Chinese
菩提心之坛城，以及依于方便与智慧之坛城，和合之坛城，乃是果位之殊胜功德庄严之二十五轮，不可思议。十二坛城不杂，圆满清净于心性之中，安住于二资粮圆满之体性中。或者按照道次第，生起会供轮之次第究竟，从而成就殊胜之悉地，以及任运成就之十一坛城之种种名相。于心法界中任运成就，即是十二。若结合文句解释，所谓“如来藏”，即是自性坛城。如前因位时所说一般，一切法之如实性，不改造不混淆，其本身不灭，于自显现中，轮回涅槃一切法皆为自显现，故称之为界。此界之义，本体于任何处皆不成立，体性显现为任何事物，遍及一切法，离于边际，故于中央无有成立。体性显现为任何事物，故虽遍及轮回涅槃一切，然自性于任何处皆不变异，故为界，即一切法之自性。称其为坛城者，于任何处皆不可得，乃是任运成就之义。一切之真实自性，意义之阿赖耶识即是中心，五智之自性，八识不灭之轮所围绕。所谓自在智坛城，即是对证悟如来藏之智慧获得自在，于任何处皆不成立，于任何事物皆不灭，自显现之自性究竟之法身，大方便现前，乃是任运成就之坛城。法身坛城为二色身之轮所围绕。究竟证悟一切法之如实性，法界极度清净之智慧，于自之自性中获得自在，显现为五智，此亦不可思议地显现，自性或本体之觉性自显现，乃是方便之坛城。彼乃是自生之智慧为中心，身与智慧不可思议乃是轮。坛城之词
English
The mandala of Bodhicitta, the mandala based on skillful means and wisdom, and the mandala of gathering are the twenty-five wheels of the great qualities and ornaments of the result, which are inconceivable. The twelve mandalas are unmixed, completely clear in the nature of mind, and abide in the essence of the complete two accumulations. Alternatively, according to the stages of the path, the sequence of generating the gathering mandala is completed, thereby accomplishing the supreme siddhi, and the various aspects of the eleven spontaneously accomplished mandalas. Spontaneously accomplished in the sphere of mind and dharma, that is twelve. If applied to the text, the term "Tathāgatagarbha" refers to the self-nature mandala. Similar to what was said in the context of the cause, the suchness of all dharmas, unaltered and unadulterated, is itself unceasing. In its self-appearance, all phenomena of samsara and nirvana are self-appearing, hence it is called the sphere. Moreover, the term "sphere" implies that the essence is not established anywhere, the characteristics appear as anything, it pervades all dharmas, and being free from extremes, it is not established in the center. Since characteristics appear as anything, although it pervades all of samsara and nirvana, the self-nature does not change in any way, hence it is the sphere, the self-nature of all dharmas. That it is called a mandala means that it is not perceived in any way, which is the meaning of spontaneous accomplishment. The true self-nature of all, the foundational consciousness of meaning, is the center, surrounded by the wheel of the unceasing eight consciousnesses, the nature of the five wisdoms. The "empowered wisdom mandala" means that the wisdom that realizes suchness has power, is not established anywhere, does not cease in any way, and the ultimate nature of self-appearance, the dharmakaya, the great skillful means, manifests, which is the spontaneously accomplished mandala. The dharmakaya mandala is surrounded by the wheel of the two form bodies. The ultimate realization of the suchness of all dharmas, the wisdom of the extremely pure realm of dharma, having become one's own self-nature, gains power and appears as the five wisdoms. This also arises inconceivably. The self-appearing awareness of self-nature or essence is the mandala of skillful means. That is, the self-born wisdom is the center, and the inconceivable body and wisdom are the wheel. The word mandala
Chinese
要知道，这适用于所有十二个坛城。慈悲的意思是：慈悲的坛城，即证悟任运成就的佛陀，三界于其自身解脱，从法身大乐的自性中，未证悟的众生如镜子和影像般，无有能取和所取而自明。慈悲自明而不间断，由往昔愿力的力量所牵引，对所有应调伏者无偏袒地自然显现慈悲。因此，坛城是自生智慧，遍及一切法的坛城。被缘众生、缘法和无缘的三种轮所围绕。自在的意思是：调伏的坛城，即慈悲的事业自显，通过身语意之门所作的事业任运成就。自在是不间断的自性。在全知的事业中，没有作为和作者，没有因和果，没有能取和所取，没有喜悦和收摄，没有前行和后行，而是自显地知晓，自显地显现，所有圆满的事业在一刹那间同时完成。它的坛城是从全知的角度，一切法从原始解脱的角度是中心。为了对何者应调伏，就对何者示现，身语意的各种事业显现是轮。因此，也可以说证悟的坛城调伏未证悟的坛城。自显即是三摩地，即三摩地的坛城。在这里，与大圆满稍微接近，对于极敏锐的根器来说，轮回涅槃、有情世间和器世间、境和心的一切，在无有分别的觉性自生智慧的自性中，境的实物清晰地显现为觉性，因此境向外显现的执着消失。觉性从一开始就显现为一切法，因此觉性向内融入并不明显。如此这般，在自明无执的自性中，被称为自显。对于它来说，没有在三时中流逝的是三摩地。就像将对境收摄于内，而不缘于境一般。觉性自明的体性是中心，被无有能取、自明的轮所围绕。更进一步的三摩地坛城是：智慧自显的四十二位本尊等等的摄略和广
English
Know that this applies to all twelve mandalas. Compassion means: the mandala of compassion, that is, the Buddha of spontaneously accomplished realization, the three realms are liberated in their own place, from the very nature of the great Dharmakaya, the sentient beings who have not realized are like a mirror and an image, self-illuminating without object and subject. Compassion is self-illuminating and uninterrupted, drawn by the power of past aspirations, compassion naturally arises impartially to all those to be tamed. Therefore, the mandala is self-born wisdom, the mandala that pervades all dharmas. It is surrounded by the three wheels of objectifying sentient beings, objectifying dharmas, and non-objectification. Spontaneity means: the mandala of taming, that is, the activity of compassion is self-manifesting, and the activities performed through the gates of body, speech, and mind are spontaneously accomplished. Spontaneity is the nature of non-interruption. In the activity of omniscience, there is no doing and doer, no cause and effect, no object and subject, no joy and gathering, no preliminary and subsequent, but it is self-manifestly known, self-manifestly arises, and all perfect activities are accomplished simultaneously in one instant. Its mandala is from the perspective of omniscience, all dharmas are the center from the perspective of primordial liberation. In order to show to whomever should be tamed, the various activities of body, speech, and mind appear as the wheel. Therefore, it can also be said that the mandala of realization tames the mandala of non-realization. Self-manifestation itself is samadhi, that is, the mandala of samadhi. Here, it is slightly closer to Dzogchen, for the extremely keen faculties, all of samsara and nirvana, sentient and insentient realms, objects and mind, in the nature of non-dual awareness of self-born wisdom, the reality of objects clearly appears as awareness, therefore the grasping of objects appearing outward disappears. Awareness has manifested as all dharmas from the beginning, therefore the inward absorption of awareness is not obvious. In such a way, in the nature of self-illumination without grasping, it is called self-manifestation. For it, that which does not pass in the three times is samadhi. It is like gathering the object inward and not focusing on the object. The nature of self-illuminating awareness is the center, surrounded by the wheel of non-grasping and self-illumination. The further mandala of samadhi is: the condensed and expanded mandala of the forty-two victorious ones of self-manifesting wisdom, and so on.
Chinese
眷属等。将觉性收摄于内而修习，即是三摩地，胜于平等性，专注于坛城的身色、手印等。因为其中主尊和眷属自然存在，所以是坛城。影像的坛城有两种：法界的影像和智慧的影像。其中，法界的影像是一切内外之法，即五蕴、五大、十八界和十二处等，其根本是法界，无有，不可穷尽，空性中生出一切，所以称为影像。以理证衡量一切法，自性于证悟中汇集而显现，因此称为影像。智慧的影像，即是影像。五种智慧所象征的影像，五部和五界所象征的影像，五母等的身之差别等，如同照镜者所见之影像相似，根据所化众生上中下的根器差别，在各自的意识中显现的报身和化身的一切差别。幻化，即幻化的集合，如马和象等，使观看者心满意足，虽然不可思议，但在本质上没有成立。同样，二身的差别和内外坛城显现得不可思议，但从未在智慧的自性中成立为实有。殊胜三摩地的坛城，即清净明亮。心的法界，显现空性，不执着于任何事物，在这种如实的自性中，觉性明亮且无碍，普遍显现的三摩地的自性中，坛城的轮廓自然显现。身色、手印、装饰和装束等，心自然显现，这就是殊胜三摩地的坛城，主尊和眷属在实性中成立。殊胜影像，即身、语、意和功德、事业。五部的种姓，以及象征身的各种身之影像，语的影像，文字的集合，意的象征手印，功德所象征的珍宝，事业所象征的十字金刚杵等。绘画或铸造等，都是殊胜影像。这些是主尊和
English
Companions, etc. Gathering awareness inward and meditating is samadhi, surpassing equanimity, focusing on the body color, hand gestures, etc., of the mandala. Because the main deity and retinue are naturally present within it, it is a mandala. The mandala of images is of two types: the image of the Dharmadhatu and the image of wisdom. Among these, the image of the Dharmadhatu is all inner and outer phenomena, namely the five aggregates, the five elements, the eighteen realms, and the twelve sources, etc. Their root is the Dharmadhatu, which is nonexistent, inexhaustible, and from emptiness all things arise, hence it is called an image. When all phenomena are measured by logic, their nature is gathered in realization and manifested, therefore it is called an image. The image of wisdom is the image itself. The image symbolizing the five wisdoms, the image symbolizing the five families and five realms, the various bodily distinctions such as the five mothers, etc., are like the image seen by whoever looks into a mirror. According to the differences in the faculties of trainees, superior, middling, and inferior, all the distinctions of the Sambhogakaya and Nirmanakaya appear in the minds of each individual. Illusion, that is, the collection of illusions, such as horses and elephants, which satisfy the minds of the spectators, is inconceivable, yet in essence, it is not established. Similarly, the distinctions of the two bodies and the inner and outer mandalas appear inconceivably, but they have never been established as real in the nature of wisdom. The mandala of superior samadhi is pure and clear. The Dharmadhatu of the mind, appearing as emptiness, not fixating on anything, in this suchness nature, awareness is clear and unobstructed, and in the nature of universally appearing samadhi, the wheel of the mandala naturally appears. Body color, hand gestures, ornaments, and attire, the mind naturally appears, this is the mandala of superior samadhi, the main deity and retinue are established in reality. Superior images are body, speech, mind, qualities, and activities. The lineages of the five families, and the various body images symbolizing the body, the images of speech, the collection of letters, the hand gestures symbolizing the mind, the jewels symbolizing qualities, and the crossed vajra symbolizing activities, etc. Paintings or castings, etc., are all superior images. These are the main deity and
Chinese
应当知晓，各自身中皆有（这些脉轮）。菩提心之坛城，所谓“无离”，即心的法性，觉性和自生智慧，明澈而无碍。显空、有无、净与不净、轮回与涅槃等等，断除这些执着的自性即是菩提心。犹如芝麻粒被芝麻油遍布一般，一切有法皆被觉性菩提心遍布。其坛城是指专注于心的自性，由此心性自显，不间断地被轮所围绕。殊胜菩提心之坛城，所谓“功德如意宝”，即法性无生，心的法性不灭，由此菩提心，大乐空性智慧，方便与智慧无别，当十六喜达到究竟时，七十万俱胝脉之精华到达金刚宝顶时，一切智之意，自证觉性本身，乃一切功德之自性，二十五种庄严轮显现，虽无分别念，却能满足所需所愿，犹如如意宝珠一般。会供轮，所谓“无尽具饰轮”，譬如国王的宝藏中，一切所需皆具足，永不耗尽；或者如同珍宝山王，也同样具足一切。二十五种庄严轮无尽自然成就，那是何物呢？对于所化众生而言，自显现的法乘之流永不断绝，故为轮。断除所化众生相续中的烦恼，故为轮。自生智慧的庄严，不灭的二十五种（功德）不间断地显现，然而，不离自生智慧，不灭不执着，二者合一为庄严，一者更为殊胜，故为庄严。这是因为在究竟的果位上，一切功德皆聚集，故称为会供轮。法身是中心，二十四是轮。或者，是实际修持会供的坛城，所谓坛城之轮，通过六忿怒尊和六十二尊之门进行修持。见解是无尽具足，证悟一切法的真如，远离执着。禅定是无尽具足，获得坛城之自在。