Chinese
在十一层物质自性宫殿的内部中心，有一个八辐黄色轮。凸起的角是彩色的。第一层是黄色的，第二层是白色的，第三层是红色的，第四层是黄色的，第五层是红色的，第六层是白色的，第七层是黑色的，第八层是彩色的，第九层是绿色的，第十层和第十一层都是彩色的。在其上方，以不执著的形式，是寂静金刚界的大坛城，在以火山金刚等守护的轮中，莲花日轮和各种金刚的中心，是所有特征都圆满的宫殿，其中心是一个四辐黄色轮。凸起是绿色的。带有彩色边的庭院是所依宫殿。所依之神是：寂静坛城的中心是根本普贤父母。在其前方是不动金刚萨埵父母。在四个方向的辐条上，东方是毗卢遮那，南方是宝生，西方是无量光，北方是不空成就父母。在四个肋间和四个凸起的角上，是八位菩萨父母。在庭院的东、西方向，是事业和作者父母。诸神有六能仁。在四个门上，是八位门神父母，这是寂静金刚界的坛城。在下方的忿怒坛城的中央，是薄伽梵大殊胜嘿噜嘎，有二十一个头和四十二只手，八只脚踩着忿怒母天面女的八个头，中央的脸用秘密金刚压榨。父亲的手持有四十二位寂静尊，母亲的十八只手持有住所的忿怒母微细尊，以甘露忿怒堡垒的形式安住。在其前方是胜乐嘿噜嘎，有九个头和十八只手。在其前方是金刚嘿噜嘎，有三张脸和六只手。在其外侧的四个辐条上，四个方向是续部的四位忿怒尊，在角落里是教敕的四位忿怒尊父母。在凸起的角落里是八位处所忿怒母。在第一层庭院里是八位地方微细母。四个门上有四位门母。第二个坛城是白色庭院，有八位捧女。四个门上有四位秘密母。第三个坛城是红色庭院，有二十八自在母，以上是饮血根本坛城。坛
English
Within the eleven-tiered palace of material nature, at the inner center, there is an eight-spoked yellow wheel. The corners of the protrusions are multi-colored. The first courtyard is yellow, the second is white, the third is red, the fourth is yellow, the fifth is red, the sixth is white, the seventh is black, the eighth is multi-colored, the ninth is green, and the tenth and eleventh are both multi-colored. Above that, in a non-clinging manner, is the great mandala of the peaceful Vajradhatu, within the wheel protected by fire mountains, vajras, etc., at the center of the lotus sun disc and various vajras, is the palace with all characteristics fully perfected, at the center of which is a four-spoked yellow wheel. The protrusions are green. The courtyard with multi-colored sides is the dependent palace. The deities who depend are: at the center of the peaceful mandala are the primordial Samantabhadra parents. In front of that are the Akshobhya Vajrasattva parents. On the four spokes, in the east is Vairochana, in the south is Ratnasambhava, in the west is Amitabha, and in the north is Amoghasiddhi parents. On the four rib-sides and the four corners of the protrusions are the eight bodhisattva parents. In the east and west of the courtyard are the action and agent parents. The deities have six Thubpas. At the four doors are the eight doorkeeper parents, this is the peaceful Vajradhatu mandala. In the center of the lower wrathful mandala is the Bhagavan Mahottara Heruka with twenty-one heads and forty-two hands, with eight feet trampling the eight heads of the wrathful mother Gnamzhalma, the central face squeezing the secret vajra. The father's hands hold the forty-two peaceful ones, and the mother's eighteen hands hold the subtle wrathful mothers of the dwelling place, residing in the form of an Amrita Wrathful Fortress. In front of that is the Supreme Power Heruka with nine heads and eighteen hands. In front of that is the Vajra Heruka with three faces and six hands. On the four spokes outside of that, in the four directions are the four wrathful ones of the tantra, and in the corners are the four wrathful ones of the command, parents. In the corners of the protrusions are the eight place wrathful mothers. In the first courtyard are the eight country subtle mothers. At the four doors are the four doormothers. The second mandala is the white courtyard with eight Sorma. At the four doors are the four secret mothers. The third mandala is the red courtyard with twenty-eight Wangmo, up to here is the root mandala of the blood drinkers. Man
Chinese
第四轮是黄色外院，有三十二位空行母。第五轮是红色外院，有七母四姊妹。第六轮是白色外院，有十八位金刚大力士，第四和第六轮都是空行母事业坛城。第七轮是黑色外院，有六十位忿怒尊和忿怒母，是忿怒尊嬉戏的坛城。第八轮是各色外院，有两百四十位使者，是速行意之坛城。第九轮是绿色外院，有六十位母曜，是誓言大坛城。第十轮是各色外院，有噶举八宗九乘的本尊众。第十一轮是具有各种颜色的外院，是瑜伽三部的三传承持明上师。对这些也要有如亲眼所见的信心，这些也是你们的本尊，所以要努力供养、赞颂、禅修、念诵。就这样。如果想详细了解，就按照寂怒二尊的证悟来介绍。然后是解释这些本尊的象征意义。根本是：第十七，解释坛城本尊的意义象征：法界是远离一切戏论的象征，所以中心是圆的。具有五种智慧的象征，所以轮有四个轮辐，加上中心是五个。本来因果无别，所以是金刚墙。具有四无量心的象征，所以有四个截角。具有殊胜智慧四事业的象征，所以有四个角饰。具有伟大功德无偏增长的象征，所以具有四个角。具有四禅定的象征，所以有四扇门。五身任运成就，所以用干湿人头盖骨、天铁钉封住的尸陀林。没有舍弃轮回，清净于处所，所以是田皮合缝的门。星门是乌龟的门槛。摩羯的门槛。旱地的门槛。紫色的柱子。八大行星的栋梁。二十八星宿的横梁。燃烧的黑蛇火焰。这些是内部尸陀林燃烧的象征。具有五种智慧，所以有五堵墙。珍宝柱子。珍宝八梁交错。各种珍宝的横梁。遣除无明黑暗，所以半月金刚栋梁头无法摧毁，所以用十一金刚封住。伟大功德圆满无碍
English
The fourth circle is the yellow courtyard, with thirty-two Dakinis. The fifth circle is the red courtyard, with seven mothers and four sisters. The sixth circle is the white courtyard, with eighteen Vajra Great Warriors; the fourth and sixth circles are both Dakini Karma Mandalas. The seventh circle is the black courtyard, with sixty wrathful deities and wrathful mothers, which is the Mandala of Wrathful Deities' Play. The eighth circle is the courtyard of various colors, with two hundred and forty messengers, which is the Swift-Going Mind Mandala. The ninth circle is the green courtyard, with sixty Matrikas, which is the Great Samaya Mandala. The tenth circle is the courtyard of various colors, with the assembly of deities of the Eight Commands and the Nine Vehicles. The eleventh circle is the courtyard with various colors, which is the lineage of the Three Yogas, the Three Vidyadhara Lamas. Have faith that these are seen as if directly in front of you. These are also your deities, so diligently make offerings, praises, meditations, and recitations. Thus. If you want to elaborate, introduce them according to the realization of the Peaceful and Wrathful Ones. Then, explaining the symbolic meanings of these deities: Root text: Seventeenth, explaining the meaning and symbols of the Mandala deities: The Dharmadhatu is a symbol of being free from all elaborations, so the center is round. A symbol of possessing the five wisdoms, so the wheel has four spokes, and five with the center. Originally, cause and effect are inseparable, so it is a vajra fence. A symbol of possessing the four immeasurables, so there are four truncated corners. A symbol of possessing the four activities of transcendent wisdom, so there are four corner ornaments. A symbol of the great qualities of impartial increase, so it has four corners. A symbol of possessing the four samadhis, so there are four doors. The five kayas are spontaneously accomplished, so it is a charnel ground with dry and wet skull cups sealed with meteoric iron nails. Samsara is not abandoned, purified in its place, so it is a door of joined field skins. The star door is a turtle threshold. A makara threshold. A dry field threshold. A purple pillar. Beams of the eight great planets. Rafters of the twenty-eight constellations. A burning black snake flame. These are symbols of the inner charnel ground burning. Possessing the five wisdoms, so there are five walls. Jewel pillars. Interlocking jewel eight beams. Rafters of various jewels. Dispelling the darkness of ignorance, so the half-moon vajra beam head cannot be destroyed, so it is sealed with eleven vajras. Great qualities are completely unobstructed.
English
With a white arrow. Since all phenomena are spontaneously accomplished and proceed from the eight vehicles, there are eight steeds. Since samsara and nirvana are non-dual and free from conceptual constructs, there are the wheel, umbrella, banner, pennant, hanging ornaments, and wish-fulfilling tree. The one who controls everything is the garland of flames. The very nature of the deity is: throwing flowers, etc. The essence, name, lineage, body color, and secret name of the deity must be shown and ascertained. According to the meaning of what was said, a detailed explanation should be made. Here, in the root text, it says: The essence, name, lineage, body color, and secret name of the deity must be shown. Therefore, here, the great Yungton also explained the assigning of secret names. However, since the secret name appears as the ninth of the ten benefits below, it is appropriate to assign the name there. Since it is appropriate to show the essence and body color of the deity here, the deity where the flower lands should be introduced, and the repetition of each essence should also be included. For example, if a flower lands on Vajrasattva and his consort, the realization of that deity should be proclaimed, and the mantra hūṃ vajradhṛk (藏文，梵文天城体：हुं वज्रधृक्，梵文罗马拟音：hūṃ vajradhṛk，汉语字面意思：吽，金刚持), mūṃ dhātuīśvarī (藏文，梵文天城体：मूं धातुिश्वरी，梵文罗马拟音：mūṃ dhātuīśvarī，汉语字面意思：哞，界自在母) should be used as an example to proclaim whichever deity is appropriate in the context of peaceful and wrathful deities, and their essences. By this, the entering dharmas are accomplished. In the root text, it says: Here, the entrustment seal and the attainment of siddhis will occur. Glan Ston Sonam Gonpo said that in order to make people believe, after recognizing the meaning and symbols of the mandala and the deities, the source of these should be mentioned. Therefore, one should look in this activity for the entrustment seal of the lineage source, or the beginning of the profound empowerment, along with the instructions. Then, in order to obtain the fruit of accomplishment after recognizing the source of the lineage, there is the sequence of obtaining siddhis. After these are completed well, the deities of the mandala should be empowered. However, Glan Ston said: The rituals and practices for obtaining siddhis, these two are selective, so it is very important to pay attention to the timing of the seasons. In short, even if the entrustment seal and the attainment of siddhis are done here, there is no fault because of those reasons. Nowadays, it seems completely appropriate to do it at the end, according to the practice of the lamas. Therefore, here, one should enter into the actual empowerment. In the root text, it says: Then, the empowerment should be performed. In the condensed meaning of empowerment, it says: Yoga
Chinese
等等六乘，外灌顶以续之水行，生起 महायोग（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，内灌顶以生起之水行，圆满 अनुयोग（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，成就灌顶以名声之水行，大圆满 अतियोग（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，秘密灌顶以圆满之水行。如是说故，瑜伽等六之灌顶完毕后，现在秘密真言内之灌顶，仪轨三十六，总集经云：外与内与秘密之，十与十一十三与，二种之差别，灌顶胜妙三十六圆满。如是说故，外灌顶十，内灌顶十一，成就灌顶十三，甚深灌顶显示为二，外灌顶内灌顶 महा，成就灌顶秘密灌顶 अनु虽主要，然共同灌顶任何灌顶时，师徒等穿好衣，以装饰与发髻头饰等等威严而坐于法座，手持绿松石口衔金子等等如国王般灌顶也。又一切沐浴并作清洁后，穿干净衣服，额喉心间以好香作点缀，如婆罗门般灌顶也。又或一切于智慧天之状态中，无有清净之分别与畏惧胆怯，具足大瑜伽士之气概，如旃陀罗般灌顶，彼等虽显现为各别不同，然体性一故，于灌顶座上以本尊大胜乐之我慢而安住。如是说之义为，于灌顶座之坛城莲花八瓣门饰圆满绘制之上，铺设唐卡，右侧竖立金柄白伞，左侧竖立胜幢，周围以吉祥之物与八种瑞相等等供品围绕，真实或观想皆可，如是之灌顶座上，弟子等修习生起次第，观想为大胜乐金刚，具有二十一面四十二臂八足与明妃，或三面六臂，或于根本之 हेरुक（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如迦一面二臂之我慢亦可。上师亦于坛城之主尊大胜乐金刚之我慢明观而安住。根本中，其后上师从顶门，马之嘶鸣声于十方发出并宣说，所有佛陀菩萨皆于前方之虚空