Chinese
是这样的等持。像这样修习，能留下清净下方的生、中阴、死三者习气的力量，能留下上方三身果位圆满于地的力量，中间能成熟证悟圆满次第的俱生法界胜义谛，以及身语意的自性与不离显现的智慧世俗谛，此二者双运无别大为证悟的成熟，是为次第引导。进入本尊生起时，将一切外器内情次第收摄。收摄又分次第收摄和如彩虹消散两种，无论哪一种，最终都安住于一无所缘的状态，在这种状态中，稍微安住于当下觉性光明空性的自性离于执著，并生起“一切诸佛的意，一切种智的智慧法身即是我”的慢心，这就是如实性的等持。此处上师持明总集的生起次第中，不需要三种等持全部具足，因为这是内续阿努瑜伽的观点，它宣说一切法从法界中成佛。于此，不以造作妄念染污或不加改造的自性法性，其自性空性的自声中，所有显现皆为本来自成清净的无边广大，于此生起定解，之后必须生起本尊和宫殿，如太阳和光芒一般。此外，经文中说：“大坛城中任运成”，坛城的意思是：中心是所依本尊，周围是所知的宫殿。并非仅仅是从因缘中新产生的，而是以任运自成的显现，清净无边广大，圆满具足胜者坛城果法功德的方式安住。此外，宫殿在经文中说：“无量宫殿悦意”，在防护轮的中央，各种莲花千瓣或数量不定的中央花蕊上，各种金刚交杵的中心，四方形，颜色为蓝色，或者具有代表断除二十种坏聚见，具有二十个方位和颜色的角，或者十二缘
English
It is such Samadhi. By practicing in this way, it leaves the power to purify the habits of the three lower realms of birth, bardo, and death, and it leaves the power to perfect the three kayas of the upper realm on the ground. In between, it matures the realization of the co-emergent Dharmadhatu, the ultimate truth of the perfection stage, and the nature of body, speech, and mind, which is inseparable from the wisdom of appearance, the conventional truth. These two, the union of the two, become the ripening factor for realizing the great non-duality, which is the gradual guidance. When entering the actual deity generation, all outer and inner contents are gradually gathered. There are two types of gathering: gradual gathering and like the dissolving of a rainbow. Whichever one does, in the end, one abides in a state of non-objectification. In this state, one slightly abides in the nature of the present awareness, clear and empty, free from grasping, and generates the pride of "The mind of all Buddhas, the wisdom Dharmakaya of all knowledge, is me." This is the Samadhi of Suchness. Here, in the generation stage of the Guru Rigdzin Gathering, it is not necessary to have all three Samadhis complete, because this is the view of the Inner Tantra Anuyoga, which teaches that all dharmas are enlightened from the Dharmadhatu. In this regard, the natural Dharma nature, without being defiled or unmodified by artificial thoughts, is the self-sound of its own emptiness, in which all appearances are spontaneously perfect and pure, and one generates a definite understanding that this is the vast expanse. After that, one must generate the deity and the palace, like the sun and its rays. Furthermore, the scriptures say, "Perfectly complete in the great mandala." The meaning of the mandala is: the center is the dependent deity, and the surroundings are the known palace. It is not merely newly arisen from causes and conditions, but abides in the manner of spontaneously accomplished appearances, pure and vast, fully possessing the qualities of the Victorious One's mandala of fruition. Furthermore, the palace is described in the scriptures as "Immeasurable palace, delightful." In the center of the protective circle, on the central stamen of various lotus flowers with a thousand petals or an indefinite number, is the center of various crossed vajras, a square, blue in color, or with twenty directional and colored horns representing the purification of the twenty views of the aggregates, or the twelve links of dependent origination.
Chinese
作为清净的标志，在十二瓣莲花上，无论哪一种颜色的莲花上，都有用各种珍宝制成的宫殿，其广阔等同于法界。四方形，具足四门，形状为四方形，有四扇门。墙壁有五层。如所说：“压伏显有之莲花生，一面二臂，白色和红色光彩。”正如所说，以坛城主尊的身色为首，从外向内依次为白、红、黄、绿、蓝等颜色。具有三面门楣和侧墙。门廊内，由两根柱子抬起的十一金刚网眼。门廊上方有四层马蹬。第一层是红色，第二层是蓝色，第三层是绿色，第四层是黄色。其上有红莲花、黄色的法轮、白色的伞盖，左右两侧是黄色的雌雄鹿。门廊外侧，抬起马蹬的四根柱子各带有一个幡。柱子是彩色的，柱饰是大象，上面托着狮子的柱头。马蹬的外侧有三只眼睛的格陵。其中悬挂着由吉祥草口中吐出的珍宝网和半网。马蹬的上端装饰着夏尔布、鸟翼和琼鸟头。墙壁外面的地基上，环绕着红色珍贵绸缎的台阶。如所说：“珍宝宫殿的绸缎上，供养天女如雨云般密集，以六种欲妙的供养充满世界，以普贤供养供养善逝。”正如所说，十六位供养天女手持各种供品，面朝内而坐。墙壁上，黄色的飞檐用珍宝装饰，以口朝下的形式向外伸展。其上有砖堆，或者每侧由四根短柱抬起的金板。其上覆盖屋顶的檐角，吉祥草口中吐出的蓝色珍宝网和半网垂到飞檐上。为了防止风将网和半网吹入短柱之间，用珍宝
English
As a sign of purity, on a twelve-petaled lotus, on either of the two colored lotuses, there is a palace made of various precious materials, its expanse equal to the realm of Dharma. Square, possessing four doors, its shape is square and has four doors. The walls have five layers. As it is said, "Subduing phenomenal existence, Padmasambhava, one face, two arms, white and red radiance." As it is said, starting with the body color of the main deity of the mandala, from the outside in, the colors are white, red, yellow, green, and blue in sequence. It has three-sided lintels and side walls. Inside the porch, there are eleven vajra meshes supported by two pillars each. Above the porch, there are four layers of horse steps. The first layer is red, the second is blue, the third is green, and the fourth is yellow. Above that are a red lotus, a yellow Dharma wheel, a white umbrella, and yellow male and female deer on the left and right. Outside the porch, each of the four pillars supporting the horse steps has a banner. The pillars are colored, the pillar decorations are elephants, and on top of them are lion capitals. On the outer surface of the horse steps are three-eyed kīrtimukhas. Inside them hang jewel nets and half-nets emanating from the mouths of ciṃtāmaṇi grass. The upper edges of the horse steps are adorned with śāribus, bird wings, and garuḍa heads. On the foundation outside the walls, there is a platform surrounded by red precious silk. As it is said, "On the silk of the precious palace, offering goddesses gather like rain clouds, filling the world with offerings of the six desires, offering the Sugatas with Samantabhadra's offerings." As it is said, sixteen offering goddesses hold various offerings, facing inward and seated. On the walls, yellow eaves decorated with jewels extend outward in a mouth-downward fashion. On top of that are brick piles, or gold plates supported by four short pillars on each side. On top of that, the eaves of the roof cover, and blue jewel nets and half-nets emanating from the mouths of ciṃtāmaṇi grass hang down to the eaves. To prevent the wind from blowing the nets and half-nets into the spaces between the short pillars, precious
Chinese
连接的屋檐。殿堂顶上的华盖，向外伸展到刚好遮盖住欲毡的外缘，其内部下方，用白色宝石串联成一串串倒置的圆珠，珠串的末端到达殿堂的边缘。上方，用白色宝石压住这些珠串的根部，堆叠起三层或四层石板，这被称为普舒或兰干。在宫殿的中央，神所居住的八瓣莲花，从四个方向由八根柱子支撑着金刚圆柱，呈现出五种光芒的形态。其上，四根金刚柱交叉，在铺设了二十八层屋檐的上方，除了中央的通柱外，覆盖着宝石板和宝石花朵。中央凸起的部分，指的是通柱。也就是从四根金刚柱交叉的地方向上，由四根柱子支撑着。四面有如瓶门般的宝石板房，其上如前一样覆盖着宝石板等。其上堆叠着四瓣莲花和八角宝瓶，形状如香炉，顶部装饰着蓝色金刚杵。内外两扇门都有四级台阶，四处上下马的地方是因的马厩，四处果的马厩是装饰的马厩。墙壁的外表面装饰着红色摩羯。马厩上方装饰着拂尘和幢幡等。四个方向的门内，依次在莲花和太阳的座垫上，东方是白色卡卡，南方是黄色卡卡，西方是红色卡卡，北方是绿色卡卡。它们都是一面二臂，右手拿着手杖，左手拿着盛满血的颅碗。面容是寂静又愤怒的伟人形象，有胡须和髭须。耳朵像卡卡一样伸长。头上装饰着丝带和飘带。下身穿着红色丝绸裙子。所有这些都面朝外守护着门。外面显现出宝石莲花图案。如意树。八功德水泉。根茎如孔雀颈般的草地。装饰着鲜花和果实的药草地。
English
The connecting eaves. The canopy on top of the palace extends outward just enough to cover the outer edge of the desired felt, and inside below, strings of white gems are strung together like inverted round beads, with the ends of the strings reaching the edge of the palace. Above, white gems press down on the roots of these strings, stacking three or four layers of stone slabs, which are known as Pushu or Langan. In the center of the palace, the eight-petaled lotus where the deity resides, supported by eight pillars from four directions, has the form of a vajra pillar with five lights. Above it, four vajra pillars cross, and above the twenty-eight layers of eaves, except for the central through-pillar, it is covered with gem slabs and gem flowers. The central protruding part refers to the through-pillar. That is, from the intersection of the four vajra pillars upwards, it is supported by four pillars. The gem-slab houses with bottle-like doors on four sides are covered with gem slabs, etc., as before. On top of that are stacked four-petaled lotuses and octagonal treasure vases, shaped like incense burners, and the top is adorned with a blue vajra. Both the inner and outer doors have four steps, and the four places for mounting and dismounting horses are the stables of cause, and the four stables of effect are the stables of adornment. The outer surfaces of the walls are decorated with red makaras. Above the stables are decorations such as whisks and banners. Inside the doors in the four directions, in order on the lotus and sun cushions, the east is white Kaka, the south is yellow Kaka, the west is red Kaka, and the north is green Kaka. They all have one face and two arms, holding a staff in the right hand and a skull bowl filled with blood in the left hand. The faces are peaceful and wrathful great man figures, with beards and mustaches. The ears are elongated like Kakas. The heads are adorned with ribbons and streamers. The lower body is dressed in a red silk skirt. All of these face outwards, guarding the door. Outside, gem lotus patterns are visible. Wish-fulfilling trees. Springs of water with eight qualities. Meadows with roots like peacock necks. Herb gardens adorned with flowers and fruits.
Chinese
气味芬芳四溢。在这些之中，苦行成就的仙人们尽情嬉戏，以本真的意义吟唱道歌。化身的杜鹃等吉祥的鸟类，以及蜜蜂等缓缓飞翔，发出悦耳的法音。正如《吉祥山隐道》中所说：“如意树的树木和甘露之水，尼乌辛药草遍地，香气四溢之中，仙人、持明、鸟群、蜜蜂等，将三乘佛法的声音和象征之歌进行传唱。”如同热吾丹巴所说：“五色彩虹内外如云般密集，莲花的的光芒充满虚空，安住于此，仅是忆念便能获得大乐。”如同所说，日夜都被彩虹的光芒充满，降下花雨等，非常赏心悦目。门的左右两侧是塔拉树和如意树，用金绳连接，发出悦耳的铃声。在黑暗和欲望的边界，半月金刚安住。在其外围，下方是各种莲花的花园，完全包含着宫殿的顶部以下，并且闭合着。如此这般，在具足所有特征的宫殿中央，莲花如同从淤泥中生长出来却不被淤泥的污垢所沾染一样，为了表示不被常有的事物和断灭的无有事物两种边所沾染的象征，八瓣莲花，花蕊是藏红花的颜色，在其与莲花面积相等的中央。为了表示方便与智慧无二无别的象征，红黄色的太阳，满月般的白色月亮。在其上方，有蓝色的种子字 吽 （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）清晰而闪耀。这些也以互不接触的方式显现。这是下行轮回时，四种生处的对治法。此时，所要对治的是湿生，因此太阳是暖，月亮是湿，吽字是中阴的意识的对治。因为需要从产生的原因，业和烦恼的习气中清净，从此以后不需要从暖湿的生处产生。
English
The fragrance is rich and pervasive. Among these, the accomplished ascetics revel and sing songs of realization with genuine meaning. Emanated cuckoos and other auspicious birds, along with bees and other creatures, move slowly and proclaim pleasant Dharma sounds. As it says in "The Secret Path of Glorious Mountain": "Amidst the trees of wish-fulfilling trees and the waters of nectar, in the meadows of Neusing medicine, where fragrance permeates, hermits, vidyadharas, flocks of birds, and swarms of bees, transform the sounds and symbolic songs of the three vehicles of Dharma." As Rödenpa said: "Five-colored rainbows densely cover the inside and outside like clouds; the light of lotus flowers fills the sky; merely remembering this place brings great bliss." As stated, it is filled with rainbow light day and night, and showers of flowers fall, making it extremely delightful. On the left and right sides of the door are Tala trees and wish-fulfilling trees, connected with golden ropes, from which the sound of bells rings sweetly. In the boundary between darkness and desire, a crescent moon vajra abides. Outside of that, the various lotus gardens of the lower ground completely contain the palace, including the top, and are closed. In the center of such a palace, complete with all characteristics, the lotus where the deity resides is like a lotus that grows from mud but is not stained by the mud's impurities. As a symbol of not being tainted by the two extremes of permanence and annihilation, there are eight lotus petals, with saffron-colored stamens, in the center of which is an area equal to the size of the lotus. As a symbol of the inseparability of skillful means and wisdom, there is a reddish-yellow sun and a full white moon. Above that, the blue syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is clear and radiant. These also appear in such a way that they do not touch each other. This is the method of purification for the four types of birth during the time of downward cycling. In this case, what is to be purified is moisture-born, so the sun is warmth, the moon is moisture, and the syllable Hūṃ is the purifier of the consciousness of the intermediate state. Because it is necessary to purify the causes of birth, karma, and habitual tendencies of afflictions, from then on, there is no need to be born from the place of warmth and moisture.