English
On the ground, visualize the deities in union, father and mother, numbering six thousand. (Except for Samantabhadri.) Thus, visualize these twenty-four thousand deities radiating light and blazing with glory. Then, those mandalas of twenty-four thousand Buddhas will also appear clearly in samadhi at the same time. The third is learning spontaneous accomplishment. Right. Visualize all the outer container of the ten directions of the world as the palace of the deities, and the sun, moon, and stars all appear as cushions and ornaments. Visualize all sentient beings within as the complete mandala of the Sugatas. This is learning the samadhi of spontaneous accomplishment. The fourth is learning to expand faces and hands. Right. Briefly stated, the fourth is with expanded faces and hands. First, visualize one group with three faces and six arms. After gaining stable samadhi on that, for the third group as well, visualize three faces and six arms in the same way. After gaining stability on that, for the fifth group as well, visualize three faces and six arms in accordance with the previous one. Thus, when expanding the mandala and numbers, visualize all the deities clearly appearing with complete three faces and six arms. The second is wrathful deities, divided into two. Number. First is the sutra. Right. Due to the influence of those to be tamed, the wheel of deities that transforms from peaceful to wrathful also has the four aspects of mandala, group, number, and expansion of faces and hands, which are the same as those taught in the peaceful state. The second is expansion, divided into four. Number. First is learning to expand the mandala. Right. First, expanding the mandala, summarized from three aspects, there are fifty-eight deities: the five Buddha families, father and mother, ten deities, eight place mothers, eight realm mothers, four door mothers, totaling twenty, twenty-eight power mothers, totaling fifty-eight. After meditating and becoming accustomed to that, the medium one is adding ten wrathful deities on top of that, becoming accustomed to sixty-eight. The mandala of the expanded wrathful deities is like the expanded mandala that appeared in the previous peaceful state; here, in the expanded state, there are one hundred and eight deities. It will be clearly explained in the following section on the expansion of numbers. Second, the group is divided into two. Number. First is learning the one and three groups. Right. First, the group
Chinese
在母续三者中，第一是中央的脐轮，观想以身金刚黑鲁嘎（藏文：བཛྲ་ཧེ་རུ་ཀ་，梵文天城体：वज्रहेरुक，梵文罗马拟音：vajraheruka，汉语字面意思：金刚黑鲁嘎）父母本尊为主，以及其眷属心之部族的八尊怒尊父母。第三是在前东方的轮辐上，观想身佛（藏文：བུདྡྷ་，梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：佛）饮血父母，在后西方的轮辐上，观想语莲花饮血父母，在此基础上获得稳固，然后观想眷属身语的部族八尊怒尊父母。第二是学习第五尊。正确。像这样对以上身语意三者的饮血父母非常稳固之后，在右南方的轮辐上，观想功德宝生饮血，在左北方的轮辐上，观想事业羯磨饮血，如此清晰地观想这些怒尊父母，以及眷属部族的八尊怒尊父母，像这样按照次第修习圆满观想坛城轮的所有本尊，对于所观想的一三五尊坛城的本尊，在禅定不退失的情况下，要指示其越来越清晰地向上提升。或者，在第一坛城中，主要的身金刚黑鲁嘎（藏文：བཛྲ་ཧེ་རུ་ཀ་，梵文天城体：वज्रहेरुक，梵文罗马拟音：vajraheruka，汉语字面意思：金刚黑鲁嘎）父母，以及部族的八尊怒尊父母，二十位母神，二十八位自在母，二十位怒尊父母和七十八位本尊。第三坛城宫殿有三十位本尊，加上相应的眷属，共有九十八位本尊。第五坛城宫殿有五十位本尊，加上相应的眷属，也有人认为是有一百一十八位本尊。第三是数量的扩展，分为两种：计算。第一是学习扩展根本的数量。正确。第三，扩展数量，与寂静和随顺相符，也包括怖畏金刚怒尊的数量扩展。一是金刚部族金刚黑鲁嘎（藏文：བཛྲ་ཧེ་རུ་ཀ་，梵文天城体：वज्रहेरुक，梵文罗马拟音：vajraheruka，汉语字面意思：金刚黑鲁嘎），二是如来部族佛（藏文：བུདྡྷ་，梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：佛），三是莲花部族，四是宝生部族，五是事业部族羯磨黑鲁嘎（藏文：ཀརྨ་ཧེ་རུ་ཀ་，梵文天城体：कर्महेरुक，梵文罗马拟音：karmaheruka，汉语字面意思：羯磨黑鲁嘎），总而言之，五部族父母十尊的禅定观想达到圆满之后，像这样，在每一尊上，都分开五轮辐的陈设，由部族的八尊怒尊父母围绕的五十尊宫殿本尊的坛城中，安住着八位处女母，八位地域母，四位门母。
English
Among the three Mother Tantras, the first is at the navel center, visualizing the Body Vajra Heruka (Tibetan: བཛྲ་ཧེ་རུ་ཀ་, Sanskrit Devanagari: वज्रहेरुक, Sanskrit Romanization: vajraheruka, Chinese literal meaning: Vajra Heruka) father and mother as the main deities, along with the retinue of eight wrathful deities, fathers and mothers, of the mind's minor lineage. The third is on the eastern spoke, visualizing the Body Buddha (Tibetan: བུདྡྷ་, Sanskrit Devanagari: बुद्ध, Sanskrit Romanization: buddha, Chinese literal meaning: Buddha) blood-drinking father and mother, and on the western spoke, visualizing the Speech Lotus blood-drinking father and mother. Having gained stability in this, then visualize the retinue of the body and speech minor lineage, along with the eight wrathful deities, fathers and mothers. The second is learning the fifth. Correct. Having thus made the above body, speech, and mind blood-drinking fathers and mothers very stable, on the southern spoke, visualize the Quality Ratna blood-drinker, and on the northern spoke, the Activity Karma blood-drinker. Having clearly visualized these wrathful fathers and mothers with samadhi, along with the retinue of eight wrathful fathers and mothers of the minor lineage, like this, gradually practice completely visualizing all the deities of the mandala wheel. For whichever deity of the one, three, or five mandala groups is visualized, it should be shown to rise upwards, becoming increasingly clear without the samadhi being disturbed. Alternatively, in the first mandala group, the main Vajra Heruka (Tibetan: བཛྲ་ཧེ་རུ་ཀ་, Sanskrit Devanagari: वज्रहेरुक, Sanskrit Romanization: vajraheruka, Chinese literal meaning: Vajra Heruka) father and mother, along with the eight wrathful fathers and mothers of the minor lineage, twenty mothers, twenty-eight power mothers, twenty wrathful fathers and mothers, and seventy-eight deities. In the third mandala, there are thirty palace deities, and with the corresponding retinue, there are ninety-eight deities. In the fifth mandala, there are fifty palace deities, and with the corresponding retinue, some also consider there to be one hundred and eighteen deities. The third is the expansion of numbers, which is twofold: counting. The first is learning to expand the root numbers. Correct. Third, expanding the numbers, in accordance with the peaceful and compliant, also includes the expansion of the numbers of the Bhairava wrathful deities. One is the Vajra lineage Vajra Heruka (Tibetan: བཛྲ་ཧེ་རུ་ཀ་, Sanskrit Devanagari: वज्रहेरुक, Sanskrit Romanization: vajraheruka, Chinese literal meaning: Vajra Heruka), two is the Tathagata lineage Buddha (Tibetan: བུདྡྷ་, Sanskrit Devanagari: बुद्ध, Sanskrit Romanization: buddha, Chinese literal meaning: Buddha), three is the Lotus lineage, four is the Ratna lineage, and five is the Activity lineage Karma Heruka (Tibetan: ཀརྨ་ཧེ་རུ་ཀ་, Sanskrit Devanagari: कर्महेरुक, Sanskrit Romanization: karmaheruka, Chinese literal meaning: Karma Heruka). In short, after the samadhi visualization of the ten fathers and mothers of the five lineages is perfected, like this, on each one, the arrangement of the five spokes of the wheel is separated, and in the mandala of the fifty palace deities surrounded by the eight wrathful fathers and mothers of the lineage, reside eight virgin mothers, eight territorial mothers, and four gate mothers.
Chinese
并且，二十八位嬉女，以及十位大黑茹迦，总共一百零八位本尊显现。第二，是支分的类别。正直。主尊金刚黑茹迦父母双尊的支分本尊安立是：根本本尊父尊的右手上安立金刚饮血，左手宝，左脚莲花，右脚业，中央安立佛饮血。在耳、鼻、舌的交界处。内有四位内母，外有四位外母，四个脚底有四位门母，脊椎上有二十八位嬉女。母尊的五个支分上有父尊五位。眼，耳，鼻，舌和四者的交界处，方位有四位食肉女，外有角落的四位食肉女安立，这五十又八位方便本尊，各自有智慧本尊智慧勇识。身语意的本尊各有三位，五十八乘以五份的数字是二百九十位本尊都具有支分，那些本尊有五五共一千四百五十位头饰本尊。这样，计算安立在身上的五十八位，总共有七万六千八百五十位，这是喇嘛藏巴孩童导师所说的。第四，面容和手有二：计数。第一，学习面容和手的开展，正直。第一，忿怒尊一面二手。依靠此，三面六手。依靠此，九头十八臂，观想与所有本尊相应。然后二十一头四十二臂。九百头一千八百臂。然后学习到面容和手无数。第二，那是哪个道者的行境。正直。面容和手的类别那些，说是依随次第的人学习的方法，但实际的行境是：资粮道在手印上开展一面六手，加行道中九头十八臂，见道中二十一头四十二臂，修道中九百头一千八百臂，观想面容和手无数，那最终如次第般具有道任运成就的行境。第二，迎请融入智慧的坛城，正直。如上所示，具有次第和顿悟两种观修方法的定
English
And, the twenty-eight play goddesses, and the ten great Herukas, a total of one hundred and eight deities are manifested. Second, are the categories of limbs. Straight. The establishment of the limb deities for the main Vajra Heruka father and mother is: On the right hand of the root deity father, Vajra Blood Drinker is established, on the left, Ratna, on the left foot, Padma, on the right, Karma, and in the center, Buddha Blood Drinker is established. In the junction of the ear, nose, and tongue. There are four inner mothers inside. Outside, there are four outer mothers. At the four soles, there are four gate mothers. On the spine, there are twenty-eight play goddesses. On the five limbs of the mother, there are five fathers. Eye, ear, nose, tongue, and in the junction of the four, in the directions, there are four flesh-eating women, and outside, there are four flesh-eating women in the corners. These fifty-eight skillful deities each have a wisdom deity, a wisdom hero. The deities of body, speech, and mind each have three, the number of fifty-eight multiplied by five parts is two hundred and ninety deities, all of which have limbs. Those deities have five times five, a total of one thousand four hundred and fifty headdress deities. Thus, counting the fifty-eight established on the body, there are a total of seventy-six thousand eight hundred and fifty, as said by Lama Tsangpa Child Teacher. Fourth, faces and hands are two: Counting. First, learning the expansion of faces and hands, straight. First, the wrathful one face and two hands. Based on that, three faces and six hands. Based on that, nine heads and eighteen arms, meditating in accordance with all the deities. Then twenty-one heads and forty-two arms. Nine hundred heads and one thousand eight hundred arms. Then learning up to countless faces and hands. Second, which path practitioner's field of practice is that? Straight. Those categories of faces and hands, it is said as a method for people to learn gradually, but the actual field of practice is: In the accumulation path, expanding one face and six hands on the mudra, in the path of joining, nine heads and eighteen arms, in the path of seeing, twenty-one heads and forty-two arms, in the path of meditation, nine hundred heads and one thousand eight hundred arms, meditating on countless faces and hands, that ultimately, like the path of spontaneous accomplishment, it is in accordance with the field of practice. Second, inviting and absorbing the mandala of wisdom, straight. As shown above, the samadhi that has both gradual and sudden methods of meditation
Chinese
我以我执，从最初进入，中间学习，到最后圆满之间，在建立誓言坛城时，从智慧自性的处所——奥明净土迎请聆听。以四手印无二融入，祈请身语意安住等，具备仪轨。第三是事业次第，分为两种：宣说。第一是事业正行的次第。然后是顶礼等，按照供品、真言、手印、三摩地的次第供养。伴随着赞颂、祈愿，进行念诵。会供等按照正行进行。第二是剩余结尾的次第。然后，在白天、夜晚、时段的间隙，满足寂怒诸尊的剩余，供养后，宣说自己先前立下的誓言，委托事业。亚希 匝匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不分寂静、增益、怀爱、降伏的事业。之后，收摄轮，即坛城，守护身体，穿戴，受用，安住于日常行持的三摩地，一切都按照寂怒诸尊的口诀，修持心要的正行。第四，体性分为三种：宣说。第一，体性上，自显现无境，止观双运。然后，蕴、界、处等所有分别念，都显现为寂怒坛城的本尊。比如在清澈的海洋中，显现日月星辰的影像一样。外内情器，蕴、界、处等一切法的实相，也是自明自知，显现为寂怒诸尊，远离一边的偏执。那时，觉性不离自性，所以诸尊完全不存在。觉性显现为本尊，对境和有境没有任何执着，所以是胜观。不离其状态，所以是寂止。二者双运，是所修瑜伽三摩地的体性，诸佛在一切传承中都这样宣说了。第二，是名相的开展。然后，分别念自性安住为本尊，是开展。修持它的瑜伽三摩地也开展为诸尊。诸尊也开展为调伏恶劣所化，显现为忿怒尊和寂静尊两种。