English
Look at this beautiful thing! Vajra Mandala Praveshaya Ho! (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Vajra Mandala enter ya Ho! Ema, son with vessel! You, seeing this great mandala, are liberated from sins. Therefore, generate great faith. This symbolic great mandala is indeed the ultimate Akanishta. It perfects all the dharmas of the path to enlightenment, and the qualities of the grounds, paths, and fruits. All the Buddhas residing there, know them to be in your own mind. Because the mind abides in the nature of reality, it is the self-arisen, spontaneously accomplished mandala. This is the general instruction on what is seen. If you like elaboration, and want to truly understand the pure union of the support and the supported, then speak extensively about purity, in two parts. The first part, the purity of the supporting palace, from the secret intention: The meaning symbol of the clear palace, the palace appearing as a square, is the meaning symbol of the four immeasurables. The four doors appearing in the four directions are the meaning symbol of liberation wisdom. The four correct abandonments of the horse head are the meaning symbol of being primordially completely pure. Being decorated with nets and half-nets is the meaning symbol of the defilements being pure in their place. Erecting eight pillars on the purple field is the meaning symbol of the eight noble paths. Spreading the five Brahma pillars is the meaning symbol of the five poisons being pure in their place. The sun and moon pillar cushions and pillar heads are the meaning symbol of skillful means and wisdom. The upper and lower crossbeams of the field, made into father and mother's attachment and aversion being pure in their place. The black snake made into a human being is the meaning symbol of samsara and hatred being killed. Being decorated with great charnel grounds is the meaning symbol of the afflictions' magical powers going ahead, creating various transformations and profound meanings. Being decorated with desire goddesses is the meaning symbol of possessing the five desirable qualities. Being decorated with precious umbrellas and so on is the sign of completely pure morality. Being decorated with walls of five kinds of jewels is the meaning symbol of the five wisdoms. Being decorated with four victory banners at the corners is the meaning symbol of victory over the conceptual demons. Being decorated with wish-fulfilling trees is the meaning symbol of compassion pervading all. Being decorated with deer and animal skins is the meaning symbol of being surrounded by Bodhisattvas. Turning the wheel of Dharma is the meaning symbol of turning the wheel of Dharma for the Bodhisattvas of the ten grounds.
Chinese
以田地的伞和幡装饰，是对安住于大地的菩萨，分别显示真实意义的象征。内部是颅骨的宫殿，是远离能取所取的意义象征。中央出现青黑色的三角形，是从法界自性无生中，生起身语意三者的意义象征。出现三个红色的半月形，是摄伏三有的意义象征。出现八辐轮，是广转意义之轮的意义象征。出现圆形宫殿，是无生任运成就的意义象征。出现白色圆形，是寂静大乐的意义象征。出现黄色方形，是广大增益的意义象征。以金刚墙围绕，是意乃真实意义的象征。如是。又，内部圆满具备金刚身城的道理是，秘密意趣中说：脚是风的坛城，胯是火的坛城，腹部是水的坛城，胃是土的坛城，岩石是骨骼须弥山，头是颅骨的宫殿，脉络处中央有诸神安住。因此，金刚身是无上密法的本来成就的大坛城。一拃是四方形，表示有四方形的坛城。五个轮是中央的大宫殿。口鼻和下门两个是进入的四门。双眼和双耳是隐蔽大智慧的四门。从心脏的四个方向流出四大种的风，是中间的四门。八根柱子，八根栋梁，细脉是拉拉杂杂的帷幔，骨头是墙壁，肉是帷幔，脂肪是帐篷，骨头是半开的窗户，指甲是窗户，手指是箭垛，关节是马厩，耳朵是鹿，头皮是伞，头发是丝绸垂饰，梵穴是顶饰，皮肤是金刚帐篷，汗毛是火焰山，外面的脉络是守护的轮的次第。这些也秘密地圆满具备于自心之中，心性没有边际，所以是空性虚空的坛城，心不住于一处，所以是流动风的坛城，一切功德从心生起，所以是湿润水的坛城，心不被任何事物摧毁，所以是坚硬土的坛城。
English
Adorned with the umbrella and pennants of a field, it is a symbol that individually shows the true meaning to the Bodhisattva who abides on the earth. The interior is a palace of skulls, a symbolic meaning of being free from the duality of grasping and being grasped. A dark blue triangle appears in the center, symbolizing the arising of the three bodies, speech, and mind from the unborn nature of the Dharmadhatu. Three red crescent shapes appear, symbolizing the subjugation of the three realms. An eight-spoked wheel appears, symbolizing the extensive turning of the wheel of meaning. A round palace appears, symbolizing the spontaneously accomplished unborn. A white circle appears, symbolizing great peace. A yellow square appears, symbolizing great increase. Surrounded by a vajra fence, it is a symbol that the mind is the true meaning. Thus it is. Moreover, the reason why the city of the Vajra heap is complete inside is: In the Secret Intentions, it says: The feet are the mandala of wind, the loins are the mandala of fire, the abdomen is the mandala of water, the stomach is the mandala of earth, the rocks are the skeletal Mount Meru, the head is the palace of the skull, and the assembly of deities resides in the center of the pulse points. Therefore, the Vajra body is the great mandala originally accomplished of the unsurpassed secret mantra. One span is a square, indicating that there is a square mandala. The five wheels are the great palace in the center. The mouth, nose, and lower gate are the four gates of entry. The two eyes and two ears are the four gates of the hidden great wisdom. The four winds of the four elements flow from the four directions of the heart, which are the four intermediate gates. Eight pillars, eight beams, fine veins are tangled curtains, bones are walls, flesh is curtains, fat is tents, bones are half-open windows, nails are windows, fingers are battlements, joints are stables, ears are deer, scalp is umbrella, hairs are silk pendants, Brahma aperture is crest, skin is vajra tent, body hair is flame mountain, and the outer veins are the order of the protecting wheels. These are also secretly complete in one's own mind, the nature of mind has no beginning or end, so it is the mandala of emptiness and space, the mind does not abide in one place, so it is the mandala of moving wind, all qualities arise from the mind, so it is the mandala of moist water, the mind is not destroyed by anything, so it is the mandala of solid earth.
Chinese
心的自性光明而锐利，如火之焰。心中安住一切轮涅，如须弥山。心中具足三十七道品，如宫殿。阿赖耶识无有间断，如圆形脐。烦恼意的边角锐利，如四方神幡。意识显现一半，如马厩。五根识周遍运行，如具牛眼的四门。因位时，脉、明点、风三者的清净所治之垢染，在此显现为外、内、他三者的坛城，以表征、意义、象征三种方式来表示，从而证悟意义之智慧不在外求之实相。二是宫殿中安住的所依本尊众，若执持为与轮回相似的忿怒相、自续者，则如鲁扎和罗刹一般，不过是轮回的果位。经中云：若神不离基，则非真义橛。执缚之神乃，具基与根本。既成定性故，非无作求之智。意义之橛离基，唯示现而已。不执为自续。如是，从法身界暂时显现色身之相，以表征和象征来表示，应如是观清净之相。续部中云：三头六臂具金刚翅，三头乃解脱三门之头。中央蓝色表示，法身不变，断除嗔恨之根。右边白色表示，法身无过，烦恼内清净故。左边红色表示，悲心方便之贪，断除贪欲之根。九眼表示，摧毁轮回九地，具足九乘之故。十二獠牙表示，断除十二处之根，食肉凶暴之獠牙赤红之故。三鼻表示，三身任运成就，断除三毒之根之故。三面表示，三毒于面吞食，空
English
The nature of mind is clear and sharp, like the flame of fire. All samsara and nirvana abide in the mind, like Mount Sumeru. The mind possesses the thirty-seven factors of enlightenment, like a palace. The alaya consciousness is continuous, like a round navel. The corners of the afflicted mind are sharp, like four-sided god banners. The mind consciousness manifests halfway, like a stable. The five sense consciousnesses operate everywhere, like four doors with bull's eyes. In the causal stage, the impurities to be purified of the three channels, bindus, and winds manifest here as the mandala of outer, inner, and other, represented by three modes of symbol, meaning, and sign, thereby realizing the truth that the wisdom of meaning is not to be sought externally. Secondly, if the deities residing in that palace, the assembly of supports, are regarded as wrathful and self-existing, similar to samsara, then they are no different from the state of samsara, like Rudra and Rakshasas. As the tantra says: If the deity does not leave the base, it is not the true meaning of the stake. The deity bound by grasping is with base and root. Because it has become definite, it is not wisdom that is sought without effort. The stake of meaning is without base, it is only shown. There is no grasping as self-existing. Thus, from the realm of the Dharmakaya, the form of the Rupakaya temporarily manifests, represented by symbols and signs, and one should view the pure aspect as follows. The tantra says: Three heads, six arms, with vajra wings. The three heads are the heads of the three liberations. The central blue indicates that the Dharmakaya is immutable and cuts off the root of hatred. The right white indicates that the Dharmakaya is without fault and is pure within afflictions. The left red indicates the compassion and skillful means of desire and cuts off the root of desire. The nine eyes indicate that it destroys the nine grounds of samsara and possesses the nine vehicles. The twelve fangs indicate that it cuts off the root of the twelve sources and the flesh-eating, ferocious fangs are red. The three noses indicate that the three bodies are spontaneously accomplished and cut off the root of the three poisons. The three faces indicate that the three poisons are swallowed into the face, and emptiness
Chinese
为了充满三界之故， 毛发向上竖立是为了， 从三有轮回之处引导， 安置于三身任运成就之地。 发髻绀黑色向上竖立是为了， 摄伏恶毒者， 威压有顶之巅。 六手是六种智慧的自性， 右边第一手持九股金刚杵是为了， 九地任运成就， 具足九乘之故。 中间一手持五股金刚杵是为了， 具有五种智慧， 五部作利众之事之故。 左边第一手持火焰是为了， 智慧如火般燃烧， 焚烧轮回烦恼之故。 左边中间手持三尖卡杖嘎是为了， 从根斩断三毒， 与三族怙主无二之故。 显示左右最后手持金刚须弥山橛是为了， 方便与智慧无二， 为了度脱三界一切恶毒。 身上佩戴八种尸陀林饰物是为了， 从根斩断八识聚之相。 显示身上披着生牛皮是为了， 即使从根斩断愚痴， 也具有慈悲方便之故。 显示身上披着田单是为了， 从根斩断贪欲， 具有慈悲贪着之故。 身上装饰着虎皮裙是为了， 从根斩断嗔恨， 具有慈悲方便之故。 头上装饰着干骷髅是为了， 与法身无二， 成就无生之义之故。 显示身上装饰着旧骷髅是为了， 与报身无二， 一切皆为圆满报身不可思议之故。 显示身上装饰着鲜骷髅是为了， 与化身无二， 化身为了利益众生而显现一切。 身上装饰着油饰是为了， 与过去诸佛无二， 与燃灯佛的教法相同之故。 身上装饰着大灰堆是为了， 与现在诸佛无二， 与薄伽梵同等福分之故。 血滴
English
To fill the three realms, The hair standing on end is to, Guide from the place of the three realms of samsara, And place them on the ground where the three kayas are spontaneously accomplished. The black hair swirling upwards is to, Subdue the malicious ones, And overwhelm the peak of existence. The six hands are the nature of the six wisdoms, The first right hand holding a nine-pronged vajra is to, Spontaneously accomplish the nine bhumis, And possess the nine vehicles. The middle hand holding a five-pronged vajra is to, Possess the five wisdoms, And for the five families to accomplish the benefit of beings. The first left hand holding a flame is to, Ignite wisdom as fire, And burn away the afflictions of samsara. The middle left hand holding a three-pointed khatvanga is to, Cut off the three poisons from the root, And be non-dual with the three family protectors. The final right and left hands showing the vajra Mount Meru stake intertwined is to, Be non-dual with skillful means and wisdom, And to liberate all the maliciousness of the three realms. Adorning the body with the eight charnel ground ornaments is, A symbol of cutting off the eight consciousness aggregates from the root. Showing the body draped with raw elephant hide is to, Even after cutting off ignorance from the root, To possess compassion and skillful means. Showing the body draped with a field mat is to, Cut off desire from the root, And possess compassion and attachment. Adorning the body with a tiger skin loincloth is to, Cut off hatred from the root, And possess compassion and skillful means. Adorning the head with dry skulls is to, Be non-dual with the Dharmakaya, And accomplish the meaning of unborn. Showing the body adorned with old skulls is to, Be non-dual with the Sambhogakaya, And for all to be inconceivable as the complete Sambhogakaya. Showing the body adorned with fresh skulls is to, Be non-dual with the Nirmanakaya, And for the Nirmanakaya to appear in any form for the benefit of beings. Adorning the body with oil marks is to, Be non-dual with the Buddhas of the past, And for the teachings to be one with Dipamkara. Adorning the body with a large pile of ashes is to, Be non-dual with the Buddhas of the present, And to have the same fortune as the Bhagavan. A drop of blood.