English
Generally, a wheel refers to all mandalas, both outer and inner, of secret mantras. In particular, the appearance of the forty-two deities is considered to be the essence of intention, although the Dharmakaya does not possess it, it is also considered to abide in the nature of non-cessation. It is said that the nature of consideration itself is the appearance of those to be tamed. Alternatively, since those to be tamed are not different from the mind of the teacher himself, the greatness of himself is that the forty-two thoughts in the continuum of those to be tamed abide in the nature of the forty-two Buddhas, which have been abiding from the very beginning, hence the greatness. In order to realize and manifest that meaning, in order to arrange the mandala that will appear below, for the sake of those to be tamed, the previous moment of stating what will appear below is called "after stating," and these that will appear below are stated. Here, in order to show the nature of the realization of the Great Perfection, which is practiced by the yogis of superior samadhi in the upper part. From "the ten directions of the six realms" to "appearance is considered." The six realms refer to all of the three realms pervaded by the Dharmadhatu. The ten directions refer to the great mandala of the nature of awareness as appearance in all directions and centers, awareness itself is the mandala of the five wisdoms, which has been in oneself from the beginning, and is the nature of the Tathagatagarbha. In order to clearly show this to those to be tamed, manifesting its intention is called "consideration," which is just a term. The mandala of samadhi is: "Wisdom examines the four directions and the center." Generally, there are two types of mandalas: the mandala of samadhi and the mandala of superior samadhi. Here, for the meaning of the most intelligent, the mandala of samadhi is shown, symbolizing the four directions and the center five from the perspective of wisdom. Merely by taking the view as the object of mind, awareness appears in the east, ignorance appears in the west, obscurations appear in the north, and the perfection of qualities appears in the south. The self-arising of awareness that realizes the equality of all dharmas as Bodhicitta is called the east, which is the same as the world calling the direction from which the sun rises the east. If this is brought close to the mind of the yogi, then the awareness of the mind itself, all that is encompassed by the directions and the center, spontaneously appears, and all the dharmas of the directions and the center clearly appear as awareness itself, and everything appears without distinction, appearance
Chinese
并且将空性法和法性轮回与涅槃执为二元的诸法，未舍弃而自然清净，安住于光明且无分别的自性中。光明犹如无垢圆满的明镜，安住于影像清晰显现的相续自性中。就此意义而言，上述一切边见皆是自净的自性。于境与有境的执着，极其微细也不存在，这被称为无分别。为了用比喻来表示，称之为如明镜般的智慧。就方位而言，仅从自显不灭的体性方面，称之为东方。因功德圆满而称为南方。就总义而言，从心意的角度出发，智慧从东方升起，无明则在西方。彼之障蔽得以清净。此三者聚合，则称为圆满一切佛陀功德的南方。若将此与瑜伽士深入的禅定相结合，则从明镜般智慧不灭的体性中，生起二种智慧：如所有智从法界中片刻也不动摇；如量智从不混杂的角度，于调伏对象的面前，三时之事业同时显现，此为如量智。彼时，从法界的体性中未曾动摇，且于平等性的体性中任运成就，因此一切执着皆清净，此即平等性的体性。犹如珍宝般，功德之聚自显现而不灭地生起，对于任运成就具有自在者，则称为南方。如是，仅以分别了知功德圆满的智慧，于一刹那间无量了知调伏对象的根器、调伏之因方便、调伏之时机、以及事业之所有事业，此即是智慧。此从何而来？从三界俱生之无明与遍计所执之无明二者，如水之垢染般得以清净而来。从所净的角度命名，故称为无明西沉。是智慧光明的自性。障蔽清净，是指事业成就之智慧。法界平等性的体性中，二利任运成就，无需再次进行其他利益，一时任运成就，因此所需从法界中不动摇。
English
And all phenomena that grasp emptiness, the nature of phenomena, samsara, and nirvana as dual, abide in the nature of clarity and non-discrimination, without abandoning and naturally purified. Clarity is like a perfectly clear mirror, abiding in the nature of the continuous manifestation of clear images. In this sense, all the extremes mentioned above are the nature of self-purification. Even the subtlest grasping of object and subject does not exist, which is called non-discrimination. To illustrate with an example, it is called mirror-like wisdom. In terms of direction, it is called the East simply from the aspect of the nature of unceasing self-appearance. The South is so called because of the perfection of qualities. In terms of the general meaning, from the perspective of the mind, wisdom arises from the East, and ignorance is in the West. Its obscurations are purified. When these three are combined, it is called the South, which is the perfection of all the qualities of the Buddha. If this is combined with the deep samadhi of a yogi, then from the unceasing nature of mirror-like wisdom, two kinds of knowledge arise: knowledge of suchness, which does not waver for a moment from the dharmadhatu; and knowledge of all appearances, from the aspect of non-mixture, the activities of the three times appear simultaneously before the object of taming, which is knowledge of all appearances. At that time, it does not waver from the nature of the dharmadhatu, and it is spontaneously accomplished in the nature of equality, so all grasping is purified, which is the nature of equality. Like a jewel, the collection of qualities arises spontaneously and unceasingly. The South is called the one who has mastery over spontaneous accomplishment. Thus, just by separately realizing the wisdom of the perfection of qualities, in an instant, immeasurably knowing the capacity of the object of taming, the means of taming, the time of taming, and all the activities of the activity, this is wisdom. From where does this come? It comes from the purification of the two, the co-emergent ignorance of the three realms and the imputed ignorance, like the impurities of water. It is named from the aspect of what is to be purified, so it is called the setting of ignorance in the West. It is the nature of the clarity of wisdom. Purification of obscurations refers to the wisdom of accomplished activity. In the nature of the equality of the dharmadhatu, the two benefits are spontaneously accomplished, so there is no need to repeat other benefits, and they are spontaneously accomplished at once, so what is needed does not waver from the dharmadhatu.
Chinese
而且自己获得究竟的利益，此利益不为所化众生的过失所染污，自他之事于一刹那、同时成就，是为成就事业之智慧，即清净了障碍。清净至极圆满是成就事业的功德。处于四种智慧的境界中，远离有无等一切戏论之边，是为空性大智慧，虽然在意义上没有可执著的基础，但因为一切无别，所以称为中。坛城也是，自生之智慧是中心，四种智慧则被假名为外围。以“观察”来说，此处是自性之观察，即五种智慧的意义在觉性中显现，不执著所修、能修、境、有境，就像虚空不思念虚空，却不离虚空的自性一样，听闻此即称为大圆满，轮回和涅槃的一切法，远离偏执，于彼处融入，却连微细的执著也不存在，是为大。这就是“坛城不可思议任运成”的意义。证悟大圆满的瑜伽士，上面所说的大圆满的意义，以最胜的智慧证悟，就是意义显现，即觉性达到稳固的瑜伽士。“诸法生起”是指内外的一切法，显现且不间断的一切，以及满足根境需求的一切法。“大坛城”是指，成为所布坛城之顶的五种智慧的坛城，不离此而行持，就是成为它的自性，对于这样的瑜伽士来说，一切刹土和行境，因为远离一切偏执而完全清净，被假名为普贤王如来的坛城。这也是伟大、禅定、大圆满的坛城，在所化众生中根器最上者面前显现。指示所依之宫殿，如“四辐轮及周匝”等等，如以上以现观和口诀次第所指示的三种禅定，之后是宫殿的下基和所居之处两部分，首先是下基，即从根本字母所生的，从ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）生出虚空，从ཡྃ་（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）生出风，从བྃ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）生出水，从ལྃ་（藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）生出金作为地基，以及观想须弥山等。
English
Moreover, one attains the ultimate benefit for oneself, and this benefit is not tainted by the faults of those to be tamed. Accomplishing the activities of oneself and others in a single moment, simultaneously, is the wisdom of accomplishing activities, which is the purification of obscurations. Perfecting purification to the utmost is the quality of accomplishing activities. Being in the state of the four wisdoms, being free from all extremes of elaboration such as existence and non-existence, is the great wisdom of emptiness. Although there is no basis for clinging in terms of meaning, it is called the middle because everything is inseparable. The mandala is also such that self-arisen wisdom is the center, and the four wisdoms are nominally referred to as the surrounding. By "examining," here is the examination of self-nature, that is, the meaning of the five wisdoms is clear in awareness. Not fixating on what is to be meditated upon, the meditator, the object, and the subject, just as space does not think about space, yet does not stray from the nature of space, hearing this is also called the Great Perfection. All phenomena of samsara and nirvana, being free from bias, are absorbed into that very place, yet even subtle clinging does not exist there, hence it is great. This is the meaning of "the inconceivable, spontaneously accomplished mandala." The yogi who realizes the Great Perfection, the meaning of the Great Perfection explained above, is realized by the supreme intellect, which is the manifestation of meaning, that is, the yogi whose awareness has become stable. "All phenomena arise" refers to all internal and external phenomena, all that appears and is uninterrupted, and all phenomena that fulfill the needs of the senses and their objects. "Great Mandala" refers to the mandala of the five wisdoms that has become the pinnacle of the mandala to be arranged. Practicing without straying from this is to become its self-nature. For such a yogi, all buddha-fields and realms of experience are completely purified because they are free from all biases, and are nominally called the mandala of Samantabhadra. This is also the great, meditative, Great Perfection mandala that appears before the most superior of beings to be tamed. The indication of the supporting palace, such as "the four-spoked wheel and its surroundings," etc., as with the three samadhis indicated above in the order of manifestation and pith instructions, then there are two parts to the palace: the lower foundation and the dwelling place. First, the lower foundation, that is, arising from the root letters, from ཨེ་ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, Literal meaning: ai) arises space, from ཡྃ་ (Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: yang) arises wind, from བྃ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: vang) arises water, from ལྃ་ (Tibetan, Devanagari: लं, Romanized Sanskrit: laṃ, Literal meaning: lang) arises gold as the foundation, and contemplating Mount Meru, etc.
Chinese
形状和颜色，相和特征，以及意义理解等，如其他处所说的那样。从种子字བྷཱུྃ་(BHRUM)散发，从须弥山的山顶融化为光，从而变成宫殿，如开篇章节所说的那样。宫殿的下基是，所谓的轮之四辐，轮的中心是圆的。法界极其清净的智慧，远离戏论的特征，所以是圆的。作为不变的象征，颜色是蓝色的。四个方向出现轮的四辐，是法界智慧不间断的力量，显现为如明镜般的四种智慧。它本身是所有伟大功德圆满的象征，颜色是黄色的。四辐的侧面是法性不变的象征，是蓝色的。它的外面被金刚墙环绕，四种智慧在所化众生的面前不可思议地显现，但作为未从法界智慧中移动的象征，被蓝色金刚的链条环绕。在那之外有四个角，大智慧从各方面完全增长，并且一切法都在其中圆满的象征，所以是四个角。它本身象征着四种智慧，东方如明镜般的智慧，作为没有被边际的过失所染污的象征，是白色的。南方平等性的智慧，作为功德圆满的象征，是增长的黄色。西方分别观察的智慧，掌控二边并且没有被二边的过失所染污的象征，是红色的。北方成所作智，在各种事业上拥有自在，并且作为自他利益同时成就的象征，是绿色的。在角的四个方向有四个凸起，从自生智慧中，在四个方向出现四个凸起，是出现如明镜般的四种智慧的象征。关于这个凸起，阿阇梨 毗玛拉认为上面也有类似城堡的结构。莲花生大士认为没有那么高，城堡的结构是在四个方向多出来的。上面与角相等，凸起多出来，上面也安置了天神。在布拉玛纳室利塔姆嘎尔巴的简释中也说，四个凸起是内部的四个勇识。中间的走廊，指的是在角的后面环绕的丝绸天幕。