English
To the parents of the family's accomplishment, in the east, Vajra Karma and Vajra Karma, in the south, Vajra Protection and Vajra Water-offering Mother, in the west, Vajra Yaksha and Vajra Bell Mother, in the north, Vajra Fist and Vajra Giving Mother, these are the ten father and mother deities. Thus, the mandala of qualities and activities, placed with the two, are the fifty deities of the palace, plus the twenty wrathful father and mother deities of the directions above and below, making seventy deities in total. Thirdly, because the fifth is powerful in samadhi, or because the meaning of the five aspects of body, speech, mind, qualities, and activities are truly understood, there are five groups under the authority of the deities. One becomes very familiar and accustomed to these, and when they are finally perfected, a gathering is performed. Furthermore, the elaboration of the mandala is established from the perspective of what is to be meditated upon. The elaboration of the group is established from the conditions of the meditator. The elaboration of the lower categories and hand gestures is established on the limbs. So, what is the difference between a mandala and a group? It is the difference between the deity to be meditated upon and the difference between the meditating yogi. Firstly, speaking from the perspective of the main palace, it is a group. That is, when the main deity is made up of one family, it is one group; when the main deity is made up of three families, it is three groups; and when the main deity is made up of five families, it is five groups. Speaking from the perspective of both the main deity and the retinue, it is a mandala. Also, from the perspective of complete categories, it is a mandala; what is not complete in categories is a group. Also, a treasure trove of families that is separated is a mandala; what is not separated is a group. The holy Shakya Gyal said: "There are also those that are expanded by their own small families. Those that are not expanded are also mandalas. Those that are expanded by their own small families are groups." In short, everything that is a group is encompassed by a mandala, and everything that is a mandala is not necessarily encompassed by a group. Therefore, the nature of large and small is the same, but the opposite is different. The difference of the meditating yogi is: In this stage of elaboration, the study of mandala and group is the same, but in the stage of gathering, there are two situations in the group: one person meditates on everything, and the number of people is equal to the number of deities. If either the mandala or the group is sufficient, then there is no need to study both. If both need to be studied, then from elaboration to sudden breakthrough
Chinese
如果存在，小智慧需要两者，大智慧仅用坛城即可结合。第三，详细阐述种类，分为两部分：列举。第一，阐述根本种类；正。简要说明的第三部分是学习种类阐述的第一部分：在根本种类中，主尊是心识金刚萨埵父母的身体，在获得对明晰禅定的稳固之后，身体是毗卢遮那佛，语是无量光佛为主的明晰禅定。像这样，如果对这三种禅定没有动摇地获得稳固，那么功德是宝生佛，事业是不空成就佛，五部都圆满地修习，也要对修习父母双运生起坚定的信心。通过将五部的意义扩展到各自的部族中，将四十二尊佛不加改造地安住于自性之中，从而修习证悟的智慧之光明的坛城。第二，分支有三部分：学习千佛坛城，学习两万四千尊，学习桑耶寺自然成就。第一部分分为两部分：列举。第一，实际学习；正。作为分支方便的四十二尊神与根本神父母双运结合来修习，也就是说，如果将根本神不动金刚父母作为主尊来修习，就会如此显现。此外，将二十四尊分支神安置于根本神父亲身上：右手是不动金刚，头顶是毗卢遮那佛，左手是宝生佛，左脚是无量光佛，右脚是不空成就佛，眼睛的根部是地藏菩萨，耳朵的根部是虚空藏菩萨，鼻子的根部是观世音菩萨，舌头的根部是金刚手菩萨，眼睛的根部外侧是弥勒菩萨，耳朵的根部外侧是除盖障菩萨，鼻子的根部外侧是普贤菩萨，舌头的根部外侧是文殊菩萨，右手的掌心是阎魔敌，左手是大威力，左脚的掌心是马头明王，右脚是甘露漩涡，胸前的绳结处是普贤胜幢，腋下是天道导师，侧面右边是非天道导师，心间是人道导师，脐间是畜生道导师，喉咙是饿鬼道导师，
English
If it exists, small wisdom needs both, while great wisdom can combine with the mandala alone. Third, elaborating on the categories, there are two parts: enumeration. First, elaborating on the root categories; and second, the first of the teachings on elaborating the categories in the summary is: In the root categories, having gained stability in the samadhi in which the main deity is clear as the body of Vajrasattva, the father and mother, the body is Vairochana, and the speech is the clear samadhi with Amitabha as the main focus. Having gained unwavering stability in the samadhi of these three, the qualities are Ratnasambhava, and the activities are Amoghasiddhi. Meditating on the completion of all five families, and having gained firm confidence in meditating on the union of the father and mother, by expanding the meaning of the five families into their respective families, the forty-two Buddhas abide naturally without being fabricated. Thus, one meditates on the mandala that clarifies the excess of the wisdom of realization. Second, the branches have three parts: learning the mandala of a thousand Buddhas, learning the twenty-four thousand, and learning Samye Lhundrup. The first has two parts: enumeration. First, the actual learning; and second, the forty-two deities of the branch method are meditated upon as being united with the root deity, the father and mother. That is, if the root deity, Akshobhya, the father and mother, is empowered, it will appear as such. Furthermore, the twenty-four branch deities are arranged on the root deity, the father: Akshobhya on the right hand, Vairochana on the crown of the head, Ratnasambhava on the left hand, Amitabha on the left foot, Amoghasiddhi on the right foot, Kshitigarbha in the root of the eye, Akashagarbha in the root of the ear, Avalokiteshvara in the root of the nose, Vajrapani in the root of the tongue, Maitreya on the outside of the root of the eye, Nivarana-Vishkambhin on the outside of the root of the ear, Samantabhadra on the outside of the root of the nose, Manjushri on the outside of the root of the tongue, Yamantaka in the palm of the right hand, Mahabala on the left, Hayagriva in the palm of the left foot, Amrita Kundalin on the right, Samantabhadra's banner in the knot of the chest, the Teacher of the Gods in the armpit, the Teacher of the Asuras on the right side, the Teacher of Humans in the heart, the Teacher of Animals in the navel, the Teacher of Pretas in the throat,
Chinese
我处于地狱的能者之位。 如此，根本之父神安立了二十四位父神，同样地，根本之母神金刚界自在母也安立了十八位母神。安立之方式，与之前安立父神相同。 如此，安立了二十四位父神，十八位母神，总共四十二位，然而，由于我等根本之神不动尊父与母，在安立时未将不动尊父与母二者计算在内，因此观想具有四十位眷属神。这是从粗略的角度安立，这四十位方便之神的心中，各有微细的智慧之神，即各色的智慧萨埵。下方的身语意之神，则以五部之主作为头饰，作为扩展眷属之主。 也就是说，四十二位方便之神，在安立于根本之父神与母神二者时，会生起三位身语意之神。总之，有八十位方便与智慧之神，一百二十位身语意之神，一千位头饰智慧之神。这被称为修学千佛之坛城。 那么，如果说有一千两百位呢？ 就像火花一样，根本的二百位神不计算在内，只认为是头饰智慧之神的一千位。 第二个问题是，如何具足呢？ 回答： 如此，根本神有一千位，即父金刚萨埵和母虚空界自在母二者的身印，以及安立于其上的千佛坛城，就像身体如须弥山般巨大，却能容纳在居住之处的根脉容器如芝麻粒般大小之中。 根本神不巨大，眷属神不微小，共同和特殊的八十随好和三十二相之庄严而安住。 第二个是修学二万四千，回答： 如此，将主尊金刚萨埵父与母视为具足千神，将法自在母和意自在父普贤父与母视为一千，四部佛父与母也观想为各有一千，八对萨埵父与母，四位门父与母，如此四十二对父与母有一万二千，加上之前的六千，共有一万八千。六能者的神之位
English
I am in the position of the capable one of hell. Thus, just as twenty-four father deities are arranged for the root father deity, similarly, eighteen mother deities are also arranged for the root mother deity, Vajradhatvishvari. The method of arrangement is the same as the arrangement for the father deity before. Thus, having arranged twenty-four father deities and eighteen mother deities, forty-two arise, but since the root deity of myself, Achala, father and mother, the two Achala father and mother, are not counted in the arrangement, it is contemplated as having forty attendant deities. This is established from a coarse aspect, and within the heart of those forty skillful deities, there is a subtle wisdom deity, each a complete-colored jnanasattva. The deities of body, speech, and mind below are adorned with the five families as masters who expand the retinue. That is, the forty-two skillful deities, when arranged for the two root father and mother deities, will emanate three deities of body, speech, and mind. In short, there are eighty skillful and wisdom deities, one hundred and twenty deities of body, speech, and mind, and one thousand crown-ornament wisdom deities. This is called studying the mandala of a thousand Buddhas. Then, if there are one thousand two hundred, it is said that, like sparks, the two hundred root deities are not counted, but only the one thousand crown-ornament wisdom deities are considered. The second question is, how are they complete? Answer: Thus, there are one thousand root deities, namely, the father Vajrasattva and the mother Akashadhatvishvari, the mudra of the two bodies, and the mandala of a thousand Buddhas arranged upon them, just as a body as large as Mount Sumeru can be accommodated within a vessel of root veins as small as a sesame seed in the dwelling place. The root deity is not large, and the attendant deities are not small, but they dwell adorned with the common and special eighty minor marks and thirty-two major marks. The second is to study twenty-four thousand, and the answer is: Thus, having made the chief supreme Vajrasattva father and mother complete with a thousand deities, the Dharma-free mother and the mind-free father Samantabhadra father and mother are considered as one thousand, and the four Buddha families father and mother are also contemplated as having one thousand each, eight pairs of Sattva father and mother, four gatekeeper father and mother, thus forty-two pairs of father and mother have twelve thousand, adding the previous six thousand, there are eighteen thousand. The position of the deities of the six capable ones.
Chinese
在地面上，观想本尊父母双运，有六千尊。（除了普贤王母）。 像这样，观想这二十四千尊本尊，放出光芒，光彩夺目，那么两万四千尊佛的坛城，也会在同一时间于禅定中显现。 第三是学习任运成就。 正。 外器十方世界的一切都观想为本尊的宫殿，日月星辰都显现为坐垫和装饰。内情的一切众生都观想为诸佛坛城。这就是学习任运成就的禅定。 第四是学习扩展面容和手。 正。 简而言之，第四个是具有扩展的面容和手。 首先，观想一个集合为三面六臂。 在此获得稳定的禅定后，对于第三个集合，也同样观想三面六臂。 在此获得稳定后，对于第五个集合，也观想三面六臂，与先前一致。 这样，在扩展坛城和数量时，观想所有本尊都完整地显现三面六臂。 第二是忿怒尊，分为两种。 数。 第一是经。 正。 由于所化众生的缘故，将寂静尊转变为忿怒尊的本尊轮，也有坛城、集合、数量、面容和手的扩展这四种，与寂静尊时所说的一样。 第二是扩展，分为四种。 数。 第一是学习扩展坛城。 正。 第一，扩展坛城，从三个方面进行总结，有五十八尊本尊：五部佛父母十尊，八处母，八境母，四门母共二十尊，二十八自在母，共五十八尊。 观修并习惯之后，中等的是在此基础上加上十尊忿怒尊，习惯于六十八尊。 忿怒尊扩展的坛城，就像先前寂静尊时出现扩展的坛城一样，这里扩展时有一百零八尊本尊。 在下面的数量扩展部分会清楚说明。 第二，集合分为两种。 数。 第一是学习一个和三个集合。 正。 第一，集合