Chinese
例如，讲述了本尊和眷属二者的修法。考虑到身语意三者有金刚三相，以及根本离戏之明点等三个明点，以及脉之主干中脉左右脉三者，以及空行之于下行地行，即如此下中上三者。以及嗡啊吽（藏文：ཨོ་ཨཱ༔ཧཱུྃ་，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）三个字，以及日月罗睺之三风，以及心意意识三者，对于如此众多的法，讲述了本尊和眷属三者的修法。例如，如观世音菩萨等三族姓尊的修法。等等之中，出自瑜伽续部：三脉三风三心，以三显现之自性故，三尊三意三面等。所说的这些都包括在内。将虚空智慧之界作为普遍的遍及者，地水 (128)火风之界作为四种遍及之物。等等之中，考虑到四喜、四金刚、四手印、四灌顶和四道、四身等等四具足的所修和能修，如吉祥胜乐轮中所说的四自在母坛城，讲述了本尊和眷属四者的修法。如《嘿汝嘎续》所说：四圣谛等，所有的一切都是四四而说的密意。果位五智和所修五蕴，以及秘密处、脐、心、喉、顶轮等五轮，以及地水火风空之风，或者根本五风，以及地水火风遍及者与虚空合为五界。以及五烦恼、五次第、五部和五身等等，考虑到五法之所修和能修，讲述了本尊和眷属五者的修法。如胜乐金刚亥母等五五尊，这在许多续部中都有讲述。在四种遍及之物的基础上，分为虚空和智慧界二者，成为六界和六识聚。以及包括顶髻在内的六脉轮，以及六烦恼和六道等等，考虑到六法之所修和能修，如转轮六王，讲述了本尊和眷属六者的修法。同样，将阿赖耶识置于本位，为了修持六入识与染污意合为七聚，胜乐金刚七字
English
For example, the method of accomplishing the deity and consort, or the two of the main retinue, is explained. Considering that the three of body, speech, and mind have the three aspects of Vajra, and the three bindus such as the bindu of the root free from elaboration, and the three main channels of the central channel, left and right channels, and the enjoyment of space in the lower and earth enjoyment, that is, the three of lower, middle, and upper. And the three letters of Oṃ Āḥ Hūṃ (藏文：ཨོ་ཨཱ༔ཧཱུྃ་，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽), and the three winds of the sun, moon, and Rahu, and the three of mind, intellect, and consciousness, for so many dharmas, the method of accomplishing the deity and the three of the main retinue is explained. For example, like the method of accomplishing the three family protectors such as Avalokiteśvara. And so on, from the Yoga Tantra: three channels, three winds, three minds, because of the nature of the three appearances, three deities, three minds, three faces, etc. All that is said is included. Letting the realm of space wisdom be the general pervader, earth and water (128) The realm of fire and wind is the four that are pervaded. And so on, considering the four joys, the four vajras, the four mudras, the four empowerments, and the four paths, the four kayas, etc., the basis for cultivation and the means of cultivation of the fourfold, such as the mandala of the four consorts of power from the glorious supreme, the method of accomplishing the deity and the four of the main retinue is explained. As the Hevajra Tantra says: The four noble truths, etc., all are the intention of saying four by four. The five wisdoms of the fruit and the five aggregates of cultivation, and the wheels of the secret place, navel, heart, throat, and crown, that is, the five wheels, and the wind of earth, water, fire, wind, and space, or the five root winds, and the five elements of earth, water, fire, wind, pervader, and space. And the five afflictions, the five stages, the five families, and the five kayas, etc., considering the basis for cultivation and the means of cultivation of the five dharmas, the methods of accomplishing the deity and the five of the main retinue are shown. Such as the five-five deities of the blissful Vajravarahi, etc., this is said in many tantras. On the basis of the four pervaded things, dividing into the two of space and the realm of wisdom, becoming the six realms and the six aggregates of consciousness. And the six chakras of the channels including the crown, and the six afflictions and the six realms, etc., considering the basis for cultivation and the means of cultivation of the six dharmas, such as the six wheel-turning kings, the method of accomplishing the deity and the six of the main retinue is explained. Similarly, placing the Alaya consciousness in its place, in order to cultivate the six entering consciousnesses and the defiled mind combined into seven aggregates, the seven letters of the supreme bliss
Chinese
如是宣说了主尊眷属七尊的修法。为了修持八识聚等，如胜乐金刚俱生，由六护甲母围绕的坛城一般，宣说了主尊眷属八尊的坛城。心脏的脉轮八瓣，中脉的上下端为十，根本气五支分气五，共计十气，极喜等十地，处非处智等十力，八识聚境与有境二者为十，以及诸如此类的其他十法，从考虑到这些，如喜金刚九尊和真实十尊的坛城一般，宣说了主尊眷属九尊和十尊的修法。其中，喜金刚九尊的坛城，如果将主尊父母二人分别计数，则出现（129）十，与十法等数量相同，如果将父母双运结合为一，计数为九尊，这是将所调伏的心脏脉瓣八瓣与中脉合计为九进行调伏。如胜乐金刚五尊等，也可以做同样的解释，因为据说边角的宝瓶和颅器是心脏边角四脉的清净调伏。第二是，从蕴到多，这样说到。以色等五蕴和地等五界合计为十进行调伏，从而有主眷十尊的修法。以五蕴、五界、眼等五根合计十五进行调伏，从而有如无我母十五尊的坛城。从色到智慧之间有六蕴，从地到智慧之间有六界，合计十二，为了调伏这十二者，有主眷十二尊的修法。以六蕴、六界、从眼到意之间的六根合计十八进行调伏，从而有主眷十八尊的修法。加上六境则调伏二十四，从而有主眷二十四尊的修法。将智慧界和智慧蕴合二为一，则有主眷十一尊、十七尊和二十三尊，从而形成多种坛城。六界中又分为地的地、地的水、地的风、地的空、地的智慧。
English
Thus, the practice method of the principal deity and retinue of seven deities was taught. In order to practice the eight consciousness aggregates, etc., like the Hevajra coemergent, surrounded by the six armor goddesses, the mandala of the principal deity and retinue of eight deities was taught. The heart's chakra has eight petals, the upper and lower ends of the central channel are ten, the five root winds and five branch winds are ten winds, the ten grounds such as extreme joy, the ten powers such as knowledge of what is and is not, the eight consciousness aggregates, the object and the subject are ten, and other such ten dharmas. Considering these, like the Hevajra nine deities and the Vajrasattva ten deities mandala, the practice methods of the principal deity and retinue of nine and ten deities were taught. Among them, in the Hevajra nine deities mandala, if the principal deities, the father and mother, are counted separately, then (129) ten appear, which is the same number as the ten dharmas. If the father and mother are combined in union and counted as one, then there are nine deities. This is because the eight heart chakra petals and the central channel, totaling nine, are subdued. Similarly, the Hevajra five deities can also be explained in the same way, because it is said that the corner vases and skull cups are the purification and subdual of the four corner channels of the heart. The second is, from the aggregates to the many, it is said. By subduing the five aggregates such as form and the five elements such as earth, totaling ten, there is the practice method of the principal deity and retinue of ten deities. By subduing the five aggregates, five elements, and five senses such as the eye, totaling fifteen, there is a mandala like the fifteen deities of the selflessness mother. From form to wisdom, there are six aggregates, and from earth to wisdom, there are six elements, totaling twelve. In order to subdue these twelve, there is the practice method of the principal deity and retinue of twelve deities. By subduing the six aggregates, six elements, and six senses from the eye to the mind, totaling eighteen, there is the practice method of the principal deity and retinue of eighteen deities. By including the six objects, twenty-four are subdued, and thus there is the practice method of the principal deity and retinue of twenty-four deities. By combining the wisdom element and the wisdom aggregate into one, there are the principal deity and retinue of eleven, seventeen, and twenty-three deities, thus forming various mandalas. Among the six elements, there are subdivisions of earth of earth, water of earth, wind of earth, space of earth, and wisdom of earth.
Tibetan
་སོགས་དྲུག་དྲུག་སུམ་ཅུ་སོ་དྲུག་སྦྱོང་བ་ལ་ལྷ་སོ་དྲུག་པའི་དཀྱིལ་འཁོར་དང་། ཕུང་ཁམས་དབང་ཡུལ་རྣམས་དྲུག་དྲུག།དེ་བཞིན་ཏུ་ལག་པ་རྐང་པ་དག་དྲི་ཆུ་གཉིས་ཀྱི་སྒོ་དབང་པོ་མཆོག་སྟེ་ལས་བྱེད་ཀྱི་དབང་པོ་དྲུག།འགྲོ་བ་ལེན་པ་སྨྲ་བ་གཤང་ལྕི་འཛག་པ་ཁུ་བ་འཛག་པ་སྟེ་བྱེད་ལས་དྲུག་དང་བཅས་པས་སུམ་ཅུ་སོ་དྲུག་སྦྱོང་བའི་དབང་དུ་བྱས་ནས་གཙོ་འཁོར་སོ་དྲུག་པའི་དཀྱིལ་འཁོར་གྱི་སྒྲུབ་ཐབས་གསུངས་སོ།།ཡང་ན་བཤད་མ་ཐག་པའི་ལྔ་ཆོས་ཀྱི་དབང་དུ་བྱས་ནས་ལྷ་ལྡ་པའི་སྒྲུབ་ཐབས། བཅུ་ཆོས་ལས་གཙོ་བོ་ཟུང་འཇུག་གམ་ཕུང་པོ་ལྔ་དང་ཁྱབ་བྱ་ཁམས་བཞི་སྟེ་དགུ་ལ་དགོངས་ནས་ལྷ་དགུ་པ་དང་། དེ་ཐོག་ཏུ་རྩ་འཁོར་ལོ་བཞི་བསྣན་པའི་བཅུ་གསུམ་མམ་ཕུང་ཁམས་བཅུ་ (༡༣༠)གཉིས་དབང་པོ་ཡུལ་སྣང་གཅིག་ཏུ་བྱས་པ་དང་བཅུ་གསུམ་ལ་དགོངས་ནས་གཙོ་འཁོར་བཅུ་གསུམ་པ་དང་། དེའི་སྟེང་དུ་གཟུགས་སོགས་ཡུལ་དྲུག་དང་མིག་སོགས་དབང་པོ་དྲུག་བསྣན་པའི་ཉེར་ལྡའམ། ཕུང་པོ་ལྔ་ཁམས་ལྔ་གཟུགས་ཅན་གྱི་དབང་པོ་ལྔ་དེའི་ཡུལ་ལྔ་དེ་ཡུལ་དུ་བྱེད་པའི་ཡུལ་ཅན་ལྔ་སྟེ་ཉེར་ལྔའམ། ཕུང་ཁམས་བཅུའི་སྟེང་དུ་སྐྱེ་མཆེད་བཅུ་གཉིས་ལུས་ངག་ཡིད་གསུམ་དང་ཉེར་ལྔ་ལ་དགོངས་ནས་གཙོ་འཁོར་ཉེར་པའི་སྒྲུབ་ཐབས་དང་། དེའི་སྟེང་དུ་ལས་དབང་ལྔ་དང་གསང་གནས་ཀྱི་འཁོར་ལོ་དང་གཙུག་ཏོར་གྱི་འཁོར་ལོ་བསྣན་པའི་སོ་གཉིས་སམ།ཕུང་ཁམས་དབང་ཡུལ་རྣམས་ལྔ་ཚན་གྱི་སྟེང་དུ་སྐྱེ་མཆེད་བཅུ་གཉིས་བསྣན་པས་སོ་གཉིས་སམ་མགྲིན་པ་དང་གསང་བའི་འཁོར་ལོའི་རྩ་འདབ་སོ་གཉིས་དང་རྩའི་གཙོ་མོ་སུམ་ཅུ་སོ་གཉིས་སོགས་ལ་དགོངས་ཏེ་གཙོ་འཁོར་སོ་གཉིས་པའི་སྒྲུབ་ཐབས་དང་། དེའི་སྟེང་དུ་མཆོག་གི་དབང་པོ་དང་དགའ་བ་རྫོགས་པ་བསྣན་པས་སོ་བཞི་འམ་ཕུང་ཁམས་དབང་ཡུལ་དྲུག་ཚན་ཏུ་ཕྱེ་བས་ཉེར་བཞི། ལས་དབང་དྲུག་ལུས་ངག་སེམས་ཡེ་ཤེས་དང་བཅས་པའི་སོ་བཞི་ལ་དགོངས་ནས་གཙོ་འཁོར་སོ་བཞི་པའི་སྒྲུབ་ཐབས་དང་། ཕུང་ཁམས་དབང་ཡུལ་ལས་བྱེད་བྱེད་ལས་རྣམས་དྲུག་ཚན་དུ་ཕྱེ་བས་སོ་དྲུག་ལུས་ངག་གཅིག་པ་ཉིད་དང་བཅས་པའི་སོ་བདུན་ལ་དགོངས་ནས་གཙོ་འཁོར་སོ་བདུན་པའི་སྒྲུབ་ཐབས་དང་། སྔར་བཤད་པའི་ཕུང་ཁམས་སོགས་ཉེར་ལྔ་ལ་ལུས་བསམ་གྱི་དབྱེབས་ལྔ་བཅུ། དེ་ལ་ཐབས་ཤེས་ཀྱི་དབྱེ་བས་བརྒྱ་ནས་བྱེ་བ་ལ་སོགས་བའི་བར་དུ་དབྱེར་ཡོད་པས་དེ་ལ་དགོངས་ནས་རིགས་བརྒྱ་ནས་དུ་མའི་བར་དུ་གསུངས་སོ།།དེ་དག་ནི་དཀྱིལ་འཁོར་གྱི་ལྷའི་གྲངས་རྣམས་གང་
Chinese
为了修习六六三十六，有三十六尊神祇的坛城。蕴、界、处等都是六六。同样，手脚等二便之门，殊胜的根，即作业的六根。行走、拿取、说话、排泄大小便、精液滴落等六种作用，总共三十六种，通过修习，成为三十六尊主眷的坛城的修法。或者，以刚才所说的五蕴法为依据，有五尊神的修法。十法中，主要是不二，或者以五蕴和所遍及的四界为依据，即以九为依据，有九尊神。在此基础上，加上四个脉轮，成为十三，或者将十三二蕴界处视为一体，以十三为依据，有十三尊主眷。在此之上，加上色等六境和眼等六根，成为二十二，或者五蕴、五界、五种有色根，以及作为其境的五境，即以能境的五者为依据，成为二十五，或者在十蕴界的基础上，加上十二处、身语意三者和二十五，以二十为依据，有二十尊主眷的修法。在此之上，加上五业根和密处的轮和顶轮，成为三十二，或者在五蕴界处的基础上，加上十二处，成为三十二，或者以喉咙和密轮的三十二维脉瓣和三十二条主要脉等为依据，有三十二尊主眷的修法。在此之上，加上殊胜的根和圆满的喜乐，成为三十四，或者将蕴、界、处分为六组，成为二十四。加上六业根和身语意智慧等，以三十四为依据，有三十四尊主眷的修法。将蕴、界、处、作业、作用等分为六组，成为三十六，加上身语一体等，以三十七为依据，有三十七尊主眷的修法。以前所说的蕴、界等二十五种，加上身念的五十种分类。在此基础上，通过方便智慧的分类，从一百到十万等有各种分类，因此，以其为依据，宣说了从一百到多种种类的法门。这些是关于坛城中神祇的数量。
English
For the practice of six sixes, thirty-six, there is the mandala of thirty-six deities. The aggregates, elements, and sense fields are all six sixes. Similarly, the hands, feet, and the two doors of excretion, the supreme faculties, namely the six working faculties. Walking, taking, speaking, excreting feces and urine, dripping semen, the six actions, totaling thirty-six, through practice, become the practice of the mandala of thirty-six principal and retinue deities. Or, based on the five aggregates just mentioned, there is the practice of five deities. Among the ten dharmas, the main one is non-duality, or based on the five aggregates and the four pervading elements, namely based on nine, there are nine deities. On top of that, adding the four chakras, it becomes thirteen, or considering the thirteen two aggregates, elements, and sense fields as one, based on thirteen, there are thirteen principal and retinue deities. On top of that, adding the six objects such as forms and the six faculties such as eyes, it becomes twenty-two, or the five aggregates, five elements, five material faculties, and the five objects that are their objects, namely based on the five that are the objects, it becomes twenty-five, or on top of the ten aggregates and elements, adding the twelve sources, the three of body, speech, and mind, and twenty-five, based on twenty, there is the practice of twenty principal and retinue deities. On top of that, adding the five karma faculties and the wheel of the secret place and the crown chakra, it becomes thirty-two, or on top of the five aggregates, elements, and sense fields, adding the twelve sources, it becomes thirty-two, or based on the thirty-two vein petals of the throat and secret wheel and the thirty-two main veins, there is the practice of thirty-two principal and retinue deities. On top of that, adding the supreme faculty and complete joy, it becomes thirty-four, or dividing the aggregates, elements, and sense fields into six groups, it becomes twenty-four. Adding the six karma faculties and body, speech, mind, and wisdom, based on thirty-four, there is the practice of thirty-four principal and retinue deities. Dividing the aggregates, elements, sense fields, actions, and activities into six groups, it becomes thirty-six, adding the oneness of body and speech, based on thirty-seven, there is the practice of thirty-seven principal and retinue deities. The twenty-five kinds of aggregates, elements, etc., mentioned earlier, adding the fifty divisions of body and thought. On top of that, through the division of skillful means and wisdom, there are various divisions from one hundred to one hundred thousand, etc., therefore, based on that, it is said that there are from one hundred to many kinds of dharmas. These are about the number of deities in the mandala.