have the same view of lineage and so on. Secondly, the difference of the practicing yogi is that contemplating the deity and the yogi embracing is a group, and any male or female yogi contemplating the arising and completion of the deity's mandala is a mandala. Or, practicing through the union of male and female is a group, and what can be practiced by a single male or a single female is a mandala, there is also such a view. So, if either the mandala or the group is acceptable, then learning both is meaningless, and if both must be learned, then expanding one will not be able to combine with the path of seeing. If you ask this, if the wisdom is small, both are needed, and if the wisdom is great, one can combine. Similarly, if any one of the groups of one, three, and five can be combined with the result, then relying on the front and back practice, and relying on the left and right, it contradicts the saying of combining in sequence, and if all three must be practiced, then it contradicts what is said in the Lotus Garland as the body, speech, and mind themselves. If you ask this, practice sequentially when learning, and practice any one when practicing to combine with the result. ༈. Categories. There are two types of expansion. Counting. The root category is expansion, and guidance. The third of the brief instructions is the first of learning with the expansion of categories. After gaining stability in the samadhi that appears in the body of the main deity Vajrasattva, the body appears as Vairochana, the appearance of speech is Amitabha, and it appears as the nature of no wheel of samsara and nirvana. After gaining stable samadhi without feeling for all three, the merits of Ratnasambhava and the actions of Amoghasiddhi, all five families are practiced to complete Buddhahood. That is also after gaining stable wisdom in contemplating the union of the father and mother, learning the forty-two deities is mainly the meaning of the five families.
Chinese
此外，观想四十二尊由各自种性所显现的佛陀，它们毫不造作地安住于如是证悟之智慧所生的殊胜三摩地坛城之中。总而言之，支分的名目展开有三。计数。于千佛坛城修学有二。计数。真实修学和。正直。观想四十尊支分本尊与根本本尊父母双运。即，自己作为根本本尊不动佛父母，以此威权，如是明观。此外，二十三尊支分父佛安立于根本本尊父佛处，头部安立毗卢遮那佛，双手之莲茎右侧安立普贤佛，左侧安立宝生佛，双足之莲茎右侧安立不空成就佛，左侧安立无量光佛。眼、耳、鼻、舌之莲茎右侧依次安立地藏、金刚手、虚空藏、观自在，左侧安立弥勒、除盖障、普贤、文殊。左右手掌和左右脚掌安立阎魔、大力、甘露漩、马头明王。肩胛、锁骨、心间、喉咙、肚脐、三岔路口安立天等六能仁。如是，十七尊支分母佛安立于根本本尊母佛处。安立方式与前父佛相同。根本本尊毗卢遮那佛父母作为有权者，安立四十尊支分本尊时，双手之莲茎右侧安立不动佛，左侧安立普贤佛。如是，宝生佛父母等根本本尊父母，于各自所生之处，安立普贤佛父母，其他与先前于不动佛处安立支分本尊相同。又，若每一能仁皆作为根本本尊之威权者，因六能仁无母佛，故右侧安立二十三尊父佛，左侧安立十七尊母佛。头顶右侧安立毗卢遮那佛，左侧安立眼母。右手莲茎前后安立不动佛和宝生佛。右脚莲茎前后安立无量光佛和不
English
Furthermore, contemplate the forty-two Buddhas manifested from their respective lineages, abiding naturally and without artifice in the mandala of the supreme samadhi born of such realized wisdom. In summary, the enumeration of the aspects of the branches is threefold. Counting. The study of the mandala of a thousand Buddhas is twofold. Counting. The actual study and. Straightforward. Contemplate the forty branch deities as united with the two root deities, father and mother. That is, with oneself as the root deity, the father and mother of Akshobhya, with this authority, visualize clearly in this way. Furthermore, the twenty-three branch father deities are placed at the root father deity, with Vairochana placed on the head, Samantabhadra on the right side of the lotus stem of the two hands, Ratnasambhava on the left side, Amoghasiddhi on the right side of the lotus stem of the two feet, and Amitabha on the left side. On the right side of the lotus stems of the eyes, ears, nose, and tongue, place Kshitigarbha, Vajrapani, Akashagarbha, and Avalokiteshvara respectively, and on the left side, place Maitreya, Sarvanivaranaviskambhin, Samantabhadra, and Manjushri. On the right and left palms and the right and left soles of the feet, place Yama, Mahabala, Amritakundalin, and Hayagriva. On the shoulders, collarbones, heart, throat, navel, and crossroads, place the six Thubpas, such as the gods. Similarly, the seventeen branch mother deities are placed at the root mother deity. The method of placement is the same as for the previous father deity. The root deity Vairochana, father and mother, as the empowered ones, when placing the forty branch deities, place Akshobhya on the right side of the lotus stem of the two hands, and Samantabhadra on the left side. Similarly, the root deities, father and mother, such as Ratnasambhava, father and mother, in whatever is born of each of them, place Samantabhadra, father and mother, and the others are the same as the previous placement of the branch deities at Akshobhya. Again, if each of the six Thubpas is empowered as the root deity, since the six Thubpas have no mother deity, place the twenty-three father deities on the right side and the seventeen mother deities on the left side. Place Vairochana on the right side of the crown of the head and Locana on the left side. Place Akshobhya and Ratnasambhava in front of and behind the lotus stem of the right hand. Place Amitabha and not
Chinese
成就。右眼，耳朵鼻，舌头等的脉络中，内四心母，外四心母。右手掌前后，阎魔死神和，大力者。右脚掌前后，甘露旋和，马头明王安住。又是根本之神，如果是神之能仁，顶上是普贤。观视等处，安置非天等的能仁如前。总之，无论根本之神是谁，有佛母的，都在根本之神父佛母二者上，安置四十大支分神。没有佛母的能仁们，在每个根本之神上，安置四十四十支分神。支分神普贤父母是，无论根本之神是谁，都在那个位置安住，这是共同的。这样，四十大支分神，从粗分说是方便之神，因为这被称为支分，如若一人成就则一颗心成就之理，每个方便之神的命力之门，观想一个圆满的智慧勇识。从细分说是智慧之神。这样，在八十方便和智慧之神上，智慧之神四十位，如女儿不能胜过父亲般，舍弃装饰和装束，方便之神四十位安置在根本之神父佛母二者上，每一位也说有三增益转变，额头，颈部，心间，身语意之神各一位，共一百二十位。这样，连同方便之神四十位，一百六十位中的每一位，如上面所说的主宰，以各自部族的主宰为主，五顶饰部族之神，共八百位。总之，八十方便和智慧之神，身语意不可思议，装饰轮的一百二十位，五顶饰之神八百位，总合起来，在根本之神父佛母二者上，观想支分增益之神一千位，这被称为修学千佛坛城。那是如何具足之理？正直。根本之神一千位，即父金刚萨埵和，以及佛母虚空界自在母二者的身手印，以及安置于其上的千佛的闲暇，也是身如须弥山般庄严。