Chinese
等等，这是为了展示各种姓氏的坛城的形状，应该像在荟供轮坛城中所说的那样理解。没有进入所有坛城，舍弃各种誓言，不真正了解秘密，无论如何修行都不会成就。这表明，通过揭示不能获得成就的原因，为了获得成就，必须首先进行具有五个组成部分的仪式。本章的意义也由此话语概括。首先，为了展示誓言，（经中）说：不应杀害众生，永远不应舍弃三宝，也不应放弃菩提心，永远不应舍弃善知识。这四种誓言的戒律是秘密乘总的和特别的根本戒律的简要总结。也就是说，处于秘密乘中的人们，通常应将别解脱戒和菩萨戒作为基础，特别地守护自己的戒律。在别解脱戒的情况下，根本堕落会导致四种失败，但其中最严重的是杀生。因此，这显示了共同乘的训练基础的精髓。不舍弃三宝和不放弃菩提心这两者，是所有大乘共同的根本堕落中所说的所有内容的精髓，因此显示了这一点。不舍弃善知识，是密咒的特殊誓言中所说的根本堕落中的精髓。因此，这是所说的共同和特殊誓言的根本的精髓。通过“始终拥有各种各样的好运”等，显示了各种姓氏的好运和厄运的区别。这些显示密咒力量的伟大之处在于，如果不真正了解秘密就不会成就，而通过清楚地了解它才能成就。据说，了解如何修行的仪轨诀窍是仪轨的一个组成部分。其中，吉祥金刚萨埵是不舍弃菩提心自性的贪执，因此是好运。舍弃菩提心的自性，就是憎恨誓言。所有这样的众生都是
English
Etc., this is to show the shapes of the mandalas of various lineages, and it should be understood as explained in the assembly mandala. Without entering all the mandalas, abandoning various vows, and not truly understanding the secret, no matter how one practices, one will not achieve anything. This shows that by revealing the cause of not attaining accomplishment, in order to attain accomplishment, one must first perform the ritual with five components. The meaning of this chapter is also summarized by this statement. First, in order to show the vows, it is said: One should not kill living beings, one should never abandon the Three Jewels, nor should one abandon the mind of enlightenment, and one should never abandon the virtuous teacher. These four vows of precepts are a brief summary of the general and special root precepts of the Secret Vehicle. That is, those who are in the Secret Vehicle should generally take the Pratimoksha vows and the Bodhisattva vows as the basis, and especially protect their own precepts. In the case of the Pratimoksha vows, the fundamental downfall leads to four defeats, but the most serious of these is killing. Therefore, this shows the essence of the foundations of training of the common vehicle. Not abandoning the Three Jewels and not abandoning the mind of enlightenment are both the essence of all that is said in the fundamental downfalls common to all Mahayana, so this is shown. Not abandoning the virtuous teacher is the essence of the fundamental downfalls mentioned in the special vows of mantra. Therefore, this is said to be the essence of the roots of the common and special vows. Through "always having all kinds of good fortune," etc., the distinctions between the good and bad fortune of various lineages are shown. These displays of the greatness of the power of mantra are that one will not achieve if one does not truly understand the secret, but one will achieve by clearly understanding it. It is said that knowing the ritual instructions on how to practice is one component of the ritual. Among them, the glorious Vajrasattva is good fortune because he does not abandon the attachment to the nature of the mind of enlightenment. Abandoning the nature of the mind of enlightenment is hating the vows. All such beings are
Chinese
是恶劣的。吉祥的毗卢遮那佛，为了救护一切众生，显现于存在的幼芽中，因此是幸运的。声闻，因为阻止了存在的幼芽，所以是不幸的。吉祥的黑汝迦，因为与一切结合，所以是幸运的。独觉者们，因为领悟到语言的无意义，见到一切处所皆为空性，仅仅安住于极度止语的禅定中，所以是不幸的。吉祥的莲花自在，因为见到清净的法，所以是幸运的。外道，具有邪见，因为没有见到清净的法，所以是不幸的。吉祥的金刚日，因为成办佛陀的王位，清净一切佛土，所以是幸运的。苦行者们，连养育自己儿子的慈悲都没有，更何况是他人，所以是不幸的。吉祥的马王，因为汇集了世间和出世间的一切王位，使一切有情完全成熟，所以是幸运的。能仁仙人们，连欲望的享受，甚至根茎精华也不执持，因为一切因和果的福分都低下，所以是不幸的。如此宣说了各个种姓的福分后，从菩提心的角度普遍宣说：一切安乐为自成，一切上师是幸运，憎恨邪见和誓言的，一切弟子皆不幸。如是宣说了好与坏的区别，如果知道这个秘密的意义，就会获得成就。这是它的意义。因此，当进入坛城的时候，首先上师会问：你喜欢什么？弟子也回答说：我喜欢好运。这样祈请后才进入。像这样，那些不了解这些秘密意义的人，要用右边进入。这里所说的右边，梵语称为Daksina，有三种含义：指右方或南方；也指给予布施；Pradaksina，指从外围绕行。像这样，结合词语的意义，以前的堪布们所说的这个是方向的意义，右方是方便的象征。
English
It is bad. The glorious Vairochana, because he manifests in the sprout of existence to protect all beings, is fortunate. The Shravakas, because they block the sprout of existence, are unfortunate. The glorious Heruka, because he unites with everything, is fortunate. The Pratyekabuddhas, because they realize the meaninglessness of words and see all places as emptiness, and abide only in the samadhi of extreme silence, are unfortunate. The glorious Padmanarteshvara, because he sees the pure Dharma, is fortunate. The heretics, who are endowed with wrong views, because they do not see the pure Dharma, are unfortunate. The glorious Vajra Sun, because he accomplishes the kingdom of the Buddhas and purifies all Buddha-fields, is fortunate. The ascetics, who do not even have compassion to raise their own sons, let alone others, are unfortunate. The glorious Hayagriva, because he gathers all the kingdoms of the world and beyond, and completely ripens all sentient beings, is fortunate. The capable sages, who do not even hold onto the enjoyment of desires, even the essence of roots, because all the merits of cause and effect are inferior, are unfortunate. Thus, after showing the merits of each lineage, it is generally said from the perspective of the mind of enlightenment: "All happiness is for self-accomplishment, all teachers are fortunate, all disciples who hate wrong views and vows are unfortunate." Thus, if one knows the distinction between good and bad fortune, this secret meaning, one will attain accomplishment. This is its meaning. Therefore, even when entering the mandala, the teacher should first ask: "What do you like?" And the disciple should reply: "I like good fortune." It is said that one should enter after making this request. Like this, those who do not understand these secret meanings, should enter with the right side. Here, the word "right side" is called Daksina in Sanskrit, which has three meanings: it refers to the right side or the south; it also refers to giving alms; Pradaksina, which refers to circumambulating from the outside. Like this, combining the meaning of the words, what the previous Khenpos said is the meaning of direction, the right side is a symbol of skillful means.
Chinese
通过观察，这是用方便法引导的意义。这是说，不给予大乘的戒律和灌顶，仅仅是引入而已。有些人说，这是供养的意义。对于那些适合调伏且有缘分的众生，用隐语来混合；对于那些尚未成熟的众生，用供养来混合。因此，如果在这里不理解秘密的隐语，那就是用供养来混合。有些人说，这是从外面环绕的意义。如果不了解对善缘的喜好，首先给予外面的戒律和灌顶，然后逐渐地修习，再与善缘结合。这三种方式，声音和意义都相似，没有好坏经典的差别。像这样进入坛城后，等等，是引入的简略意义。对于一切不同的上师， निश्चित供养最殊胜，等等，显示了各个部族的坛城的供养。一切自性的界，等等，显示了灌顶。而且，这部续经中说了四种灌顶。其中，秘密灌顶是在会众的坛城中说的。名称灌顶是在书写字体的印契中说的。手印灌顶是在灌顶的手印中说的。这里说的是顶髻灌顶。而且，在这些续经中，戴上顶髻，安放在头部的五个位置。这样普遍地显示了。这又是灌顶金刚上师和灌顶金刚弟子的两种。其中，对于灌顶为法王，用这些续经中制作的颅骨宝顶灌顶，或者用由此制作的佛顶灌顶。对于那些被告知为大导师果位的人，用珍宝制作的顶髻灌顶。对于毗卢遮那佛等，应如所说的那样进行灌顶。现在，为了显示上面所说的坛城中安置的标志的手印，说了倾注或者制作等等。六部坛城的主尊和天女们
English
Through observation, this is the meaning of guiding with skillful means. It is said that without giving the vows and empowerments of the Mahayana, it is merely an introduction. Some say that it is the meaning of offering. For those who are suitable to be tamed and have good fortune, they are mixed with metaphors; for those who are not yet mature, they are mixed with offerings. Therefore, if the secret metaphors are not understood here, then it is mixed with offerings. Some say that it is the meaning of circumambulating from the outside. If one does not understand the liking for good fortune, first give the outer vows and empowerment, and then gradually practice and combine with good fortune. These three methods are similar in both sound and meaning, and there is no difference between good and bad scriptures. Having entered the mandala in this way, etc., is the abbreviated meaning of introduction. To all kinds of different gurus, निश्चित offering is the most supreme, etc., showing the offerings of the mandalas of each family. All the nature of the elements, etc., shows the empowerment. Moreover, four kinds of empowerment are mentioned in this tantra. Among them, the secret empowerment is mentioned in the mandala of the assembly. The name empowerment is mentioned in the mudra of writing letters. The mudra empowerment is mentioned in the mudra of empowerment. Here, the crown empowerment is mentioned. Moreover, in these tantras, having made a crown, it is placed on the five places of the head. This is shown generally. These are the two types of empowerment: empowering the Vajra Master and empowering the Vajra disciple. Among them, for empowering as the Dharma King, empower with the skull jewel crown made from these tantras, or empower with the Buddha crown made from it. For those who are told to be the position of the great teacher, empower with a crown made of jewels. For Vairochana Buddha and others, the empowerment should be done as it is said. Now, in order to show the symbolic mudras placed in the mandala mentioned above, it is said to pour or make, etc. The main deity and goddesses of the six-family mandala
Chinese
這些地的標誌是哪些神祇的，分別介紹，如前在會眾壇城中已善說，這是方向的意義。右方被標記為方便的象徵，意為以方便引導。僅僅是引入而不給予大乘的戒律和灌頂，被說是這樣做的目的。有些人說，這是為了奉獻供品。對於那些適合調伏且具備善根的眾生，是以象徵來混合；對於那些尚未成熟的，則是以供品來混合。因此，如果在這裡不了解秘密的象徵，就是以供品來混合。有些人說，這是從外圍繞的意義。如果不了解對善根的喜愛，首先給予外在的戒律和灌頂，然後逐漸訓練心智，將其與善根結合。這三種方式，無論是從聲音還是意義上來看，都相似，因此沒有好壞之分。像這樣進入壇城後，等等，是引入的簡略意義。對於一切多樣的上師，最勝的供品是必須奉獻的。等等，顯示了各個部族的壇城的供品奉獻。一切自性等等，顯示了灌頂。而且，此續部中說了四種灌頂。其中，秘密灌頂是在會眾壇城中說的。名稱灌頂是在書寫字體的印契中說的。印契灌頂是在灌頂的印契中說的。這裡說的是頭冠灌頂。而且，在這些續部中，戴上頭冠，放置在頭部的五個位置。這樣普遍地指示了。這有金剛阿闍梨灌頂和金剛弟子灌頂兩種。對於灌頂為法王的，以這些續部中所做的顱骨寶冠灌頂，或者以由此所做的佛陀頭冠灌頂。對於那些不授予大阿闍梨地位的，則以珍寶所做的頭冠灌頂。如是等等，應如所說般給予灌頂。
English
These signs of the lands, which deities they belong to, are introduced separately, as previously explained well in the assembly mandala, this is the meaning of direction. The right side is marked as a symbol of means, meaning to guide with means. It is said that the purpose is merely to introduce without giving the vows and empowerments of the Mahayana. Some say that it is for the purpose of offering gifts. For those who are suitable to be tamed and possess good fortune, it is mixed with symbols; for those who are not yet mature, it is mixed with gifts. Therefore, if the secret symbol is not understood here, it is mixed with gifts. Some say that it is the meaning of circumambulating from the outside. If one does not understand the joy of good fortune, first give the outer vows and empowerment, and then gradually train the mind and combine it with good fortune. All three of these methods are similar in that they are grasped by both sound and meaning, so there is no distinction between good and bad texts. Having entered the mandala in this way, etc., is the condensed meaning of introduction. To all the various gurus, the supreme offering is definitely to be offered. Etc., shows the offering of gifts of the mandalas of each family. All the nature of the elements, etc., shows the empowerment. Moreover, four types of empowerment are mentioned in this tantra. Among them, the secret empowerment is mentioned in the assembly mandala. The name empowerment is mentioned in the mudra of writing letters. The mudra empowerment is mentioned in the mudra of empowerment. Here, the crown empowerment is mentioned. Moreover, in these tantras, having made a crown, it is placed in the five places of the head. This is generally indicated. There are two types: Vajra Acharya empowerment and Vajra disciple empowerment. For the empowerment as the Dharma King, empower with the skull jewel crown made from these tantras, or with the Buddha crown made from it. For those who are not granted the position of great Acharya, empower with the jewel crown. Various kinds, etc., should be given empowerment as mentioned.