Chinese
一切法皆得圆满。唯一者为何？即是了知彼性。如是。第二，讲述果位任运成就之坛城，分为二：上层寂静坛城与下层忿怒坛城。首先，讲述上层寂静坛城：如是三身七支圆满之报身，从彼等风息等清净后，于色究竟金刚界坛城中自显现时，坛城如何安立之理。一般而言，法性无生之音声，其游舞无有止息，能显现任何事物，因此各续部中自显坛城之安立方式、本尊之数量等各有不同，然不可执着于此是而彼非。然此处宣说寂静与忿怒二坛城。亦说有自显之忿怒尊。如《方便网续》云： 礼敬平等性中自然忿怒者！ 礼敬由忿怒而圆满受用者！ 礼敬作金刚嬉戏者！ 因此，法性之忿怒，非为实物与相状，乃是法身离戏之边，即于彼性中，色究竟天显现黑汝嘎坛城，是为报身自性之义理实相。彼之悲心任运成就，随应所化而显现种种忿怒游舞，乃是事业利他之自性，化身之体性。如是寂静与忿怒二坛城，如前所说，于身中如何安住之理，于心间有寂静本尊四十二尊安住之音声，于脑海梵穴之宫殿中有忿怒本尊众，如是宣说上下之次第，如宫殿之中，寂静本尊众明亮之自光，于上方虚空顶髻之中，忿怒本尊众皆明亮显现之理，亦是色究竟天之净土显现为道用，故亦如是。然此处乃依集经之坛城，上层为寂静之宫殿，四方四门八马头，其下有忿怒坛城之规。
English
All dharmas will be completely perfected. What is the only one? It is knowing that very nature. Thus it is. Secondly, there are two parts to explaining the spontaneously accomplished mandala of the result: the upper peaceful mandala and the lower wrathful mandala. First, explaining the upper peaceful mandala: When such a sambhogakaya with three kayas and seven branches manifests from the purification of winds and so on in the Akaniṣṭha Vajradhātu mandala, how is the mandala arranged? In general, since the resonance of dharmata, which is unborn, can manifest in any way without cessation of its play, there are many differences in the ways the self-manifest mandala is arranged in each tantra, such as the number of deities. However, one should not cling to the idea that "this is right, but that is not." However, here, since two mandalas, peaceful and wrathful, are spoken of, it is also said that there are self-manifest wrathful deities. As it says in the Upāyajāla Tantra: Homage to the naturally wrathful in equanimity! Homage to the one who perfects enjoyment through wrath! Homage to the one who performs the vajra play! Therefore, the wrath of dharmata is without substance or characteristics, and is the dharmakaya free from the extremes of elaboration. From that state, the heruka mandala appears in Akaniṣṭha, which is said to be the nature of the sambhogakaya, the actual state of affairs. Since its compassion is spontaneously accomplished, the various wrathful plays that appear to tame beings according to their needs are the nature of activity and benefit, the essence of the nirmāṇakāya. As explained earlier, the way these two mandalas, peaceful and wrathful, abide in the body is that the resonance of the forty-two peaceful deities abiding in the heart, and the wrathful deities abiding in the palace of the skull in the brain, are arranged in an upper and lower order. In the palace, the clear self-light of the peaceful deities is in the upper sky, and all the wrathful deities are clearly visible in the crown of the head. That way is also the path of the Akaniṣṭha field. However, in this case, according to the mandala of the Compendium of Sūtras, the upper level is the peaceful palace, a square with four doors and eight horse-heads, and below it is the wrathful mandala.
Chinese
诸佛的数目，如《金刚萨埵幻网根本续》的绪论章节的意义，由秘密释义《除暗》所解释的那样。也就是说，在色究竟天金刚界菩提心之地的统治者，被说成是四十二尊寂静本尊。其中，将空性和智慧结合，被尊为至高典范的普贤父母，是报身和化身二者的化现之基础，是遍布一切色身的意念，超越思虑，是法身。如《宝灯论》所说：不住法界坛城中，名为普贤父母尊。从彼显现报身时，被称为五部佛陀尊。化身利益众生时，金刚萨埵金刚持，数量无量不可数。如此。为了使天等六道众生各自在其所处之地，都能如其所愿地获得利益，六位能仁是为调伏众生而显现的化身，因此被这些被调伏者的福德之显现所摄持，所以不在色究竟天显现。然而，诸佛的大悲融入六道可调伏之处，其事业的影像，则显现在殊胜三摩地的坛城中。因此，在自显现的真实色究竟天报身圆满的刹土中，以色身之相真实显现的，是三十四位佛陀。也就是，主尊五部佛父母十尊，加上内外菩萨父母十六尊，以及门守护父母八尊，这二十四尊是以眷属之相安住的。这些也如上下部续部的规矩一样，清净于蕴等处，或者如吉祥金刚萨埵幻化网的规矩一样，法性空性以及有法显现性是自性的金刚蕴，其支分，识等五蕴是五部，虚空等界是五部佛母，眼等内六处和色等外六处，即十二处，以及彼等之十二界，和六识界，总共十八者，一切也都是内外菩萨、佛母、门守护的忿怒母的自性，本来
English
The number of deities is as explained by the secret commentary "Dispelling Darkness" on the meaning of the introductory chapter of the root tantra of Vajrasattva Mayajala. That is, the victorious peaceful deities who have dominion over the realm of Akanishta Vajradhatu Bodhicitta are said to be forty-two. Among them, the union of space and wisdom, referred to as the supreme standard, the two Samantabhadra parents, are the basis for the emanation of both the enjoyment and emanation bodies. They are the intention that pervades all form bodies, beyond thought and elaboration, and are therefore the Dharmakaya. As it says in the "Precious Lamp": In the mandala of the non-abiding Dharmadhatu, they are called Samantabhadra father and mother. From that, when arising as the Sambhogakaya, they are known as the five Buddha families. When emanations perform the benefit of beings, Vajrasattva Vajradhara, are countless and immeasurable. So it is said. The six sages, the spiritual heroes who accomplish the benefit in accordance with the inclinations of each of the six realms of beings such as gods, are emanations that appear to those to be tamed. Therefore, they are included in the perception of the merit of those to be tamed, and therefore do not appear in Akanishta. However, the compassionate activity of the kings entering the six realms to be tamed, the image of their activity, appears in the mandala of the supreme Samadhi. Therefore, in the self-appearing, meaningful Akanishta, the field of the complete enjoyment body, the thirty-four victorious ones actually appear in the form of the Rupakaya. That is, the main ten deities of the five families, plus the sixteen inner and outer Bodhisattva parents, and the eight gatekeeper parents, these twenty-four reside as the retinue. These are also purified in the places of the aggregates, etc., according to the lower tantra system, or according to the system of the glorious Vajrasattva Mayajala, the Dharmata emptiness and the Dharmic appearance are the Vajra aggregates of self-nature. Its branches, the five aggregates such as consciousness, are the five families. The elements such as space are the five mothers of the families. The six inner sense bases such as the eye, and the six outer ones such as forms, are the twelve sense bases. And their twelve elements, and the six elements of consciousness, all eighteen of them are all originally the nature of the inner and outer Bodhisattvas, the mothers, and the wrathful mothers of the gatekeepers.
Chinese
所有存在的内外三界，原本就安住在清净的佛土中，具备三尊神座的巨大坛城之中。如是说：金刚身支分，是为五圆满佛，诸蕴界处等，乃菩提心坛城，地水眼与玛玛吉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），火风白衣度母，虚空界自在母，三有本初即佛。这些道理在幻化网、吉祥佛合修以及新旧集经等无上续部中，所说的所有身成就坛城，都是自显所摄的刹土，因此与清净是相同的。而显现于他显的寂静或忿怒坛城，则与色究竟天不同。例如，为了调伏障碍，修行者如梦般幻化出以世间眷属为主的三种坛城，这将在后面阐述。第二，下层忿怒坛城：在寂静宫殿的下方，自然显现出聚集众多房屋的坛城。五佛母的虚空界清净自性，由地、水、火、风依次堆叠，与骨山一起，在充满珍宝岩石的上方，智慧自光火焰熊熊燃烧的虚空中，宫殿内外共有九层，以智慧自显的庄严装饰，极其威严可怖。九层门廊中，从内到外依次为：前三层为黄、白、红；中间三层为黄、红、白；后三层为黑色、杂色、绿色。外门有因果二马蹬，第一个是台阶式的马蹬，第二个是在门廊上方装饰华丽。中央宫殿内，四角有突出的船形装饰，上方有一个八辐黄色法轮，法轮中央镶嵌着巨大的金刚岩石，上面铺满了千瓣白莲，莲花上布置着二十四日和二十四月，象征着方便与智慧的结合。
English
All existing internal and external three realms abide in the great mandala that is primordially pure in the Buddhafields, complete with the three divine seats. As it is said: "The limbs of the vajra body are known as the five complete Buddhas. All the aggregates, sense bases, and elements are the mandala of the Bodhisattva. Earth, water, eyes, and Māmaki (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), fire, wind, white-clad Tara, the sovereign mother of the space element, the three realms are primordially enlightened." These principles, such as in the Magical Net, the glorious Buddha Samayoga, and the early and later Guhyasamāja tantras, state that all the mandalas of body accomplishment are realms gathered by self-appearance, and therefore are the same as purity. However, the peaceful or wrathful mandalas that appear to others are different from the Akaniṣṭha realm. For example, in order to subdue obstacles, the practitioner emanates three mandalas like a dream, mainly consisting of worldly retinues, which will be explained later. Second, the lower wrathful mandala: Below the peaceful palace, a spontaneously arising mandala appears, gathering a great multitude of houses. The pure nature of the space of the five mothers, the elements stacked in layers, together with a mountain of bones, above which is filled with precious rocks, in the space where the self-light of wisdom blazes intensely, the palace has nine inner and outer layers, adorned with the splendor of wisdom's self-appearance, extremely majestic and terrifying. Among the nine layers of doorways, the nine corridors are, from the inside out, the first three are yellow, white, and red; then three are yellow, red, and white; then three are black, mixed color, and green. At the outer gate, there are two causal stepping stones, the first being a step-like mount, and the second being adorned with ornaments above the gatehouse. Inside the central palace, the four corners are adorned with protruding boat-shaped decorations, above which is a yellow eight-spoked wheel, in the center of which is embedded a large vajra rock, covered with a thousand-petaled white lotus, upon which are arranged twenty-four suns and twenty-four moons, symbolizing the union of skillful means and wisdom.
Chinese
自在天夫妇在二十四种结合的姿势上，雄猛的老虎，恐怖的狮子，凶猛的豹子，残暴的熊，强壮的大象，威严的水牛，执着的鳄鱼，嗔怒的食肉动物，这八种动物的首领各自抓住傲慢的男性的脸朝下的肩胛骨和仰卧的女性的乳房并踩在上面，安住于轮回和涅槃一切功德之主薄伽梵，胜过世间大自在天等一切天神，或者说，因为所有坛城本尊的一切功德都汇聚于一身，所以是至高无上的。身色深蓝，具有靛蓝的光泽，如亿万太阳般的光芒燃烧，具有光辉。七面二十一尊面容与身躯相同。右侧三面黄色、红色、绿色，左侧三面红色、蓝色、绿色。其上的中央面容黄色，右侧两面红色、绿色，左侧两面蓝色、白色。其上的中央面容蓝色，右侧两面黄色、绿色，左侧两面白色、红色。其上的中央面容紫色，右侧白色，左侧绿色。所有面容之上是红色的马头，发出嘶鸣声。八足张开。四十二只手中，最初两只手拥抱普贤父母于心间。其余右侧二十只手持有五部、八大菩萨、四大忿怒尊、三善趣能仁。左侧二十只手持有五母、八大明妃、四大忿怒母、三恶趣能仁，即手持四十二尊寂静本尊。以六种手印、八种尸林装束和八种吉祥装束严饰。每个头顶都以一尊佛像装饰，头顶上显现七个轮、塔、如意宝，其上以十种胜利幢的标志装饰的顶端汇聚成一点，顶髻千光闪耀。空行母至尊法界自在母，蓝色，九头十八臂，八足张开。根本二臂持有金刚和血海螺。其余右侧八手持有处所的，左侧八手持有地域的八部母神和八部使女。父母是忿怒宫，即自在和法界。
English
The Ishvara couple are in twenty-four union postures, upon the shoulders of proud males held face down and the breasts of females held supine, each held and trampled by the eight chief animals: the fierce tiger, the terrifying lion, the cruel leopard, the violent bear, the powerful elephant, the majestic buffalo, the grasping crocodile, and the wrathful carrion eater. Upon them dwells the great lord of all samsara and nirvana, the Bhagavan, who is superior even to the great gods like the great Ishvara of the world, or because all the great qualities of all the deities of the mandala are perfected in one, he is the supreme great form. His body is dark blue, with the luster of indigo, blazing with the brilliance like the light of billions of suns. He has seven faces and twenty-one countenances, each face corresponding to the body. The three right faces are yellow, red, and green; the three left faces are red, blue, and green. Above them, the central face is yellow, the two right faces are red and green, the two left faces are blue and white. Above them, the central face is blue, the two right faces are yellow and green, the two left faces are white and red. Above them, the central face is purple, the right face is white, and the left face is green. Above all is the red horse head, neighing loudly. He has eight legs spread wide. With his forty-two hands, the first two embrace Samantabhadra and Samantabhadri at the heart. The remaining twenty right hands hold the five families, the eight bodhisattvas, the four wrathful ones, and the three Sugatas of the higher realms. The twenty left hands hold the five mothers, the eight consorts, the four wrathful mothers, and the three Sugatas of the lower realms, thus holding the forty-two peaceful deities. He is adorned with the six mudras, the eight charnel ground ornaments, and the eight glorious ornaments. Each head is adorned with a Buddha image, and above the heads appear seven wheels, stupas, and wish-fulfilling jewels, surmounted by a single point adorned with the ten emblems of victorious banners, with a blazing mass of a thousand rays of light. The supreme sky-faced mother, the blue Dharmadhatu Ishvari, has nine heads and eighteen arms, with eight legs spread wide. The two root hands hold a vajra and a blood-filled conch. The remaining eight right hands hold the goddesses of the places, and the eight left hands hold the eight classes of Matrikas and the eight classes of female messengers of the regions. The father and mother are the wrathful palace, that is, Ishvara and Dharmadhatu.