English
There are two purposes: first, for oneself, there are four purposes. Second, by manifesting as the bodies of many deities, one perfects the accumulation of merit; one blesses the aggregates, elements, and sense bases of inner and outer experience as the mandala of deities; one must ultimately extract from the ground of the great gathering of the wheel of letters of the result; one meditates in order to accomplish the complete practice of accumulation of gatherings. Second, for others, there are eight purposes. Second, the activity of subjugation is to summon enemies, obstacles, and possessions, etc.; the activity of pacification is to send enemies and obstacles to other realms; the activity of subjugation is to bind the elements; to undo curses cast by others; the activity of increase is to heal demons, crops, the sick, etc.; the activity of wrath is to kill enemies and obstacles; to defeat the side of others; the activity of increase is to make one's own side victorious, and in order to accomplish these through the samadhi of mudra development, and also to place all those who can be tamed by development on the pure ground through the activity of meditating on mudra development. Alternatively, the eight activities of summoning and sending above can be summarized into four: undoing and healing are the activity of pacification, sending and victory are the activity of increase, summoning and binding are the activity of subjugation, and defeat and killing are the activity of wrath, as Lce ston said. Third, there are three methods of practice: generating the mandala of vows, inviting and merging the mandala of wisdom, and the sequence of offering and activity. The first is divided into two aspects: first, a brief explanation, and second, after gaining stability in the yoga of the single mudra, the yoga of mudra development is also practiced, which has two aspects: peaceful and wrathful. Which two? The peaceful development that is in accordance with the single mudra, and the wrathful development. Either of these two, peaceful and wrathful, is shown to be practiced in a way that is suitable for either gradual or simultaneous practice, according to the gradual order of the capacities of the trainees. Second, the extensive explanation is divided into the study of the peaceful and the wrathful. The peaceful is divided into two aspects: first, a brief explanation, and second, before the brief explanation
Chinese
寂静尊的开展，自身也有次第和同时两种。第二，广大方面有两种：数，第一是同时的；正，简略指示分为两种，因此后者同时的，也如手印一样，同时进入开展，比如天空的日月星辰全部，在同一时间，水中的浑浊澄清，影像不混杂而清晰显现一样。观想手印开展的本尊身相清晰，在一刹那间如光般闪耀。仅仅念诵心咒 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），班杂 德利（藏文：བཛྲ་དྷྲྀ，梵文天城体：वज्र धृ，梵文罗马拟音：vajra dhṛ，汉语字面意思：金刚持）等，寂静尊的轮涅，本尊的坛城，广、中、略三种全部圆满，清晰显现。第二，次第方面有两种：数，第一是总的指示本体；正，次第的在简略指示之前指示，如手印一样的次第。这里有开展的次第进入是，观想显现为本尊的坛城而见到，以及前行手印一样的瑜伽，以串习的力量获得手印开展的等持，例如了解一个所知，也以多种方式学习一样。手印开展的本尊坛城显现，也是瑜伽士以智慧清晰照见。第二，以分类而分别解说，这有两种：数，第一是根本；正，没有转变为忿怒尊，没有改造的本初寂静坛城。学习坛城的轮涅开展，眷属开展，名相开展，面容手足开展。第二，广大方面有四种：数，第一是学习坛城开展；正，第一坛城开展有三种，简略的有五部本尊父母十尊，门神父母八尊，共十八尊。中等的有基十二十二尊。广大的坛城有宫殿本尊五十尊，菩萨父母十六尊，普贤父母二尊，六能仁，门神父母八尊，共八十二尊，次第学习。第二，眷属开展有三种：数，第一是学习一个眷属；正，简略指示的第二，眷属开展有三种，第一是学习一个，瑜伽士我等主尊不动佛
English
The unfolding of the peaceful one also has two types: gradual and simultaneous. Secondly, there are two aspects to expansion: enumeration, first is the simultaneous one; direct, the brief instruction is divided into two, so the latter simultaneous one, like the single mudra, enters into the unfolding simultaneously. For example, all the sun, moon, and stars in the sky, at the same time, the turbidity in the water clears, and the images appear clearly without being mixed. Likewise, contemplate the clear body of the deity of the unfolded mudra, blazing like light in a single instant. Just by reciting the heart mantra Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), Vajra Dhri (Tibetan: བཛྲ་དྷྲྀ, Devanagari: वज्र धृ, Romanized Sanskrit: vajra dhṛ, Literal meaning: Vajra Holder) etc., the wheel of peace, the mandala of the deity, the complete manifestation of the three types of extensive, intermediate, and concise, appears clearly. Secondly, there are two types of gradual: enumeration, first is the general indication of the essence; direct, the gradual one is indicated before the brief instruction, like the gradual one of the single mudra. Here, the gradual entry into the unfolded is: seeing the appearance as the mandala of the deity, and the yoga of the previous path of the single mudra, through the power of habituation, obtaining the samadhi of the unfolded mudra, for example, like learning one object of knowledge, also learning in various ways. The manifestation of the deity's mandala of the unfolded mudra is also clearly perceived by the yogi's wisdom. Secondly, there are two types of explanation by classification: enumeration, first is the root; direct, without transforming into wrathful deities, the original, unaltered, peaceful mandala. Learning the unfolding of the wheel of the mandala, the unfolding of the retinue, the unfolding of the aspects, and the unfolding of the faces and hands. Secondly, there are four aspects to expansion: enumeration, first is learning the unfolding of the mandala; direct, first, the unfolding of the mandala has three types, the concise one has the five Buddha families, the ten male and female deities, the eight male and female gatekeepers, a total of eighteen. The intermediate one has the twelve bases. The extensive mandala has the fifty deities of the palace, the sixteen male and female bodhisattvas, the two male and female Samantabhadras, the six Thubpas, the eight male and female gatekeepers, a total of eighty-two, to be learned in sequence. Secondly, there are three types of retinue unfolding: enumeration, first is learning one retinue; direct, the second of the brief instruction, the retinue unfolding has three types, first is learning one, the yogi, we, the main deity, Akshobhya.
Chinese
在父母双尊中显现安住的宫殿。观想四辐轮，中心、轮辐、边角、门洞都清晰显现，具有五层座垫，中央的中心是部主金刚萨埵父母双尊的住所。其中金刚部的尊神是：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，北方金刚业和金刚作母。这样，由八尊父母双尊和四个方向的八尊忿怒尊父母双尊围绕，共有十八尊神。二是第三组。如是，在第一组获得坚定之后，前方是身部的种姓，毗卢遮那佛父母双尊。东方金刚萨埵和金刚嬉女，南方金刚国王和金刚焚香女，西方金刚爱和金刚钩女，北方金刚善和金刚鬘女，共十尊。后方是语部的种姓，无量光佛父母双尊。东方金刚法和吉日底母，南方金刚利和玛尔美母，西方金刚因和金刚锁母，北方金刚语和金刚明光母，共十尊。心中金刚萨埵父母双尊十尊，在轮之宫殿中有三十尊神，加上四隅的十六尊忿怒尊父母双尊，总共有四十六尊神，观想圆满。字母嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：身），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：语），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：意）三个字是生起身语意本尊的象征。神祇数量少，禅定和智慧能力弱，或者考虑到人有身语意三者，因此对于第三组四十六尊神的禅定，务必勤加练习，使其熟练和亲近。三是学习第五组。如是，在第三组获得坚定之后，主尊的面朝东方，右侧南方的轮辐上是功德部的种姓，宝生佛父母双尊。东方金刚宝和金刚鬘母，南方金刚光荣和金刚花母，西方金刚幢和金刚索母，北方金刚笑和金刚乐母，共十尊父母双尊。左侧北方的轮辐上是事业部的
English
The palace where the father and mother deities clearly reside. Meditate clearly on the four-spoked wheel, with the center, circumference, corners, and doorways clearly manifested, with five layers of seats, and in the center of the middle is the abode of the Lord of the Family, Vajrasattva, father and mother. Among them, the deities of the Vajra family are: In the east, Vajrasattva and Vajrasattvamā; in the south, Vajraratna and Vajrajvālamā; in the west, Vajradharma and Vajrasaṃgrahā; in the north, Vajrakarma and Vajrakarṣaṇī. Thus, surrounded by eight father-mother deities and eight wrathful father-mother deities in the four directions, there are eighteen deities. Second, the third group. Thus, having gained stability in the first group, in front are the father and mother of the Body Family, Vairochana. In the east, Vajrasattva and Vajralāsyā; in the south, Vajrarāja and Vajradhūpā; in the west, Vajrarāga and Vajrāṅkuśā; in the north, Vajrasādhu and Vajramālā, totaling ten. Behind are the father and mother of the Speech Family, Amitābha. In the east, Vajradharma and Ghirtimā; in the south, Vajratīkṣṇa and Mārmemā; in the west, Vajrahetu and Vajraśṛṅkhalā; in the north, Vajravādin and Vajravidyutmālā, totaling ten. In the heart, Vajrasattva has ten father-mother deities, making thirty deities in the wheel palace, plus sixteen wrathful father-mother deities in the intermediate directions, totaling forty-six deities, meditate on them completely. The three syllables Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：身), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：语), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：意) are symbols for generating the deities of body, speech, and mind. If the number of deities is small, the samadhi and wisdom are weak, or considering that humans have body, speech, and mind, therefore, it is essential to diligently practice and become familiar with the samadhi of the forty-six deities of the third group. Third, learning the fifth group. Thus, having gained stability in the third group, the main deity faces east, and on the southern spoke on the right is the Family of Qualities, Ratnasambhava, father and mother. In the east, Vajraratna and Vajramālā; in the south, Vajratejas and Vajrapuṣpā; in the west, Vajradhvaja and Vajrapāśā; in the north, Vajrahāsa and Vajrasukhamā, totaling ten father-mother deities. On the northern spoke on the left is the Family of Activities.
Chinese
种姓成就父母尊，东方金刚事业和金刚羯磨，南方金刚守护和金刚饮水母，西方金刚夜叉和金刚铃母，北方金刚拳和金刚施舍母，即十位父母尊。如是功德事业之坛城，与二者并置，则为宫殿之五十尊，加上方位上下之忿怒尊父母二十尊，共七十尊。第三，以第五禅定力大之故，或以身语意功德事业五者之真实义理领悟之天尊为主，有五组。对此极其熟悉和习惯，最终圆满之时，则进行会供。此外，坛城的开展是从所观修的角度安立，组的开展是从观修者的条件安立，下部的名相和手印的开展是从支分安立。那么，坛城和组的差别是什么呢？是所观修本尊的差别和观修瑜伽士的差别两种。第一，从宫殿主尊的角度来说是组，也就是主尊由一个种姓构成的是一组，主尊由三个种姓构成的是三组，主尊由五个种姓构成的是五组。从主尊和眷属二者的角度来说是坛城。又是从名相圆满的角度来说是坛城，名相不圆满的是组。又是种姓的宝藏分开的是坛城，没有分开的是组。圣者释迦王说：各自的种姓小而广大，不广大的也是坛城，各自的种姓小而广大的是组。总之，凡是组都包含在坛城中，凡是坛城不一定包含在组中，因此，大小的体性相同，而反体各异。观修瑜伽士的差别是：在此开展的阶段，坛城和组的学习相同，而在会供的阶段，组中也有一个人观修全部，也有人数和本尊数相等的两种情况。如果坛城和组这二者任一即可，那么学习二者就没有必要，如果二者都需要学习，那么从开展到顿超