Chinese
对于完全清净者而言，坛城是不可思议的智慧嬉戏。这些话的意义如下：瑜伽士安住于自己的座位上，五蕴以各自的理由为空性，外在器世间和内在有情世间都被分解为微尘。然后，如此确定外在所取的境，确定内在能取的心，在法界大空性的智慧中禅修，这是第一个仪轨。不从那状态中移动，以极稳固的阿字，观想日月坛城，以妙相和随好之文字庄严。这是如镜之智，是第二个仪轨。再次，它从光中融化，成为光团，这是平等性智，是第三个仪轨。从那光芒的收放中，生起与吽字同类的第一果金刚，这是第四个仪轨。首先，从那金刚中，身语意的光芒收放达到极致，成为智慧身，不坏的体性，吉祥普贤王如来，这是成所作智，是第五个仪轨。像那样，从那之中，根和识、心和元素，都清净为各自种姓的父母，时间和处所，以及颠倒的四边，都清净为忿怒尊和忿怒母，所有内外之事物，都是坛城与坛城的嬉戏。对于如是的差别和具有差别的吉祥普贤王如来而言，是不坏吉祥普贤王如来的一切手印之最胜。现在要讲述如上差别的功德，说什么呢？第一句是：如醉象般的心，被调伏于平等安住中。这是第二句。咒语，这是第三句。成就，这是第四句。成就有二，如是的共同和殊胜成就，如是的儿子以嬉戏使所有如来五部等皆欢喜。从确定吉祥秘密藏的自性，从三摩地的差别中，成就幻化的章节，第五品之释圆满。 ༈ 无生瑜伽自在者。
English
For the perfectly pure, the mandala is an inconceivable play of wisdom. The meaning of these words is as follows: The yogi, abiding in his own seat, the five aggregates are empty by their own reasoning, and the outer container world and the inner sentient world are both broken down into fine dust. Then, having thus ascertained the external object to be grasped, and ascertained the internal mind that grasps, meditating in the wisdom of the great emptiness of the Dharmadhatu is the first ritual. Without moving from that state, with the extremely stable "Ah," one should contemplate the mandala of the sun and moon, adorned with the letters of the marks and signs. This is mirror-like wisdom, the second ritual. Again, it melts into light, becoming a mass of light, which is the wisdom of equality, the third ritual. From the gathering and dispersing of that light, the first vajra, the fruit similar to the syllable Hūṃ, is realized, the fourth ritual. First, from that vajra, the gathering and dispersing of the light of body, speech, and mind reaches its ultimate point, becoming the wisdom body, the indestructible essence, glorious Samantabhadra, which is the wisdom of accomplishing activities, the fifth ritual. Like that, from that, the faculties and consciousness, mind and elements, are all purified into the fathers and mothers of their respective families, and time and place, and the four extremes of inversion, are all purified into wrathful deities and wrathful goddesses, all external and internal things are the mandala and the play of the mandala. For such distinctions and the glorious Samantabhadra who possesses distinctions, it is the supreme of all the mudras of the indestructible glorious Samantabhadra. Now, the qualities of the above distinctions are to be spoken of. What is it? The first sentence is: The mind, like a drunken elephant, is tamed in equanimity. This is the second sentence. Mantra, this is the third sentence. Accomplishment, this is the fourth sentence. There are two kinds of accomplishments, such common and supreme accomplishments, and in this way, the son pleases all the Tathagata five families and so on with play. From ascertaining the very nature of the glorious Guhyagarbha, from the distinctions of samadhi, the chapter on accomplishing illusions, the explanation of the fifth chapter is complete. ༈ The unborn lord of yoga.
Chinese
显现了寂静调伏。又为了阐释依据摩诃瑜伽的意愿，从生起次第的角度，处所和安住的差别，因此宣说了从“此后”等开始的第六品，即坛城开展品。其中，一切如来之自性，即是吉祥普贤。若问其还有何种差别？答：宣说了无一与多的自性。对于色等一切相，若以个别分别之智慧来观察，是唯一的相吗？答：如孔雀羽毛之纹路般，显现为众多。那么，它是否确实是多体的相呢？答：也不显现为多体的相，犹如虚空之纹路。那么，如虚空之纹路般，仅仅是名言的自性吗？答：那样也不行。无一与多的自性，大空性之本体，即是吉祥普贤。若如此，那么“一切”一词的含义，若指称一切佛，那么这与“即是吉祥普贤”相违背吗？答：不相违背。譬如魔术师所幻化的化身，仅仅是魔术师自己。为了展示其智慧自性之影像的坛城，特意宣说此偈颂。其中，坛城一词，有三种含义。在瑜伽自在中，自之明觉智慧无边无际是为“坛”，由此生发四种智慧是为“城”，即智慧之坛城。在秘密坛城之时，金刚萨埵是为“坛”，部族坛城是为“城”。在自性大圆满的观点中，出世间是为“坛”，世间是为“城”。如是亦曾宣说：自明无边无际故为坛，四种智慧生发周匝围绕。又，智慧萨埵即是坛，四部等众周匝围绕。出世间即是坛，世间种种周匝围绕。如是宣说。那么，是何种宫殿呢？智慧四方中央考察，如是说，是无边无际之坛城。即使如此，然为了利益有情，故示现四方。
English
The peaceful subdue was manifested. Furthermore, in order to explain the distinctions of the place and abiding from the perspective of the arising stage, taking the intention of Mahayoga, therefore, the sixth chapter, the chapter on elaborating the mandala, was taught, beginning with "Then." Among them, the nature of all Tathagatas is none other than glorious Samantabhadra. If asked, what other distinctions does it possess? It is said that the nature of non-one and non-many is taught. Regarding all aspects such as form, if examined with the wisdom of individual discernment, is it a single aspect? It appears as many, like the patterns of a peacock's feathers. But is it definitely the aspect of many? It does not appear as the aspect of many either, like the patterns in the sky. So, like the patterns in the sky, is it merely the nature of designation? That is also not acceptable. The nature of non-one and non-many, the essence of great emptiness, is none other than glorious Samantabhadra. If that is the case, then if the meaning of the word "all" refers to all Buddhas, does this not contradict "it is none other than glorious Samantabhadra"? It does not contradict, because the emanation conjured by a magician is none other than the magician himself. In order to show the mandala of the image of its wisdom nature, this verse is specifically spoken. Among them, the term mandala has three meanings. In Yoga Empowerment, one's own awareness-wisdom without beginning or end is the center (坛, mandala), and the four wisdoms emanating from it are the surrounding (城, circle), which is the wisdom mandala. At the time of the secret mandala, Vajrasattva is the center, and the mandala of the families is the surrounding. In the view of the Great Perfection of intrinsic nature, the transcendent is the center, and the mundane is the surrounding. It is also said in this way: Self-awareness without beginning or end is the center, the four wisdoms emanate and surround. Or, the wisdom being is the center itself, the four families and so on surround. The transcendent is the center itself, the various mundane things surround. Thus it is said. So, what kind of celestial mansion is it? The four wisdom directions are examined in the center, it is said, it is a mandala without beginning or end. Even so, for the benefit of sentient beings, the four directions are shown.
Chinese
对于被无明黑暗蒙蔽的众生，为了用智慧之灯驱散无明的黑暗而显现。智慧显现，无明便因力量而消退。以无二的智慧净化烦恼的痛苦，从而得到净化。因为具有这样的功德，所以称为南方功德宝。又为了只执取自性圆满大圆满的坛城，所以说“坛城思议任运成就”，这是指一切所知境的法界。那么安住于此的瑜伽士的差别是怎样的呢？因为说了“证悟大圆满的瑜伽士”等等，所以证悟了自性圆满大圆满之义的瑜伽士，行持一切生起大坛城等等。后面的容易理解。金刚是空性之自性无论如何也不可分割而产生的，是五种智慧和五部之自性，自性不变，事业是智慧之自性，能穿透并摧毁其他。轮是具有身语意，有轮辐、轮毂、轮辋。宝是四种布施和四无量，以及如意成办众生之利益。莲花是不被五烦恼和五欲功德的过患所染污的。宝剑是以成办事业之智慧，为了自他之利益的智慧。铃是以如声响影像般的特征，使自他相续解脱。乌巴拉花是以大悲之事业，安住于轮回直至轮回存在。龙树是慈爱的事业之果。 苗是点燃自他生起菩提心之灯。宝剑是智慧之自性。白莲花是表示法之种姓的意义，如对其他人给予教诲般的法轮是四谛的体性，十二轮辐，为了遣除六道众生的障碍。宝穗是显示因果圆满之自性。使形象美丽的是镜子，在《密集续》中也说：“形象是双手持镜。”这是如镜子般的智慧。
English
For sentient beings blinded by the darkness of ignorance, the lamp of wisdom arises to dispel the darkness of ignorance. As wisdom dawns, ignorance wanes with its power. Through non-dual wisdom, the suffering of afflictions is purified, thereby becoming purified. Because it possesses such qualities, it is called the Southern Jewel of Qualities. Furthermore, in order to grasp only the mandala of the Great Perfection of Natural Perfection, it is said, "The mandala is spontaneously accomplished beyond thought," which refers to the realm of phenomena as vast as it is. What is the distinction of the yogi who abides in this? Because it is said, "The yogi who realizes the Great Perfection," and so forth, the yogi who has realized the meaning of the Great Perfection of Natural Perfection practices the great mandala of all arising, and so forth, as much as there is. The latter is easy to understand. The vajra arises from the indivisible nature of emptiness, being the nature of the five wisdoms and the five families, its nature unchanging, and its activity being the nature of wisdom, piercing and destroying others. The wheel possesses body, speech, and mind, with spokes, a hub, and a rim. The jewel is the four kinds of giving, the four immeasurables, and the wish-fulfilling accomplishment of the benefit of beings. The lotus is unstained by the faults of the five afflictions and the five desirable qualities. The sword is wisdom for the sake of oneself and others, through the wisdom of accomplishing activities. The bell, with its characteristic of sound and image, liberates the continuum of oneself and others. The utpala flower abides in samsara as long as samsara exists, through the activity of great compassion. The naga tree is the fruit of the activity of loving-kindness. The sprout is the lamp that ignites the mind of enlightenment in oneself and others. The sword is the nature of wisdom. The white lotus represents the meaning of the Dharma lineage, and the Dharma wheel, like giving instructions to others, is the nature of the four truths, with twelve spokes, in order to dispel the obscurations of sentient beings in the six realms. The jewel-bearing stalk shows the perfection of cause and effect. That which makes the form beautiful is the mirror, as it is also said in the Guhyasamaja Tantra: "The form is holding a mirror in both hands." This is the wisdom like a mirror.
Chinese
是为了那个缘故。其次，还有陀罗尼和三摩地的串珠，以及用经部的声音普遍覆盖，以作用来说是琵琶，以四种摄事物自性来说是舞蹈，为了产生大乐而散布的菩提分的花朵，为了利益有情而著称的焚香，喜爱不二圣法的涂香，摧毁帝释天、阎罗和死主的颅骨杖顶端上的金刚，摧毁梵天、遍入天和蕴魔的金刚，摧毁财神、海螺神和烦恼魔的颅骨蛇，以及摧毁大自在天、毗那夜迦和天子魔的事业自性金刚交杵。也曾这样说过：“以那哩头颅高举，金刚镇压。”以这句话引导，在粉末彩沙坛城时，以手印镇压，在现观时，则以诸天真实镇压。正如在《德威玛哈扎瓦拉续》中所说：“珍宝顶饰与海螺一起，梵天和帝释天各有两个，在抬起的宝座上安然就座。”此外，还有迎请一切如来之铁钩，大慈悲自性之慈悲羂索，喜爱不二之义之铁锁，以及大平等无所缘之般若波罗蜜多之铃。所谓蓝色等等是不动佛身之誓言。为何是誓言呢？吉祥密集金刚中说：“胜者嗔恚成大事，似因陀罗尼罗色。”如是说。毗卢遮那佛身之誓言为何是白色呢？这也是以智慧为主。时轮根本续后分中说：“何处有如镜之智慧，如水晶般善说，以智慧之力量。”如是说。无量光佛身之誓言为何是红色呢？是为了贪欲之族。宝生佛之誓言为何是黄色呢？那是因财富增长而外显黄色。绿色是为了事业之缘故。柔软而
English
It is for that reason. Furthermore, there are rosaries of dharani and samadhi, universally covering with the sound of sutras, a lute in terms of function, dance as the nature of the four objects of gathering, flowers of bodhi limbs scattered to generate great bliss, incense known for benefiting sentient beings, scented ointment that delights in the meaning of non-dual sacred Dharma, a vajra raised on the top of a skull staff that destroys Indra, Yama, and the Lord of Death, a vajra that destroys Brahma, Vishnu, and the aggregates of Mara, a skull snake that destroys Vaishravana, Shankha, and the kleshas of Mara, and a vajra crossed scepter that is the nature of action, destroying Maheshvara, Vinayaka, and the sons of the gods. It is also said: "With the raised head of a nri, suppressed by the vajra." Guided by this phrase, in the time of the powdered sand mandala, it is suppressed by the hand gestures, and in the time of realization, it is actually suppressed by all the deities. As it is also said in the Devi Mahajvala Tantra: "A jewel crest together with a conch shell, Brahma and Indra, two each, are seated upon a raised throne." Furthermore, there is the iron hook that invites all the Tathagatas, the compassionate rope of the nature of great compassion, the iron chain that delights in the meaning of non-duality, and the bell of great equanimity, the Prajnaparamita of non-objectification. The so-called blue, etc., are the samaya of the body of Akshobhya. Why is it a samaya? It is said in the glorious Guhyasamaja: "The Victorious One performs great deeds of anger, resembling the color of Indranila." Thus it is said. Why is the samaya of the body of Vairochana white? This is also based on wisdom. It is said in the latter part of the Kalachakra Root Tantra: "Wherever there is mirror-like wisdom, well spoken like crystal, by the power of wisdom itself." Thus it is said. Why is the samaya of the body of Amitabha red? It is for the sake of the family of desire. Why is the samaya of Ratnasambhava yellow? That is because the exterior is yellow due to the increase of wealth. Green is for the sake of action itself. Soft and